Promoting Tolerance Through the Study of Religions: A Scholarly and Historical Perspective

By Dr. Zafar Darik Qasmi, New Age Islam 23 July 2025 The study of religions fosters social tolerance, mutual respect, and peace. Muslim scholars promoted interfaith understanding through translation, comparative study, and respectful engagement with diverse religious traditions. Main Points: 1. Religious studies help eliminate hate and violence by promoting tolerance and peaceful coexistence in society. 2. Abbasid-era scholars translated texts to introduce diverse beliefs, boosting interfaith respect and cultural exchange. 3. Muslim thinkers like Al-Biruni, Akbar, and Dara Shikoh advanced tolerance through interfaith translations and research. 4. Maulana Gilani highlighted similarities between Islamic monotheism and Hindu beliefs, supporting theological common ground. 5. Sulaiman Nadvi recognized Hindus as resembling People of the Book, encouraging respectful religious classification. ----- One important aspect of the study of religions is tolerance. Religions have been studied not only for academic interest but also to promote the idea of peaceful coexistence and mutual respect in society, and to eliminate hatred and violence committed in the name of religion. Modern research on religions has introduced new concepts and trends, which are having a significant impact on society. Tolerance brings peace, patience, and harmony. Therefore, it is important to promote this concept and take practical steps to implement it. When scholars and intellectuals work sincerely towards tolerance and mutual protection, the results are deeper and longer lasting. Hence, the importance of scholarly and research work has always been acknowledged. When seen from this angle, it becomes clear that many scholars have studied religions to promote tolerance. In this context, Khawaja Hasan Nizami's books “Krishan Jeevan” and “Hindu Dharma ki Maloomat” hold great value. Those who have studied religions with the intention of promoting tolerance have seen positive social outcomes, and such results are expected in the future as well. Looking at the contributions of Muslim scholars in this regard, it becomes evident that many great Muslim thinkers and researchers have studied religions to promote peace and harmony in society. The concept of tolerance in religious and cultural studies was also reflected in the Abbasid era through the institution known as Bayt al-Hikmah (House of Wisdom). The scholars and translators working there translated religious and spiritual texts and introduced society to diverse civilizations and religious traditions. A scholar from India was invited specifically to translate Sanskrit texts. Similarly, Christian, Jewish, and other experts like Ishaq al-Kindi were appointed and given full freedom to translate from their native languages into Arabic. When we observe the academic achievements of Bayt al-Hikmah, we see that it introduced the Muslim world to various religions and philosophies, which significantly increased the atmosphere of tolerance in that time—a light that continues to shine even today. Muslim scholars have made constant efforts throughout history to advance the idea of tolerance through religious studies. For example: Ibn Battuta's travelogue on India Al-Masudi’s "Tarikh al-Masudi" Al-Biruni’s "Tahqiq ma li-l-Hind" These works show that the scholars studied religions and philosophies to build national unity and social harmony. Similarly, during the Mughal era, emperors like Akbar promoted religious studies with the idea of tolerance. Akbar assigned Mulla Abdul Qadir Badayuni to translate the Mahabharata, Ramayana, and Atharva Veda into Persian. He even commissioned an illustrated version of the Mahabharata, on which, according to a European researcher, £40,000 was spent. Dara Shikoh, Akbar’s descendant, translated the Upanishads into Persian under the title “Sirr-e-Akbar” (The Great Secret). These efforts reflect the Muslim community's broad-mindedness in studying other religions. Yet, Muslims are often unfairly accused of being narrow-minded and lacking scholarly generosity. Today, in a multi-religious country like India, a narrative is spreading that Muslims have not deeply studied other religions. Those who make such claims are either ignorant of India’s rich historical heritage, or they do so intentionally to play the Hindu-Muslim card for political gains and to defame Muslims. The public must understand such tactics so that no one can exploit Hindu-Muslim unity for selfish interests. Elements of tolerance in religious studies are also visible in the writings of Maulana Manazir Ahsan Gilani. He wrote: “The foundation and core spirit of Qur'anic teachings is Tawhid (oneness of God). Interestingly, similar thoughts are found in the Hindu religious text Mahabharata, showing a shared belief in monotheism between Hinduism and Islam. One chapter in the Mahabharata says: ‘This Brahman cannot be shaped by any image, nor is there any likeness to it.’ This concept is mirrored in the Qur'an: ليس كمثله شي (There is nothing like Him).’” Maulana Gilani further argues that the Aryans who came to India were not non-Semitic but were in fact part of the Semitic religious tradition, which was later wrongly categorized otherwise. He adds that Islam and Hinduism share more common values than Islam and modern Christianity or Judaism. Muslims also showed tolerance in religious studies by considering Indian religious communities as close to the People of the Book. Allama Syed Sulaiman Nadvi, in his book Sirat-un-Nabi, discusses the concept of “Shibh Ahl-e-Kitab” (those resembling the People of the Book). He writes: "The Prophet ﷺ divided the world's people into four legal categories: 1. Muslims – followers of the Qur'an and other divine books. 2. People of the Book – those who follow divine books mentioned in the Qur'an. 3. Polytheists – those with no divine book or claim to revelation. 4. Resemblers of the People of the Book – those who do not accept the Qur'an, Torah, Gospel, or Psalms, but claim to follow a divine book (e.g., Sabians, Zoroastrians). During the Islamic conquests of Sindh and Turkestan, Islamic scholars placed Hindus and Buddhists under this fourth category." This article shows that the study of religions was also intended to promote tolerance and understanding among different communities and cultures. The emphasis on tolerance in interfaith studies has played a key role in reducing conflict and hostility. Therefore, we can confidently say that just as Muslims have studied other religions with an open and generous mind, it is also necessary for followers of other religions to study Islam with the same open-heartedness. Only then can true mutual respect, goodwill, and interfaith harmony be achieved. The values of tolerance in religious studies can help us create a peaceful, united, and respectful environment for all. URL: https://www.newageislam.com/interfaith-dialogue/tolerance-religions-scholarly-historical/d/136260 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism