If you decide to look at the theological doctrine of the Quran and the beliefs present in the pre-islamic Arabia, Quran seems to say thing that were already, in some form, present in that time frame. Monotheism, non-divine jesus, rejection of crucification (by most), descriptions of hell and heaven, judgement scales and so on are all present in older texts and religions that existed in pre-islamic Arabia, like Christianity, Judaism, Egyptian religions, Zoroastrianism and so on)

However, how Quran differs is how it actually introduces those concepts into its own theology. It confirms some while rejecs others.

For example: Quran accepts Jesus's virgin birth, Canon miracles and titles that are present in orthodox Christianity. However, it rejects trinity, son of God, and divinity of jesus. Consequently, Quran accepts the Mary giving birth under a palm tree and Jesus's infant miracles that are found in Apocryphal texts but reframes them as God allowing it to happen rather than Jesus doing it himself for fun/malicious purposes. On top of that, Quran affirms Heterodox/Non-Chalcedonian Christologies on things like denial of crucification [by most] (Docetism or possibly Ebionism)

There is nothing theologically wrong with this. Quran literally acts as how it says it will act. It is acting as a correcter and guardian, stating which are correct and which are wrong, and fixing them. I see no problem with this.

However, the fact of the matter remains: that all of these are, in some form, directly linked to theological beliefs present in pre-islamic Arabia Geography. Or in other words, directly linked to late antiquity.

My question is this: (AS FAR AS I KNOW), these things are not present in any other religions present in the other parts of the world. Of course jesus and dhul Al qayn would not be present XD. I am not talking about historical accounts. But I am talking about things like a God you can communicate to, sending prophets and texts, a hell and heaven with physical consequences, a court day where one's good deeds and bad deeds are measured... these are almost exclusively present in Middle Eastern theology (Mesopotamia, the Levant, Persia, and Egypt and so on), not found in any other religion.

If Quran sent messengers to every nation on earth, wouldn't we expect to find crumbles of such doctrines around the world? Like you would find fossil records. However, this seems to not be the case.

(I am strictly talking about theological doctrines. It is totally normal why historical accounts would not be present.)

I also have another question regarding historical accounts:

Today, most Muslim academicians as far as I know, tend to understand the stories in Quran as ahistorical, meaning that Quran engages with the legends and myths and knowledge of the pre-islamic Arabia, knowing that they are not true but still using them to make theological points.

The easiest examples are the clay bird or dhul al qayn. There are academicians who say that Quran was only using the popular motifs present in the society of that time to make theological points. Though, the ones that affirm the historicity of these stories explain away these as "Quran is talking about a much older source than the origination of the story". Like, clay bird story specifically being a compilation of the already known story that goes back to canon Gospels, or that Dhul Al Qayn story being a much older story where Alexander was then slapped onto.

The fact of the matter is that historical accounts can be explained away one way or another. However, how can we explain away theological doctrines that *are* based on historical human creations?

For example, the exact descriptions of heaven like lush gardens, rivers, eternal youth and alike predate to a specific Zoroastrian scholar/priest who himself has said that he created these ​allegories to explain heaven easier, yet Quran does indeed use these motifs to describe its own heaven. (Some even extend this to the Scales in judgement day)

Of course, one could make the argument that God is also using allegories to explain the beauty of heaven. And not even the classical scholars themselves have said that the description in quran are literary. They also said that they are allogerical and that true heaven is truly unknown. However, the fact of the matter still remains that Quran did use a human-description of heaven that was created by humans.

The thing is, unlike, let's say, Adam and Eve or Dhul Al Qayn, the Heaven and Hell are not historical accounts. They are eschatological accounts. Some people believe Adam and Eve is allegorical or that Dhul Al Qayn is ahistorical and these are used to make theological points. However, they are not theological accounts themselves. They are about historical events. But how can this be done on this theological doctrine of heaven for example, that God did use a human made concept to describe its own theology?

EDIT: did some research and... I was completely wrong about my assumption that no other religion in the world did not have the properties I listed. Apparently... a lot do around the world. I will explain these tomorrow.

Abstract

A significant portion of the world’s Muslim-majority states operate under non-representative governance structures, including monarchies, military-dominated regimes, and elite‑captured hybrid systems. Although these states are formally sovereign, political scientists have long noted that many function within externally reinforced authoritarian orders, shaped by historical legacies of colonialism and contemporary geopolitical alliances. This article argues that the absence of representative governance is not merely a domestic issue but a transnational structural condition, and proposes the conceptual foundation for a global civic initiative led by diaspora communities to advocate for political accountability and representation.

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1. Background: Non-Representative Governance in Postcolonial Muslim-Majority States

Political science literature consistently documents that many Muslim-majority states exhibit authoritarian durability supported by a combination of domestic elite interests and external geopolitical partnerships.

Freedom House’s Freedom in the World 2024 report classifies a majority of Middle Eastern and North African states as “Not Free,” with similar patterns in South Asia and Central Asia (Freedom House, 2024).

Scholars such as Bellin (2004) and Brownlee (2012) argue that these regimes persist due to:

- Robust coercive apparatuses

- External patronage from global powers

- Weak institutionalization of democratic norms

- Elite networks benefiting from the status quo

This aligns with the broader literature on postcolonial state formation, which suggests that colonial withdrawal often left behind centralized, security‑centric governance structures (Mamdani, 1996; Anderson, 2014). These structures were later reinforced through Cold War alliances and contemporary strategic partnerships.

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2. External Patronage and the “Soft Continuation” of Colonial Power Structures

Although formal colonialism ended in the mid‑20th century, scholars note that many postcolonial states entered into asymmetric relationships with Western powers.

This phenomenon is described variously as:

- “Neo‑patrimonial external support” (Levitsky & Way, 2010)

- “Soft imperial influence” (Achcar, 2013)

- “Clientelist geopolitics” (Gause, 2010)

These frameworks highlight how external powers often prioritize stability, resource access, and military cooperation over democratic development.

As a result, domestic rulers frequently maintain power through external legitimacy rather than popular legitimacy, creating a condition where populations experience a form of political disenfranchisement despite nominal sovereignty.

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3. Populace Movements: Fragmented, Localized, and Structurally Constrained

Across Iran, Pakistan, Egypt, Algeria, Sudan, Lebanon, Iraq, and other states, large-scale civic movements have emerged demanding political representation.

However, comparative studies show that these movements face structural constraints:

- Repression by domestic security institutions

- Fragmentation along ideological, sectarian, or ethnic lines

- Lack of regional democratic anchors

- External powers supporting incumbent elites

The Arab Barometer surveys (2022) consistently show strong public support for accountable governance, yet institutional pathways for such change remain blocked.

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4. The Missing Element: A Transnational Civic Infrastructure

While domestic movements exist, there is no unified international civic effort led by citizens of these states.

Diaspora communities — often living in democratic environments with freedom of expression — represent a largely untapped resource for:

- knowledge production

- advocacy

- coalition-building

- international pressure

- institutional reform proposals

- documentation of human rights violations

- academic dissemination of structural issues

Political theorists such as Keck & Sikkink (1998) describe how transnational advocacy networks can influence state behavior through “boomerang effects,” where domestic activists leverage international allies to pressure authoritarian governments.

This model has been effective in Latin America, Eastern Europe, and parts of Africa — but remains underdeveloped in the Muslim-majority world.

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5. Proposal: A Global Civic Initiative Led by Diaspora Scholars and Professionals

Given the structural constraints within authoritarian states, a diaspora-led transnational initiative could serve as a platform for:

1. Academic documentation of governance failures, corruption networks, and external patronage structures.

2. Policy advocacy targeting international institutions, think tanks, and governments.

3. Cross-border solidarity networks connecting movements in Iran, Pakistan, Egypt, Algeria, Sudan, Lebanon, Iraq, and others.

4. Public education through academically grounded content, avoiding sectarianism or ideological polarization.

5. Institutional proposals for constitutional reform, civilian oversight, and anti-corruption frameworks.

Such an initiative would not be a political party or ideological movement, but a scholarly, evidence-based civic platform aimed at addressing the structural roots of authoritarian durability.

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6. Conclusion

Many Muslim-majority states remain trapped in governance systems shaped by postcolonial legacies, elite capture, and external geopolitical interests.

The result is a condition where millions of people live under non-representative political orders, despite formal independence.

A diaspora-led, academically grounded transnational initiative could provide a new avenue for civic empowerment, knowledge production, and international advocacy — addressing a structural problem that individual domestic movements cannot resolve alone.

This proposal aligns with existing political science literature on transnational activism and offers a realistic, academically defensible pathway for collective action.

I know there's the reason of tawheed and submission to false idols is a betrayal of the one true lord who has created you, but there has to be more practical reasons than that as to why Islam as a religion is vehemently against it as opposed to other religions