The Spirit of Tolerance in Islam
By Dr. Muzammil H. Siddiqi
Intolerance is on the increase in the world today.
It is causing death, genocide, violence, religious
persecution as well as confrontations on different
levels. Sometimes it is racial and ethnic, sometimes
it is religious and ideological, sometimes it is
political and social. In every situation it is evil
and painful. How can we solve the problem of intolerance?
How can we assert our own beliefs and positions
without being intolerant to others?
How can we bring tolerance in the world today?
I would like to discuss some of these issues from
an Islamic point of view.
What is tolerance?
Literally the word tolerance means to bear. As a
concept it means respect, acceptance and appreciation
of the rich diversity of the world s cultures, forms
of _expression and ways of being human. In Arabic
it is called tasamuh . There are also other words
that give similar meanings, such as hilm (forbearance)
or Afw (pardon, forgiveness) or safh (overlooking,
disregarding). In the Persian and Urdu languages,
we use the word rawadari which comes from rawa meaning
acceptable or bearable and dashtan meaning to hold
. Thus it means to hold something acceptable or
bearable.
Tolerance is a basic principle of Islam. It is a
religious moral duty. It does not mean concession,
condescension or indulgence. It does not mean lack
of principles, or lack of seriousness about one
s principles. Sometimes it is said, People are tolerant
of things that they do not care about. But this
is not the case in Islam. Tolerance, according to
Islam, does not mean that we believe that all religions
are the same. It does not mean that we do not believe
in the Superiority of Islam over other faiths and
ideologies. It does not mean that we do not present
the message of Islam and do not wish others to become
Muslims.
The UNESCO principles on tolerance say:
Consistent with respect for human rights, the practice
of tolerance does not mean toleration of social
injustice or the abandonment or weakening of one
s convictions. It means that one is free to adhere
to one s own convictions and accepts that others
adhere to theirs. It means accepting the fact that
human beings, naturally diverse in their appearance,
situation, speech, behavior and values, have the
right to live in peace and to be as they are. It
also means that one s views are not to be imposed
on others.
Tolerance comes from our recognition
of:
... the dignity of the human beings,
... the basic equality of all human beings,
... universal human rights
... fundamental freedom of thought, conscience and
belief.
The Qur an speaks about the basic dignity of all
human beings. The Prophet - peace be upon him -
spoke about the equality of all human beings, regardless
of their race, color language or ethnic background.
The Shri ah recognizes the rights of all people
to life, property, family, honor and conscience.
Islam emphasizes the establishment of equality and
justice, both of these values cannot be established
without some degree of tolerance. Islam recognized
from the very beginning the principle of freedom
of belief or freedom of religion. It said very clearly
that it is not allowed to have any coercion in the
matters of faith and belief.
The Qur an says, There is no compulsion in religion,
(al-Baqarah 2:256) If in the matters of religion,
coercion is not permissible, then by implication
one can say that in other matters of cultures and
other worldly practices it is also not acceptable.
In Surah al-Shura Allah says to the Prophet - peace
be upon him, If then they turn away, We have not
sent you as a guard over them. Your duty is but
to convey (the Message).
(al-Shura 42:48) In another place Allah says, Invite
(all) to the Way of your Lord with wisdom and beautiful
preaching; and argue with them in ways that are
best and most gracious. Your Lord knows best, who
have strayed from His Path, and who receive guidance.
(al-Nahl 16:125) Further, He says to the Believers,
Obey Allah, and obey the Messenger, and beware (of
evil): if you do turn back, know then that it is
Our Messenger s duty to proclaim (the Message) in
the clearest manner.
(al-Ma idah 5:92) We also read in the Qur an, The
worshippers of false gods say: If Allah had so willed,
we should not have worshipped aught but Him - neither
we nor our fathers, nor should we have prescribed
prohibitions other than His. So did those who went
before them.
But what is the mission of the Messengers but to
preach the Clear Message? (al-Nahl 16:35)
Or one can read, Say: Obey Allah, and obey the Messenger:
but if you turn away, he is only responsible for
the duty placed on him and you for that placed on
you. If you obey him, you shall be on right guidance.
The Messenger s duty is only to preach the clear
(Message) . (al-Nur 24:54)
All these verses give this important point that
do not coerce people, present the message to them
in the most cogent and clear way, invite them to
the truth and do your best in presenting and conveying
the message of God to humanity, but it is up to
them the to accept or not to accept. Allah says,
And say, The truth is from your Lord, so whosoever
wants let him believe and whosoever wants let him
deny.
(al-Nahl 18:29) The question then comes, If Allah
gave choice to believe or not to believe, then why
did He punish the people of prophet Nuh, the Aad,
the Thamud, the people of prophet Lut, the people
of prophet Shu aib and Pharaoh and his followers?
The answer is in the Qur an itself.
Those people were not punished simply because of
their disbelief. They were punished because they
had become oppressors. They committed aggression
against the righteous, and stopped others to come
to the way of Allah. There were many in the world
who denied Allah, but Allah did not punish every
one. A great scholar Ibn Taymiyah said, The states
may live long inspite of their people s unbelief
(kufr), but they cannot live long when their people
become oppressors.
Another question is raised about Jihad. Some people
say, Is it not the duty of Muslims to make Jihad?
But the purpose of Jihad is not to convert people
to Islam. Allah says, La ikraha fi al-din, no compulsion
in religion.
(al-Baqarah 2:256). The real purpose of jihad is
to remove injustice and aggression. Muslims are
allowed to keep good relations with non-Muslims.
Allah says, Allah does not forbid you that you show
kindness and deal justly with those who did not
fight you in your religion and did not drive you
out from your homes(al-Mumtahinah 60:8) Islam teaches
that fighting is only against those who fight. Allah
says, Fight in the cause of Allah those who fight
you, but do not transgress limits; for Allah loves
not transgressors.
(al-Baqarah 2:190)Islam
may tolerate anything, but it teaches zero tolerance
for injustice, oppression, and violation of the
rights of other human beings. Allah says, And why
should you not fight in the cause of Allah and of
those who, being weak, are ill-treated (and oppressed)?
Men, women, and children, whose cry is: Our Lord!
Rescue us from this town, whose people are oppressors;
and raise for us from Yourside one who will protect;
and raise for us from Yourside one who will help!
(al-Nisa 4:75)
Islam teaches tolerance on all levels: individual,
groups and states. It should be a political and
legal requirement. Tolerance is the responsibility
that upholds human rights, pluralism (including
cultural pluralism), and the rule of law.
The Qur an says very clearly: To every People have
We appointed rites and ceremonies which they must
follow, let them not then dispute with you on the
matter, but do invite (them) to your Lord: for you
are assuredly on the Right Way. If they do wrangle
with you, say, God knows best what it is you are
doing. God will judge between you on the Day of
Judgment concerning the matters in which you differ.
(al-Hajj 22:76-69)
There are many levels of tolerance:
a.
Between family members, between husband and wife,
between parents and children, between siblings etc.
b. Tolerance
between the members of the community: tolerance
in views and opinions, tolerance between the Madhahib
c. Tolerance
between Muslims and the people of other faiths (interfaith
relations, dialogue and cooperation)
Muslims have been generally very tolerant people.
We must emphasize this virtue among us and in the
world today. Tolerance is needed among our communities:
We must foster tolerance through deliberate policies
and efforts. Our centers should be multi-ethnic.
We should teach our children respect for each other.
We should not generalize about other races and cultures.
We should have more exchange visits and meetings
with each other. Even marriages should be encouraged
among Muslims of different ethnic groups.
With non-Muslims we should have dialogue and good
relations. With more information, I am sure the
respect will develop and more cooperation will develop.
