The verse "To you is your religion and to me is my religion" (QS. Al-Kāfirūn: 6) is often understood as a statement that all religions have the same truth. In fact, if read in the entire context of Surah Al-Kāfirūn, the meaning is not that. This verse is a firm rejection of the Prophet Muhammad SAW against the compromise offer of the Quraysh to mix worship and belief. Therefore, "for you is your religion" does not mean "all religions are the same", but rather an affirmation that the belief in monotheism cannot be mixed with beliefs that associate partners with Allah.
So
this was a matter with the Quraish when they were in Mecca, not with
Christians, Hindus and others.
From
a Qur'anic perspective, the problem becomes more fundamental when we
distinguish between dīn and historical forms of religion. The Qur'an states,
"Indeed, the religion with Allah is Islam" (QS. Ali 'Imran:
19). Islam here is not merely the name of a community that emerged during the
time of the Prophet Muhammad, but means submission and surrender to Allah.
Therefore, Abraham is called not a Jew and not a Christian, but ḥanīfan and surrendered (Muslim).
Yes, someone who is straight and surrenders to Allah (QS. Ali 'Imran: 67).
So,
in this sense, all prophets essentially carry the same dīn: monotheism and
devotion to Allah. Yes, that's ISLAM.
Then
what about Jews, Christians and people before Muhammad? In the perspective of
the Qur'an, both Prophets Moses, Isa, and previous prophets were messengers of
Allah and brought revelation from the same source. What differs in the course
of history are the sharia, rules, communities and context of the times, while
the basic principle remains the same: worshiping the One God. Therefore, it is
more correct to say that the previous treatises represent phases in the history
of revelation, not a religion originating from a different God. Muhammad then
appeared to conclude the prophetic series and complete the treatise.
Thus,
the idea of “there is only one religion” needs to be understood at the
level of sources and principles, not solely on the name of a historical
community. In essence: there is only one God, only one source of revelation,
and the essence of the prophets' message is also one: humans submit to Allah.
Religious differences that appear in history are more accurately understood as
differences in people, sharia, and the historical development of revelation.
After the arrival of the Prophet Muhammad as khatam an-nabiyyin, Islam became
the final form of this series of treatises. The Qur'an even emphasizes that
anyone who seeks a religion other than Islam will not be accepted from it (QS.
Ali 'Imran: 85).
From
this point of view QS. Al-Kāfirūn: 6 acquires a very strong meaning. "For
you is your religion, for me is my religion" is not religious relativism,
but an affirmation of monotheism as well as a recognition of the fact that
humans have a choice of beliefs. A Muslim is not commanded to say that all
theological beliefs are equally true; but he was also not ordered to impose his
faith on others. The Qur'an emphasizes, "There is no compulsion in
religion" (QS. Al-Baqarah: 256). So, exclusivity in theological truth
can go hand in hand with respect for human freedom in choosing their beliefs.
Thus,
the sentence "For you is your religion and for me is my religion"
can actually be read as a very clear boundary between the truth that is
believed and human freedom to choose. Islam teaches that the source of religion
is one, God is one, and the message of monotheism is one. Various sharia and
communities are historical phases from the journey of revelation until it was
perfected through the Prophet Muhammad. Therefore, the verse does not say
"all religions are the same", but rather: "I will not mix
monotheism with other beliefs (the baseless beliefs of the Quraish); you are
free to choose your path, and I stand firm on the path that is believed to be
the perfection of Allah's message."
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