Religious Tolerance: Arguments from the Qur’an and Hadith

The opening message of the Qur’an, the holy scripture of Islam, introduces God as a Compassionate (al-rahman) and Merciful (al-rahim) being. And in the name of such compassion and mercy, God revealed the sacred text for mankind. The Almighty shall not impose disaster upon man without sending in advance several of His “representatives” known as Prophets in religious jingo, as part of God’s compassion and mercy.

One of God’s “representatives” is Muhammad. He was deputized to act as the Creator’s ambassador of compassion and mercy. His presence is therefore a mercy for the whole universe. This is the principal vision of Muhammad’s prophethood. Islam’s mercy lies in every religious fiber of Islam, not only confined to teachings that lay down the relationship between God and His servants, but also among the Creator’s servants. This relationship among human beings also encompasses same-faith and inter-faith relations. God has allowed religious diversity on this earth and made it as part of His decree. God has clearly and plainly ordered: to each among you We prescribed a law (syari’ah) and a clear way (manhaj) (Chapter 5: 48).

A classical Islamic commentator, Ibn Jarir al-Thabari referred to an opinion which states that the inclusion of syari’ah and manhaj in the foregoing Qur’anic verse is indeed an indication of religious diversity as ordained by God. The Torah also includes the syari’at. It is also found in the Bible. And also in the Qur’an. There is however, only a single al-din (religion) which is the belief in the oneness of God and the devotion to God. As expressed by Qatadah: al-din wahid wa al-syari’ah mukhtalifah (religion is one, syari’at is diverse).

It is ironic however when certain people in dealing with such religious diversity make use of God’s words to incite hostility. A popular and oft-quoted verse reads as follows: never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion (Chapter 2:120). Al-Baghawi in his commentary quoted Ibn ‘Abbas’ statement which explains that the verse was revealed “purely” in the context of a ritual (read: change in the qiblah or direction of the prayer), and not in all aspects in life as “assumed” by those who harbor feelings of resentment.

Islam has long promoted a sense of tolerance among its believers toward other religions. This recognition towards different faiths builds on a sturdy foundation for instilling religious tolerance by seeking a common thread among religions and ensures the freedom of religion.

Common Term among Religions

The common term (kalimah sawa’) among followers of different faiths is the oneness of God (tauhid). Belief in the oneness of God is the foundation of all revealed religions. From this foundation, various forms of faiths have emerged, such as Judaism, Christianity and Islam (People of the Scriptures). The words of God: Say: “O People of the Book! come to common terms as between us and you that we worship none but Allah, that we associate no partners with Him, and that none of us shall take others for lords beside Allah.” (Chapter 3:64).

Along the course of history, among the followers of religions there are those who have fallen into the “abyss of polytheism” (read: tyranny). This does not only apply to Judaism or Christianity, but also to the believers of Islam and other faiths. Concerning those among Muslims who deify others besides Allah, we can refer to the following God’s decree: “It is those who believe and confuse not their beliefs with wrong…….(Chapter 6:82). While polytheism among followers of other religions is also mentioned in the Qur’an: They do blaspheme who say: “(Allah) is Christ the son of Mary.” But said Christ: “O Children of Israel! worship Allah, my Lord and your Lord.” (Chapter 5:72). This “dark” chapter in history where followers of different religions have stepped into the boundary of “polytheism” in a casuistic manner, should not be generalized and be used as justification to obstruct efforts to seek a common term among different religions.

Freedom of Religion

When such mind-set as mentioned earlier is instilled deeply in the hearts of every believer from different faiths, it will be manifested in the social life of the people by bringing an end to the practice of coercing others to enter into a certain religion.

In relation to the freedom of religion, God has revealed: Let there be no compulsion in religion: Truth stands out clear from Error. (Chapter 2: 256). According to Sunan Abi Dawud, the aforementioned verse was revealed in reference to a woman who forced her child to enter Islam. Muhammad immediately responded to the incident by stating that no one shall coerce another from embracing Islam.

On the importance of refraining from imposing a belief or religion upon another person, the Qur’an reaffirms that even Muhammad should not have any part in such act of compulsion: If it had been thy Lord’s will, they would all have believed, all who are on earth! Wilt thou then compel mankind, against their will, to believe? (Chapter 10: 99).

By using these sacred texts as a starting point, the concept of religious freedom in relation to religious tolerance must be advanced further. Only then will religious tolerance become deeply embedded in the minds of the believers and a reality in social phenomena.

These two points are “testimony of mercy” as the mission of Muhammad’s prophethood in spreading Islam, particularly in relation to religious tolerance. If this is also emulated by Muslims today, God’s attributes of compassion and mercy shall be reflected in each and every follower.

*Doctoral Student, Post-graduate Program, Alauddin State Islamic University, Makassar