Hadiths of Muhammad: Tolerance (Taught by Amr Khaled)

Tolerance, Islam, and the Quran

One of the controversial aspects about Islam has to do with its tolerance. Many Western non-Muslims view Islam as intolerant and not promoting equality. Here are some verses from the Quran that pertain to the question of tolerance.

“You shall have your religion and I shall have my religion” (Quran 109:106). ¹This is probably the earliest reference to religious tolerance during Muhammad’s prophetic career. According to Yohanan Friedmann, “This is best interpreted as a plea to the Meccans to refrain from practicing religious coercion against the Muslims of Mecca before the hijra, but since it does not demand any action to suppress Meccan polytheism, it has sometimes been understood as reflecting an attitude of religious tolerance on the part of the Muslims” (“Tolerance and Coercion” Encyclopaedia of the Qur’an. General Editor: Jane Dammen McAuliffe . Brill [Leiden and Boston, 2005]) CD-ROM version).
“And We did not create the heavens and the earth and what is between them two but in truth; and the hour is most surely coming, so turn away with kindly forgiveness” (Quran 15:85). ²“This injunction is related to the imminent approach of the last day. The verse seems to mean that the Prophet may leave the unbelievers alone because God will soon sit in judgmentand inflict on them the just punishment.” (Ibid.)
“And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers? And it is not for a soul to believe except by Allah’s permission; and He casts uncleanness on those who will not understand” (Quran 10:99-100). ³“The verse seeks to convince the Prophet that matters of religious belief are in the hands of God and that any attempt to spread his faith by coercion would be an exercise in futility. It also sounds as though it were an attempt to allay the Prophet’s distress at his initial failure to attract most Meccans to Islam: people believe only as a result of divine permission and the Prophet should not blame himself for their rejection of the true faith. Despite prophetic efforts to the contrary, most people opt for unbelief (q 12:103; 16:37). The Qurʾān declares in numerous passages that prophets can only deliver the divine message; it is not within their power to assure its acceptance or implementation (q 16:35, 82; 28:56; 29:18 and elsewhere). This argument may be seen as compatible with the idea of predestination.” (Ibid.)
“There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing” (Quran 2:256). ⁴This is probably the most famous verse on the Quran for discussing religious tolerance in Islam. “Commentators who maintain that the verse was originally meant as applicable to all people consider it as abrogated (mansūkh) by Quran 9:5, Quran 9:29, or Quran 9:73. Viewing it in this way is necessary in order to avoid the glaring contradiction between the idea of tolerance and the policies of early Islam which did not allow the existence of polytheism—or any other religion—in a major part of the Arabian peninsula. Those who think that the verse was intended, from the very beginning, only for the People of the Book, need not consider it as abrogated: though Islam did not allow the existence of any religion other than Islam in most of the peninsula, the purpose of the jihad against the People of the Book, according to q 9:29, is their submission and humiliation rather than their forcible conversion to Islam. As is well known, Islam normally did not practice religious coercion against Jews and Christians outside the Arabian peninsula, though substantial limitations were placed in various periods on the public aspects of their worship. (Ibid.)
“And fight with them until there is no more persecution and religion should be only for Allah; but if they desist, then surely Allah sees what they do” (Quran 8:39). ⁵“After the Muslim victory in the battle of Badr, the Qur’an started to promote the idea of religious uniformity in the Arabian peninsula…Once this development took place, the clauses in the ʿahd al-umma bestowing legitimacy on the existence of the Jewish religion in Medina had to undergo substantial reinterpretation. The clause stipulating that “the Jews have their religion and the believers have theirs” was now taken to mean that the Jewish religion is worthless. Similar was the fate of q 109:6, which was declared abrogated by q 9:5 (āyat al-sayf) or interpreted as a threat against the polytheists. This new attitude was also expressed in the prophetic tradition according to which “no two religions will coexist in the Arabian peninsula” (Ibid.)
“So when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush, then if they repent and keep up prayer and pay the poor-rate, leave their way free to them; surely Allah is Forgiving, Merciful” (Quran 9:5).
“Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection” (Quran 9:29).
“O Prophet! strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is the destination” (Quran 9:73).

Given these passages from the Quran it is understandable why there is confusion about the Islamic view of tolerance, “Any Muslim who wanted to practice religious toleration throughout the centuries of Islamic history could use Quran 2:256, Quran 10:99 and Quran109:6 as a divine sanction in support of his stance. On the other hand, Quran 9:5, Quran 9:29 or Quran 9:73 may be interpreted as going a long way in the opposite direction” (“Tolerance and Coercion” Encyclopaedia of the Qur’an. General Editor: Jane Dammen McAuliffe. Brill [Leiden and Boston, 2005]) CD-ROM version).

Amr Khaled (عمرو خالد) discusses Tolerance

In order to get a non-Western perspective on Islam and tolerance, I offer the following video from Amr Khaled. To be sure, Amr Khaled does not speak for all of Islam. However, he is one of the more popular voices of Islam in the 21st century.

Amr Khaled defines tolerance in three words: easy-going, tolerant, and even-tempered

0:00-2:19

In the name of Allah Most Gracious Most Merciful. Praise be to Allah, the Cherisher and Sustainer of the worlds. Peace be upon Prophet Muhammad. Today we shall be talking about tolerance. We can simplify the meaning of tolerance in a few words said by Prophet Muhammad (PBUH). Prophet Muhammad said that a true believer is easy-going, tolerant, and even-tempered. Those words simply define tolerance; to be those three things with the people, to forgive them easily and to be tolerant with them, to tread over mistakes of others and to be patient with them. If you managed to be this way, listen to what Prophet Muhammad said about those who are tolerant.

He said that Allah is Merciful to those who are tolerant when they buy, sell, and when in need. Can you be like this? Notice that the Hadith lays emphasis on three things. On buying, selling, and in helping those in need or when in need. It is because those three things are the criteria by which you would know this person is tolerant or not. This is why when Prophet Muhammad wanted to set a meaning for tolerance, he chose it in the areas that really show how people are.

You may deal with someone and like his tolerance and humility until it comes to money. As soon as you get to this point, he turns to another person, and you find yourself dealing with a totally different person. You may wonder how turning to such a different person may show that you are not tolerant and that this good manner does not apply to you. You may find someone who is so sweet with his bride as soon as they are engaged. But on the first disagreement, he turns to another person. Actually, I will tell you examples that will show you how tolerance can be so we may learn what tolerance really means.

Amr Khaled discusses the tolerance of Prophet Muhammad toward his enemies

2:20-6:28

Let’s look at Prophet Muhammad and his companions in order to take them as a model for you and try to get to those things. Actually, the humility of a person and his tolerance may show that he is a really good person. On the Day of opening Mecca whose people harmed and wronged him and even kicked him out of the place in which he was brought up. When Prophet Muhammad came back, he was a conqueror this time. He enters Mecca, along with 10,000 of his companions. All people were waiting for what Prophet Muhammad would do to them. Then he says his famous words, “People of Qureshi, what do you think I will do to you?” They answered him saying that they have always known him as a generous person and the son of a generous brother. Prophet Muhammad answered them then saying, “Then go, for I release you.”

See how tolerant Prophet Muhammad was with those who kept nagging him for all those years. Prophet Muhammad then left them and went to circumambulate the Ancient House. Then a man, by the name of Fodala, comes to him. After all that Prophet Muhammad did to them. Fodala still hated Prophet Muhammad. He grabbed a knife and hid it in his clothes, then he walked behind Prophet Muhammad. He wanted to kill Prophet Muhammad (PBUH). What would you have done if you had been in the place of Muhammad? Would you be tolerant with them? Or would you say that what you did was enough? Fodala then goes nearer to Prophet Muhammad until the Prophet felt he was drawing nearer. Prophet Muhammad then turns to him to ask him about what he is thinking about. Fodala said that he was just praising Allah. Prophet Muhammad then smiled at him and told him to fear Allah. Such a man should have been killed but instead Prophet Muhammad told him those few words. Prophet Muhammad then raised his hand and put it on Fodala’s breast, on his heart and patted him. Fodala said that before Prophet Muhammad put his hand on his breast, he was the most hateful person on earth to him. But as soon as he lifted his hand, he became the dearest person on earth to me. You know how? With a smile, a pat on the shoulder, and with tolerance. After that Fodala became a good Moslem.

Books say that he became an extraordinary companion of Prophet Muhammad just because of a situation in which the Prophet was tolerant to him. We must know that our money will never make people. We can never make people love us with our money. It’s rather our good nature, our tolerance, and our forgiveness, that will make people love and cherish us. A lot of men are harsh with their wives. They may treat them in a way that is void of any tender feelings. They may even punish them severely if they committed a single mistake. Those people totally forget that Allah entrusted them with their women.

Amr Khaled discusses the tolerance of Prophet Muhammad toward his wives

6:29-8:44

Muslim homes ail because of the way husbands treat their wives. See how Prophet Muhammad treated his wives and do like him. One day, his wife Hafsa, prepared him some food: mean, bread, and rice. It was really delicious, with which Prophet Muhammad was pleased. He invited his companions, they came to him and ate with him. Aisha saw how Prophet Muhammad was happy with the meal Hafsa cooked him. She felt so jealous, that she went out of her room and she kicked the clay pot with her leg. The pot fell into very small pieces on the floor. What do you think Prophet Muhammad did with her?

Imagine that you were that person, would you forgive your wife if she did that to you? This is an advice for husbands who would go mad with their wives if they committed a single mistake or two. Aisha did a fatal mistake by breaking this pot. Companions of Prophet Muhammad were surprised to see what Aisha did. They were going to eat this food. All Prophet Muhammad did was that he bent on his knees, gathered pieces of the pot and started to put the food in the pot. That simple, then he turned to his compansions and told them that their mother felt jealous. A lot of our men today would not do that. They would think taht if they yield this time, he may turn to a toy in their wives’ hands. Why don’t you think of it another way? Maybe if you forgive her, she would realize that you are really a great man. Being a man does not mean that you beat your wife. Being a man rather means that you be forgiving, though you can hit her. Prophet Muhammad bent down on his knees to

There was a video interruption at 8 minutes and 44 seconds.

Related Posts

References

Yohanan Friedmann, Tolerance and coercion in Islam: interfaith relations in the Muslim tradition

References[+]

References
↥1	This is probably the earliest reference to religious tolerance during Muhammad’s prophetic career. According to Yohanan Friedmann, “This is best interpreted as a plea to the Meccans to refrain from practicing religious coercion against the Muslims of Mecca before the hijra, but since it does not demand any action to suppress Meccan polytheism, it has sometimes been understood as reflecting an attitude of religious tolerance on the part of the Muslims” (“Tolerance and Coercion” Encyclopaedia of the Qur’an. General Editor: Jane Dammen McAuliffe . Brill [Leiden and Boston, 2005]) CD-ROM version).
↥2	“This injunction is related to the imminent approach of the last day. The verse seems to mean that the Prophet may leave the unbelievers alone because God will soon sit in judgmentand inflict on them the just punishment.” (Ibid.)
↥3	“The verse seeks to convince the Prophet that matters of religious belief are in the hands of God and that any attempt to spread his faith by coercion would be an exercise in futility. It also sounds as though it were an attempt to allay the Prophet’s distress at his initial failure to attract most Meccans to Islam: people believe only as a result of divine permission and the Prophet should not blame himself for their rejection of the true faith. Despite prophetic efforts to the contrary, most people opt for unbelief (q 12:103; 16:37). The Qurʾān declares in numerous passages that prophets can only deliver the divine message; it is not within their power to assure its acceptance or implementation (q 16:35, 82; 28:56; 29:18 and elsewhere). This argument may be seen as compatible with the idea of predestination.” (Ibid.)
↥4	This is probably the most famous verse on the Quran for discussing religious tolerance in Islam. “Commentators who maintain that the verse was originally meant as applicable to all people consider it as abrogated (mansūkh) by Quran 9:5, Quran 9:29, or Quran 9:73. Viewing it in this way is necessary in order to avoid the glaring contradiction between the idea of tolerance and the policies of early Islam which did not allow the existence of polytheism—or any other religion—in a major part of the Arabian peninsula. Those who think that the verse was intended, from the very beginning, only for the People of the Book, need not consider it as abrogated: though Islam did not allow the existence of any religion other than Islam in most of the peninsula, the purpose of the jihad against the People of the Book, according to q 9:29, is their submission and humiliation rather than their forcible conversion to Islam. As is well known, Islam normally did not practice religious coercion against Jews and Christians outside the Arabian peninsula, though substantial limitations were placed in various periods on the public aspects of their worship. (Ibid.)
↥5	“After the Muslim victory in the battle of Badr, the Qur’an started to promote the idea of religious uniformity in the Arabian peninsula…Once this development took place, the clauses in the ʿahd al-umma bestowing legitimacy on the existence of the Jewish religion in Medina had to undergo substantial reinterpretation. The clause stipulating that “the Jews have their religion and the believers have theirs” was now taken to mean that the Jewish religion is worthless. Similar was the fate of q 109:6, which was declared abrogated by q 9:5 (āyat al-sayf) or interpreted as a threat against the polytheists. This new attitude was also expressed in the prophetic tradition according to which “no two religions will coexist in the Arabian peninsula” (Ibid.)