Is it true that Islam does not accept or tolerate other religions and is inherently hostile towards non-Muslims? This question highlights a widespread misconception about Islam, often characterised as intolerant and exclusivist. However, it is important to recognise that Islam is a diverse faith with a range of interpretations and beliefs among its followers.

While some hardline perspectives do exist, many Muslims actively embrace religious diversity and promote coexistence with people of different faiths. The Quran emphasises compassion, respect, and dialogue, particularly towards "People of the Book" (Jews and Christians).

Misunderstandings about Islam can stem from misinterpretations or selective quoting of verses, which may reinforce negative stereotypes. Addressing these misconceptions thoughtfully is essential for fostering mutual respect and creating a more inclusive and harmonious community.

Read: Addressing Misconceptions: Islam and Diversity

This article aims to provide a comprehensive understanding of the Prophet’s interactions with other faith communities, thereby promoting true prophetic values. May Allah s.w.t guide us to the truth and make us ambassadors of His din (religion).

Quranic Principles of Peaceful Relations

As Muslims, we believe that Islam is the true religion. Yet, this does not mean that we reject differences in faith. Islam recognises religious diversity. It is a form of rahmah (mercy) that Allah s.w.t. bestows humankind with the free will to decide on their beliefs. 

Through a comprehensive reading of the Quran, we can find several verses and narrations emphasising principles of freedom of beliefs, mutual respect, justice, tolerance, and finding commonalities between diverse groups and communities.

Let us explore some of these values:

1) Freedom of Belief and Worship

لَآ إِكۡرَاهَ فِي ٱلدِّينِۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَيِّۚ فَمَن يَكۡفُرۡ بِٱلطَّٰغُوتِ وَيُؤۡمِن بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَاۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ 

“Let there be no compulsion in religion, for the truth stands out clearly from falsehood, so whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing.”

(Surah Al-Baqarah, 2:256)

Sheikh Muhammad Sayyid Al-Tantawi, the former Grand Imam of Al-Azhar, states that scholars have two different opinions regarding the meaning of this verse. The first opinion views there is no compulsion in religion as it is a matter of inner submission and what the heart believes in. This Din (religion) is based on empowerment and choice. The second opinion views that it is incumbent upon a rational person, who has seen clear signs that Islam is the truth and guidance, to enter willingly and by choice and should not be compelled to do so.¹

In another verse, Allah s.w.t mentioned:

وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَكُمۡ أُمَّةٗ وَٰحِدَةٗ وَلَٰكِن لِّيَبۡلُوَكُمۡ فِي مَآ ءَاتَىٰكُمۡۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٰتِۚ إِلَى ٱللَّهِ مَرۡجِعُكُمۡ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ

“And if Allah had willed, He would have made you one community, but His will is to test you with what He has given each of you, so compete with one another in doing good. To Allah, you will all return, then He will inform you of the truth regarding your differences.”

(Surah Al-Ma'idah, 5:48)

The tafsir (Quranic exegesis) scholar, Sheikh Tahir Ibn Asyur, stated that if Allah s.w.t. wanted people to be one nation under the religion of Islam, He would have decreed so, but He ordained different religions and dispositions.²

In verses that mention fighting, it is clear that violence is not justified simply due to differing beliefs. Additionally, there is no compulsion in matters of faith. Conflict is permissible only in cases of self-defence, violation of agreements, or breach of treaty.

أُذِنَ لِلَّذِينَ يُقَٰتَلُونَ بِأَنَّهُمۡ ظُلِمُواْۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصۡرِهِمۡ لَقَدِيرٌ. ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَٰرِهِم بِغَيۡرِ حَقٍّ إِلَّآ أَن يَقُولُواْ رَبُّنَا ٱللَّهُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٖ لَّهُدِّمَتۡ صَوَٰمِعُ وَبِيَعٞ وَصَلَوَٰتٞ وَمَسَٰجِدُ يُذۡكَرُ فِيهَا ٱسۡمُ ٱللَّهِ كَثِيرٗاۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓۚ إِنَّ ٱللَّهَ لَقَوِيٌّ عَزِيزٌ

“Permission (to fight back) has been given to those being fought because they were wronged. And indeed, Allah is competent to give them victory. (They are) those who have been evicted from their homes without right - only because they say, 'Our Lord is Allah.' Had Allah not repelled (the aggression of) some people by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who stand up for Him. Indeed, Allah is Powerful and Exalted in Might.”

(Surah Al-Hajj, 22:39-40)

This freedom of belief entails mutual respect and tolerance between different faith communities.

2) Upholding Justice and Impartiality

Every muslim should strive to hold on to the teachings of Islam, be just and must not allow family ties or sentiments to diverge from fair judgement. Allah s.w.t mentions in the Quran:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلۡقِسۡطِۖ وَلَا يَجۡرِمَنَّكُمۡ شَنَ‍َٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ 

“O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.”

(Surah Al-Ma'idah, 5:8)

The late Syrian scholar Sheikh Wahbah Al-Zuhaily emphasised that the beliefs of non-Muslims should not be used as a justification for unfair treatment. According to the verse commanding justice and piety, even in times of conflict, we are urged not to act out of enmity or vengeance. This principle applies even if our adversaries commit grievous acts, such as harming civilians. Retaliating in kind is not permissible, as causing grief to others is not a justification for unjust actions. Justice must be upheld consistently in dealings with all people, whether they are enemies or friends, reflecting a commitment to fairness and moral integrity in all circumstances.³

3) Finding Commonalities Between Groups

قُلۡ يَٰٓأَهۡلَ ٱلۡكِتَٰبِ تَعَالَوۡاْ إِلَىٰ كَلِمَةٖ سَوَآءِۢ بَيۡنَنَا وَبَيۡنَكُمۡ أَلَّا نَعۡبُدَ إِلَّا ٱللَّهَ وَلَا نُشۡرِكَ بِهِۦ شَيۡ‍ٔٗا وَلَا يَتَّخِذَ بَعۡضُنَا بَعۡضًا أَرۡبَابٗا مِّن دُونِ ٱللَّهِۚ فَإِن تَوَلَّوۡاْ فَقُولُواْ ٱشۡهَدُواْ بِأَنَّا مُسۡلِمُونَ 

“Say, (O Prophet,) ‘O People of the Book! Let us come to common terms: that we will worship none but Allah, associate none with Him, nor take one another as lords instead of Allah.’ But if they turn away, then say, ‘Bear witness that we have submitted (to Allah alone)’”

(Surah Al-‘Imran, 3:64)

This verse invites people of different faiths to come to a common understanding and promotes dialogue and mutual respect.

The 17th-century Ottoman scholar, Sheikh Ismail Haqqi Bursevi, explained that due to the Prophet's deep respect for the beliefs of Jews and Christians, Allah s.w.t commanded him to avoid engaging in argumentation and debate. Instead, he was instructed to adopt an approach that every rational person would recognise as fair and free from bias. This approach focused on dialogue, seeking to establish common ground between Muslims and non-Muslims, based on balance, moderation, and reason.⁴

In another verse, Allah s.w.t. says in the Quran:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقۡنَٰكُم مِّن ذَكَرٖ وَأُنثَىٰ وَجَعَلۡنَٰكُمۡ شُعُوبٗا وَقَبَآئِلَ لِتَعَارَفُوٓاْۚ إِنَّ أَكۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَىٰكُمۡۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِير

“O humankind, indeed, We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.”

(Surah Al-Hujurat, 49:13)

This verse beautifully highlights the importance of embracing diversity and finding the common thread that unites us all—our shared humanity. This verse comes after two verses that forbade mockery, ridicule, defamation, suspicion, and backbiting, to affirm that Allah s.w.t created people as nations and tribes so that they learn to grow with each other, not to boast or look down upon each other with contempt and disdain, nor to defame one another.⁵

Interestingly, Egyptian scholar Sheikh Mutawalli Sya’rawi derived that Ta’aruf, or knowing each other, is a necessity among humans because their interests lie in mutual acquaintance. This is because Allah s.w.t. has distributed the means of His grace among His creation. Hence, what is available to you might not be available to others. In essence, this diversity needs to complement one another in order to complete, not to oppose.⁶ As humans, we need one another.

Prophetic Models of Peace and Respect

The Prophet’s s.a.w. examples of peace and respect serve as timeless lessons we can emulate today. 

Read: Understanding the Sunnah of the Prophet s.a.w.

By studying the Sirah (historical biography of the Prophet s.a.w), we can discover numerous prophetic examples that exemplify peace and respect in the Prophet’s interactions with people of other faiths. This approach to reading the Sirah was introduced by the former Grand Mufti of Egypt, Sheikh Ali Gomaa, who referred to it as “The Prophetic Models of Coexistence.”⁷

1. Model of Madinah

The Prophet Muhammad s.a.w. safeguarded the rights of non-Muslims during his leadership in Madinah Al-Munawwarah. Upon his arrival in Madinah, he proposed a foundational constitution known as the Charter of Madinah, or "Sahifat al-Madinah," which established a framework for coexistence between Muslims and non-Muslims.

This constitution was designed to protect the rights of all inhabitants of Madinah, delineate the responsibilities of its citizens within a diverse society, and ensure that governance was based on principles agreed upon by all parties involved.

Let us review some of the clauses:

1. The Jews who join us (in the charter) will receive aid and parity; they will not be wronged, nor will their enemies be aided against them.
2. The Jews of Banu Awf⁸ are one community with the believers. The Jews have their religion, and the Muslims have their religion. The rest of Banu Najjar⁹ and others have the same rights as the Jews of Banu Awf, except those who do wrong and commit an offence; they only bring harm upon themselves.
3. The Jewish community has financial obligations, and the Muslim community has financial obligations. They (Jews and Muslims) assist each other in facing the enemy of this pact. They mutually offer advice and counsel.
4. Indeed, Yathrib (Madinah) is a sanctuary for the parties of this pact.

This charter emphasises the coexistence and mutual respect between different religious communities, highlighting that each group has its own religion while maintaining a unified community. It also emphasises that any wrongdoing or offences committed by an individual will only affect that particular individual, rather than implicating the entire tribe or community.

Sheikh Ali Gomaa has highlighted several fundamental rights and principles derived from the Charter of Madinah that are essential for fostering a just and harmonious society. The Prophet Muhammad s.a.w. established the following key points: following:

a. Peaceful Coexistence: The charter emphasises the importance of peaceful coexistence by ensuring that military support is not extended to enemies of the state and their allies.

The charter emphasises the importance of peaceful coexistence by ensuring that military support is not extended to enemies of the state and their allies.

b. Civic Rights and Duties: Citizens are obliged to defend their homeland, reflecting a shared responsibility for its well-being. Support is provided to those who uphold justice and rights; however, this support must not extend to individuals who engage in oppression or wrongdoing.
 
c. Right to Freedom: Citizens are secured and entitled for self-determination. They will not be oppressed, wronged, or deprived of their rights.

The charter recognises and safeguards the freedom of religion for all, ensuring that individuals can practise their faith without fear of persecution.

2. Model of Al-Habsyah

When the early Muslims faced persecution in Makkah, the Prophet Muhammad s.a.w. sent them to seek refuge in Al-Habsyah, where the Christian King, known as An-Najashi (Negus), provided them with protection. Although the Muslims lived as a minority in Al-Habsyah, their situation was markedly different from their experiences in Makkah. This can be highlighted in two main aspects:

• • Shared Beliefs: The citizens of Al-Habsyah were Christians, whose beliefs were closer to Islam compared to the pagan beliefs of the Quraysh. As ‘People of the Book,’ the Christians believed in revelation and prophethood, making them more welcoming to Muslims.
   
• • Just Leadership: King An-Najashi was known for his justice, knowledge, and good character. His governance created a favourable environment for the persecuted Muslims from Makkah.

As the Prophet s.a.w. and his companions endured harsh conditions imposed by the Quraysh, he sought a strategic way out. He advised them:

“If you migrate to the land of Al-Habsyah, there is a just and great king there who does not oppress anyone. It is an honest land. Stay there until Allah provides you relief from the suffering you are experiencing”

(Sunan Al-Baihaqi)¹⁰

Read: Prophet Muhammad s.a.w. And His Companions’ Resilience During The Era of Muslims’ Persecution in Makkah

Thus, some of the companions migrated to Al-Habsyah, founding refuge there as minority Muslims. In fact, the companions r.a. did not stop at merely coexisting with the Christians, but they also engaged in peaceful dialogues about their respective faiths. Although the Prophet s.a.w. did not migrate himself to Al-Habsyah, he maintained exemplary diplomatic relations with An-Najashi until the latter’s demise.

Read: What Does Islam Really Say About Muslim-Christian Relations?

From the model of coexistence in Al-Habsyah, Sheikh Ali Gomaa identified several key lessons that can be relevant for minority Muslims living in peaceful secular countries today:

• • Muslims sought refuge under a just non-Muslim ruler while adhering to the laws of the land. This historical example demonstrates that Muslims can coexist peacefully under non-Muslim governance.
• • The interfaith dialogues exemplified mutual respect, understanding, and tolerance, while Muslims remained steadfast in their own beliefs.
• • Prophet Muhammad s.a.w. maintained positive diplomatic relations with the Christian king, reflecting an attitude of respect and diplomacy, regardless of religious differences.

Singapore is known and proud of its multi-cultural and multi-religious society. The historical models of coexistence mentioned above are timeless examples from our tradition which can offer us guidance. Let us try to apply the model that has been set by the Quran and Sunnah in our daily lives as Singaporeans. Let us take a look at the rights of a neighbour in Islam.

The Prophet s.a.w. stressed on the importance of having good relations with our neighbours. Several narrations were reported in the books of hadith compiled by various scholars. Here are some of the narrations:

1. Abu Hurairah r.a. narrated, from the Prophet s.a.w, that he said:

“Whoever believes in Allah and the Last Day should speak good or remain silent. Whoever believes in Allah and the Last Day should honour his neighbour. Whoever believes in Allah and the Last Day should honour his guest.”

(Sahih Muslim)¹¹

2. In another narration, Abdul Rahman Bin Abi Qurad Al-Sulami r.a. reported that the Prophet s.a.w. said:

“If you wish for Allah and His Messenger to love you, then fulfil trust when you are entrusted, be truthful when you speak, and be good neighbours to those who live next to you.”

(Al-Tabrani in Al-Mu’jam Al-Awsat)¹²

3. Abu Hurairah r.a narrated in another hadith:

“A man said: O Messenger of Allah, guide me to a deed which, if I do it, will enter me into Paradise. The Prophet replied: ‘Be good to others.’ The man then asked: O Messenger of Allah, how will I know that I am good? The Prophet said: ‘Ask your neighbours. If they say you are good, then you are good. If they say you are bad, then you are bad.’”

(Al-Baihaqi in Syu’ab Al-Iman)¹³

All these narrations highlight the status of neighbours, extending to both Muslim and non-Muslim neighbours alike. By understanding the importance of neighbours in Islam, scholars have outlined specific rights that Muslims should uphold in their interactions with their neighbours.

3 Levels to Be a Good Muslim Neighbour

The rights of a neighbour can be categorised into three levels.¹⁴:

First Level: Refraining from Harm

This is the minimum obligation you have towards your neighbours.

Example: You enjoy singing and karaoke as a family activity. However, knowing that the noise might disturb your neighbours, you close your doors and windows before starting your session to minimise noise pollution. By considering their comfort, you fulfil your basic obligation to your neighbours.

If you notice your neighbour’s children playing loudly in the corridor, instead of getting angry and shouting at them, you kindly remind them to lower their voices or ask them to play in a nearby playground. By responding with patience rather than anger, you respect your neighbour's rights.

Second Level: Bearing Harm and Overlooking It

At this level, you accept any inconveniences caused by your neighbour and choose to overlook them.

Example: If the same neighbour’s children are noisy while playing, you might gently remind them to keep the noise down without reacting negatively. You understand that children need their playtime, and your willingness to forgive their innocent behaviour demonstrates your commitment to neighbourly rights.

Similarly, if your neighbour occasionally invites friends over for karaoke, resulting in loud noise at night, instead of confronting them aggressively, you choose to bear the inconvenience with patience. The next day, you can casually knock on their door and politely remind them that late-night karaoke can disturb those who are trying to rest.

Third Level: Honouring Your Neighbour and Doing Good

This level encompasses a broad range of noble deeds that Islam encourages.

Example: If your neighbour has recently welcomed a newborn, you might decide to cook a meal for them, knowing they are likely overwhelmed and too busy to cook.

Additionally, if you see that your neighbour has left their clothes out to dry and it starts to rain, you can cover their clothes with a plastic sheet to protect them. These thoughtful gestures demonstrate a proactive approach to honouring your neighbour and fulfilling their rights.

Conclusion

Quranic verses and narrations from the Prophet s.a.w. has highlighted principles of respect for diversity and peaceful coexistence. These principles are seen clearly through the actions of the Prophet s.a.w, particularly in the model of Al-Habsyah and Madinah.

By examining these examples, we see that Islam promotes tolerance, respect and protection for all, regardless of faith. These values are important in developing an inclusive and peaceful community.

As Muslims living in a multicultural and multi-religious society like Singapore, we can follow the values and principles from these prophetic models to engage with the people around us peacefully and with harmony.

Embracing these values and principles does not only align with our faith, but also contribute to a safe and harmonious growth of the community towards understanding and respect. 

May Allah s.w.t. guide us to embody the teaching of the Prophet s.a.w. in our daily lives. Ameen.

References:

¹ Muhammad Sayyid Tantawi, Al-Tafseer Al-Wasith li Al-Quran Al-Kareem (2nd Edition), (Cairo: Al-Saadah Publication), Vol 1, 768.

² Muhammad Al-Tahir Bin Asyur, Tafseer Al-Tahreer wa Al-Tanweer (1st Edition), (Tunisia: Dar Al-Tunisiyyah Publications, 1984), Vol 6, 223.

³ Wahbah Al-Zuhaily, Al-Tafseer Al-Muneer fi Al-Aqidah wa Al-Syari’ah wa Al-Manhaj (2nd Edition), (Damascus: Dar Al-Fikr Publication), Vol 3, 470.

⁴ Ismail Haqqi Bin Mustafa Al-Burusawi, Ruh Al-Bayan fi Tafseer Al-Quran (4th Edition), (Beirut: Dar Al-Kutub Al-‘Ilmiyah Publication), Vol 2, 48.

⁵Saeed Hawa, Al-Asas fi Al-Tafseer (2nd Edition), (Cairo: Dar Al-Salam Publication), Vol 9, 5418./p>

⁶ Muhammad Mutawalli Al-Sya’rawi, Tafseer Al-Sya’rawi (1st Edition) (Cairo: Akhbar Al-Youm Publication), Vol 26, 14475.

⁷ Ali Gomaa, Al-Ta’ayush ma’a Al-Akhar fi Dhau’ Al-Seerah Al-Nabawiyyah Al-Usus wa Al-Maqasid (Translated Ahmad Faiz Mohd Khalil ‘Model Hidup Bermasyarakat Dalam Sirah Junjungan Umat’) (1st Edition), (Malaysia: Akademi Pemikiran Turath Al-Mustanir), 19-74.

⁸ The Banu ‘Awf is a group of Arab community/tribe who were already present in Yathrib (Madinah) when the Prophet made the Hijrah. Prior to the migration, many had already adopted Judaism. The Charter of Madinah extends their inclusion into the constitution making them a citizen of the community under the care of the Prophet s.a.w. There were no forced conversions of faith. The Jews of Banu ‘Awf maintained their faith for Judaism while becoming allies of the Prophet s.a.w. This is proof that the constitution were not exclusively for Muslims only.

⁹ Like Banu ‘Awf, the Banu Najjar was a sub-tribe under the umbrella clan of Al-Khazraj. Many of them also adopted Judaism prior to the Prophet’s migration. The constitution sees that they receive the same rights as the Banu ‘Awf. Other tribes present during the founding of Madinah were also mentioned in the charter signifying inclusivity and unity as citizens of Madinah. See more here.

¹⁰ Abu Bakar Al-Baihaqi, Al-Sunan Al-Kubra (1st Edition), (Hyderabad: Majlis Dairah Al-Ma’arif Al-Nizhamiyyah Publication)

¹¹ Muslim Bin Al-Hajjaj, Sahih Muslim (1st Edition), (Cairo: Dar Al-Ta’shil Publication)

¹² Abu Al-Qasim Al-Tabrani, Al-Mu’jam Al-Awsat (1st Edition), (Cairo: Dar Al-Haramain Publication)

¹³ Abu Bakar Al-Baihaqi, Syu’ab Al-Iman, (1st Edition), (Mumbai: Al-Dar Al-Salafiyyah)

¹⁴ Islamway article

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