Concept of Tolerance in Islam

These days, our world is in urgent need of effective tolerance and positive coexistence among people more than ever before, since the convergence of cultures and interaction among civilizations is increasing day by day thanks to the information and communications revolution and the technological revolution that removed temporal and spatial barriers between nations and peoples.

Term of Tolerance

In language, it is known as tolerance, dreaming and pardon. And religious tolerance, which is called respect for the beliefs of others, is characterized by the message of Islam. It also includes softness, ease, kindness, generosity, generosity, justice, and lifting of embarrassment. Finally, tolerance in the modern sense signifies accepting the difference of others - whether in religion, race or politics - or not preventing others from being others or forcing them to give up their others. The general concept of tolerance does not necessarily have to do with the social aspect at the expense of other aspects of life. This word is often used in social matters, even as it suggests that it is one of its vocabulary or terms. But extends to the economic and even political side, and has a general and comprehensive relationship in all aspects of science and knowledge and has a role in the various dimensions of life.

Tolerance in Islam

Religion, by virtue of its belonging to the sky, does not command only good, right, and righteousness, and calls only for righteousness, love, mercy and charity. It only recommends security and peace, and it has never been an obstacle to cultural exchange or to coexistence and mutual understanding. The real drawback lies in those who fancy that they possess the absolute truth and exploit religions in the destiny and fate of the people.

Islam is a universal religion that sends its message to all humankind, a message that calls for justice, ends injustice, establishes the foundations of peace on earth, and calls for the positive coexistence of all human beings in an atmosphere of equality, tolerance, and brotherhood among all people regardless of their races, colors and beliefs.

Islam also recognizes the existence of non-violators of individuals or groups and recognizes the legitimacy of what others have from the point of view of self-belief and perception and practice contrary to what they see form and content, enough to know that the Qur’an has called polytheism religion despite the clarity of his innocence, except that it is in the hearts of believers in religion.

Indeed, if one looks at those principles on the topic of religious freedom that the Qur'an has objectively adopted, one can only admit that they are indeed the principles of religious tolerance in its deepest meanings, its finest form and its most valuable values. The question that arises in this context is: ‘What are the cognitive and intellectual roots of the concept of tolerance in Islam?’. To answer this question, we should know the following:

1. Islam recognizes in all its laws and regulations the personal rights of every member of society and does not permit any practice that leads to the violation of these rights and privacy. There is no doubt that in practice there are many points of difference between human beings. Based on the rupture, the separation and the alienation, but rather the establishment of moderation and tolerance of the different.
2. The moral and behavioral system that the Islamic religion has embarked upon, such as compassion, altruism, pardon, benevolence, moderation, good words, familiarity and honesty, and urging the faithful to adhere to them and make them their personal and public character, all require adherence to the content of the principle of tolerance.

Through this system of values ​​and ethics, we see that the Muslim is always required in all conditions to abide by the requirements of tolerance and the requirements of justice.

Tolerance as a behavior and attitude is not a sign of weakness or a lack of commitment to values. Rather, it is a requirement of values ​​and commitment to principles. The intensity, intensity and violence in social and human relations are antithetical to values.

The principle in social and human relations is to be based on love, affection and harmony, even if the ideas and positions differ. Rather, it is this discrepancy that emphasizes the necessity of adhering to these values ​​and principles. The social and national unity today needs to inculcate the values ​​and demands of tolerance in our social, cultural and political space.

Tolerance in the Holy Qur’an

Islam, which was brought by the profit of humanity Muhammad, peace be upon him, and made this remarkable progress, carried several important laws that were published throughout the world. One of the most important laws that have had a major role in the advancement of Muslims in various fields is the law of softness, non-violence and tolerance, which was confirmed by the verses blessed as well as the honest conversations contained in this context. In the Holy Qur’an there is more than one verse calling for softness and peace, renunciation of violence and oppression, and in the Holy Qur'an there is a scientific and practical call for nonviolence and peace.

Tolerance in the Sunnah

Tolerance from the point of view of the Sunnah is shared by the language. The meaning of tolerance is tolerance in all aspects of life.

The biography of the Prophet Muhammad was the most prominent manifestation of the behavior of the methodology of peace and tolerance in the nation; the Prophet is the leader of the first nonviolent peaceful movement in the history of the world. He also holds the flag of peace and peace because he holds for mankind the light, guidance, goodness, guidance, mercy and compassion. The Holy Qur’an speaks of his message, saying: “We have sent mercy to the worlds”.

The frequent use and repetition of peace in this way with his spiritual psychological atmosphere would awaken all senses and direct thoughts and attention to the great peaceful principle.

Spirit of Tolerance

In Islam, the word is the first and last thing in the call, because the call to God is not the goal of delivering the right to the hearts to settle down and move the human towards virtue, it is necessary that the word is the main means to achieve this goal, because of its vision and kindness and the ability to persuade, and because of the stability and the ability to ensure the ideas in hearts and behavior. It is this context that is confirmed by the verses as a special feature of the Islamic call, which wanted to elevate the human to the kingdom of God and mankind beside him.

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The good preaching in the words of some interpreters is that the heart enters gently, and deepens the feelings gently, not bellowing and reprimanding in a positive manner, nor exposing the mistakes that may be caused by ignorance or good faith. The tenderness in the sermon often guides the hearts of the cold and compose the hearts of forgiveness and comes fine of rebuke and reprimand. The call for a better course of action in the context of intellectual debate and conflict is a Qur'an call to address every area of ​​conflict in life and relates to every relationship between man and his fellow man in the areas of epilepsy. This is a clear invitation to man in every time and place that his mission in life is to raise in humanity the factors of good and meet them in the process of stimulation and investment, instead of the evil factors that destroy, not build, harm, benefit and pay at the same time to make the best choice in everything, in every aspect of his life is his motto, which is raised in every place and time. And that force, whatever its degree will not be consistent with the nature of the Islamic message, as long as force means the siege of the mind and the imposition of the idea under the influence of pain or fear, therefore, the almighty warns his prophet to exercise reporting in the spirit of control and procrastination.

As ethics are reflected in tenderness, compassion and acceptance of others, we note that God Almighty reminds his prophet of the golden rule that made him a successful and acceptable advocate, and assures him that his possession of this prison is thanks to God and his success. In this atmosphere of morality, kindness and pardon, we define our relationship with things and people, all of which are bound to these noble values and prevalent in this direction.

The origin of the relationship between human beings, regardless of their ideological and intellectual orientation, is mercy, charity, righteousness, wealth and avoidance of victimization.

Tolerance and Pluralism

Article 3 (1) of the UNESCO General Law states: “Tolerance is a responsibility that forms the backbone of human rights, pluralism (including multiculturalism), democracy and the rule of law. It implies renunciation of dogmatism and authoritarianism and establishes the standards set out in international human rights instruments.

Tolerance is especially important if people of different religious, ideological and political persuasions wish to live together in a pluralistic democratic society. The modern era, especially in the Arab region, is witnessing the emergence of multicultural societies to an ever-increasing range, in which, for a long time, a diversity of religious and sectarian differences is achieved; it makes the virtue of tolerance absolutely necessary. Hence, the diversity of human groups in their races, colors, beliefs and languages should not be seen as a barrier to rapprochement, tolerance and positive coexistence among peoples. But this difference among people in their races, languages and creeds should not be a starting point or justification for conflict and discord between nations and peoples. Rather, this diversity and diversity should be conducive to acquaintance, cooperation and harmony among people in order to achieve their desired exchange of benefits and cooperation in the attainment of living and enrichment for life and advancement.

Tolerance and Dialogue

The dialogue in its true meaning does not lead to the desired goal unless there is mutual respect between the parties to dialogue, and respect each side to the other side's perspective, and in this sense, dialogue means tolerance and respect for the freedom of others, and respect for the other opinion does not necessarily accept it. The aim of the dialogue is not merely to disengage the different opinions or to neutralize each other, but to enrich the thinking and consolidate the value of tolerance among the people and to pave the way for fruitful cooperation for all parties by looking for commonalities that form the solid foundation for constructive cooperation between nations and peoples. Dialogue, in this sense, is a civilizational value that must be taken care of, adhered to and disseminated at all levels.

Awareness of all this is necessary to be taught to new generations, especially by way of example, not by indoctrination. It is indisputable that dialogue in our time has become more urgent than ever, and has become a necessity of the times not only at the level of individuals and groups, but at the level of relations between nations and peoples. If some countries in the new century still prefer the law of the jungle instead of resorting to dialogue, the international community must correct the situation, and restore such countries beyond the values ​​of humanity and civilization to the right to comply with the civilized method of dealing is dialogue, there is not the only way to solve problems and avoid conflicts is through dialogue. Because of the great importance of the relationship between nations, peoples, civilizations and religions and despite the differences between them, the call of Islam to interfaith dialogue.

Tolerance Values

It is clear from the above that religious tolerance or comprehensive tolerance has values ​​on the basis of which is built and in the midst of achieving its goal, and these values ​​are:

The Value of Tolerance as an Existential Necessity

What should be highlighted is that the importance of religious tolerance is that it is an existential dimension, that is, the necessity of existence itself. To illustrate this, it can be said that the year of existence has necessitated that the presence of people on the earth in the form of human gatherings, although they agreed in the unity of the origin and the need to assemble and the desire to survive and the desire to be able to the elements of life and strive to establish urbanization and urbanization and longing for progress, and progress have varied in the uniqueness of each group of ethnic, religious, environmental and cultural specificities. The Qur'an stated this existential reality and said: “O people, we have created you from male and female, and we have made you peoples and tribes to become acquainted”. The Qur'an has highlighted the necessity of this typical difference and the inevitability of its existence so that every individual and society can live according to his will, freedom and choice and in the way that he desires and desires. It is clear that the importance of religious tolerance is that it is necessary to exist itself.

The Value of Religious Tolerance Is That It Requires Mutual Respect

The value of religious tolerance is that it recognizes diversity, accepts diversity, recognizes heterogeneity and respects the psychological, emotional and mental characteristics of individuals. It values ​​each cultural component in which its past is combined with its present and its future, its existence, its survival, its identity and its pride.

The Value of Religious Tolerance Is That It Requires Equality of Rights

It is clear that the value of religious tolerance is that it requires absolute recognition - belief, behavior and practice - that if they have a presence they exist, and if they have a religion that denies them, then they have a religion that has the same sanctity, and if they have a cultural specificity that does not accept the violation.

The Value of Religious Tolerance Is to Be Supportive of the Establishment of Civil Society

It is clear that religious tolerance is an essential platform for building and establishing civil society. Pluralism, democracy, freedom of belief, acceptance of differences of opinion, thought, human culture, appreciation of national charters and respect for the rule of law are strategic options and human values ​​that cannot be reversed, tolerated and tolerated. Civil society, and encourages the activation of its rules.

Social and Political Tolerance

Before we begin to talk about the social dimensions of the culture of tolerance, we must employ our minds, ideas, sciences and hearts pure and pure, to understand the real meaning of this culture and what it can achieve in societies of good, love, peace, prosperity and progress. At the social level, this civilization in our social environment is reflected in what we will gain from tolerance and what will give us gains that will elevate us to the ranks of urbanization. Social tolerance is keen to promote the following.

1. Promotion of freedom. Tolerance opens up new horizons in understanding the rights and duties of others and not imposing restrictions on others, allowing individuals and groups to become more urbanized and deriving from the value of freedom. Reducing the power and power of the individual and thinking in a way that is harmonious and loving to others calls for further pruning and codifying our behavior towards the rights and duties that frame our lives. A tolerant authority, when left to the people to be responsible for what they choose for themselves, will in fact contribute to pushing individuals to limit their authority to others. We will find ourselves in the hands of a civil state governed by law and dominated by mutual exchange, which greatly enhances justice. Tolerance will seriously contribute to the consolidation of democratic frameworks. A large part of the concept of democracy is linked to personal feelings. Respect for the majority of minority opinion requires a special moral spirit that accepts minority respect and willingly accepts the minority's legitimate rights and practices.
2. Achieving justice. Everyone has the right to equal tolerance for the rights of others. We cannot say that tolerance is limited to our opinions, actions and behaviors, and that the opinions and actions of others are not. This will enshrine a new integrative concept of justice in society and add more important dimensions through equality and equitable and equitable distribution of rights to all.
3. Social tolerance is fertile ground for the manufacture of ideas. Tolerance calls for understanding and understanding of ideas and works to get our attention to the background of all the ideas surrounding us, especially those of other competitors or peers, although our view seems strange and illogical. At the same time that you insistently and seriously ask what you say and put forth ideas and beliefs, you are also required to listen and pay attention to what others say. The moral exchange with others and their thinking involves the manufacture and consolidation of the growing awareness and constitutes an emerging cultural background that accepts the reading and examination of what is adopted by the other different as others examine our thought, enriching the scene and a wave of intellectual, biological and cultural exchange.
4. Self-criticism. Tolerance does the act of magic in the practice of self-criticism, as it insists on the pioneers to guide the thinking towards the truth and access to the essence of the idea and originality, not thinking of the tendencies of self and passion inherent to the idea, and we can imagine how tolerant can keep the critical spirit of all the dilemmas and problems and events that beset, if they possess a transparent spirit, seeking truth and influencing themselves for the sake of the victory of truth.

Conclusion

From the above, it is clear to us to what extent positive tolerance - in terms of total tolerance or religious tolerance - is one of the essential elements of the teachings of Islam, and therefore of the aims of Islamic education. Hence, Muslims' commitment to and protection of human rights, diverse groups and followers of other religions living in Muslim societies is part of their religious obligations to preserve and defend the general human rights of all.