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 “‘`Afu” (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. Intolerance is on the increase in the world today, causing death, genocide, violence, religious persecution as well as confrontations on different levels. Some times it is racial and ethnic, some times it is religious and ideological, other times 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 into the world today?
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 supremacy of Islam over other faiths and ideologies. It does not mean that we do not convey the message of Islam to others and do not wish them to become Muslims. The Holy Qur’an speaks about the basic dignity of all human beings. The Holy Prophet (PBUH), spoke about the equality of all human beings, regardless of their race, color, language or ethnic background. Shari‘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 Holy Qur’an says, “There is no compulsion in religion.” (Al-Baqarah: 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 Surat Ash-Shura Allah says to the Prophet (PBUH), “If then they turn away, We have not sent you as a guard over them. Your duty is but to convey (the Message).” (Ash-Shura: 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.” (An-Nahl:125). Further, Allah 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: 92). One can also cite Allah’s words: “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).”(An-Nur:54). All these verses give note that Muslims do not coerce people; they must present the message to them in the most cogent and clear way, invite them to the truth and do their best in presenting and conveying the message of God to humanity, but it is up to people 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.” (An-Nahl: 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 ‘Ad, the Thamud, the people of Prophet Lut, the people of Prophet Shu‘aib and Pharaoh and his followers? The answer is in the Holy 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. Ibn Taymiyah, the outstanding Muslim scholar, 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, “No compulsion in religion.”(Al-Baqarah: 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: 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:190).
Islam teaches tolerance on all levels: individual, groups and states. It should be a political and legal requirement. Tolerance is the mechanism that upholds human rights, pluralism (including cultural pluralism), and the rule of law. The Holy 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:76-69).

Religious Tolerance in Islam


One of the most important aspects of the Human Rights issue is the respect and tolerance which society must show towards the religions of other people; this, of course, includes the issue of freedom of religion. Tonight I would like to talk very briefly about the Islamic point of view on religious tolerance.


The Qur'anic Point of View

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’s Example

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)

When Prophet Muhammad migrated to Medina, he found thatbesides 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 otherreligions.

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 historic ally, 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 Abyssiniaends 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 Muslim History


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 boobs, 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 ruledIndia 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.

I think it would be sufficient to quote Roderic H- Davison, a prominent Western historian of the Ottoman Empire. On the issue of tolerance towards the minorities, Davison writes:
"It might in fact have been argued that the Turks were less oppressive of their subject people than were Prussians of the Poles, the English of the Irish, or the Americans of the Negroes - There is evidence to show that in this period {late 19th century}, there was emigration from independent Greece into the Ottoman Empire, since some Greeks found the Ottoman government s more indulgent master {than their own Greek government}".