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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?
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 "'`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.
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 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:
1. the dignity of
the human beings,
2. the basic
equality of all human beings,
3. universal human
rights, and
4. fundamental
freedom of thought, conscience and belief.
The Qur'an speaks
about the basic dignity of all human beings. The Prophet, peace and
blessings be upon him, 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 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,
peace and blessings 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)…" (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 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 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!'"(An-Nisa': 75)
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 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)
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 (Islamic Juristic Schools).
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
of 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, but we cannot accept
things that are contrary to our religion. We should inform them what
is acceptable to us and what is not. With more information, I am sure
the respect will develop and more cooperation will develop.
April
/
May 2002
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