Are Humans Trapped by the Creeds They Are Born into?
By V.A. Mohamad Ashrof, New Age Islam
28 May 2025
Abstract
People usually stick to the religion they were born into, largely shaped by their early life experiences. This pattern holds true across different cultures and regions. Does the Quran recognize this bare fact and offer perspective on this aspect of religious identity?
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This paper explores the Quran's profound recognition of the persistence of "born beliefs"—those religious or worldview convictions deeply ingrained from early life through a complex interplay of neural predispositions, cognitive reinforcement, social conditioning, and the fulfilment of core human needs. The Quran acknowledges the "brute reality" that individuals are often born into and shaped by specific faith traditions, largely influenced by familial and societal environments. This paper meticulously examines Quranic verses to demonstrate how the sacred text not only recognizes this phenomenon but also integrates it into a comprehensive vision of divinely willed human diversity and pluralism. Rather than seeking to eradicate these inherent differences, the Quranic narrative advocates for a framework of mutual respect, coexistence, understanding, and constructive engagement. It emphasizes freedom of conscience, the limitations of human understanding, and the ultimate divine wisdom behind the multiplicity of human experiences and beliefs. The implications for interfaith dialogue, education, and fostering empathy in a multifaceted world are explored, underscoring the Quran's timeless guidance on navigating human differences with wisdom and compassion, ultimately aiming for a more peaceful and harmonious global coexistence.
The Enduring Imprint of Early Convictions
The human experience is inextricably linked to the beliefs individuals hold, which shape their perception of reality, their moral compass, and their interactions with the world. Among these, "born beliefs"—those convictions, particularly religious or pertaining to a fundamental worldview, acquired in the formative years of life—exhibit remarkable persistence. This tenacity is not arbitrary but is rooted in a confluence of powerful factors. Neurologically, early experiences sculpt neural pathways, making these beliefs part of the brain's architecture. Cognitively, mechanisms like confirmation bias and the desire to reduce cognitive dissonance create reinforcing loops that shield these beliefs from contradictory evidence. Sociologically, family, community, and cultural narratives provide a constant stream of validation and belonging, deeply embedding these beliefs within an individual's social identity. Emotionally, these beliefs often provide comfort, meaning, and a sense of security, fulfilling core human existential needs. The "accident of birth," therefore, is often the primary determinant of an individual's initial religious or philosophical framework, setting in motion a cascade of conditioning influences.
The Quran offers profound insights into this complex human condition. It does not shy away from acknowledging the "brute reality" of how beliefs are formed and maintained. This paper undertakes an extensive hermeneutical exploration to demonstrate that the Quran explicitly and implicitly recognizes the significant role of upbringing, environment, and ingrained human tendencies in the shaping and persistence of these born beliefs. Furthermore, it will be argued that the Quranic vision of human diversity and pluralism is not only aware of this reality but actively accommodates and, in a sense, is predicated upon it. Rather than advocating for a forced homogenization of belief, the Quran promotes a framework where such diversity is seen as part of a divine plan, calling for mutual respect, understanding, and peaceful coexistence among people of differing convictions. This paper will meticulously examine Quranic verses, employing numerical citations as requested, to unveil the depth of this recognition and its implications for contemporary understanding of faith, identity, and interreligious relations. The Quran's message, in this context, is one that balances a call to truth with a profound compassion for the human journey, acknowledging the varied paths individuals traverse, often shaped by forces active from their earliest moments of consciousness.
The Multifaceted Roots of Belief Persistence: A Contemporary Lens
Before delving into the Quranic text, it is beneficial to briefly outline the contemporary understanding of why born beliefs are so enduring. This provides a valuable context for appreciating the prescience and depth of the Quranic discourse on the matter.
Modern neuroscience indicates that the brain is highly malleable, especially during childhood. Repeated exposure to specific ideas, rituals, and narratives within a family or community literally shapes the brain's neural networks through processes like synaptic pruning and strengthening. Beliefs learned early become foundational elements of an individual’s cognitive architecture. Cognitive psychology further explains their persistence through concepts like confirmation bias, where individuals actively seek out information that supports their pre-existing beliefs while ignoring or downplaying contradictory evidence (as alluded to in the Quran, e.g., the covering of hearts and eyes mentioned in 2:7, 6:25). The desire to maintain cognitive consistency and avoid the discomfort of cognitive dissonance also plays a crucial role, leading individuals to protect their core beliefs vigorously. The Quranic text hints at this protective mechanism when it describes people turning away or covering their ears when presented with challenging truths (e.g., 71:7). Verses like 10:57, which speaks of the Quran as a healing for what is in the breasts (hearts/minds), and 16:54, which describes people turning to God in distress but forgetting Him in ease, touch upon the cognitive and emotional states influencing belief adherence and change.
Born beliefs are often deeply intertwined with an individual's sense of identity, emotional security, and belonging. Early attachment experiences with caregivers, who are typically the primary transmitters of these beliefs, imbue them with profound emotional significance. Adherence to these beliefs can fulfil deep-seated human needs for meaning, purpose, and comfort in the face of life's uncertainties and the inevitability of death. The Quran acknowledges these emotional dimensions, for instance, when it speaks of the comfort found in the remembrance of God (13:28) or when it describes the emotional bonds and sense of security people derive from their ancestral ways (as seen in the resistance to prophetic messages, e.g., 29:25, 43:22-23). This emotional anchoring makes these beliefs particularly resistant to purely rational challenges.
Sociologically, beliefs are not held in a vacuum. They are learned, reinforced, and expressed within a social context. Family, peer groups, educational institutions, and broader cultural narratives constantly validate and strengthen inherited beliefs. Rituals, communal gatherings, and shared symbols further cement these beliefs as part of a collective identity. To question or abandon these beliefs can often mean risking social alienation or a loss of community, a powerful deterrent for many. The Quran frequently depicts this sociological reality, most notably in the recurring argument of communities clinging to "what we found our fathers doing" (e.g., 2:170, 5:104, 31:21), illustrating the immense power of social conditioning and tradition. The creation of humanity into "nations and tribes" (49:13) itself points to the inherent social structuring of human existence, which naturally fosters distinct cultural and belief systems.
Recognition of the Formation and Persistence of Inherited Beliefs
The Quran demonstrates a clear and consistent recognition of the powerful influence of upbringing, environment, and tradition on an individual's belief system. It acknowledges that people are often born into, and deeply conditioned by, pre-existing frameworks of faith and practice.
The Quran highlights the tendency of individuals to follow the faith and customs of their forefathers and their immediate environment. This is not presented merely as a historical observation but as a significant factor in human belief formation.
Quran 2:111: This verse, in a broader context of claims made by Jews and Christians about exclusive entry into Paradise, touches upon the ingrained nature of community-specific beliefs. While the immediate context is polemical, it reflects the reality that people often hold beliefs passed down within their specific religious communities.
Quran 31:21: "And when it is said to them, 'Follow what God has revealed,' they say, 'Nay, we shall follow the ways that we found our fathers (following).' What! Even if Satan is inviting them to the Penalty of the Fire!" This verse vividly portrays the resistance to new guidance due to adherence to ancestral traditions, a direct consequence of upbringing.
Quran 16:78: "And God brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and hearts (and intellects) that you might give thanks." This verse underscores the initial state of human ignorance at birth and the subsequent shaping of knowledge and belief through faculties that interact with the environment. The environment, primarily the family, provides the initial content for these faculties to process.
A well-known Hadith (prophetic tradition), which resonates with Quranic themes, states: "Every child is born upon the Fitra (natural disposition/inclination towards God), but it is his parents who make him a Jew, a Christian, or a Magian" (Sahih Muslim 33:6423). This profoundly illustrates the formative power of parental and environmental influence in shaping the specific contours of an individual's religious identity, overlaying or directing the innate fitra.
Societal Inertia and Emotional Loyalty
The Quran repeatedly addresses the argument made by those who resist prophetic messages by appealing to the practices of their ancestors. This is perhaps the most direct Quranic acknowledgement of "born beliefs."
Quran 2:170: "When it is said to them: 'Follow what God has sent down.' They say: 'Nay! We shall follow the ways of our fathers.' What! Even though their fathers were void of wisdom and guidance?" This verse encapsulates the uncritical adherence to tradition.
Quran 5:104: "When it is said to them: 'Come to what God has revealed; come to the Messenger.' They say: 'Enough for us are the ways we found our fathers following.' What! Even though their fathers were void of knowledge and guidance?" This reiterates the theme, emphasizing the deep-rootedness of inherited ways.
Quran 7:28: When people commit an indecency, they often justify it by saying, "We found our fathers doing it," and even attribute it to a divine command. This shows how tradition can be used to legitimize even questionable practices.
Quran 10:78: In the narrative of Moses and Aaron, Pharaoh's people accuse them, saying, "Have you come to us to turn us away from what we found our fathers upon, and that you two may have greatness in the land? But we are not going to believe you!" This highlights the perceived threat to established social order and identity posed by new ideas challenging inherited beliefs.
Quran 21:53-54: Abraham challenges his people's idol worship, and they respond, "We found our fathers worshipping them." Abraham then points out their clear error, but their primary justification remains ancestral practice.
Quran 43:22-23: "Nay! they say: 'We found our fathers following a certain way and religion, and we will certainly guide ourselves by their footsteps.' And similarly, We did not send a warner before you to any town but its affluent ones said, 'We found our fathers following a certain way, and we will indeed follow in their footsteps.'" These verses present this adherence to ancestral ways as a near-universal pattern of resistance to prophetic guidance throughout history, highlighting the psychological comfort and social conformity associated with "born beliefs."
Quran 29:25: Abraham points out that his people's idol worship is based on "affection between yourselves in the life of this world," but on the Day of Judgment, they will reject each other. This verse explicitly links the adherence to inherited polytheistic beliefs to worldly affections and social bonds, acknowledging the emotional and communal aspects that sustain these "born beliefs."
Cognitive and Emotional Defences of Ingrained Beliefs
The Quran also alludes to the psychological mechanisms that protect deeply held beliefs, even when confronted with evidence or alternative perspectives.
Quran 10:57: "O mankind! there has come to you a direction from your Lord and a healing for (the diseases) in your breasts (hearts/minds), - and for those who believe, a guidance and a Mercy." The reference to "diseases in your breasts" can be hermeneutically understood to include cognitive biases and emotional attachments that prevent an objective assessment of truth.
Quran 16:54: "But when He removes the affliction from you, behold! a party of you join partners with their Lord." This describes a cognitive pattern where beliefs might shift under duress but revert once comfort is restored, indicating the underlying strength of prior convictions or tendencies.
The concept of "sealing" of hearts, ears, and eyes (e.g., 2:7, 6:25, 17:46, 18:57, 45:23) can be understood, in one hermeneutical layer, as a description of the psychological state resulting from deeply ingrained biases and cognitive closure. When individuals are heavily conditioned and consistently reject new information that challenges their "born beliefs," their cognitive frameworks may become so rigid that they are metaphorically "sealed" off from perceiving alternative truths. Quran 6:110 states, "And We turn their hearts and their eyes away [from guidance] as they refused to believe therein for the first time, and We leave them in their trespasses, wandering blindly." This suggests a divine allowance of the natural consequences of entrenched rejection, leading to a state where new evidence is no longer processed effectively.
Fitra: Primordial Human Disposition and Its Interaction with Nurture
While acknowledging the powerful role of nurture and environment, the Quran introduces the concept of Fitra, an innate, primordial human disposition.
Quran 30:30: "So set your face steadily and truly to the Faith: (establish) God's handiwork according to the pattern (Fitra) on which He has made mankind: no change (let there be) in the work (wrought) by God: that is the standard Religion: but most among mankind understand not."
This verse suggests an inherent human inclination towards recognizing the Creator and aligning with divine truth. However, the persistence of diverse "born beliefs" indicates that this Fitra is not a deterministic blueprint for a specific set of manifest beliefs. Instead, it is a foundational capacity or inclination that is then profoundly shaped, moulded, and sometimes obscured or misdirected by the "accident of birth"—the specific familial, cultural, and religious environment into which an individual is born. The aforementioned Hadith ("Every child is born upon the Fitra, but it is his parents who make him a Jew, a Christian, or a Magian") perfectly captures this interplay. The Fitra provides the raw material, the innate spiritual yearning, but the environment provides the initial language, symbols, and narratives through which this yearning is expressed and understood. Thus, "born beliefs" are the specific cultural articulations of this universal Fitra, filtered and formed by early developmental experiences.
The Quranic Vision of Diversity and Pluralism
Crucially, the Quran does not merely describe the persistence of "born beliefs" as an unfortunate human failing. Instead, it situates this reality within a broader divine plan that intrinsically involves, and even celebrates, human diversity. This is where the Quran's vision of pluralism emerges, accommodating the brute reality of varying inherited convictions.
The Quran explicitly frames human diversity, including the diversity of languages, cultures, and by extension, belief systems, as a deliberate act of God and a sign of His creative power and wisdom.
Quran 49:13: "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things)." This foundational verse directly links the creation of diverse human groups (nations and tribes, which inherently develop distinct cultures and traditions, including "born beliefs") to a divine purpose: mutual acquaintance, recognition, and understanding, not contempt. The ultimate criterion for value before God is righteousness, not adherence to a specific group identity by birth.
Quran 30:22: "And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours: verily in that are Signs for those who know." While explicitly mentioning linguistic and ethnic diversity, the implication naturally extends to the diversity of cultures and worldviews that arise from these differences. Such diversity is a "Sign" for those who possess knowledge and reflect.
Quran 35:28: In the context of describing the diversity in nature (fruits, mountains), this verse continues, "And so amongst men and crawling creatures and cattle, are they of various colours. Those truly fear God, among His Servants, who have knowledge: for God is Exalted in Might, Oft-Forgiving." The juxtaposition implies that human diversity, like natural diversity, is part of God's intricate creation, appreciated by those with understanding.
The "If God Had Willed" Motif: Divine Sanctioning of Difference
A recurring rhetorical structure in the Quran underscores that the existing diversity of belief and practice is within the ambit of God's will. Had He willed absolute uniformity, He could have brought it about.
Quran 5:48: "To each among you have We prescribed a law (Shir‘a) and an open way (Minhaj). If God had so willed, He would have made you a single people (community), but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute." This is a cornerstone verse for Quranic pluralism. It acknowledges distinct religious laws and methodologies for different communities and explicitly states that God's choice not to make humanity a single religious community is purposeful—to test them in their adherence to the guidance they received. This implicitly recognizes that different communities will have different "born beliefs" based on their respective shir‘a and minhaj.
Quran 10:99: "And had your Lord willed, those on earth would have believed—all of them entirely. Then, would you compel the people in order that they become believers?" This verse powerfully affirms human freedom of belief and that the diversity of belief is part of the divine plan, not an aberration to be forcibly corrected. It directly challenges any notion of coerced uniformity.
Quran 11:118-119: "If thy Lord had so willed, He could have made mankind one People (community): but they will not cease to differ. Except those on whom thy Lord hath bestowed His Mercy: and for this did He create them..." The phrase "and for this did He create them" (i.e., to differ, except those who receive mercy and are guided) is a profound statement suggesting that inherent differentiation and diversity are part of the very fabric of human creation.
Quran 16:93: "If God so willed, He could make you all one People; but He leaves straying whom He pleases, and He guides whom He pleases: but ye shall certainly be called to account for all your actions."
Quran 42:8: "If God had so willed, He could have made them a single people; but He admits to His Mercy whom He will, and the wrong-doers will have no protector nor helper."
This repeated "if God had willed" motif is not an endorsement of falsehood from the Quranic perspective, but a profound acceptance of the reality of diversity in human beliefs as the divinely ordained context for human life, choice, and accountability. It acknowledges that the "accident of birth" places individuals into diverse starting points shaped by varied "born beliefs."
Distinct Rites and Orientations for Different Communities
The Quran further acknowledges that different communities have their own divinely appointed or historically developed modes of worship and orientation.
Quran 22:67: "To every community We have appointed rites which they are to perform: therefore, let them not dispute with you on the matter, but do invite them to your Lord: for you are assuredly on the Right Way."
While emphasizing the underlying unity of God (Tawhid), these verses recognize the legitimacy of diverse ritual expressions among different communities, often stemming from their unique historical and cultural trajectories and thus their "born beliefs" about sacred practice.
Quran 2:148: "To each is a goal (Wijha, direction to turn to in prayer, or a spiritual orientation) to which God turns him; then strive together (as in a race) towards all that is good. Whosesoever you are, God will bring you Together (for account). For God Has power over all things." This verse suggests that different communities may have different focal points for their devotion or spiritual paths, but the overarching imperative is to compete in righteousness and good deeds.
Principles for Coexistence and Interaction in a Pluralistic World
Stemming from its recognition of the persistence of "born beliefs" and the divinely willed nature of diversity, the Quran lays down clear principles for interaction, coexistence, and mutual respect among different communities. Perhaps the most crucial principle underpinning Quranic pluralism is the absolute prohibition of coercion in matters of faith.
Quran 2:256: "Let there be no compulsion in religion”. Truth stands out clear from Error: whoever rejects evil and believes in God has grasped the most trustworthy hand-hold, that never breaks. And God hears and knows all things." This unequivocal statement acknowledges that genuine faith must be a matter of internal conviction, not external force. If beliefs are deeply ingrained and divinely permitted to be diverse, then attempts to forcibly convert individuals are both futile and unjust. The clarity of truth, the verse suggests, should be sufficient for those whose hearts and minds are open. This principle directly respects the integrity of an individual's "born beliefs," even if they differ from one's own, by safeguarding their freedom of conscience.
The Quran advocates for a respectful demarcation of religious boundaries where necessary, alongside a call for constructive dialogue.
Quran 109:1-6: "Say: O you that reject Faith! I worship not that which you worship, nor will you worship that which I worship. And I will not worship that which you have been wont to worship, nor will you worship that which I worship. To you be your Way (or Religion), and to me mine." This surah, often revealed in a context of pressure to compromise core beliefs, establishes a clear boundary while simultaneously acknowledging the "other's" right to their own path. It is a formula for mutual respect in the face of irreconcilable theological differences, recognizing the persistence of differing born convictions.
Quran 16:125: "Invite (all) to the Way of thy Lord with wisdom (Hikmah) and beautiful preaching (Maw‘Izat Al-Hasanah); and argue with them in ways that are best and most gracious (Allati Hiya Ahsan): for thy Lord knows best, who have strayed from His Path, and who receive guidance." This verse outlines the methodology for sharing one's perspective: wisdom, beautiful exhortation, and debate conducted in the most gracious manner. It acknowledges the need to engage with others' convictions respectfully and intelligently, recognizing that guidance is ultimately from God. This approach is vital when interacting with individuals whose "born beliefs" differ.
Quran 29:46: "And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, 'We believe in the revelation which has come down to us and in that which came down to you; Our God and your God is one; and it is to Him we bow (in Islam).'" This verse specifically calls for respectful and constructive dialogue with Jews and Christians, emphasizing shared monotheistic heritage. It encourages finding common ground while acknowledging differences.
The Quran mandates just and kind treatment towards those of other faiths who are not hostile.
Quran 60:8: "God forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly (an tabarruhum) and justly (wa tuqsitu ilayhim) with them: for God loves those who are just." This verse provides a clear ethical directive for Muslims to maintain benevolent and equitable relations with non-Muslims who live peacefully with them. This necessitates acknowledging and respecting their right to hold their "born beliefs" without persecution or discrimination.
The Quran offers a remarkably inclusive perspective on salvation, suggesting that righteousness and genuine faith in God and the Last Day are key criteria, potentially extending beyond the visible boundaries of the Muslim community.
Quran 2:62: "Indeed, those who believed and those who were Jews or Christians or Sabeans—those [among them] who believed in God and the Last Day and did righteousness—will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve."
Quran 5:69: "Those who believe (in the Quran), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in God and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve."
These verses are highly significant for a pluralistic theology. They indicate that individuals who adhere to their "born beliefs" within other monotheistic traditions (and the Sabeans, whose identity is debated but were clearly a distinct religious group), if they are sincere in their faith in God and the Last Day and manifest this faith through righteous deeds, can attain salvation. This does not negate the Quran's call to its own message but acknowledges that divine mercy and reward are not exclusive to one community. It respects the possibility of salvific value in conscientiously held "born beliefs" when coupled with ethical living.
Quran 4:123-124: "Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides God, any protector or helper. If any do deeds of righteousness, - be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them." This passage critiques religious exclusivism and emphasizes that righteous action coupled with faith is what truly matters, irrespective of communal affiliation by birth.
The Limits of Human Understanding and Judgment
The Quran emphasizes the limitations of human knowledge and the impropriety of humans passing ultimate judgment on others' faith.
Quran 17:36: "And pursue not that of which you have no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning)." This promotes intellectual humility and cautions against making definitive judgments about complex matters, including the inner state of others' beliefs.
Quran 53:28: "But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth." This critiques beliefs based on mere speculation rather than sound knowledge, a tendency that can reinforce unexamined "born beliefs." However, it also implicitly calls for an evidence-based approach to understanding, which can lead to a more nuanced appreciation of why others believe as they do.
The ultimate judgment of individuals and communities is repeatedly reserved for God alone (e.g., 5:48, 22:17, 22:69, 32:25). This theological stance discourages human attempts to usurp divine prerogative and fosters an attitude of humility regarding the ultimate spiritual status of those with different "born beliefs."
Balancing Acceptance with Critical Engagement
While the Quran profoundly recognizes the persistence of "born beliefs" and the divine wisdom in diversity, it does not advocate for uncritical acceptance of all inherited traditions or a passive stance towards truth. Its recognition of human conditioning is balanced by a persistent call for individual responsibility, critical reflection (tafakkur), and the use of reason (ta‘aqqul).
The Quran is replete with verses urging human beings to think, ponder, reflect, and use their intellect to understand God's signs in creation and revelation.
It frequently poses rhetorical questions like "Do they not then reflect?" (e.g., 47:24 – afala yatadabbaruna al-Quran, "Do they not then ponder the Quran?"), or "Will they not use their reason?" (e.g., 2:44 – afala ta‘qilun).
The Quran challenges blind imitation of ancestors (as highlighted in verses like 2:170, 5:104, 31:21, 43:22-23) precisely because it bypasses this critical faculty of reason. The expectation is that individuals, even those deeply conditioned by their "born beliefs," possess the God-given capacity to evaluate claims and evidence presented to them.
Verses like 39:17-18 praise "those who listen to the Word, and follow the best (meaning) in it: those are the ones whom God has guided, and those are the ones endued with understanding." This encourages open-minded listening and critical discernment, even when encountering ideas that challenge one's inherited beliefs.
The Quranic narrative of prophethood itself is a testament to the understanding that "born beliefs," however powerful, are not immutable and can be challenged, refined, or transcended through divine guidance. Messengers are sent to:
Remind humanity of the primordial covenant (Mithaq) and awaken their innate Fitra (e.g., 7:172-173).
Present clear signs (Bayyinat) and rational arguments to appeal to both heart and intellect (e.g., 57:25).
Challenge corrupt, unjust, or polytheistic inherited traditions, as exemplified by Prophet Abraham's confrontation with his people's idol worship (21:51-70, 6:74-83).
The prophetic call often involves a cognitive and emotional disruption, inviting people to re-evaluate what they have always known and believed. This highlights the Quranic conviction that human beings are capable of transcending their initial conditioning through sincere engagement with truth.
Individual Accountability and Free Will
Despite the profound influence of the "accident of birth" and subsequent conditioning, the Quran steadfastly upholds the principle of individual accountability.
"No bearer of burdens can bear the burden of another" (e.g., 35:18, 6:164, 17:15, 39:7, 53:38). Each soul is ultimately responsible for its own choices and actions before God.
This implies that while social and psychological conditioning are significant factors, they do not entirely negate human free will or the capacity to respond to divine guidance. The Quranic narrative consistently assumes that individuals, through their God-given faculties of reason, conscience, and fitra, can discern truth and make responsible choices, even if it means breaking from deeply ingrained "born beliefs."
The "test" mentioned in 5:48 ("to test you in what He hath given you") inherently implies choice and moral agency in how one responds to their given circumstances, including their inherited religious and cultural framework.
The Quranic framework thus presents a dynamic interplay: it acknowledges the powerful reality of "born beliefs" and the divine wisdom in allowing diversity, yet it simultaneously calls individuals to move from a passively inherited faith to a consciously chosen and reflectively embraced conviction. The journey from an unexamined "born belief" to a faith grounded in understanding and personal commitment is a central theme in the Quranic call to humanity.
Implications for Interfaith Dialogue, Understanding, and Coexistence
The Quranic recognition of the persistence of "born beliefs" and its pluralistic vision have profound implications for contemporary interfaith relations and the pursuit of a more harmonious world.
Understanding that people's beliefs are often deeply rooted in their upbringing and social context, as the Quran acknowledges, fosters empathy and compassion rather than judgmentalism. It allows for a more nuanced appreciation of why others hold the convictions they do, recognizing the powerful psychological, emotional, and social forces at play. This perspective, as encouraged by the Quran's tone in verses like 21:107 (describing the Prophet Muhammad as a "mercy to the worlds"), encourages treating others with kindness even amidst disagreement.
The Quranic emphasis on wisdom, beautiful preaching, and arguing "in ways that are best" (16:125) provides a blueprint for interfaith dialogue. Recognizing the deeply "embodied, emotionally resonant, and socially embedded" nature of "born beliefs" means that effective dialogue cannot be about aggressive conversion attempts or dismissive critiques. Instead, it should focus on respectful sharing of perspectives, mutual learning, and identifying common ethical ground, acknowledging the convictions of others while clearly articulating one's own.
The Quran's stress on the role of upbringing and environment in shaping beliefs (31:21, Hadith on Fitra) highlights the critical importance of education and intercultural exchange. By engaging with people from diverse backgrounds and faiths, individuals can gain a deeper understanding of the complexities of human experiences. This can help break down stereotypes, challenge cognitive biases, and cultivate a more sophisticated and open-minded approach to religious and cultural differences, aligning with the Quranic call to "know one another" (49:13).
The unequivocal Quranic prohibition of compulsion in religion (2:256) is paramount. When the persistence of "born beliefs" is acknowledged, attempts to forcibly change or convert others are seen not only as unjust but also as psychologically and sociologically naive. Instead, the Quranic vision encourages a focus on competing in good deeds (5:48, 2:148) and upholding justice (60:8), creating a framework where diverse communities can coexist peacefully and contribute collectively to the common good, irrespective of their differing theological starting points.
The Quranic emphasis on the limitations of human understanding (17:36, 53:28) and the ultimate divine prerogative in judgment should instil a sense of intellectual humility. This humility is essential for genuine pluralism, as it tempers the tendency towards dogmatic certitude and encourages openness to the possibility that others, shaped by their own "born beliefs" and life experiences, may possess valid insights and virtues.
The Quran's Enduring Wisdom for a Diverse World
The Quranic narrative offers a remarkably profound and nuanced understanding of the persistence of "born beliefs." It acknowledges the complex interplay of neurological, psychological, emotional, and sociocultural factors that deeply embed convictions acquired early in life, often through the "accident of birth." The Quran does not shy away from this "brute reality" but incorporates it into a sophisticated theological framework that sees human diversity as a deliberate and purposeful aspect of divine creation. Verses like 49:13, 30:22, 5:48, and 10:99 articulate a vision where the multiplicity of human communities, cultures, and belief systems is not a flaw to be eradicated but a divinely willed tapestry designed for mutual recognition, learning, and a collective striving towards righteousness.
The Quran's acceptance of this reality is not a passive endorsement of all beliefs as equally true from its specific theological standpoint, nor is it a call to relativism. Rather, it is a pragmatic and compassionate recognition of the human condition, which then forms the basis for its ethical and legal injunctions regarding intercommunal relations. The categorical prohibition of compulsion in religion (2:256), the call for dialogue conducted with wisdom and grace (16:125, 29:46), the mandate for justice and kindness towards peaceful others (60:8), and the acknowledgement of potential salvation for the righteous among other faith communities (2:62, 5:69) all stem from this deep understanding of how beliefs are formed and why they persist.
Simultaneously, the Quran champions the power of human reason, reflection, and free will. It consistently calls individuals to transcend unthinking imitation of ancestral traditions (2:170, 43:22-23) and to engage in critical inquiry (tafakkur). The prophetic mission itself is predicated on the human capacity to respond to truth and guidance, even if it means challenging deeply ingrained "born beliefs." Thus, the Quranic vision is a dynamic one: it respects the starting points determined by birth and upbringing while simultaneously inviting every individual to a journey of conscious faith and responsible action.
In a world often fractured by religious and cultural intolerance, the Quranic perspective on "born beliefs" and pluralism offers timeless wisdom. It encourages empathy, calls for nuanced and respectful engagement, underscores the importance of education in fostering understanding, and ultimately reminds humanity of the importance of promoting peace and harmony (25:63 describes servants of the Most Merciful as those who walk gently on earth and say "Peace!" to the ignorant). By acknowledging the complex realities of human belief formation and embracing diversity as a divine sign, the Quran provides an enduring framework for navigating our differences with wisdom, compassion, and a shared commitment to building a more just and peaceful world, as envisioned in verses like 21:107, which declares the Prophet's mission as a mercy to all creations, and 25:2, which speaks of God to Whom belongs the dominion of the heavens and the earth, Who has no son, nor partner in His dominion: it is He Who created all things, and ordered them in due proportions.
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V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship.
URl: https://www.newageislam.com/spiritual-meditations/humans-creeds-born/d/135691
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