The Issue of Tolerance in Light of the Quran
The question whether Islam encourages tolerance has been in focus since September 11. Many think that Islam is a religion of intolerance and violence. However, if one looks at what the Quran actually states in this regard, this misreading about tolerance in Islam becomes crystal clear. The Quran is far above the current spate of terrorist acts, and inter-religious and sectarian violence. Indeed the quality of being tolerant is part and parcel of the right iman (mindset) and righteousness of a Muslim.
1. It is enjoined upon every Muslim to make a testament as regards his bequest before he dies. The last will ought to cover the entire property and all persons to whom he wants to give something without any distinction of heir or non-heir:
(2:180) "It has been enjoined upon you that when you approach death and you are leaving behind your personal property, make a testament according to law for your parents and others close to you. This has been enjoined upon Muttaqeen as a duty from Allah.
The hadith followers in their earnest attempt to advocate the legality of following the hadith and sunna of the prophet, play on a corrupted interpretation of the Quranic command to "obey God and obey the Messenger". They claim that obeying God is to obey the Quran while as obeying the Messenger is to obey his hadith (personal sayings) and his sunnah (methods). They add that if obeying the Messenger was the same thing as obeying God's Quran, then God would have only said Obey God. Thus to their understanding, God's inclusion of "obey the Messenger" implies that the Messenger has his own set of religious teachings outside of the Quran that we must obey.
With the guidance of the Quran, the error in this claim can easily be exposed. In the light of the Quran it can easily be seen that to "obey the Messenger" is to obey the message he delivered (the Quran) and nothing else.
Sultan is good, just his viziers are evil, - this thought comforted many an unhappy subject through human history. Unhappy as we are, we comforted ourselves with vain hopes of positive American intervention in Palestine, enforcing the myth of the US as a severe but honest ruler. As the Deir Yassin Day became Deir Yassin-a-Day, the hopes did not abate. “A real test of the Bush presidency”, wrote Robert Fisk in the Independent. “No time to waste”, seconded Helena Cobban of the Christian Science Monitor. But the visit of the US Secretary of State provided no respite for the Palestinians, not even a lull in Israeli onslaught.
Peace to all those who follow the guidance.
Our brothers and sisters in GOD,
A duty has come to warn all those to whom this message reaches of a great injustice we have all committed in the eyes of GOD, that is, setting-up partners to our Lord without knowing we have done so.
The enemy of mankind (Satan) has said:
"He (Satan) said: 'Since You have willed that I go astray, I will stand against them on Your straight path. "I will come to them from before them, and from behind them, and from their right, and from their left, and You will find that most of them are unappreciative." (Quran 7:16-17)
It is common to hear, when a discussion is revolving around the historic figures who were chosen by God, that so and so was a “Messenger”, or sometimes they would say, so and so was a “Prophet.”
The definition of these words varies depending on who you speak to, but the most commonly heard opinions are:
- Prophets are people who receive a scripture/book but do not have to relate it to the people;
- Messengers are people who receive a scripture/book and must relate it to the people (a Messenger by default here is also a Prophet);
- Messengers are people who must deliver a specific message warning and are not necessarily recipients of a scripture/book;
- Prophets are recipients of a scripture/book and they are also required to deliver such scripture/book to the people (a Prophet by default here is also a Messenger).
RULE ONE THE STRAIGHTFORWARD MEANING
As presented in the section (Quran, fully detailed Scripture), we will be accountable on the Day of Judgement to abiding by the law of God which is given to us in the ‘law giving’ verses of the Quran. Because of that, and since God is the most Fair Judge, He has given us these verses in very clear and straightforward language. Nevertheless, and as a reader, you may have often come across the situation where you have just read one of these ‘law giving’ Quranic verses only to find that in the interpretation it has been given a completely different meaning by the interpreter! If you should inquire into the reason behind this discrepancy you will be told that the Quran is very difficult to understand on your own, and that these proficient interpreters have spent many years of their lives in mastering the science of Quranic interpretation and thus their interpretation in fact presents what the verse really is supposed to mean! You may also be told that this is the interpretation given by the prophet himself.
Hadith are such an integral part of traditional Islam in all its variations, that when someone suggests that the Qur’an alone should serve as the source of religious law and guidance for Muslims, the idea is usually met with shock and amazement. So, those who advocate following the Qur’an alone must address the issue of hadith.
The Arabic word "hadith," means a story, or saying. Any story, or saying, from anyone. For traditional Muslims, it has come to mean specifically a story or saying told about, or attributed to the prophet Muhammad.
1:7. Guide us the straight path, the path of those You bestowed Your favor on, those who have not earned anger at them and not the strayers.
In the article entitled Language Barrier we have seen how even important events in Sira (the biography of the prophet) are problematic, for example, when the prophet was born and where he lived. There is no evidence of a pre-quranic town named Mecca and the evidence shows that the common noun "mecca" (destruction) in 48:24 was appropriated after the great reading was revealed. So naturally, the question arises, where did the prophet really live?
The interpretation of the first verse of Al-Isra’a chapter reads:
“Most glorified is the One who summoned His servant during the night, from the Sacred Mosque to the farthest Mosque, whose surroundings we have blessed, in order to let him see some of our signs. He is the Hearer, the Seer.” [17:1]
What are the signs that the Prophet saw?
As Muslims, only a sincere examination of the Quran offers any real opportunity to envision the signs that the Prophet saw during his summoning. As always, let us start by finding the other places in the Quran that talk about those particular signs.