One of the most important subjects Islam has addressed is tolerance. According to the Oxford Dictionary, toleration means the recognition of free thought and practice in religious matters. Throughout the Islamic history tolerance was not only shown to Muslims who had different points of view but also to non-Muslims. There are many verses in the Qur’ān which suggest tolerance, inter-religious harmony, universal brotherhood, and also importance of good deeds as the bases of salvation. The basic nature of the Qur’ān is that there is no forced compulsion on people to change their religion. The Qur’ān says: “There is no compulsion in religion. The right direction is henceforth distinct from error.”(2:256)
Islam believes in the oneness of mankind, for all human beings are creatures of one creator. They have descended from one parent. Their origin is the same. They are the most respectable and noble creation of God the Almighty. God is the Most Merciful to His entire creation. He Himself has given them right to live, to be respected, and to use their potentials, strengths and powers. He never allows anybody to do injustice on the basis of colour, religion, caste and culture. The Qur’ān addresses all nations belonging to all ages and therefore, the moral code it embodies is universal.
The Holy Qur’an declares: “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created His wife (Eve), and from them both He created many men and women; and fear Allah through whom you demand mutual (rights), and (do not cut the relation of) the wombs (kinship). Surely, Allah is watching over you.” (4:1)
In another ayat the Qur’ān says: “Mankind is but one single community.” (2:213)
The similar message has been delivered by Prophet Muhammad (peace and blessings of Allah be to him) during his last pilgrimage:
“O mankind! Your Lord is one. So is your father. Know this well that no Arab shall have superiority over a non-Arab or a non-Arab over an Arab. A white man has no superiority over a Negro and a Negro has none over a white man in their merits, excepting for their fear of God.”
But Islam also accepts the reality of race and gives reason for these differences. The most well-known ayat of the Qur’ān on this subject is: “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable among you in the sight of Allah is that (believer) who has piety and righteousness.”(49: 13)
The wisdom behind dividing people in tribes and nations is nothing more than the creation of variety, so that they may come to meet each other in an atmosphere of mutual respect and co-operation, and not for the promotion of hostility and difference.
If God the Almighty had willed, He would have made all human beings one community and believers, as it is not a difficult task for Him. The Qur’ān says: “For each We have appointed a divine law and a traced-out way. Had Allah willed, He could have made you one community. But that He may try you by that which he hath given you (He hath made you as you are). So vie one with another in good works.” (5:48)
The basic belief of the Qur’ān is to believe in all prophets and the books revealed thereto. The Qur’ān says: “He (Allah) has ordained for you the same religion (Islam) which he ordained for Noah, and that which we inspired in you (O Muhammad), and that which we ordained for Abraham, Moses and Jesus, saying you should establish religion, and make no divisions in it.” (43: 15)
The laws of Allah are universal; and intolerance of Muslims for other men’s opinions and beliefs is evidence that they themselves have, at the moment, forgotten the vision of the majesty and mercy of Allah which the Qur’an presents. The Qur’an repeatedly claims to be the confirmation of the truth of all earlier revealed religions.
The Holy Messenger (peace and blessings of Allah be to him) himself said that the term kafir was not to be applied to anyone who said “Salam” (peace) to the Muslims. The kafirs, in the terms of the Qur’an, are the conscious evil-doers of any race or creed or community. Many Muslims seem to forget that the Messenger had many allies among the idolaters even after Islam had triumphed in Arabia, and that he fulfilled his treaty with them perfectly until the term thereof. The righteous conduct of the Muslims, not the sword, must be held responsible for the conversion of those idolaters, since they braced Islam before the expiration of their treaty.
It was otherwise with the people who had a respectable religion of their own – the People of the Book – as the Qur’an calls them – i.e., the people who had received the revelation of some former Prophet: the Jews, the Christians and the Zoroastrians were those with whom the Muslims came at once in contact. To these our Messenger’s attitude was all of kindness. The charter which he granted to the Christian monks of Sinai is extant. It can be seen that it breathes not only goodwill but actual love. He gave to the Jews of Madinah, so long as they were faithful to him, precisely the same treatment as to the Muslims. He was never aggressive against any man or class of men; he never penalised any man, nor made war on any people, on the ground of belief but only on the ground of conduct. Once the territory became part of the land of Islam, the non-Muslims were entitled to full protection of life, property, to freedom of belief and practise of their religion, provided they paid jizya. Women, children, the aged and the infirm were exempted.
The Islamic doctrine of tolerance prohibits desecration of any place of worship, or forcibly using it for Islamic worship. Islam also permits marriage between a Muslim man and a woman belonging to Ahle Kitab living in an Islamic state.
The Islamic tolerance found its fullest expression at the time of the Messenger (peace and blessings of Allah be to him) and the pious Caliphs. Even the Umayyad, Abbasid and other Muslim rulers of different periods practised tolerance. This concept of tolerance and justice is very important for peaceful coexistence, as Islam is a religion of peace. Peace is something divine; Muslims have to play a central and active role in the maintenance of peace on earth.
And the role of humans in building peaceful communities, nations, and a peaceful world is clear when we examine Islam’s specific principles of coexistence and cultural diversity, nonviolence, forgiveness and reconciliation. These concepts are central to Islamic teachings and can build up a society full of peace, harmony and love.
The Islamic tradition suggests a worldview premised on universalism and inclusiveness, in which each person has a responsibility toward tolerance and social action. The Prophet Muhammad (peace and blessings of Allah be to him) said, “Each of you is a shepherd and each of you is responsible for his flock.” In other words, each person carries responsibilities towards another. Peace-making is a duty of humankind.
One of the main concepts within the study of peace and conflict resolution is coexistence, in which groups live among each other non-violently despite their differences. Within Islam, coexistence can be understood through the guiding principle of cultural diversity, illustrated in the oft-cited Qur’ānic verse:
“O mankind! We created you from a single [pair] of a male and female, and made you into nations and tribes, that you may come to know one another. Verily the most honoured among you in the sight of God is the most righteous of you.” (49:13)
According to this verse, in Islam differences among peoples are not only accepted but deliberate as well. The Qur’ān also says: “And had your Lord so willed, He could have surely made all human beings into one single community: but (He willed it otherwise, and so) they continue to hold divergent views.” (11:118)
Simultaneously, the Islamic concept of Tawheed purports the oneness of God, from which all beings stem. While differences among cultures exist, humanity is ultimately united under the oneness of God. It is therefore necessary to know and accommodate cultural diversity, while recognising humanity’s common origin.
“Whoever kills a person – except in retribution for another person or for spreading corruption on earth – it shall be as if he had killed all of humanity; and whoever gives life to one it shall be as if he had given life to all of humanity.” (Qur’ān 5:32)
Reconciliation is not just a physical process, but involves personal healing and, ultimately, forgiveness. To many, religion provides important mechanism and guidance to aid the deeply personal and transformative process of forgiveness and to enable reconciliation.
Islam is a religion which teaches non-violence.
According to the Qur’an, God does not love fasad or violence. What is meant here by fasad is clearly expressed in ayat 205 of the second surah. Basically, fasad is the action which results in disruption of the social system, causing huge losses in terms of lives and property.