In a scene dominated by violence and extremism, governed by blind bias towards an extreme Zionist ideology and the complete elimination of other ideologies, it becomes critically essential to revive noble Islamic values and explore the heritage of Islamic civilization. Muslims must present a true and pure image of Islam, countering the distorted portrayal that the Zionist enemy attempts to paint. They aim to depict Muslims as an extremist and bigoted nation that deserves genocide.
The brave Islamic resistance in Gaza has presented the highest sacrifices and devotion, utilizing the media as a tool to expose Zionist extremism and clarify the truths about its crimes and aggression. The world is informed of the lies of Zionist extremism against Muslims and the Palestinian cause. This is evident in the statements of released prisoners who confirmed the good treatment and hospitality they received from the resistance fighters, in stark contrast to the Zionist enemy, who mistreats Muslims and seeks to erase them from existence.
This bigotry and extremism impose on Muslims the necessity of reviving the generous Islamic values upon which their past renaissance was built. Despite facing aggressive extremism from other nations such as the Persians, Romans, and Mongols, Muslims were able to present the finest examples of openness to others, tolerance, and peaceful coexistence among all sects under the umbrella of compassionate Islam. They achieved a comprehensive revival, which radiated the most during the Middle Ages, spreading its cultural, ethical, and scientific brightness and filling the horizons of the world with countless values and discoveries.
Tolerance and Openness as Crucial Revival Values
At the core of the revival values that our Arab societies lack, hindering tangible progress, especially in the realm of social ethics, which is responsible for progress, is the value of tolerance. Tolerance denotes the ability of individuals and society to accept values, individuals, and entities that differ from their own and deal with them kindly and understandingly. This primarily requires openness to those values and acceptance, along with positive engagement, without prior rejection or issuing absolute judgments based on closed, arbitrary thinking.
The importance of openness to others, with all the values, beliefs, principles, and customs they carry, lies in enhancing the individual and societal ability to perceive diversity and interact positively with differences. This, in turn, enables the civilized, peaceful, and tolerant management of differences, expanding the community's opportunities to explore different approaches and diverse methodologies for various issues. This stands as an alternative to a single and limited perspective that may not encompass all aspects and lacks sufficient answers to all questions or effective solutions to all problems.
How did we lose tolerance and openness?
The absence of self-esteem and self-confidence has contributed to the loss of the values of tolerance and openness in Arab societies. Tolerance and openness require that the party exhibiting tolerance and openness possess a genuine understanding of a cultural, religious, and ethical background that does not feel threatened by differences. They should not view the other as an adversarial competitor, and their faith in their values and beliefs should not be shaken by opposing opinions.
At a time when Arabs took pride in themselves and their strong belief in Islam, they were open to various civilizations and communities. Muslims even developed the science of discourse to respond to opposing views on matters of belief without hesitation or compromise. The Islamic golden age, particularly in the 4th Hijri century, witnessed immense diversity, including various discourse sects, doctrines, schools of thought, groups, and intellectual currents that were uncountable. The Islamic translation movement in the 2nd Hijri century reflected a strong Islamic openness to the contributions of the sciences and arts of different civilizations in the world, translating the works of Aristotle and Plato in philosophy alongside Persian literature. Muslim scholars were able to borrow, modify, and add to the knowledge of others in a way that suited Islamic civilization, without absolute imitation or complete isolation. This eventually resulted in a massive cultural contribution that the following civilizations continued to draw from for centuries, even after the decline of the Islamic civilization.
Tolerance and openness in Quranic perspective
When we contemplate the Quran, we find that the necessary foundations for building the principles of tolerance and openness to others have been manifested in various aspects of the Quranic discourse. The Quranic discourse, in its guidance to the believers, did not close itself off from mentioning the statements of disbelievers and polytheists. On the contrary, it explicitly included them, even those who criticize Allah Himself. The Quranic discourse opened up to mention and respond to such criticism. Examples include: “And they say, 'Allah has taken a son.' Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him.” (Al-Baqarah: 116), “And the Jews say, 'The hand of Allah is chained.'” (Al-Ma'idah: 64), “The Jews say, 'Ezra is the son of Allah'; and the Christians say, 'The Messiah is the son of Allah.'” (At-Tawbah: 30)
There is an Islamic foundation for the approach of openness and a deep acceptance of others, studying their perspectives, understanding their motives, sayings, and beliefs, in order to respond to them from a confident and strong background.
On the other hand, the Quranic discourse established the principle of tolerance as a fundamental part of Islam and an important social value that enhances the unity of the Muslim community, protecting it from conflicts and disintegration. The Quranic discourse built the foundation of tolerance on the principle of repelling evil with what is good, as Allah says: “And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.” (Fussilat: 34). Also, by arguing with what is best: “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.'” (Al-Ankabut: 46). Additionally, the Quran commands to remind without compulsion: “So remind, [O Muhammad]; you are only a reminder. You are not over them a controller.” (Al-Ghashiyah: 21-22). Similarly, the Quran emphasizes leaving judgment to Allah in matters of disagreement: “Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.” (Al-Hajj: 17)
Finally, the ugly face of extremism pursued by the Zionist enemy should be a motivation to strengthen the tolerant Islamic values that present the true face of Islam to the world. It highlights the evils of the oppressive occupation, its blind bias, and its bloody aggression at the expense of excluding others. This emphasizes the importance of a comprehensive Islamic review of values that represent the Islamic civilization in its bright aspect, facing the dark and bloody nations and seeking to expose their reality in contrast to a tolerant Islamic nation that values its culture and takes pride in its uniqueness that distinguishes it from other nations.
Source: Dr. Mai Samir, Al-Mugtama
