New article: Qur'anic perspective on Multicultarism and Inter-Religious relation

[arnoldyasin]

http//www.coe.wayne.edu/pt3/literacy2/images/multiculture-clipsahoycom.gif

The Quran indicates that differences in gender, ethnicity, nationality, language, color, and religion are God-given and among the wonders of creation, and it calls on people to recognize and appreciate each other.

We have made you nations and tribes; Qur'anic perspective on Multicultarism and Inter-Religious relations (PDF)

An exceprt from the article

Such a reading demonstrates that rather than being a wellspring of intolerance and hatred, the Qur'an invites humanity to inter-religious and intercultural understanding and cooperation in striving to achieve social justice
for humanity. The examination of what the Quran has to say on these important issues will begin with the Arabic of the verses, followed a translation2 and discussion The verse that lays the foundation for the present discussion is chapter 49 (Surat al-Aujurat), verse 13

ya ayyuha al-nasu inna khalaqnakum min dhakarin wa untha wa
jaBalnakum shuBuban wa qabaila li-taBarafu inna akramakum Binda
allahi atqakum inna allaha Balimun khabir
Which means
O people! Indeed, we have created you from a male and a female, and have made you nations and tribes that you may get to know one another. Indeed, the most noble of you, in the sight of God, are those with the most taqwa. Indeed, God is Knower, Aware. (Surat al-Aujurat, verse 13)

We will leave the idea of taqwa untranslated for the moment and return to it shortly. First, it is important to point out that this verse, which is addressed to humanity in general, rather than to Muslims, or believers, informs us that gender and national and tribal differences are divinely ordained, so that people may get to know one another. A key term used in this verse is taBarafu, translated here as get to know one another. The verb taBarafu is in the sixth form in Arabic, which carries the meaning of activity that is reciprocal and ongoing. Therefore, this verse
does not simply refer to people of some groups learning about others, but various groups are actively engaged in relationships that are continuing and mutual, in which they are learning about one another. The Quran also addresses various manifestations of national and ethnic differences. In chapter 30 (Surat al-Rum) verse 22, the Quran declares

wa min ayatihi khalq ul-samawati wa al-arIi wa akhtilaf alsinatikum
wa alwanikum inna fi dhalika la -ayatin lilBalimin
Which means Among His signs is the creation of the heavens and the earth and the
variations in your languages and colors. Certainly, in that are signs
for the worlds. (Surat al-Rum, verse 22)

In chapter 7 (Surat al-BAraf) verse 26
ya bani adam qad anzalna Balaykum libasan yuwari saw'atikum wa
rishan wa libasu al-taqwa dhalika khayrun dhalika min 'ayati allahi
laBallahum yadhdhakkaruna
Which means
Oh children of Adam, We have sent down to you garments to cover your nakedness, and as a means of adornment, but the best garment is the garment of taqwa. This is among the signs of God, so that perhaps you may reflect. (Surat al-BAraf, verse 26)

It is clear from these verses that variations color, language, and even clothing styles are divinely ordained. The Quran also makes it clear that such variations should not be a source of discrimination or derision in verse 11 of Chapter 49 (Surat al- Aujurat).
ya ayyuha alladhina amanu la yaskhar qawmun min qawmin Basa an
yakunu khayran minhum wa la nisa'un min nisa'in Basa an yakunna
khayran minhunna wa la talmizu anfusakum wa la tanabazu bilalqab

Which means
O you who acknowledge, one people should not deride another, for it
may be that they are better than them; nor should some women deride
others, for it may be that they are better than them; and do not insult
each other or ridicule each other with nicknames. (Surat al-Aujurat,
verse 11)

So, according to the Quran, the differences in languages and colors, and even modes of dress are signs of God, which the Quran compares to the creation of the heavens and the earth; moreover, these differences should not be sources of rivalry or discrimination. On the contrary, the verb taBarafu in 4913 indicates that people
should recognize and appreciate such God-given differences. A distinction that is sometimes popularly used to argue for an inevitable class of civilizations is the dichotomy of East and West. This issue is also addressed in the Quran, in chapter 2 (Surat al-Baqara) verse 115

wa li-llahi al-mashriqu wa almaghribu
fa-aynama tuwallu fa -thamma wajhu allahi inna allaha wasiBun Balim.
(Surat al-Baqara, verse 115).

Far from envisioning a clash between East and West, the Quran thus makes it clear that God is found wherever you turn, East or West. Both are equally encompassed by God.

Source

[Rev_John]

Far from envisioning a clash between East and West, the Qur?an thus makes it clear that God is found wherever you turn, East or West. Both are equally encompassed by God

Never a truer word spoken bravo bravo

[arnoldyasin]

The article is written by prof.Aisha Musa. The above is only a small excerpt from the pages long article.

[Bigmo]

The article is written by prof.Aisha Musa. The above is only a small excerpt from the pages long article.

Actually the verse quoted does not seem to encourage multicultarism but the oppossite however it does not say that different ethnic groups and races should be hostile to one another. Multi-culturalism actually eleminates these racial and ethnic distinctions, at least in theory. And it could be argued that this disrupts God's plan.