Ask A Question About Islam And Muslims
If Islam asks that we respect other religions then why did Prophet Ibrahim (as) and Prophet Muhammad (s) break idols?
Short answer: The Qur'an and hadith teach us to respect other people, regardless of what they believe. However, they do not give an equal place to all beliefs or practices.
Long answer: While the Qur'an and hadith recognize several different religions, including Judaism, Christianity, and Zoroastrianism, they do not recognize the custom of worshipping idols in Mecca or Medina as a distinct religion.
As for whether the Arabs who worshipped idols in Mecca and Medina saw their customs as a distinct religion, it is difficult to say for sure, but there is no indication in the texts that they saw themselves as united as a single faith community or a single religion; appealing to idols was simply customary practice. They focused on tribal and ancestral identity, not religious identity. I am fairly sure that the term "wathaniyyah" was adopted after their time. In contrast, the Qur'an encourages replacing ancestral/tribal identity with a faith-based identity.
The concept of "religion" as we have it today (and as it is used in the English language) is rather modern. In fact, it is heavily rooted ins secularism. Everyone is expected to follow the same way of life (national culture, national laws), and religion is seen as a private matter. Therefore, we should respect everyone's personal decision about their religion (that is, private beliefs); however, everyone must follow the same way of life (national culture and law). So, in essence, national culture and law has taken the place of religion in modernity in most nation-states.
In fact, many languages historically have not even had an equivalent word for "religion" as it is used in English today.
So, talking about religions during the time of the Prophet Muhammad (S) or the Prophet Ibrahim (A) should be done with the understanding that we may be accidentally projecting modern ideas onto the past, or onto other cultures, and then trying to avoid that.
The Qur'an, hadith, and classical Islamic literature tend to use words such as din, millah, and shari'ah to mean "religion". These could be translated as "way of life", "community", and "religious law". From this angle, the communities that were identified as having a specific way of life, scripture, communal identity, and law were Jews, Christians, Sabaians, or other established communities.
For instance, in the classical model of the Islamic state, certain religious communities (in particular, the Ahl al-Kitab, including Jews, Christians, and some others) are allowed to follow their own religious law, abstain from military service in exchange for paying the jizyah, and enjoy protection of their houses of worship. [Of course this model is somewhat theoretical as what happens in practice tends to be more complicated, but this is how things were seen theoretically]
However, neither the polytheists of Arabia nor the polytheists of the time of Ibrahim are seen as having their own communal identity based on religion or what we would call a "religion"; they are simply seen as (a) deviating from the truth, and (b) following common custom.
Conversely, neither the Prophet Muhammad (S) nor the Prophet Ibrahim (A) is presented as a prophet bringing a new or alternative religion to his people (in the same way that, for example, Christianity was seen as a distinct faith community coming from outside the Arabian Peninsula). Both prophets are seen as supporting the ancient message, not bringing a new idea.
This is why the bulk of the arguments in the Quran are not about accepting Islam as a specific religion. Rather, it focuses on why the idol-worshippers (who believed in God as well as demigods) should stop appealing to their demigods and worship only God instead. That is, the idol-worshippers tended to worship their demigods to placate them, with the belief that if they did not, a disaster might strike them. Or they would worship their demigods to appeal to them for wealth or sustenance. Or, they would worship their demigods with the belief that their demigods would appeal to God on their behalf. The Qur'an, basically, says that all of this is unnecessary and/or false since all power belongs to God and their demigods do not control matters of good and evil or sustenance, and that their demigods are not really intermediaries.
They should also give up backwards customs and taboos which are socially harmful and which were passed on along with their customs regarding idols.
For instance, Ibrahim (A) is not telling his people to follow a new religion; rather, he is telling his people to stop supporting falsehood.
Basically, there is a sense that these people should have known better than to be building and appealing to idols and had simply deviated from the truth. One way this is apparent is that the Qur'an does not explain everything anew; rather, there is an assumption in the text that the people hearing about the stories of the prophets are famliar with them and it is all part of a common cultural and religious context, even if some people were appealing to idols.
The Ka'bah, in particular, is seen as originally being a site of worshipping God, built (or re-built) by Ibrahim (A), but the practice in it became corrupted (for instance, through people performing the hajj in the nude, or placing false idols in it). So the job of these prophets is to remind the people of how they have gone wrong, and then to provide some new religious legislation and teachings (such as the shari'ah and Qur'an) to steer the boat in the correct direction in the future.
This is rather different from, say, someone who grows up as a secular agnostic, has no real contact with organized religion, and then converts to Islam as a new faith.
So this is how the matter is understood in Islamic sources.
In any case, that was then and these were prophets; today, there is no need to go around breaking people's idols. Also, most modern idols are invisible things, such as money, celebrity status, number of likes on Facebook, and so forth which cannot be broken even if one tried.
In any case, it is a good question and good to think about.
Is Prophet Abraham (as) considered higher than the 12 Imams (as), since he is a Prophet and an Imam as well?
No prophet is higher in degree than Muhammad (SAWA), and his 12 successors are from him as Allah said in Quran (Progeny from him and he is from them) (ذريّة بعضها من بعض)3:34
No one is higher than the 12 Imams but only the Prophet
When Allah appointed Prophet Ibrahim (as) as an Imam what new responsibilities was he given? What is the difference between a Prophet who is an Imam and the Imams of the Ahlul Bayt who are not Prophets?
The Hadeeth from Imam Jafar Al-Sadiq (AS) says: Allah has made Ebrahim a servant (Abd) before making him a prophet (Nabi)), and made him a prophet before making him a messenger (Rasool), and made him a messenger before making him His Khaleel and made him His Khaleel before making him an Imam. (Al-Kafi 1/175).
This means that the responsibility of Ebrahim was increasing from Abd (servant) to Nabi (prophet), then to Rasool (messenger) then to Imam. That is why Ebrahim asked Allah whether his progeny will have the same status of Imamate? Allah replied him: My appointment does not reach to the sinners.
The prophet (Nabi) receives the revelation from Allah. The Rasool (messenger) is responsible to convey the message of Allah to people. The Imam has the responsibility to implement the orders of Allah in every aspect and every dimension of life. Ebrahim was appointed by Allah as Imam for all people to guide them all to implement the orders of Allah in life. Not all the prophets were Imams but only the greatest of them.
The Twelve Infallible Imams are not prophets but successors of the greatest prophet and greatest messenger Muhammad (SAWA). They are the divine guides who responsible to implement the orders of Allah in every matter.
If Prophets Abraham and Musa were Muslim then why was there no Muslim population before Prophet Mohammad?
Thank you for your question. While the previous prophets (as) all followed the essence of Islam, which is submission to Allah, they had their own divine laws and were not called Muslims. A Muslim is a term given to those people who follow the divine law as transmitted by the final prophet Muhammad (saw). For this reason, the believers who followed the previous prophets are not outwardly called Muslims, even if the essence of their religion is submission (islam) and the reality of the practice of that essence makes them one who has submitted (muslim).
May you always be successful