In the tolerance is viewed a necessary prerequisite for coexistence. It assumes social, cultural and religious differences that require toleration even if these differences do not meet with the approval of the parties involved. Tolerance without greater acceptance indicates a sense of conditioned approval. However, the views tolerance as an important starting point in establishing greater peace. The seeks to establish peace between various religious communities and acknowledges differences of belief and cultures. It places great emphasis on maintaining good relations between adherents of various religions because, according to the religious freedom is an important basis for sustainable peace. The calls all believers to ‘enter into complete peace and follow not the footsteps of the devil’ (2.208). This aspect is highlighted in the discourse on tolerance.
Diversity is recognized and highly praised in the Thus 30.22 asserts that in diversity and ‘variations’ are the signs of God for those with vision and those who are wise. This implies that differences must not only be expected but be tolerated. They are viewed as a cause for celebration, hence 49.13: ‘O humankind, We created you from single [pair] of male and female…so you may know each other.’ The recognizes diversity and difference in terms of gender, skin, colour, language and belief, as well as that of rank, and it asserts that differences are not only inherent and will always be there but they are a blessing from God. Again, the asserts in 11.118: ‘If God had willed He could have made humankind one people…’. And again: ‘We have ordained a law and assigned a path to each of you. Had God pleased, he could have made you one nation, but it is His wish to prove you by that which He has bestowed upon you. Vie, then, with each other in good works, for to God you shall all be returned, and He shall declare to you what you have disagreed about’ (5.48).
From acknowledging differences to promoting a pluralist ethos the outlines a firm standard for all, Muslims and non-Muslims alike, based on the universal values of justice and equality. For the peace is the ultimate goal, and if there is to be peace, there must first be tolerance. Diversity not only extends to physical features and social and cultural phenomena but also to the extent of choosing one’s religion. The recognizes various religious communities and a strong foundation for tolerance can be seen in the following verses. 17.70 speaks of human beings as being given an honourable position among all of creation. This is followed by the responsibility to care for all creation in mankind’s role as khalifa (vicegerent) of God on earth. Similarly, 5.32 and 6.98 speak about the common origins of humanity which makes all human beings ‘related’ to each other. Thus, despite the differences, various ethnic and religious groups are urged to see the bigger picture and rise above the ‘tribal’ loyalties that divide them. The also notes blessings of diversity; in verses 2.136 and 42.13 it specifically acknowledges other religions, such as that of Noah, Abraham, Moses and Jesus.
Tolerance is linked with justice and equality. The Prophet Muhammad was commanded by the to be just among people and his example is upheld and is to be imitated and followed faithfully by Muslims. Thus 4.135; 5.8 and 60.8 emphasize that justice and equality are a must for Muslims. However no single human being is capable of and is in a position to judge others. 16.124, 31.23, 42.48 and 88.25ff. address the fact that judgement belongs to God alone and each person will receive their reward from the Lord based on their works. The emphasis on justice does not place limits on tolerance of others, even those who are in violation of others’ rights. Tolerance can be seen in the life of the Prophet Muhammad, who is referred to in the as a model example for humanity. His many policies reflect the view of tolerance of others. An example of this may be the crafting and implementation of the so-called ‘Constitution of Medina’, which regarded Muslim, Jewish and pagan groups as ‘one community’ sharing in the task of protecting one another from outside aggression, while each group retains their right to freedom of religion. Another story of Prophet Muhammad is told about his years in Medina. One day he was sitting with some of his companions and a funeral passed by. The Prophet stood up as a sign of respect. When one companion remarked, ‘O Prophet of God, this was a Jewish person’s funeral!,’ the prophet replied, ‘Was he not a human being?’
Tolerance in the is viewed as only the beginning in a realization of a sustained peace between communities. Thus the asks Muslims to engage in dialogue with others, especially the ah al-kitab (‘People of the Book’). 3.64 instructs Muslims to: ‘Say, “O People of the Book! Come to common terms as between us and you: That we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than God.’”
Tolerance of others who are different in culture, language and/or belief is greatly emphasized in the In its early years Islam’s popularity and survival depended on the ‘flexibility’ it displayed to the peoples of various regions that came under Muslim rule. Historians point to one example of such an approach in the eighth and ninth centuries when the vast majority of non-Muslim peoples came under Islamic political rule. These non-Muslims retained their religious, cultural as well as ethnic privileges for centuries without feeling the need to convert to the religion of their rulers. However, through the centuries, many Muslim rulers acted in accordance with their own political and economic ambitions, which often violated the dictates of tolerance. For example, the imposition of jizya (head tax) on non-Muslim male members in some Muslim states was often made to symbolize their humiliation. Similarly, restrictions placed upon non-Muslims in terms of building new places of worship were unjust, even according to many Muslim jurists. Contrary to teachings on tolerance, some Muslim rulers continue to apply unfair regulations even now, and their intolerance of non-Muslims as well as different Muslim groups is a matter of prime concern in many Muslim societies. Even though the prescriptions for, and teachings on, tolerance are clear and are agreed upon by most Muslims, today these must be reinterpreted to suit the demands of a peculiar nature of interaction between Muslims and non-Muslims. Such a reinterpretation should be mindful of those secular, democratic as well as pluralist values that are universally recognized.
Further reading
Abu-Nimer, M. (2003) Nonviolence and Peace Building in Islam: Theory and practice, Gainsville, FL: University Press of Florida.
Ali, Y. (1992) The Meaning of the Holy Baltimore, MD: Amana Corporation.
IRFAN A.OMAR
This is the complete article, containing 1,134 words
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tolerance is viewed a necessary prerequisite for coexistence. It assumes social, cultural and religious differences that require toleration even if these differences do not meet with the approval of the parties involved. Tolerance without greater acceptance indicates a sense of conditioned approval. However, the 
views tolerance as an important starting point in establishing greater peace. The 
seeks to establish peace between various religious communities and acknowledges differences of belief and cultures. It places great emphasis on maintaining good relations between adherents of various religions because, according to the 
religious freedom is an important basis for sustainable peace. The 
calls all believers to ‘enter into complete peace and follow not the footsteps of the devil’ (2.208). This aspect is highlighted in the 
discourse on tolerance. 
Thus 30.22 asserts that in diversity and ‘variations’ are the signs of God for those with vision and those who are wise. This implies that differences must not only be expected but be tolerated. They are viewed as a cause for celebration, hence 49.13: ‘O humankind, We created you from single [pair] of male and female…so you may know each other.’ The 
recognizes diversity and difference in terms of gender, skin, colour, language and belief, as well as that of rank, and it asserts that differences are not only inherent and will always be there but they are a blessing from God. Again, the 
asserts in 11.118: ‘If God had willed He could have made humankind one people…’. And again: ‘We have ordained a law and assigned a path to each of you. Had God pleased, he could have made you one nation, but it is His wish to prove you by that which He has bestowed upon you. Vie, then, with each other in good works, for to God you shall all be returned, and He shall declare to you what you have disagreed about’ (5.48).
outlines a firm standard for all, Muslims and non-Muslims alike, based on the universal values of justice and equality. For the 
peace is the ultimate goal, and if there is to be peace, there must first be tolerance. Diversity not only extends to physical features and social and cultural phenomena but also to the extent of choosing one’s religion. The 
recognizes various religious 
tolerance can be seen in the following verses. 17.70 speaks of human beings as being given an honourable position among all of creation. This is followed by the responsibility to care for all creation in mankind’s role as khalifa (vicegerent) of God on earth. Similarly, 5.32 and 6.98 speak about the common origins of humanity which makes all human beings ‘related’ to each other. Thus, despite the differences, various ethnic and religious groups are urged to see the bigger picture and rise above the ‘tribal’ loyalties that divide them. The 
also notes blessings of diversity; in verses 2.136 and 42.13 it specifically acknowledges other religions, such as that of Noah, Abraham, Moses and Jesus. 
to be just among people and his example is upheld and is to be imitated and followed faithfully by Muslims. Thus 4.135; 5.8 and 60.8 emphasize that justice and equality are a must for Muslims. However no single human being is capable of and is in a position to judge others. 16.124, 31.23, 42.48 and 88.25ff. address the fact that judgement belongs to God alone and each person will receive their reward from the Lord based on their works. The emphasis on justice does not place limits on tolerance of others, even those who are in violation of others’ rights. Tolerance can be seen in the life of the Prophet Muhammad, who is referred to in the 
as a model example for humanity. His many policies reflect the 
view of tolerance of others. An example of this may be the crafting and implementation of the so-called ‘Constitution of Medina’, which regarded Muslim, Jewish and pagan groups as ‘one community’ sharing in the task of protecting one another from outside aggression, while each group retains their right to freedom of religion. Another story of Prophet Muhammad is told about his years in Medina. One day he was sitting with some of his companions and a funeral passed by. The Prophet stood up as a sign of respect. When one companion remarked, ‘O Prophet of God, this was a Jewish person’s funeral!,’ the prophet replied, ‘Was he not a human being?’ 
is viewed as only the beginning in a realization of a sustained peace between communities. Thus the 
asks Muslims to engage in dialogue with others, especially the ah al-kitab (‘People of the Book’). 3.64 instructs Muslims to: ‘Say, “O People of the Book! Come to common terms as between us and you: That we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than God.’”
In its early years Islam’s popularity and survival depended on the ‘flexibility’ it displayed to the peoples of various regions that came under Muslim rule. Historians point to one example of such an approach in the eighth and ninth centuries when the vast majority of non-Muslim peoples came under Islamic political rule. These non-Muslims retained their religious, cultural as well as ethnic privileges for centuries without feeling the need to convert to the religion of their rulers. However, through the centuries, many Muslim rulers acted in accordance with their own political and economic ambitions, which often violated the 
dictates of tolerance. For example, the imposition of jizya (head tax) on non-Muslim male members in some Muslim states was often made to symbolize their humiliation. Similarly, restrictions placed 
teachings on tolerance, some Muslim rulers continue to apply unfair regulations even now, and their intolerance of non-Muslims as well as different Muslim groups is a matter of prime concern in many Muslim societies. Even though the 
prescriptions for, and teachings on, tolerance are clear and are agreed upon by most Muslims, today these must be reinterpreted to suit the demands of a peculiar nature of interaction between Muslims and non-Muslims. Such a reinterpretation should be mindful of those secular, democratic as well as pluralist values that are universally recognized.
Baltimore, MD: Amana Corporation.
