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No Religion except Islam is Accepted
By: Martyr Ayatullah Murtuda Mutahhari
The other point that must be made clear before beginning the discussion is that the topic of the non-Muslims’ good deeds can be discussed in two ways and in reality, is two discussions: First, is any religion other than Islām acceptable to God, or is Islām the only acceptable religion? That is, is it necessary only for a person to have some religion or at most follow a religion associated with one of the Divine prophets, without it then making a difference which religion that is, for example, whether one be a Muslim, Christian, Jew, or even a Zoroastrian? Or is there only one true religion in each era?
After we have accepted that the true religion in each era is only one, the other discussion is whether a person who doesn’t follow the true religion but performs a good deed, one that is actually good and is also sanctioned by the true religion, is worthy of reward or not? In other words, is faith in the true religion a condition for one’s good deeds to merit reward?
With respect to the first issue, we can say briefly that there is only one true religion in each era, and all are obligated to believe in it.
The idea that has recently become common among some so-called intellectuals to the effect that all Divine religions have equal validity in all eras is a fallacious one.
Of course, it is true that there is no disagreement or contradiction among the prophets of God. All of the prophets of God call towards a single goal and the same God. They have not come to create mutually contradicting groups and sects among humanity.
But this doesn’t mean that in every era there are several true religions, and thus people in each era can then choose whichever religion they want. To the contrary, it means that a person must believe in all of the Prophets and affirm that each Prophet would give tidings of the Prophet to come, especially the final and greatest of them; and likewise, each Prophet would affirm the previous one. Thus, the necessary consequence of believing in all of the Prophets is to submit in every era to the religion of the Prophet of the time. And of course, it is necessary that in the final era we act on the final commands that have been revealed by God to the final Prophet. And this is what necessarily follows from Islām, that is, submission to God and acceptance of the missions of His Messengers.
Many people in our day have subscribed to the view that it is sufficient for a person to worship God and be affiliated with and practice one of the Divine religions that was revealed by God; the form of the commandments is not that important. `Isa (Jesus) (as) was a Prophet, Muhammad (S) was also a Prophet; if we follow the religion of `Isa (as) and go to church once a week, that is fine, and if we follow the religion of the final Messenger (S) and pray five times a day, that is also correct. These people say that what is important is for a person to believe in God and practice one of the Divine religions.
George Jordac, author of the book, Imām `Alī; Gibrān Khalīl Gibrān, the well-known Lebanese Christian author; and others like them have such a view.[1] These two individuals speak of the Prophet Muhammad (S) and Amīrul Mo’minīn `Alī Ibn Abī Ťālib (as) – and especially Amīrul Mo’minīn (as) – just as a Muslim would.
Some people ask how these people, in spite of their belief in Amīrul Mo’minīn `Alī Ibn Abī Ťalib (as) and the Prophet Muhammad (S), are still Christian. If they were truthful, they would have become Muslims, and since they haven’t done so, it is clear there is something behind the curtain. They are being deceptive, and they aren’t sincere in their expression of love and belief in the Prophet Muhammad (S) and `Alī Ibn Abī Ťālib (as).
The answer is that they are not without sincerity in their expression of love and belief in the Prophet Muhammad (S) and Amīrul Mo’minīn `Alī Ibn Abī Ťalib (as). However, they have their own way of thinking regarding practicing a religion.
These individuals believe that human beings are not held to a particular religion; any religion is sufficient. Thus, at the same time that they are Christians, they consider themselves admirers and friends of `Alī Ibn Abī Ťalib (as), and they even believe that he himself held their view. George Jordac says, “`Alī Ibn Abī Ťalib declines to compel people to necessarily follow a particular religion.”
However, we consider this idea void. It is true that there is no compulsion in religion:
“There is no compulsion in religion.”[2]
But this doesn’t mean that there is more than one religion in every age that is acceptable to God, and we have the right to choose any one we please. This is not the case; in every age, there is one true religion and no more. Whenever a Prophet was sent by God with a new religion, the people were obligated to avail themselves of his teachings and learn his laws and commandments, whether in acts of worship or otherwise, until the turn of the Seal of the Prophets came. In this (current) age, if someone wishes to come near God, he or she must seek guidance from the precepts of the religion he brought.
The Noble Qur’ān says:
“And whoever desires a religion other than Islām, it shall never be accepted from him, and in the hereafter he shall be among the losers.”[3]
If someone were to say that the meaning of “Islām” in this verse is not our religion in particular; rather, the intent is the literal meaning of the word, or submission to God, the answer would be that without doubt Islām means submission and the religion of Islām is the religion of submission, but the reality of submission has a particular form in each age. And in this age, its form is the same cherished religion that was brought by the Seal of the Prophets. So it follows that the word Islām (submission) necessarily applies to it alone.
In other words, the necessary consequence of submission to God is to accept His commandments, and it is clear that one must always act on the final Divine commandments. And the final commandment of God is what His final messenger has brought.
Notes:
[1] George Jordac’s words about the Prophet Muhmmad (S) indicate he believed in his prophecy and receiving Divine revelation, and he also believed firmly that `Alī Ibn Abī Ťalib (as) was a man of God and regarded him as being like `Īsā (as), but at the same time he did not abandon Christianity. Gibrān Khalīl Gibrān says of `Alī Ibn Abī Ťalib (as)
“In my view, `Alī was the first Arab to have contact with and converse with the universal soul [of the world].”
He expresses greater love for `Alī Ibn Abī Tālib (as) than even the Prophet Muhammad (S). He has unusual statements about `Alī; for example, he says:
“He died while prayer was between his two lips.”
And he also says of `Alī Ibn Abī Tālib (as), “`Alī was before his time, and I don’t know the secret of why destiny sometimes brings people to the world before their time.”
Incidentally, this point is the meaning of one of `Alī Ibn Abī Tālib’s (as) own statements; he says:
“Tomorrow you will see my days and my secrets will be exposed to you, and you will know me after my space has become empty and others take my place.”
[2] Al-Qur'ān, Sūratul Baqarah (2), Verse 256
[3]Al-Qur'ān, Sūrat Āli Imrān (3), Verse 85
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