26
EASE AND TOLERANCE IN ISLAM
of the [true] believers when they are called to Allah and His
Messenger to judge between them is that they say, ‘We hear
and we obey.’ And those are the successful.”(24:51)
No one in Islam has absolute authority, including the president
or leader; he is subject to the same laws as everyone else. This
is the beauty and tolerance of Islam. No one can transgress
these rules and boundaries. The Prophet صلى الله عليه وسلم said: “A Muslim
must listen and obey their leader, except when ordered with a
sinful matter. In that case, there is no obedience.” (Bukhari)
Another aspect of the divine laws of God is that they are not
susceptible to change and do not become outdated like manmade
laws. These laws are absolute for all times and places.
God has decreed the divine system of law and it does not
change. God, the Exalted, says: “Then is it the judgment of [the
time of] ignorance they desire? But who is better than Allah in
judgment for a people who are certain [in faith].”(5:50)
In Islam, there is no structure of priesthood, nor are there
infallible men whose opinions are regarded above the word of
God. Allah says: “Unquestionably, for Allah is the pure religion. And
those who take protectors besides Him [say], ‘We only worship
them that they may bring us nearer to Allah in position.’” (39:3)
No one has the power to harm or benefit. This is something
exclusive to God alone. Allah, the Exalted, says:
“Indeed, those you worship besides Allah are only servants like
you. So call upon them and let them respond to you, if you
should be truthful.”(7:194)
Islam stresses that every individual has a direct link to God;
there are no intermediaries between us and Him. He forgives
our sins and grants us what we wish. Allah, the Exalted, says:
“And whoever does a wrong or wrongs himself but then seeks
forgiveness of Allah will find Allah Forgiving and Merciful.” (4:110)
Allah, the Exalted, also says: “Call upon Me, and I will respond
to you.”(40:60)
Another aspect of the
divine laws of God
is that they are not
susceptible to change
and do not become
outdated.
In Islam there is no
clergy structure, nor
are there infallible men
whose opinions are
regarded above the
word of God.
27
METHODOLOGY OF TOLERANCE
In Islam, there are no religious authorities that can legalize
what is unlawful or prohibit that which is lawful, for the right
of law-making belongs to God alone. It is a known fact that
among previous nations, the law was often changed to suit the
whims and fancies of people in power. God, the Exalted, says
about this: “They have taken their scholars and monks as lords
besides Allah.” (9:31)
When their rabbis and priests legalized something that was
unlawful, or did the opposite, their people would follow and
obey them. This is undoubtedly an aspect of worship!
Another aspect of Islam’s tolerance is that there is a system
known as Shura, or mutual consultation. This is used in cases
wherein there is a public benefit to be earned; where people of
knowledge and expertise in a certain field can be consulted to
take the best course of action. Allah says: “So by mercy from
Allah, [O Muhammad], you were lenient with them. And if you
had been rude [in speech] and harsh in heart, they would have
disbanded from about you. So pardon them and ask forgiveness
for them and consult them in the matter. And when you have
decided, then rely upon Allah. Indeed, Allah loves those who
rely [upon Him].”(3:159)
Islam has also opened the gateway for Ijtihad, which is
when a scholar of expertise would exert his effort to reach a
ruling in a certain matter that may not be directly mentioned in
the Scriptural texts. In Islam, the general guidelines are given
and one is to uphold them when a situation arises. This makes
the laws of Islam versatile and fitting for all places and times.
God has ordained laws to protect all communities from
extremism. Allah, the Exalted, says:
“Allah intends for you ease and does not intend for you
hardship.” (2:185)
The Prophet صلى الله عليه وسلم said: “Beware of extremism, for this is what
destroyed the previous nations.” (Nasaee’)
Islam stresses that
every individual
has a direct link to
God; there are no
intermediaries between
us and Him.
Shura is used in cases
wherein there is a
public benefit to be
earned, where people
of knowledge and
expertise in a certain
field can be consulted
to take the best course
of action.
28
EASE AND TOLERANCE IN ISLAM
The Prophet صلى الله عليه وسلم preached a moderate way of life. Anas bin
Malik said: “Three people came to the houses of the Prophet
صلى الله عليه وسلم asking how he spent his days and how he worshipped
Allah. When they were informed of what the Prophet صلى الله عليه وسلم did of
worship, they saw it as little, so they said: ‘The Prophet has
been forgiven by Allah, who are we to compare ourselves to
him?’ One said: ‘As for I, I will pray continuously throughout the
night and forsake sleep.’ The second said: ‘I will fast for the rest
of my days.’ The third said: ‘As for me, I will never get married.’
The Prophet صلى الله عليه وسلم came by afterwards and asked, are you the
ones who said this and this? He said: ‘Indeed I am the most
God-fearing amongst you and yet I pray at night and also rest, I
fast and break my fast, and I marry women. Whoever does not
want to adhere to my way is not from me.’” (Bukhari)
The Prophet صلى الله عليه وسلم made a point of guiding his companions to the
moderate path in life so that they would not fall into extremism.
It is narrated in the hadeeth(1) of Abdullah bin Amr bin al-Aas
that the Prophet صلى الله عليه وسلم said to him: “(Is it true) that you fast all day
and stand in prayer all night?” The companion replied that the
report was indeed true. The Prophet then said: “Do not do that!
Observe the fast sometimes and also leave (it) at other times.
Stand up for prayer at night and also sleep at night. Your body
has a right over you, your eyes have a right over you and your
wife has a right over you. Fast three days a month as the reward
of good deeds is multiplied ten times and that will be equal to
one year of fasting.” I replied, “I have more power than that.”
The Prophet said to me, “Then fast one day and give up fasting
for a day and that is the fasting of Prophet David (Dawud) and
that is the best fasting.” I replied, “I have more power than that.”
The Prophet said, “There is no better fasting than that.” (Bukhari)
The Prophet صلى الله عليه وسلم also said: “Whoever fasts daily throughout his
life is just as the one who does not fast at all.” (Bukhari)
(1) One of various reports describing the words, actions, or habits of the
Prophet Muhammad. Considered an aspect of the revelation from God.
The Prophet made a
point of guiding his
companions to the
moderate path in life so
that they would not fall
into extremism.
Islam is a moderate
way of life. It strikes
a beautiful balance
between this worldly life
and the Next.
29
METHODOLOGY OF TOLERANCE
This does not mean that Islam encourages one to seek the
pleasures of this life while disregarding the Next Life. Rather,
Islam is a moderate way of life. It strikes a beautiful balance
between this worldly life and the Next.
Allah, the Exalted, says:
“O you who have believed, when the call to prayer is heard for the
prayer on the day of Friday, then proceed to the remembrance of
Allah and leave trade. That is better for you, if you only knew.” (62:9)
In light of a person’s worldly needs, Allah has ordered that one
not forget about his need for sustenance. He, the Exalted, says:
“And when the prayer has been concluded, disperse within the
land and seek from the bounty of Allah, and remember Allah
often that you may succeed.” (62:10)
Allah has also ordered us to avoid being wasteful. He, the
Exalted, says:
“O Children of Adam, dress properly and well whenever you are
at worship, and eat and drink but do not be wasteful. God does
not like the wasteful.” (7:31)
Another sign of tolerance in Islam is when a person fears
his demise or that harm shall befall him, it is lawful for him
to consume that which is otherwise unlawful so that he may
sustain himself and stay alive. Allah, the Exalted, says:
“He has only forbidden to you dead animals, blood, the flesh of
swine, and that which has been dedicated to other than Allah.
But whoever is forced [by necessity], neither desiring [it] nor
transgressing [its limit], there is no sin upon him. Indeed, Allah
is Forgiving and Merciful.” (2:173)
In one of the commentaries of the Qur’an, it explains: “It is the set
of laws and beliefs that marks a man as a man and not an animal,
or an angel or a devil. It takes into consideration ones abilities
and complete capabilities as well as the human weakness.”
Another sign of the tolerance of Islam is that one’s good
deeds would be multiplied many times over. Allah, the Exalted,
Another sign of tolerance
in Islam is when a
person fears his demise
or that harm shall befall
him, it is lawful for him to
consume that which is
unlawful so that he
may sustain himself and
stay alive.
Another sign of the
tolerance of Islam is
that one’s good deeds
would be multiplied
many times over.
30
EASE AND TOLERANCE IN ISLAM
says: “Whoever comes [on the Day of Judgment] with a good
deed will have ten times the like thereof [to his credit], and
whoever comes with an evil deed will not be recompensed
except the like thereof, and they will not be wronged.” (6:160)
TOLERANCE OF ISLAM IN TERMS OF
CALLING OTHERS TO ISLAM
Islam is a world faith, and it is for all people in all times and
places. In light of this, calling people to Islam and propagating
the true faith must be done in a manner that is ethical, and in a
good way so that the others who are called to it will accept it and
think of it in an impartial way. Allah, the Exalted, says:
“Invite to the way of your Lord with wisdom and good instruction,
and dialogue with them in the best manner. Indeed, your Lord is
most knowing of who has strayed from His way, and He is most
knowing of who is [rightly] guided.” (16:125)
Let us discuss some of the aspects of tolerance when it comes
to propagating Islam.
We accept people of all other faiths, regardless of their past.
Amr ibn al-Aas, a man who had fought against the Prophet صلى الله عليه وسلم
and his Companions for years, said: “When Allah put Islam in my
heart, I came to the Prophet صلى الله عليه وسلم and said, ‘Give me your right hand
so that I may swear allegiance to you.’” He held out his hand but
then I withdrew my hand. He said, “What is the matter, Amr?” I
said, “I want to stipulate a condition.” He said, “What do you want
to stipulate?” I said, “That I will be forgiven”. He said, “Do you not
know that Islam destroys that which came before it?” (Muslim)
Another aspect of Islam’s tolerance in terms of propagating
Islam is that one who calls others to the faith should do so in a
good, inviting manner. The Prophet صلى الله عليه وسلم said: “Give glad-tidings,
and do not push people away. Make matters easy and do not
make them difficult.” (Muslim)
Islam is a world faith,
and it is for all people
in all times and places.
In light of this, calling
people to Islam and
propagating the true
faith must be done in a
manner that is ethical,
and in a good way.
Another aspect of
Islam’s tolerance in
terms of propagating
Islam is that one who
calls others to the
faith should do so in a
good manner.
31
METHODOLOGY OF TOLERANCE
We are asked to discuss respectfully with those who
hold opinions that are not congruent with ours. Allah, the
Exalted, says:
“And do not argue with the People of the Scripture except in a
way that is best, except for those who commit injustice among
them, and say, ‘We believe in that which has been revealed to
us and revealed to you. And our God and your God is one; and
we are Muslims [in submission] to Him.’” (29:46)
No one can force another to accept their opinion. The Islamic
view is that faith stems from the heart and as such you can
never force faith into someone’s heart against their will; they
must choose it. Let us look at the story of Al-Aas bin Wa’il. He
was a pagan who refused to accept the faith of Islam. He went
to the Messenger of Allah صلى الله عليه وسلم with a bone that was decomposed
and he crushed it and said to the Prophet صلى الله عليه وسلم: “Do you claim we
shall be resurrected after we turn into this?” He said, “Yes. Allah
will cause you to die, then resurrect you and then put you into
the Hell-Fire.” He then recited the words of God:
“And he presents for Us an example and forgets his [own]
creation. He says, ‘Who will give life to bones while they are
disintegrated?’ Say, ‘He will give them life who produced them
the first time, and He is, of all creation, Knowing.’ [It is] He who
made for you from the green tree, fire, and then from it you
ignite. Is not He who created the heavens and the earth Able to
create the likes of them? Yes, [it is so], and He is the Knowing
Creator. His command is only when He intends a thing that He
says to it, ‘Be,’ and it is. So exalted is He in whose hand is the
realm of all things, and to Him you will be returned.” (36:78-83)
Arguments of this nature make it impossible for one to refute
the truth. Another example is what is mentioned in the Quran
regarding a discussion that took place between King Nimrod
and the Prophet Abraham. Allah, the Exalted, says:
“Have you not considered the one who argued with Abraham
about his Lord [merely] because Allah had given him kingship?
No one can force
another to accept their
opinion, nor can anyone
persuade another
forcefully.
The Islamic view is that
faith stems from the
heart and as such you
can never force faith into
someone’s heart against
their will; they must
choose it.
32
EASE AND TOLERANCE IN ISLAM
When Abraham said, ‘My Lord is the one who gives life and
causes death.’ He said, ‘I give life and cause death.’ Abraham said,
‘Indeed, Allah brings up the sun from the east, so bring it up from
the west.’ So the disbeliever was overwhelmed [by astonishment],
and Allah does not guide the wrongdoing people.” (2:258)
Another aspect of the tolerance of Islam is that one should
not rile people up, spread hatred or cause commotion. Allah,
the Exalted, says:
“And tell My servants to say that which is best. Indeed, Satan
induces [dissension] among them. Indeed Satan is ever, to
mankind, a clear enemy.” (17:53)
We use methods to draw people to Islam that will help them
love Islam. The Messenger of Allah صلى الله عليه وسلم said: “If anyone wrongs
a non-Muslim citizen, usurps his rights, burdens him with more
work than he is able to do or takes something from him without
his consent, I will plead for him (the non-Muslim citizen) on the
Day of Resurrection.” (Abu Dawud)
We should be very gentle, kind and accepting. Allah says:
“Go, both of you, to Pharaoh. Indeed, he has transgressed.
And speak to him with gentle speech that perhaps he may be
reminded or fear [Allah].” (20:43-4)
We always ask that those who differ with us in an argument
to bring forth their evidences and proofs. Allah, the Exalted,
says:
“Say, [O Muhammad], ‘Have you considered that which you
invoke besides Allah? Show me what they have created of
the earth. Or did they have partnership in the creation of the
heavens? Bring me a scripture [revealed] before this or a
[remaining] trace of knowledge, if you should be truthful.’” (46:4)
We are asked to discuss topics in constructive ways. Allah,
the Exalted, says:
“Say, ‘O People of the Scripture, come to a word that is equitable
between us and you - that we will not worship except Allah and
Another aspect of the
tolerance of Islam is
that one should not
rile people up, spread
hatred or cause
commotion.
We always ask that
those who differ with
us in an argument bring
forth their evidences
and proofs.
33
METHODOLOGY OF TOLERANCE
not associate anything with Him and not take one another as
lords instead of Allah.’ But if they turn away, then say, ‘Bear
witness that we are Muslims [submitting to Him].’” (3:64)
Whoever accepts Islam will become sin-free, in the sight of
God, upon becoming Muslim. He will bear no sins from his past
life. Allah, the Exalted, says:
“Say to those who have disbelieved [that] if they cease, what
has previously occurred will be forgiven for them. But if they
return [to hostility] - then the precedent of the former [rebellious]
peoples has already taken place.” (8:38)
Anyone who becomes a Muslim will receive the reward of all
the good things they had done in the past, before they accepted
Islam. Hakim bin Hizam said: “O Messenger of Allah! What do
you think about my good deeds which I used to do during the
period of ignorance (before embracing Islam) like keeping good
relations with my kin, freeing slaves and giving charity, etc. Will
I receive the reward for those deeds?” The Messenger of Allah
صلى الله عليه وسلم said, “You have embraced Islam with all those good deeds
which you did.” (Bukhari)
Whoever accepts Islam from a previous religion will receive
their reward two fold. Allah, the Exalted, says: “Those will be
given their reward twice for what they patiently endured and
[because] they avert evil through good, and from what We have
provided them they spend.” (28:54)
TOLERANCE OF ISLAM TOWARDS
NON-MUSLIMS:
Before we begin, let us mention the words of the award winning
TED speaker and author Dr. Karen Armstrong: “Ever since the
Crusades, when Christians from western Europe were fighting
holy wars against Muslims in the near east, western people
have often perceived Islam as a violent and intolerant faith -
even though when this prejudice took root Islam had a better
record of tolerance than Christianity.”
Whoever accepts Islam
will become sin-free, in
the sight of God, upon
becoming Muslim.
Anyone who becomes a
Muslim will receive the
reward of all the good
things they had done
in the past, before they
accepted Islam.
34
EASE AND TOLERANCE IN ISLAM
All financial transactions are lawful between Muslims and
non-Muslims, such as buying and selling, and taking part
in companies, as long as the Islamic principles are upheld.
A’ishah, may Allah be pleased with her said: “The Prophet صلى الله عليه وسلم
bought some food from a Jewish seller and was not able to pay
the money upfront so he left his armor as collateral with him
until he could pay.” (Bukhari)
The only form of bartering that is unlawful is that which contains
a degree of harm. Allah, the Exalted, says:
“O you who have believed, do not consume usury, doubled and
multiplied, but fear Allah that you may be successful.” (3:130)
Allah, the Exalted, also says:
“O you who have believed, indeed, intoxicants, gambling,
sacrificing on stone alters, and divining arrows are but
defilement from the work of Satan, so avoid it that you may be
successful. Satan only wants to cause between you animosity
and hatred through intoxicants and gambling and to distract
you from the remembrance of Allah and from prayer. So will
you not desist?” (5:90-91)
It is lawful for Muslims to perform prayers in a non-Muslim
place of worship. Abu Musa performed prayers in a church in
Damascus.
It is not praiseworthy for a Muslim to do this, for there maybe
idols, and other pictures. So, it is recommended that only if
a person cannot find any other place to pray in, he may pray
there. Umar said to a Christian, “We do not enter your Churches
due to the pictures that are posted on the walls.”
It is lawful for non-Muslims to enter the Masjid, if there is
a need. This provision does not include the Grand Mosque in
Makkah. As for Madinah, the Prophet صلى الله عليه وسلم met with some non-
Muslim delegates there.
It is good for Muslims to visit non-Muslims who are sick and
All financial transactions
are lawful between
Muslims and non-
Muslims, such as
buying and selling
homes and cars,and
taking part in
companies, as long as
the Islamic principles
are upheld.
It is lawful for non-
Muslims to enter the
Masjid, if there is a
need. This provision
does not include the
Grand Mosque in
Makkah.
35
METHODOLOGY OF TOLERANCE
to supplicate for them that they become healthy. Anas said a
young boy from a Jewish background fell sick and the Prophet
صلى الله عليه وسلم visited him and encouraged him to accept Islam. The boy
looked to his father for permission, and the father told his sick
son: “Obey Abal-Qasim (i.e. Muhammad صلى الله عليه وسلم)”, so he said the
Testimony of Faith and the Prophet صلى الله عليه وسلم said, “All praise is due to
Allah who saved him from the Fire.” (Bukhari)
We can also give our condolences to non-Muslims. Abu
Hurairah said that the Prophet صلى الله عليه وسلم said: “I sought permission to
visit my mother’s grave and it was granted to me.” (Muslim).
One can give charity to non-Muslims as long as they are not
engaged in oppressing others. Abdullah Bin ‘Amr slaughtered a
sheep and gave some of its meat as a gift to his Jewish neighbor.
He said, “The Messenger of Allah صلى الله عليه وسلم said: ‘The Angel Gabriel
kept on enjoining the good treatment of neighbors to the extent
that I thought that he would include neighbors as heirs.’” (Muslim)
Islam has further encouraged Muslims to maintain the relations
of kinship even if they be non-Muslims. Asma bint Abi Bakr, came
to the Prophet صلى الله عليه وسلم and said: “My mother is visiting me and she is a
non-Muslim.” He said, “Be kind to your mother.” (Bukhari)
There is no concern for Muslims to eat from non-Muslims
utensils and use their clothes as long as they are not made from
materials that are unlawful for us. Abu Tha’labah al-Khushani
said: “O Messenger of Allah, we are in a land that belongs to the
People of the Book, shall we eat with their utensils?” He said:
“If you can find other utensils, it is better. If not, then wash them
and use them.” (Bukhari)
It is also lawful for a Muslim man to marry a chaste woman
from the People of the Book. Allah, the Exalted, says:
“This day [all] good foods have been made lawful, and the food
of those who were given the Scripture is lawful for you and
your food is lawful for them. And lawful in marriage are chaste
women from among the believers and chaste women from
It is lawful for Muslims
to visit the non-
Muslims who are sick
and to make dua (i.e.
supplicate) for them that
they become healthy.
Islam has allowed a
Muslim to maintain the
relations of his family
even if they be non-
Muslims.
36
EASE AND TOLERANCE IN ISLAM
among those who were given the Scripture before you, when
you have given them their due compensation, desiring chastity,
not unlawful sexual intercourse or taking them as [secret] lovers.
And whoever denies the faith, his work has become worthless,
and he, in the Hereafter, will be among the losers.” (5:5)
Whoever accepts Islam and is married to a woman from the
People of the Book, his marriage would continue to remain valid.
It is lawful for one to eat of the foods slaughtered by the
People of the Book, as long as it is lawful for us to eat and they
have mentioned the name of God over it. Allah, the Exalted,
says:
“And do not eat of that upon which the name of God has not
been mentioned, for indeed, it is grave disobedience.” (6:121)
We are to offer protection to a non-Muslim if he seeks it.
Allah, the Exalted, says:
“And if any one of the polytheists seeks your protection, then
grant him protection so that he may hear the words of Allah.
Then deliver him to his place of safety.” (9:6)
A Muslim is not to swear or speak ill of the non-Muslims’
faith. Allah, the Exalted, says:
“And do not insult those they invoke other than Allah, lest they
insult Allah in enmity without knowledge.” (6:108)
Allah has ordered that we repay our loans to a non-Muslim.
He, the Exalted, says:
“O you who have believed, fulfill [all] contracts.” (5:1)
He, the Exalted, also says:
“And fulfill [every] commitment. Indeed, the commitment is ever
[that about which one will be] questioned.” (17:34)
Furthermore, we are encouraged to show kindness and to
uphold justice for those who do not share our faith. Allah, the
Exalted, says: “As regards those who do not fight you because
of religion and do not expel you from your homes, Allah does not
It is lawful for a Muslim
man to marry a chaste
woman from the People
of the Book.
It is lawful for one to eat
of the foods slaughtered
by the People of the
Book.
37
METHODOLOGY OF TOLERANCE
forbid you from being righteous toward them and acting justly
toward them. Indeed, Allah loves those who act justly.” (60:8)
The Prophet صلى الله عليه وسلم also said: “Whoever kills a person who is under
a contract of safety in a Muslim country, that person will not
even smell the scent of Jannah.” (Bukhari)
When a non-Muslim resides in a Muslim state, he would receive
the welfare services due to any citizen who has reached a senior
age. Umar saw an old man who was Jewish and he asked about
his condition. He was told that he was from the people who had
previously paid the protection-tax. So the Caliph, Umar, told him,
“We have not been fair to you. We took Jizyah from you while
you were young and now that you are old, you have nothing!” So
he took him by his hand till he went to the Muslim treasury, and
he gave him some food and clothing. He then told the treasurer,
“Find people like him and give them what is enough for them and
their families.” He then recited the verse: “Zakah expenditures
are only for the poor and for the needy.” (9:60)
He said the poor are the Muslims and the needy are those from
the People of the Book.
Allah has opened the gateway of forgiveness for them (non-
Muslims). He, the Exalted, says:
“Say to those who have disbelieved [that] if they cease, what
has previously occurred will be forgiven for them. But if they
return to hostility], then the precedent of the former [rebellious]
peoples has already taken place.” (8:38)
Wanting good for others is a sign of one’s faith. The Prophet
صلى الله عليه وسلم said to Abu Hurairah: “O Abu Hurairah, be cautious, and
you will be the most devoted of people to Allah. Be content,
and you will be the most grateful of people to Allah. Love for
people what you love for yourself, and you will be a (true)
believer. Be a good neighbor to your neighbors, and you will
be a (true) Muslim. And laugh little, for laughing a lot deadens
the heart spiritually.” (Saheeh Ibn Majah)
A Muslim is not to
swear or speak ill of the
non-Muslims’ faith.
When a non-Muslim
resides in a Muslim
state, he would receive
the welfare services due
to any citizen who has
reached a senior age.
38
EASE AND TOLERANCE IN ISLAM
TOLERANCE OF ISLAM IN PURIFICATION:
All acts of worship in Islam are built upon tolerance, as this is an
intrinsic trait in Islam. Allah, the Exalted, says:
“Those who have believed and whose hearts are assured by the
remembrance of Allah. Unquestionably, by the remembrance of
Allah hearts are assured.” (13:28)
No one is overburdened. The Prophet صلى الله عليه وسلم said: “Do those deeds
which you can do easily, as Allah will not get tired of giving
rewards till you get apathetic and tired of performing religious
deeds.” (Bukhari)
All aspects of worship in Islam are in line with one’s natural
disposition, and one is not burdened beyond his abilities. A
Muslim is not overburdened beyond what he can withstand,
even in terms of his acts of worship. Anas saw an elderly man,
carried by his two sons, coming to the Masjid. The Prophet صلى الله عليه وسلم
asked: “Who is this?” They told him, “This man has vowed to
walk to the masjid, and he was very ill.” The Prophet صلى الله عليه وسلم said:
“Allah is not in need of this man punishing himself.” (Bukhari)
When a Muslim falls ill, Allah will give the person the rewards
for deeds that he would have done if he were not ill. The
Prophet صلى الله عليه وسلم said: “If a person falls ill, or travels, he would
receive the rewards of his deeds that he would do if he was
healthy.” (Bukhari)
Allah also loves that one takes the approach that is easiest and
permissible from that which He has prescribed for Muslims.
The Prophet صلى الله عليه وسلم said: “Indeed Allah loves that one of you takes
the license which He has given (to ease certain matters) in the
same degree as He despises it when you do an act which is
prohibited.” (Saheeh - Albaani)
TOLERANCE IN PURIFICATION:
Purification is a necessity for the majority of acts of worship,
and water is used as the medium for this purification.
All aspects of worship
in Islam are in line
with one’s natural
disposition, and one is
not burdened beyond
his abilities.
A Muslim is not
overburdened beyond
what he can withstand,
even in terms of his acts
of worship.
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METHODOLOGY OF TOLERANCE
Water is always pure as long as its smell, color or taste
does not change.
Water that a cat has drunk from is lawful to use for the
purpose of purification. Indeed Allah’s Messenger said regarding
the cat: “It is not impure. It is one of those creatures that lives
among us.” (Tirmidhi)
When water is scarce and/or using water is detrimental to
one’s health, a Muslim may use the dry ablution instead of
water to purify themselves. Allah, the Exalted, says:
“But if you are ill or on a journey or one of you comes from the
place of relieving himself or you have had [intimate] contact with
women and do not find water, then seek clean earth and wipe
over your faces and hands with it. Allah does not intend to make
difficulty for you, but He intends to purify you and complete His
favor upon you that you may be grateful.” (5:6)
It is also lawful for a Muslim to wipe over their socks when
performing ablution. There are conditions that govern this, but
in general, this has been legalized to make it easier for Muslims
to purify themselves.
All places are suitable for worship. A Muslim can perform
prayers in any place except in a graveyard or a bathroom.
The area chosen for prayer must also be free from any visible
traces of filth. The Prophet صلى الله عليه وسلم said: “I have been given five
traits no other Prophet before was given. These include that
every prophet was sent to his people individually, whereas I
have been sent to mankind at large and the land is all a place
of prayer so anyone who must perform prayers can perform
prayers wherever he is, ....” (Bukhari)
If there is a visible trace of filth, it can be removed with
water. A Bedouin urinated in the Masjid of the Prophet صلى الله عليه وسلم and
the Prophet صلى الله عليه وسلم said, “Pour water over his urine, for you have
not been sent to make things difficult for others, rather to show
ease.” (Nasaa’ee)
All places are
suitable for worship.
A Muslim can
perform prayers in
any place except
in a graveyard or a
washroom.
The prayer has many
different positions
it can be prayed
in, taking into
consideration one’s
general condition.
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EASE AND TOLERANCE IN ISLAM
Animal dropping of animals whose flesh is lawful for us to
consume is not considered an impurity, so if it touches one’s
clothing or shoes, it would not be considered impure. The
Prophet صلى الله عليه وسلم was asked about performing prayers in sheep
yards and he said it was lawful, but he forbade that one perform
prayers in camel stables.
TOLERANCE OF ISLAM IN PRAYERS:
Prayers are the link between a person and God. A person prays
to God seeking His Mercy and Forgiveness. Prayer not only is
an act of worship but also serves a social function; Muslims from
across one community would congregate to pray in the Mosque
together. The Prophet صلى الله عليه وسلم said: “The first thing a person will be
held accountable for on the Day of Resurrection is his prayers; if
they are complete, then all his deeds will be accepted.” (Tirmidhī)
A person is to perform the prayers to the best of their ability.
The prayer has many different positions it can be prayed
in, taking into consideration one’s general condition. Allah, the
Exalted, says: “And if you fear [an enemy, then pray] on foot
or riding. But when you are secure, then remember Allah [in
prayer], as He has taught you that which you did not [previously]
know.” (2:239)
When a person is traveling, four unit prayers are shortened
to two units each and two separate prayers can be combined at
the same time.
When one is sick, or there is a heavy downpour, two
separate prayers may be combined as well.
The prayers each have a beginning and an ending time. The
Prophet صلى الله عليه وسلم said: “Angel Gabriel led me in prayer at the House
of God in Makkah. He prayed the noon prayer with me when the
sun had passed its zenith to the extent of the strap of a sandal.
He prayed the afternoon prayer with me when the shadow of
everything was as long as itself. He prayed the sunset prayer
Prayers are the link
between a person and
God. A person prays to
God seeking His Mercy
and Forgiveness.
When one is sick,
or there is a heavy
downpour, the prayers
may be combined as
well.
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METHODOLOGY OF TOLERANCE
with me when one who is fasting breaks the fast. He prayed the
night prayer with me when the twilight had ended. Finally, he
prayed the dawn prayer with me when food and drink become
forbidden to one who is keeping the fast. On the following day,
he prayed the noon prayer with me when his shadow was as
long as himself. He prayed the afternoon prayer with me when
his shadow was twice as long as himself. He prayed the sunset
prayer at the time when one who is fasting breaks the fast. He
prayed the night prayer with me when about one third of the
night had passed. Finally, he prayed the dawn prayer with me
when there was a fair amount of light. Then, turning to me, he
said, ‘Muhammad صلى الله عليه وسلم, this is the time observed by the prophets
before you, and the accepted time is anywhere between the two
times (I demonstrated to you).’” (Ahmad and Abu Dawud)
When a person is in doubt if they have added or taken away
from their prayer, they are to build upon what they are sure of
(the lesser number) and then perform an extra two prostrations
at the end of the prayer as this would suffice for the element of
prayer forgotten. The Prophet صلى الله عليه وسلم said: “If one of you doubts in
his prayer and does not know how many units he has performed,
let him build upon that which he is sure of, and then prostrate at
the end of the prayer two prostrations before the end salutation
of the prayer.” (Bukhari)
When one doesn’t know the direction of the Qiblah,(2) they
may perform the prayer to a direction that they think is the
Qiblah. Allah says: “And to Allah belongs the east and the west.
So wherever you [might] turn, there is the Face of Allah. Indeed,
Allah is all-Encompassing and Knowing.” (2:115)
It is forbidden for an Imam(3) to extend the prayers and
lengthen them when he is praying in congregation. Abu Hurairah
said when the Prophet صلى الله عليه وسلم used to perform the prayers, he would
(2) Qiblah is the direction towards which a Muslim prays; the direction of Makkah.
(3) An Imam is one who leads a congregation in prayers.
When a person is
traveling, four unit
prayers are shortened
to two units each and
two separate prayers
can be combined at the
same time.
When one doesn’t
know the direction of
the Qiblah, they may
perform the prayer to a
direction that they think
is the Qiblah.
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EASE AND TOLERANCE IN ISLAM
shorten them. He صلى الله عليه وسلم said: “If one of you prays, let him shorten
the prayer for there is the weak, the sick and the old, and if one
prays for himself let him lengthen as he wills.” (Bukhari)
TOLERANCE OF ISLAM IN ZAKAH(4):
One of the wisdoms behind the duty of Zakah being obligated
upon the Muslims is to remove poverty from the Muslim society,
and to resolve criminal activities that may rise due to an increase
in poverty within a society.
One of the signs of tolerance in Zakah is that it is to be taken
from a person’s moderate possessions, not the most valuable
or least valuable. The Prophet صلى الله عليه وسلم warned his companion صلى الله عليه وسلم
Muadth saying: “Do not take the most valuable of their wealth
as Zakah.” (Muslim)
The amount of money that one must pay is very small, and
it is due only once a year if the minimum requirement is met. If
someone has less than the minimal requirement, in that case
he is not required to pay.
It fluctuates according to one’s personal effort. To understand
this, take into consideration a farmer who has an orchard of
vegetables or the like. In charity, he is obliged to give 10%, but
if he watered the orchard himself, then he must give only 5%.
If one cannot pay Zakah, it is no longer due upon him.
The Prophet صلى الله عليه وسلم said: “Only one who is able to pay, shall pay
the Zakah.” Allah, the Exalted, says: “Zakah expenditures are
only for the poor and for the needy and for those employed to
collect [zakah] and for bringing hearts together [for Islam] and
for freeing captives [or slaves] and for those in debt and for the
cause of Allah and for the [stranded] traveler – an obligation
[imposed] by Allah. And Allah is Knowing and Wise.” (9:60)
(4) Zakah is the obligatory charity a Muslim gives. There are conditions for its
obligation, namely that one have the minimum amount saved for an entire year.
One of the wisdoms
behind the duty of
Zakah being obligated
upon the Muslims is to
remove poverty from
the Muslim society.
One of the signs of
tolerance in Zakah is
that it is to be taken
from a person’s
moderate possessions,
not the most valuable or
least valuable.
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METHODOLOGY OF TOLERANCE
When one gives it out, they are not losing, but gaining in the
sight of God. Allah, the Exalted, says: “Take, [O Muhammad],
from their wealth a charity by which you purify them and cause
them increase, and invoke [Allah‘s blessings] upon them.
Indeed, your invocations are reassurance for them. And Allah is
Hearing and Knowing.” (9:103)
TOLERANCE IN TERMS OF FASTING:
When one fasts they would develop discipline in controlling their
urges as well as feel the difficulties faced by their less fortunate
brothers and sisters around the world. It is also a form of Jihad(5)
in which one strives to please Allah.
It is due to the Mercy of God that only one month in a year
is made a time of obligatory fasting upon Muslims. Allah says:
“The month of Ramadan [is that] in which was revealed the
Qur’an, a guidance for the people and clear proofs of guidance
and criterion. So, whoever sights [the new moon of] the month,
let him fast it.”(2:185)
The time for fasting is set, and does not continue in the
night. Fasting is only to be done during the day. Allah says: “It
has been made permissible for you the night preceding fasting
to go to your wives [for intimate relations]. They are clothing for
you and you are clothing for them. Allah knows that you used
to deceive yourselves, so He accepted your repentance and
forgave you. So now, have relations with them and seek that
which Allah has decreed for you. And eat and drink until the
white thread of dawn becomes distinct to you from the black
thread [of night]. Then complete the fast until the sunset. And
do not have relations with them as long as you are staying for
worship in the mosques. These are the limits [set by] Allah, so do
not approach them. Thus does Allah make clear His Command
to the people that they may become righteous.” (2:187)
(5) This term simply means striving to serve the purposes of God on this earth
When one fasts
they would feel the
difficulties faced by their
less fortunate brothers
and sisters around the
world.
The time for fasting
is set, and does
not continue in
the night. Fasting
is only to be done
during the day.
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EASE AND TOLERANCE IN ISLAM
It is unlawful for one to fast continuously, throughout the day
and night, without breaking the fast. The Prophet صلى الله عليه وسلم forbade
this saying: “There is no continuous fasting in Islam.” (Bukhari)
The reward of fasting is so great in the sight of Allah. The
Messenger of Allah صلى الله عليه وسلم said: “Allah said, ‘All the deeds of people
are for them, except fasting, which is for Me, and I will give the
reward for it.’ Fasting is a shield or protection from the fire and
from committing sins. If one of you is fasting, he should avoid
sexual relations with his wife and quarreling, and if somebody
should fight or quarrel with him, he should say, ‘I am fasting.’ By
Him in Whose Hands my soul is, the unpleasant smell coming
out from the mouth of a fasting person is better in the sight of
Allah than the smell of musk. There are two pleasures for the
fasting person, one at the time of breaking his fast, and the
other at the time when he will meet his Lord; then he will be
pleased because of his fasting.” (Bukhari)
It is lawful for one who is sick or traveling to break the fast.
Allah, the Exalted, says: “And whoever is ill or on a journey –
then an equal number of other days. Allah intends for you ease
and does not intend for you hardship and [wants] for you to
complete the period and to glorify Allah for that [to] which He
has guided you, and perhaps you will be grateful.” (2:185)
It is forbidden for anyone to burden themselves with more than
that which they can bear. Jabir bin Abdullah said: “The Messenger
of Allah صلى الله عليه وسلم was traveling and he saw a man around whom many
were gathered. The Prophet صلى الله عليه وسلم asked, ‘What is wrong with him?’
They told him, ‘He is fasting.’ The Prophet صلى الله عليه وسلم then said: ‘It is not
of piety for one to fast while they travel.’” (Bukhari)
When a woman is pregnant or nursing her newborn, and
she is fearful that she would harm herself or her child, she
may break her fast, but must make up those days afterward
when she can or feed the poor and needy. This is the case for
the very old person as well; he may break the fast and feed
the poor and needy for each day of fasting he missed. Allah,
It is unlawful for one
to fast continuously,
throughout the day and
night, without breaking
the fast.
When a woman is
pregnant or nursing her
newborn, and she is
fearful that she would
harm herself or her
child, she may break
her fast.
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METHODOLOGY OF TOLERANCE
the Exalted, says: “Allah does not charge a soul except [with
that within] its capacity.” (2:286)
Whoever eats or drinks forgetfully or absentmindedly or is
forced to do so, his fasting remains intact. The Prophet صلى الله عليه وسلم said:
“Whoever has forgotten and then has eaten or drank [during his
fast], let him complete his fast for indeed Allah has blessed that
person with food and drink.” (Bukhari)
TOLERANCE IN THE PILGRIMAGE (HAJJ):
One of the goals of Hajj is to uphold the belief in the oneness
of Allah. We repeat during the Hajj the phrase: “Lab’baika
Al’laahuma Lab’baik,” which means: “O Allah, we have come
to this place only to respond to your call and so that you may
be pleased with us. You are the only one who deserves to be
worshipped.” In Islam, there is no difference between any two
people, whether they are rich and noble, or poor and ignoble.
It is obligatory upon us only once in a lifetime. It is a very
difficult duty, and were it obligated yearly, we would fail in this duty.
The Prophet صلى الله عليه وسلم said: “O people, Allah has ordained Hajj upon you,
so perform the Hajj.” One of the men there said: “Is it a duty every
year?” The Prophet kept quiet. The man then repeated himself and
he replied, “Were I to say yes, the Hajj would become due upon
you every year, and you would not be able to do this.” (Muslim)
When one is unable to perform this pillar of Islam, it is not
due upon him. The inability here goes back to two matters:
financial and physical inabilities. If a person is not financially
able, he is not required to perform the pilgrimage of Hajj, and
if a person does not have the physical but has the financial
means, he is not required to perform it himself. In this latter
case, someone can perform Hajj on his behalf and this would
be sufficient. It is reported that a man came to the Prophet
صلى الله عليه وسلم and said: “My father is a very old man and does not have
strength to perform Hajj (pilgrimage) or ‘Umrah or to undertake
Hajj is obligatory
upon us only once in
a lifetime. It is a very
difficult duty, and were
it obligated yearly, we
would fail in this duty.
When one is unable to
perform this pillar of
Islam, it is not due upon
him.
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EASE AND TOLERANCE IN ISLAM
the journey.” The Prophet صلى الله عليه وسلم said, “Perform Hajj and ‘Umrah
on behalf of your father.” (Abu Dawud)
Allah has also given the believer the choice of choosing
which of the three styles of Hajj he wants to perform. Although
the Prophet performed one specific style, we are not obliged
to do exactly this particular one. We can choose the other two
forms as well. It would go back to one’s condition and what is
more convenient for him.
If one does something that would negatively affect his Hajj,
he can make it up with small offerings as mentioned by Allah.
He, the Exalted, says:
“And complete the Hajj and ‘Umrah for Allah. But if you are
prevented, then [offer] what can be obtained with ease of
sacrificial animals. And do not shave your heads until the
sacrificial animal has reached its place of slaughter. And
whoever among you is ill or has an ailment of the head [making
shaving necessary] must offer a ransom of fasting [three days]
or charity or sacrifice. And when you are secure, then whoever
performs ‘Umrah [during the Hajj months] followed by Hajj
[offers] what can be obtained with ease of sacrificial animals.
And whoever cannot find [or afford such an animal] - then a fast
of three days during Hajj and of seven when you have returned
[home]. Those are ten complete [days]. This is for those whose
family is not in the area of al-Masjid al-Haram. And fear Allah
and know that Allah is severe in penalty.” (2:196)
If one fears that he will not be able to complete the pilgrimage
of Hajj, he can place a condition on his entry into the Hajj ritual.
If this condition is put upon him, he would be able to break his
Hajj ritual without any penalty.
Performing the Hajj is a cause for the forgiveness of one’s
sins. The Prophet صلى الله عليه وسلم said: “Whoever performs Hajj (pilgrimage)
and does not have sexual relations (with his wife), nor commits
sin, nor disputes unjustly (during Hajj), then he returns from Hajj
as pure and free from sins as on the day on which his mother
gave birth to him.” (Bukhari and Muslim)
If one fears that he
will not be able to
complete the pilgrimage
of Hajj, he can place a
condition on his entry
into the Hajj ritual.
