Tolerance Flashcards
Explain Ibn Kathir (Interpretations on 2:256)
The Qur’an commentator, Ibn Kathir, suggests that the verse implies that Muslims shouldn’t force anyone to convert to Islam since the truth of Islam is so self-evident that no one is in need of being forced into it.
Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam.
E.g. the Hadith tells a story where Muhammad (PBUH) said to a man “Embrace Islam”. The man responded “I dislike it”, and the Prophet said “Even if you dislike it”. This shows that the Prophet didn’t force that man to become Muslim. The Prophet merely invited the man into Islam, and he replied that he doesn’t find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, ‘for God will grant you sincerity and true intent’.
Explain Sayyid Qutb (Interpretations on 2:256)
Islamic theorist, Sayyid Qutb, argues the same message, Islam never seeks converts through compulsion or threats or pressure of any kind. It deploys facts, reasoning, explanations and persuasion.
In contrast, we find that Christianity was imposed by force after Constantine, the Roman Emperor, made Christianity the official religion in his empire. He adopted the same brutal means his predecessors had used against Christians minorities.
Islam came to declare and establish the great universal principle that: “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong”. This reflects the honour God has reserved for man and the high regard in which man’s will, thought and emotions are held, and the freedom he is granted to choose his beliefs, and the responsible position he is afforded to be judge of his own actions.
Freedom of belief is the most basic right that identifies man as a human being. To deny anyone this right is to deny their humanity. Freedom of belief also implies the freedom to express and spread one’s belief without fear of threat or persecution; otherwise, that freedom is hollow and meaningless.
Explain Ahl al-Kitab (Interpretations on 2:256)
o People of the Book (Ahl al-Kitab) is an Islamic term referring to Jews, Christens and Sabians who are possessors of the divine books (i.e. the Torah, the Gospel and the Avesta), as distinguished form those whose religions aren’t based on divine revelations.
o The Prophet gave many privileges to Ahl al-Kitab. They were granted freedom of worship; thus, during the early Muslim conquests, Jews and Christians weren’t forced to convert to Islam and had only to pay a special tax (Jiya) for their exemption from military service.
o Muslim authorities are responsible for the protection and well-being of Ahl al-Kitab as the Prophet said “He who wrongs a Jew or a Christian will have myself (the Prophet) as his indicator on the Day of Judgement”. After Muhammad (PBUH)’s death, his successors sent strict instructions to their generals and governors not to interfere with Ahl al-Kitab in their worship and to treat them with full respect.
What is the treatment of religious minorities in medieval Muslim society?
When the Prophet (PBUH) was forced to immigrate to Medina, the population was mixed with Arabs and Jews, who had been fighting for nearly a century, which was the reason the Prophet was summoned there. Tribal fighting and a lack of governance in Medina meant arguments were dealt with violence, which deepened the divides and fuelled conflicts.
The Prophet’s mission was to spread peace and unity, making a community, or ‘Ummah, made up of diverse groups, through the teachings of the Qur’an and in the name of Islam.
The constitution of Medina was drafted by the Islamic Prophet Muhammad (PBUH). It constituted a formal agreement between Muhammad (PBUH) and all of the significant tribes and families of Medina, including Muslims, Jews, Christians and pagans. This constitution established: the security of the community, religious freedoms, the role of Medina as a haram or sacred place (barring all violence and weapons), the security of women, stable tribal relations within Medina, a tax system for supporting the community in time of conflict, a system for granting protection of individuals, a judicial system for supporting the community for granting protecting of individuals, a judicial system for resolving alliances, a system for granting protecting of individuals, a judicial system for resolving disputes, and also regulated the paying of blood money.
What are the rights of non-muslims?
The non-Muslims included in the Ummah had the following rights:
- The security of God is equal for all groups
- Non-Muslim members have equal political and cultural rights as Muslims. They will have autonomy and freedom of religion.
- Non-Muslims will take up arms against the enemy of the Ummah and share the cost of war. There is to be no treachery between the two.
- Non-Muslims will not be obliged to take part in religious wars of the Muslims.
What is dhimmi?
o A dhimmi refers to non-Muslim citizens of an Islamic state. Dhimmi status was originally applied to Jews, Christians and Sabians.
o Dhimmis had their rights fully protected in their communities, but as citizens of the Islamic state, had certain restrictions, and it was obligatory for them to pay the Jizya tax, which complemented the Zakat, or alms, paid by the Muslim subjects.
o Under Sharia, the Dhimmi communities were usually subjected to their own special laws, and exempted form some laws applicable to the Muslim community. For example, the Jewish community in Medina was allowed to have its own Halakhic courts. These courts didn’t cover cases that involved religious groups outside of their own community, principles that were usually forbidden for the Muslim community, such as the consumption of alcohol and pork.
What is apostasy in Islam
o Apostasy (or Irtidad) is when someone turns away from Islam.
The Qur’an teaches us that religion is a choice. These Qur’anic verses explain:
o (2:256)- There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.
o (18:29)- “Let him who will, believe in it, and him who will, deny it”.
o (88:22)- “You are not their keeper”.
o (10:99)- “And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?
What are the arguments for traditions?
The Qur’an doesn’t explicitly say that the punishment for apostasy is death.
Fiqh (Islamic laws) was compiled at a time when Muslims had become strong political rulers. At that time, the meaning of apostasy wasn’t abandoning Islamic Fiqh, it was usually linked to changing political loyalty. Apostasy basically meant rebellion, and to rebel against the law was a crime punishable by death.
In a Hadith, it says “The Muslim who changes his religion should be killed”. However many have argued that this quote refers to those who do treason against the state. Also, it’s said that Muhammad (PBUH) said this in Medina during a war- after Islam had taken the form of a state. The question that faces us here is that when there were instances of apostasy in both Mecca and Medina, why did Muhammad (PBUH) not say anything of this nature during the Meccan period? Muhammad (PBUH) lived in Mecca for 13 years, after which he migrated to Medina, where an Islamic state came into existence. In fact, the Prophet knew of a Muslim who became a Christian, but he didn’t command the killing of this man.
Those who are in favour of killing Muslims who commit this sin base their belief on the hadith above, however those who disagree argue that such a commandment isn’t set forth in the Qur’an. The Hadith should be explained in the light of the Qur’an rather than explaining the Qur’an on the basis of the Hadith.
Many Muslims have therefore argued that only Allah has the right to make a decision on Apostasy.
Discuss the Islamic view of other religious traditions
When the Prophet migrated to Medina, he showed tolerance to other religions through the constitution called the ‘Saheefah’. It detailed that all the inhabitants of Medina, the Muslims as well as those who had entered the pact from the Jews, Christian, and idolaters, were “one nation to the exclusion of all others.” All were considered members and citizens of Medina society regardless of religion, race, or ancestry. People of other faiths were protected from harm as much as the Muslims, as is stated in another article, “Whoever kills a person who has a truce with the Muslims will never smell the fragrance of Paradise.” (Saheeh Muslim). Any attack on other religion or tribe was considered an attack on the state and upon the Muslims as well.
The Qur’an states that there must be “no compulsion in religion” (2:256). Islam is closely connected to the two other Abrahamic religions, Judaism and Christianity. In fact, the Qur’an explains that the religion of the Jews and Christians is the same as that revealed to Muhammad, and Allah is God of them all.
Despite these sharp theological differences, the Quran does suggest there is hope for the salvation of Jews and Christians: at the Last Day, distinct communities will be judged according to “their own book” and “Those who believe [in the Qur’an], and those who follow the Jewish, and the Christians, and the Sabians, any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord, on them shall be no fear, nor shall they grieve” (2:62).
Discuss Muslim tolerance towards non-Muslims in theory and in practice
In spite of all the oppo¬sition and even physical torture that his followers suffered in Mecca, Prophet Muhammad (PBUH) always approached the unbelievers of Mecca with tolerance. At one stage of his mission, the Prophet read to them a short chapter from the reve¬lation: “O you who do not believe! I worship not what you worship, and you are not worshipping what I worship; nor am I worshipping what you wor¬ship; neither -art you worshipping what I worship. Therefore, to you your religion; and to me my religion!” (chap. 109)
Islam has taken into account the tolerance towards people from other religions. Almighty God says: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly”. (Al-Mumtahanah 60:8)
The verse tells us how Islam distinguishes between those who fight against it and others who do not, as it commands good treatment to the last ones. Moreover, Islam has stressed the protection of the Christians, Jews and everyone under the protection of the Muslim country and allowed them to practice their rituals freely. This good treatment has been reiterated in many places of the Qur’an and hadith as well as the conduct of Muslim leaders throughout the Islamic history.
The Messenger of Allah said, “Beware, if anyone wrongs a Mu`ahid (a person who is granted the pledge of protection by the Muslims), or diminishes his right, or forces him to work beyond his capacity, or takes from him anything without his consent, I shall plead for him on the Day of Judgment.” (Abu Dawud)
