In our increasingly interconnected world, where people of different faiths live, work, and learn side by side, the idea of peaceful coexistence of religions has become both relevant and necessary. This is more than just the peaceful coexistence of various religions; it is the conscious recognition and respect for diversity in belief, practice, and spiritual experience. This paper explores the peaceful coexistence of religions through an Islamic perspective, highlighting the Qur’anic and Prophetic foundations that encourage coexistence, justice, and mutual respect among people of diverse faiths.
The study examines how Islam acknowledges religious diversity as part of divine wisdom, emphasizing moral conduct, dialogue, and cooperation rather than conflict. Drawing on the Qur’an, Hadith, and classical scholarship, the discussion clarifies that Islamic peaceful coexistence of religions does not imply relativism but calls for humility, compassion, and recognition of shared human values. Ultimately, the study argues that Islam’s inclusive vision offers a timeless framework for fostering peace and understanding in an increasingly interconnected world.
The Concept of Peaceful Coexistence in Islam
The term coexistence means the state of being together in the same place at the same time[1], or living together, or the act of two individuals or different groups living side by side, even when they are not necessarily compatible[2]. In international law terminology, peaceful coexistence refers to the absence of hostility or conflict with others[3].
However, in the present discussion, Islamic peaceful coexistence refers to the state in which Muslims, according to Islamic teachings, live alongside the followers of other religions with good neighborliness and cooperation in righteousness. Thus, peaceful coexistence in Islam goes beyond mere peaceful behavior toward others, since peace represents only the absence of war, even though the parties at peace may still harbor enmity toward one another[4]. In Islamic peaceful coexistence, while the recognition of different groups is acknowledged, cooperation in righteousness among them is emphasized, and they are invited to collaborate in goodness.
In essence, peaceful coexistence in Islam goes beyond mere peaceful behavior toward others, since peace represents only the absence of war, even though the parties at peace may still harbor enmity toward one another. Therefore, peaceful coexistence of religions exists when adherents of all religious belief systems or denominations coexist harmoniously in the same society.
Qur’anic Foundations for Peaceful Coexistence
The Qur’an lays a profound foundation for peaceful coexistence among individuals and societies by emphasizing justice, compassion, and respect for human dignity. The Qur’an repeatedly invites reflection on the unity of God alongside the diversity of His creation — a harmony that extends to languages, cultures, and religions. The Qur’an commanded the Noble Prophet (PBUHH) to invite the People of the Book to the common points between Islam and other creeds:
قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
Say, ‘O People of the Book! Come to a common word between us and you: that we will worship no one but Allah, that we will not ascribe any partner to Him, and that some of us will not take some others as lords besides Allah.’ But if they turn away, say, ‘Be witnesses that we have submitted [to Allah].’
Similarly, the Qur’an describes the diversity in divine laws and legislations as purposeful. In Surah al-Mā’idah (5:48), Allah says:
لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِن لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ
For each [community] among you, We had appointed a code [of law] and a path, and had Allah wished, He would have made you one community, but [His purposes required] that He should test you in respect to what He has given you…
This verse beautifully captures Islam’s attitude toward diversity — not as a cause for division, but as a field for cooperation and moral excellence. While explaining the meaning of the verse, Allamah Ṭabāṭabāī, writes: “The meaning of this verse is then as follows, and Allah knows better: For each nation from among you We have laid down and legislated a different law and distinct way; if Allah had pleased, He would have made you (creatively) a single nation and legislated for you a single set of law. But He has laid down for you different laws in order to test you in what He has given you of various favours. This difference in favours demanded a difference in test (which in their turn) gives rise to divine laws and legislations. Naturally, there was a difference in various laws[5].”
One of the most direct expressions of this principle is found in Surah al-Baqarah (2:256):
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ
There is no compulsion in religion: rectitude has become distinct from error.
This verse establishes freedom of belief as a moral and spiritual right. It underscores that faith must emerge from conviction, not coercion. In this regard, Allamah Ṭabāṭabāī writes: “There is no compulsion in the religion,” negates and disapproves compulsion and coercion in religion. Religion is a set of truths, which are believed in, and some of them are then acted upon. In short, religion is belief and faith; it is a matter of conscience, and such a thing cannot be created by coercion and compulsion. One may force someone to do a certain physical action against his will, but he cannot be forced to believe against his will. Belief follows reason and understanding, and nothing but reason and understanding can create it.[6]”
Another essential verse comes from Surah Yūnus (10:99):
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ
Had your Lord wished, all those who are on earth would have believed. Would you then force people until they become faithful?
This verse reinforces that belief cannot be forced, even by divine command. The Qur’an recognizes that diversity in faith is an enduring part of human reality — a result of divine wisdom. In this regard, Sayyid Faqih Imani writes: “Man is free and faith is based upon one’s voluntary choice; it is not to be accepted under compulsion or by imposition. …And as His omniscience requires mankind to be free, He never compels them to accept faith by force. The Prophet (S) has compassionately insisted that people accept the faith on the basis of voluntary acceptance and not through compulsion.[7]”
Prophetic Teachings on Peaceful Coexistence
The life of the Prophet Muhammad (peace be upon him and his family) offers one of the most practical and compassionate models for understanding the peaceful coexistence of religions. He (PBUHH) embodied this principle in his dealings with followers of other faiths. The Constitution of Medina, for instance, recognized Jews and Muslims as part of one political community, affirming their right to religious freedom and mutual responsibility[8].
This agreement demonstrated that peaceful coexistence of religions is not a modern concept but one deeply rooted in Islamic history. Some contemporary researchers and historians view the Constitution of Medina as a key document issued by the Prophet (PBUHH), serving as an important source for understanding relationships within the early Islamic community in Medina[9]. This early example reflects Islam’s balanced perspective: firm in its own truth claims, yet open to peaceful coexistence and cooperation with others.
In addition, the teachings of Prophet Muhammad (PBUHH) and his interactions with people of different faiths reflect Islam’s commitment to justice, respect, and peaceful coexistence. Rather than forcing belief or isolating his followers, the Prophet (PBUHH) built bridges of understanding and cooperation that allowed diverse communities to live side by side with dignity.
The Prophet Muhammad (PBUHH) also established clear ethical guidelines for dealing with non-Muslims. He emphasized kindness, honesty, and fairness in all interactions. In a well-known hadith, he said: “Beware, if anyone wrongs a contracting man [a non-Muslim citizen under Muslim protection], or diminishes his right, or forces him to work beyond his capacity, or takes from him anything without his consent, I shall plead for him on the Day of Judgment.[10]”
Such teachings highlight Islam’s insistence on upholding the rights and safety of people of other faiths. The Prophet (PBUHH) did not merely tolerate others; he honored their human dignity and stood against injustice, regardless of religious affiliation. This moral stance is a cornerstone of peaceful coexistence of religions in Islam, a commitment to peace that flows from faith, not from compromise.
Conclusion
In essence, peaceful coexistence of religions through an Islamic lens is not a modern invention or a Western ideal, but a principle deeply rooted in the Qur’an and the Prophetic tradition. The Qur’an’s call to tolerate one another and the Prophet Muhammad’s example of compassion toward all faith communities both reveal that peaceful coexistence, justice, and respect are not optional values; they are acts of faith.
Islam teaches that conviction in one’s own truth does not require hostility toward others. Rather, it encourages dialogue and understanding. Therefore, peaceful coexistence of religions through an Islamic lens is not about diluting one’s faith or equating all religions as the same. Rather, it is about realizing that Islam calls for a just and respectful engagement with people of different beliefs, acknowledging shared values while remaining true to divine guidance.
Notes:
[1] . Hornby A. S., (2000), Oxford Advanced Learner’s Dictionary of Current English, p. 212.
[2] . Dehkhoda, Ali-Akbar. (1998). Loghatnāmeh-ye Dehkhodā, vol. 14, p. 20817.
[3] . Ali Babaei, Gholamreza. (1990). Farhang-e Iṣṭilāḥāt-e Ravābiṭ-e Bayn al-Milal, p. 254.
[4]. Muḥammad Sidqī al-Anq, Ṣāleḥ Ḥasanzādeh, and ʿAlī Rajabzādeh. (2024). Hamzīstī-ye Mosālimat-ʾĀmīz bā Peyrovān-e Adyān Hamgām bā Ḥifẓ-e ʾUṣūl va ʾAḥkām-e Islām az Manẓar-e Qurʾān va Sīreh-ye Maʿṣūmān (ʿa), p. 62.
[5] . Ṭabāṭabāī, Muḥammad Ḥussayn (1984). Al-Mīzān: An Exegesis of the Holy Qur’an, vol. 10, p. 195.
[6] . Ṭabāṭabāī, Muḥammad Ḥussayn (1984). Al-Mīzān: An Exegesis of the Holy Qur’an, vol. 4, p. 171.
[7] . Sayyid Faqih Imani et al (1997). An Enlightening Commentary into the Holy Qur’an, vol. 7, p. 162.
[8] . Bakhtīyārī (1391 Sh). Paymān-nāmeh-yi Madīneh: Nimūneh-yī Tārīkhī dar Zamīneh-yi ḥall-i Ikhtilāf, p. 55.
[9] . Alī, Ṣāliḥ Aḥmad. (2001). Dawlat al-Rasūl (s) fi l-Madīna, p. 109.
[10] . Abi Dawud. Sunan Abi Dawud 3052. https://sunnah.com/abudawud:3052
References
Holy Quran (with the English translation: Qara’i, Ali Quli (2005). The Qur’an: With a Phrase-by-Phrase English Translation (2nd edition). London: Islamic College for Advanced Studies (ICAS) Press).
1. Abi Dawud. Sunan Abi Dawud 3052. Chapter 1121: Levying The ‘Ushur On Ahl Adh-Dhimmah If They Deal In Trade, Book 20: Tribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai’ Wal-Imarah) https://sunnah.com/abudawud:3052
2. Ali Babaei, Gholamreza. (1990). Farhang-e Iṣṭilāḥāt-e Ravābiṭ-e Bayn al-Milal. Tehran: Safir.
3. Alī, Ṣāliḥ Aḥmad. (2001). Dawlat al-Rasūl (s) fi l-Madīna: Dirāsa fī Takawwunihā va Tanẓīmiha. Beirut: N.P
4. Bakhtīyārī, Shahlā and Naẓarzāda, Zahrā. (1391 Sh). Paymān-nāmeh-yi Madīneh: Nimūneh-yī Tārīkhī dar Zamīneh-yi ḥall-i Ikhtilāf, Journal of Tārīkh-i Islām, No. 49.
5. Dehkhoda, Ali-Akbar. (1998). Loghatnāmeh-ye Dehkhodā. Tehran: University of Tehran.
6. Hornby A. S. (2000). Oxford Advanced Learner’s Dictionary of Current English, 6th edition. United Kingdom: Oxford University Press.
7. Muḥammad Sidqī al-Anq, Ṣāleḥ Ḥasanzādeh, and ʿAlī Rajabzādeh. (2024). Hamzīstī-ye Mosālimat-ʾĀmīz bā Peyrovān-e Adyān Hamgām bā Ḥifẓ-e ʾUṣūl va ʾAḥkām-e Islām az Manẓar-e Qurʾān va Sīreh-ye Maʿṣūmān (ʿa). Quarterly Journal of Moṭāliʿāt-e Olgū-ye Pīshraft-e Islāmī, pp. 60–80.
8. Sayyid Faqih Imani, Kamal et al (1997). An Enlightening Commentary into the Holy Qur’an (1st ed.). Translated by Sayyid Abbas Sadr-‘Ameli. Isfahan: Iman Ali Library and Research Centre.
9. Ṭabāṭabāī, Muḥammad Ḥussayn (1984). Al-Mīzān: An Exegesis of the Holy Qur’an (1st ed.). Translated by Sayyid Saeed Akhtar Rizvi. Tehran: World Organization for Islamic Services (WOFIS).
