So where the first recipients’ situation was too difficult and God’s mercy might have come into effect, the human response to the situation prevented mercy from unfolding itself; here one may read one or another more ag- gressive passage in the Qur’an. Hence, the speech of the Qur’an develops with the maturity of the first recipients. This can be compared with parents who talk to their children aged 6, 16 or 26: to impart the same message, the parents use different forms, images and expressions at each stage. Their discourse evolves depending on their child’s level of maturity, but in all their discourses, they wish to express one thing: their love and responsibil- ity for their children. Even if they threaten their child with punishment, or tell the child that the parents of the child who hit their child unjustly will be the ones to judge the child, the aggressive tone is due to the situation.
Thus we read verses like 2:190–192 in the Qur’an, which allow Muslims to defend themselves in the case of military attack. But where the situation
is almost ideal and humans are in paradise, it reads: “Allah says: ‘This is a day on which the truthful will profit from their truth: theirs are gardens, with rivers flowing beneath, their eternal Home: Allah well-pleased with them and they with Allah. That is the great salvation, (the fulfillment of all desires)’” (5:119). Here, mercy comes into full effect; here there is talk of the fact that humans should be satisfied with God. God lets Godself be evaluated by humans and it is God’s concern that they be satisfied with God. In my view, this is a major statement in the Qur’an.
The Qur’an as a medium and likewise a product of interaction of hu- mans with God and God with humans in their different human needs is not a monologue. Neither is it the pure Word of God, nor the pure word of the human being. If the Qur’an says: “Nothing have we omitted from the Book” (6:38), then this does not denote a juridical or normative level in the sense that the Qur’an has regulated and determined everything.
Rather, it points to the weakness as well as the strength of human beings, their anger, joy, hope, etc. All human beings can find themselves in the Qur’an in every situation of their lives. The criterion of mercy shall be a protection against inhumane interpretations of the Qur’an; here the Qur’an intervenes correctively.
Because the Qur’anic text is fixed, the act of speech, of communication between God and humans is no longer fixed in the text but, rather, in its interpretation. Therefore, exegesis today portrays the result of communica- tion between God and humans who meet in the Qur’an when they read or hear it. The Qur’an is the stage on which they meet. The exegesis becomes dynamic: it does not say what the Qur’an means or what God wants to say to us but, rather, it is the result of the communication between those who are involved in the development of this exegesis and God. There are many participants, immediate and intermediate. Everyone who shapes our religious discourse also influences our communication with God through the Qur’an and sits at the communication table.
Nevertheless, the more mature the reader of the Qur’an, the more mature will be their interpretation of the Qur’an. Those who are merciful will be more likely to interpret the Qur’an in the sense of mercy, but those who carry hate in their hearts are more likely to read this hate into the Qur’an. The Qur’an gives us the concept of mercy as an indicator to avoid randomness. The Qur’an says in the second Sura that it provides guidance for the pious. So, it assumes piety, a certain inner maturity that allows humans to read mercy rather than hatred into their communication with the Qur’an. How we interpret the Qur’an reveals more about us than about God or the Qur’an itself. So our duty today is fully to unfold this mercy in the exegesis of the Qur’an.
The Qur’an on the Exclusivist Religious Truth Claim: A Ma‘nā- cum-Maghzā Approach and its Application to Q 2:111–113
Sahiron Syamsuddin
Introduction
Religious exclusivism is one of the factors leading to intolerance among the various religious communities. Religious exclusivism is the position that the truth belongs to one religion alone, and that all other religions that differ from it are simply false. Because of such truth claims certain groups believe other groups to be on the wrong path and that only their followers will be saved. This attitude is widespread in our societies and poses a serious challenge to today’s pluralistic societies. This theological position has a negative socio-political impact since it is used to legitimize the discrimination against others. I believe that an exclusivist religious truth claim is still alive in Muslim communities, including those in Indonesia.
For a good Muslim, the Qur’an provides guidance for their daily life.
Since good Muslims try to behave according to their understanding of the Qur’an it is important that Muslim scholars of Qur’anic studies make it easily comprehensible. In the following, I shall attempt to interpret Qur’anic verses that refer to the religious truth claim. While there are many verses that can be discussed, I shall focus on Q 2:111—113, analyzing and interpreting these verses using the ma‘nā-cum-maghzā-approach:
(111) They also say, “No one will enter Paradise unless he is a Jew or a Christian.”
This is their own wishful thinking. [Prophet], say, “Produce your evidence, if you
are telling the truth.” (112) In fact, any who direct themselves wholly to God and do good will have their reward with their Lord: no fear for them, nor will they grieve.
(113) The Jews say, “The Christians have no ground whatsoever to stand on,” and the Christians say, “The Jews have no ground whatsoever to stand on,” though they both read the Scripture, and those who have no knowledge say the same; God will judge between them on the Day of Resurrection concerning their differences.1