Tolerance means ‘’to bear.’’ As a concept, it refers to respect, acceptance and appreciation of the rich diversity of cultures, forms of expression and ways of being human. In Arabic, it is called tasamuh. Words like hilm (forbearance) or ‘afw (forgiveness) or saf-h (overlooking) also convey the meaning of tolerance. In Persian and Urdu, we use the word rawadari which is derived from rawa meaning acceptable or bearable anddashtan meaning “to hold”. Thus it means to hold something acceptable or bearable. Intolerance has become the culture of the day. It is causing death, genocide, violence, religious persecution as well as confrontations at different levels. Sometimes it is racial and ethnic, sometimes it is religious and ideological, and sometimes it is political and social. Whatever may be the reason, intolerance is painful in each situation. How can we solve the problem of intolerance? How can we bring tolerance in the world today? I have tried to discuss these issues from an Islamic point of view. Tolerance is a basic principle of Islam. It is a religious and moral duty. It does not mean concession. It does not mean lack of principles, or lack of seriousness about one’s principles. Sometimes it is advocated that 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 do not believe that Islam is the final edition of divine faith and is superior to other faiths and ideologies as such. It does not mean that we do not present the message of Islam to all Mankind.
The UNESCO principles on tolerance read as follows: “Consistent with respect for human rights, the practice of tolerance does not mean toleration of social injustices 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, behaviour 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.’’
The preamble of the Indian Constitution vows Justice, social, economic and political; Liberty of thought, expression, belief, faith and worship; Equality of status and opportunity; and calls for promoting among all Indians Fraternity assuring the dignity of the individual. Thus tolerance comes from our recognition of: a. The dignity of the human beings, b. The basic equality of all human beings, c. Universal human rights d. Fundamental freedom of thought, conscience and belief. Islam, like Judaism and Christianity, believes in prophets and messengers of God- One interesting way of understanding the Islamic view on freedom of religion is to look at the role of the prophets and messengers. Had they been sent to forcefully bring the people into their teachings? Were Moses, Jesus and Muhammad ordered by the Almighty to impose their teachings upon the people by sword? Absolutely not! Look at the Qur’an, the holy scripture of Islam; the revealed words of God where He clearly outlines the duty of his messengers by saying: “(And as for My messenger,) there is no (obligation) on him except to deliver (the message). God knows what yon expose and what conceal”. (5:99). Once the people of Mecca said to Prophet Muhammad that if god did not want them to worship idols then why He does not forcefully prevent them from doing so. Then God sent the following message: “(O Muhammad) This is not a new excuse; those who weft before, them made, the same excuses. Is there anything upon the messengers except the dear conveying of the message”. (16: 35).
So we see that from the Qur’anic point of view, the mission of the prophets and messengers of God was not to forcefully impose their teachings on the people but to guide them and ask them to accept God with their own will, in one revelation, God says to Prophet Muhammad: “But if the people turn away (then do not be sad because) We did ma sent you to be a guardian over them. It is for you only to deliver the message.” (42:43). The Qur’an clearly says that religion cannot be forced on anyone. It says, “There is no compulsion in (accepting) the religion (of Islam)…” Why? Because: “truly the right way has become clearly distinct from error. ” (2:256). The Prophet of Islam faced much difficulty and opposition in his own birth- place, the city of Mecca. He was eventually forced to migrate to Medina. But in spite of all the opposition and even physical torture that his followers suffered in Mecca, Prophet Muhammad always approached the unbelievers of Mecca with tolerance. At one stage of his mission, the Prophet read to them a short chapter from the revelation: “O you who do not believe! I worship not what you worship, and you are not worshipping what I worship; nor am 1 worshipping what you worship; neither -art you worshipping what I worship. Therefore, to you your religion; and to me my religion!” (chap. 109).4
When Prophet Muhammad (SAW) migrated to Medina, he found that besides those who hid accepted Islam, there was a large Jewish community in that, city but this did not bother him He did not contemplate on forcing them into the Fold of Islam, instead, he made a peace agreement with them and called them ahlul kitab—the people of the Scripture. This was indeed the supreme example of tolerance shown towards the followers of other religions. The peace agreement between the Prophet and the Jews of Medina dearly guaranteed the physical safety and security of the Jewish community and also the freedom to practise their religion freely as long 35 that community also abided the terms of the treaty. So we see that even historically, the Prophet of Islam was prepared to live in peace with the followers of other monotheistic religions, especially Judaism and Christianity. Even the letters that the Prophet wrote to the rulers of various countries and nations around Arabia are interesting documents for our discussion. In none of the letters does the Prophet threaten them of a military aggression if they did not accept the message of Islam. The letter to the Christian King of Abyssinia ends with the words: “I have conveyed the message and now it is up to you to accept it. Once again, peace be upon him who follows the true guidance.” We have an interesting historical document with us from our fourth Imam, ‘Ali Zaynul Abidin (a.s,). This document is entitled as Risalatu ‘l huquq which means “The Charter of Rights”.
In this Risalah, the Imam has mentioned rights related to various issues and people in human society, the last part is on the rights of non-Muslims in a Muslim society. Among other things, it says: “And there must be a barrier keeping you from doing any injustice to them, from depriving them of the protection provided by God, and from flaunting the commitments of God and His Messenger concerning them. Because we have been told that the Holy Prophet said, “Whosoever does injustice to a protected non- Muslim, then I will be his enemy (on the Day of Judgement),” In a letter which Imam ‘Ali wrote for his governor in Egypt, he says, “Sensitive your heart to mercy for the subjects, and to affection and kindness for them. Do not stand over them like greedy beasts who feel it is enough to devour them, for they are of two kinds; either your brother in faith or like you in Creation.” {Nahju ‘l-Balagha, letter 53). The Qur’an speaks about the basic dignity of all human beings regardless of their race, colour, language or ethnicity.
The Shari’ah recognizes the right to life, property, family honour and conscience of all people. From the very beginning, freedom of religion has been guaranteed by Islam. It prohibits coercion in matters of faith and belief. The Qur’an says: “There is no compulsion in religion.” In matters of religion coercion is not permitted and by implication it is accepted that in matters like culture and other worldly practices also the use of force and undue influence is prohibited. In Surah al-Shura, Allah says to the Prophet (pbuh): ‘’If they turn away, we have not sent you as a guard over them. Your duty is but to convey (the message).’’ In Sura al-Nahl, Allah further reveals to the Prophet (pbuh) the method to be followed while preaching the Message of Allah: “Invite [all] to the way of your Lord with wisdom and beautiful graciousness. Your Lord knows best, who have strayed from His Path, and who receive guidance.’’ Allah further addressing Mankind saids: “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.” The Holy Qur’an further says addressing the Prophet (pbuh): ‘’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].’’
There is no compulsion in religion (Holy Quran, 2:256)
Thus we see that the verses mentioned above give an injunction not to coerce people, present the message to them in a decent and clear way, invite them to the truth and do your best in presenting and conveying the message of Allah to humanity, while it is totally up to them to accept or to reject it. Allah revealed to the Prophet (pbuh): “And say, ‘The truth is from your Lord, so whosoever wants let him believe and whosoever wants let him deny.” Here the question arises: if Allah gives us the choice to believe or not to believe and prohibits the Prophet (pbuh) not to use force or coercion against non-believers, why did He punish the people of Prophet Nuh, the Thmud, the Lut and the people of Prophet Shu’aib and the Pharaoh and his followers? The answer is found in the Qur’an itself. Those people were not punished simply because of their disbelief but because of their oppression of the righteous and because they stopped others to come to the way of Allah. Ibn Taymiyah, the great scholar, opined: “States may live long inspite of their people’s disbelief (kufr), but they cannot live long when their people become oppressors.’’ Islam permits coercion and use of force only against those who fight Islam and Muslims. Allah says, ‘’Fight in the cause of Allah those who attack you, but do not transgress limits; for Allah loves not transgressors.’’
The purpose of jihad is not to convert people to Islam. The Qur’an says, ‘’La ikraha fi al-din” which means that there is no compulsion in religion. The real purpose of jihad is to remove injustice, oppression and stop aggression. Muslims are allowed to keep good relations with non-Muslims. The Qur’an 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.” 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? Men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town whose people are oppressors, and raise for us from your side one who will protect, and raise for us from your side one who will help.”
Islam teaches tolerance at all levels: between family members, between husband and wife, between parent and child, between groups and nations. The Qur’an says, ‘’O Mankind! We have created you male and female, and have made you nations and tribes so that you might [affectionately] come to know one another. Surely, the most honoured among you, in the sight of Allah, is the one who is the best in conduct.’’ The best conduct in Islam is to treat human beings with dignity, equality, fraternity and justice. Thus tolerance is the need of the hour today as it was yesterday. We must emphasise the need for this virtue among us and in the world. We must foster tolerance through deliberate policies and efforts. Our focus should be multiethnic. We should teach our children respect of each other irrespective of caste, creed, gender, nationality and ethnicity. Tolerance is the cordial knot which binds the family, society and keep the nation intact. Disrespect gives rise to persons like Vibhishan who may change the course of a nation.
We should inculcate in our children the quality of tolerance, forbearance, and forgiveness because the family is the first school of citizenship. A child learns the lesson of life in the manner it suckles in the lap of its mother. This always affects its mind, behaviour and culture. Only a healthy and cultured family can make a healthy and cultured nation which is necessary to establish peace, prosperity and security in the world which is the object of the UN. Society cannot be governed by law alone. Law has a relation with society. It suffers if society is rigid and intolerant. Unfortunately, the events after the First World War to the present time have created an atmosphere in the Western world where Islam is branded as a religion of terror and where Muslims are generally labelled as terrorists. History books, especially by the Orientalists, like to present the picture of the Muslims as holding the Qur’an in one hand and the sword in another—thus implying that wherever the Muslims went, they gave only two choices to the conquered people: Islam or death. However, more serious historians would challenge this distorted picture of Muslims. There is no denying that Muslims in Middle East and Asia conquered lands of other peoples but they did not impose their religion over them. There is a clear distinction, in history, between, “the expansion of Muslim states” and “the expansion of Islam” as a religion.
For example, Muslims ruled India for many centuries, but majority of its citizens always remained non-Muslims. India came under Muslim rule by force, but Islam penetrated among the people of India by propagation and example of the Sufis. This is a fact which has been clearly elaborated by the famous journalist-writer of India, Khuswant Singh, in the first volume of his The History of Sikhs. Time does not allow me to go into this discussion more than this, but let me say one thing about the issue of tolerance towards minorities and freedom of practicing religion; if we were to compare the attitude of the Muslim rulers towards the minorities living under their rule during the nineteenth century—with the attitude of the Europeans and the Americans towards their minorities, I dare to say that the record of the Muslims would be much better.
(The author a teacher at S K University Of Agriculture Sciences & Technology (SKUAST) Srinagar writes on Islamic topics exclusively for the edit page of “Kashmir Horizon”. Views are his personal)