Muslim history is full of glorious examples of large-hearted tolerance not only between Software Muslims but also in dealing with non-Muslims. Muslim rule in Spain end provides perhaps the most outstanding example of a progressive tolerant society, ready to open its arms to all persons, Muslims and non-Muslims alike, driven by persecution from intolerant and narrow-minded communities.
The Muslim rulers in Spain provided every possible opportunity to all such people to develop their talents and abilities for the greater good of mankind. It has, however, also to be admitted that there are glaring black spots in Muslim history, where Muslim governments have persecuted pious Muslims for the only sin of not fully subscribing to the views of the establishment. One cannot help being amazed at the swings and vagaries in the behaviour of Muslims over the centuries, when one views them in the context of the clear-cut directions of the Qur’an on the subject of tolerance.
The core of Qur’an’s viewpoint about tolerance is contained in the proposition that complete responsibility for every person’s actions rest entirely with him, and no one can share this responsibility to the smallest extent, even if he wishes to do so. This idea has been repeated so many times in the Qur’an in different words, and from varying angles, that it is not possible to reproduce all the relevant Ayats of the Qur’an in this small article.
Ayat’ Builder 16 of Surah Al-Anam puts the proposition very clearly where it is said, "Every soul draws the meed of its acts on none but itself; no bearer of burden can bear the burden of another. Your goal in the end is towards God. He will tell you the truth of the things wherein ye disputed."
This Ayat, apart from forcefully expressing the doctrine of personal responsibility, makes it clear that only God in his omniscience knows the truth about any matter which may become a point of difference of opinion among human-beings, and as such no one however sincere and knowledgeable he may be, should try to force his interpretation of the finer points of religion on any one else.
Inspite of the clear pronouncement of the Qur’an, Muslims over the centuries have not hesitated to brand each other kafirs and heretics and what not, on the basis of the presumption that they alone were following the right interpretation, and those whom they thought to be misguided should be forced to conform to the interpretation of the party in power. For a true Muslim the proper course, it will be clear from the above Ayat, is to follow the interpretation which he thinks to be correct himself, without starting a dispute and destroying the unity and cohesion of the Muslim Umma.
The above clear directive is further highlighted, in a striking way, by Ayat 105 Course of Surah Al-Anam where it is stated in the words of the Prophet: "If any will see it will be for the good of his own soul; if any will be blind it will be to his own harm. I am not here to watch over your doings".
The same theme is continued further and what can be a more resounding call toward religious toleration than Ayat 107 of Surah Al-Anam wherein it is stated:
"If it had been God’s plan they would not have taken false gods: but we made thee not one to watch over their doings, nor art thou set over them to dispose of their affairs."
If the prophet himself had no duty to compel any one to follow the right course and God had absolved him of this responsibility, as stated in the above Ravenfields verse, is it not totally presumptuous for lesser mortals to have taken upon themselves the responsibility for forcing others to follow their interpretation of religion, and yet this is what some of our forefathers appear to have done, and many of us are bent upon doing today.
Many of us who think that they have all the answers and are on the right path try to assume the responsibility for guiding others on the basis of the the advice contained in Ayat 104 of Surah Al-Imran wherein it is stated.
"Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong."
The assumption of responsibility for ensuring right conduct on the part of others on the basis of this Ayat is quite uncalled for, if one takes into account the following facts:
Firstly, the words maruf’ and ‘munkar’ have very broad connotations, namely, what is universally acknowledged to be decent and desirable and what is considered’ universally abominable.
Secondly, the fact that the word ‘enjoining’ is preceded by the word ‘inviting’, makes it clear that the enjoining and forbidding have to be in the spirit of invitation and persuasion rather than in the form of pressurisation and compulsion.
Thirdly, it will be seen that it is only this interpretation of the two words ‘enjoining’ and ‘forbidding’ which fits in and is in accord with the clear exposition contained in Ayats 105 and 107 of Surah Al-Anam which have been reproduced above. In view of all this there is apparently no justification for any Muslim to force his religious views and interpretations on other Muslims.
What the Holy Qur’an permits, and even enjoins, is that if anyone finds that some one is straying from the correct path, he should, with all courtesy and politeness, point out his mistake, but if the person concerned persists in his deviation, the responsibility of the first person is over, and there is no need for starting a fight or argument or campaign which may ultimately divide the Muslim community into schisms and sects.
It may also be noted that the best and most effective method of persuasion is not so much through precepts and admonition, as through one’s personal example. Unfortunately for us, very few Muslim today practise what they so loudly preach to others.
To sum up, the Qur’an enjoins utmost tolerance on Muslims not only among themselves but also vis-a-vis non-Muslims. It emphasises again and again the complete responsibility of each person for his own individual actions and absolves him of all responsibility for what any one else may be doing in this world. It points out that if doubts and disputes arise on any matter, the true Muslim should present his viewpoint, with the utmost politeness and courtesy and leave it to each person to decide his own course of action, since God alone can tell the truth of the things wherein we dispute in this world, and the opinion of no human-being can be final.
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