In current days when religious fundamentalism makes people
sceptical about the purpose of religion, it is encouraging to look back
at times in history where various faiths came together and lived in peace.
Cordova, the seat of the great caliphate (929-1031 CE),
was one of these cases becoming the embodiment of a tolerant Islam embracing
Muslims, Christians and Jews alike. During its golden age sciences, humanities,
arts, commerce and industry flourished due to the collective contribution
of these three congregations. The inspiration for such development was
certainly drawn from those verses of the Qur’án emphasising
acceptance and tolerance. On exploring these issues, this paper also reviews
the ominous situation of the Bahá'ís of
Iran who have been persecuted on a religious basis for the past hundred
and sixty years.
Walking around the historical city of Cordova in southern
Spain, the visitor can observe the old Jewish, Christian and Muslim quarters
sitting side by side. Similar neighbourhood arrangements prevailed in other
populations of al-Andalus where these three religious communities co-existed
in peace for centuries. Synagogues, mosques and medieval churches still
can be seen sitting together within a short radius throughout the region
now known as Andalucía.
The religious tolerance of the Qur’án
Those were the days when Islam was at the peak of its
glory and when inter-faith tolerance was practiced in some territories
such as Cordova and in accord to principles of religious respect set out
in the Qur’án.
It is interesting to note that the use of force in converting people to
Islam —an allegation often raised by its critics— was actually
forbidden right from the beginning as attested in Muhammad’s firm
injunctions, “Let there be no compulsion in religion (2:257) … What!
Will thou compel men to become believers? No soul can believe but by the
permission of God” (10:99-100) ... Surely, God
loves not the aggressors” (2:190).
Instead, dialogue and sensible communication were considered
instrumental in proselytizing: “Summon thou to the way of thy Lord
with wisdom and with kindly warning: dispute with them in the kindest manner” (16:125).
On dealing with people from other creeds, inclusion and acceptance were
Revile not those whom they call on beside God, lest they,
in their ignorance, despitefully revile Him. Thus have we planned out their
actions for every people; then shall they return to their Lord, and He
will declare to them what those actions have been (6:108).
The Qur’án also
puts forbearance over rigid fanaticism in the observance of the law as
opposed to modern religious orthodoxies, “A kind speech and forgiveness
is better than alms followed by injury” (2:263). Muhammad also cautioned
about the dangers of engaging in self-righteous theological disputations that
lead to sectarian rancour and often violence:
And if God had pleased He had surely made you all one
people; but He would test you by what He hath given to each. Be emulous,
then, in good deeds. To God shall ye all return, and He will tell you concerning
the subjects of your disputes (5:52-53).
There is no piety in turning your faces toward the east
or the west, but he is pious who believeth in God….who for the love
of God disburseth his wealth to his kindred, and to the orphans, and the
needy, and the wayfarer, and those who ask…. (2:177)
Empowered by its new ethos, the new Islamic civilization
took elements from a broad range of major and minor cultures located within
Asia, Africa and Europe reaching the shores of the Atlantic, Pacific and
the Indian oceans. The best example is probably the Arabic numeral system
which was taken from India and later refined and disseminated throughout
the western world. Diversity rather than uniformity was therefore central
to the development of the new civilization associated with Muhammad’s
And among His signs are the creation of the Heavens and
of the Earth, and your variety of tongues and colour (30:22). Oh men! Verily,
we have created you of a male and a female; and we have divided you into
peoples and tribes, that ye might have knowledge one of another (49:13).
The Islamic world soon extended itself to long established cultures such
as the Greeks, the Portuguese, Romans and Spaniards
on the Mediterranean. In the Middle East, Islam grew to embrace territories
associated with Persians, Syrians, Hebrews, Harrans and Mandeans. In Asia
Minor Turks, Armenians and Kurds joined in, whereas
the same process happened with Sanskrit related cultures and many other societies
in the Indian subcontinent. Similarly, East Asian nations joined the new
civilization including Chinese, Tibetans, Indonesians and Malays, among others.
Central Asian ethnic groups like the Mongols, Tibetans,
Afghans and several Caucasian nationalities also became important elements
in this expansion. In Africa, Ethiopians, Egypto-Coptics,
Arabs, Berbers and a great number of racial minorities affiliated themselves
to the new creed proclaimed by Muhammad thus accenting its pluralist character
Such ethnic comprehensiveness certainly was also the
result of Muhammad’s acknowledgment on the spiritual origin of religions
other than Islam. It is interesting to note Muhammad’s reverence
for “cloisters, and churches, and oratories [synagogues],
and mosques, wherein the name of God is ever commemorated” (22:40).
A number of specific non-biblical religions such as Zoroastrianism and
the Sabeites (also known as Sabeans), are mentioned throughout its text
along with those from Judeo-Christian background:
Verily, those who believe (Muslims), and they who follow
the Jewish religion, and the Christians and the Sabeites —whoever
of these believeth in God and the last day, and doeth that which is right,
shall have their reward with their Lord: fear shall not come upon them,
neither shall they be grieved (2:59).
To add more diversity to this spiritual landscape, the Qur’án asserts
the existence of other religions which were not biblical related or known
to Muhammad’s generation: “Of some apostles we have told thee
before; of other apostles we have not told thee (4:162)… And we
have already sent apostles, before thee, among the sects of the ancients
(15:11)…We have not sent any Apostle, save with the speech of his
own people (14:4)... To
every people we have appointed rites and ceremonies which they observe” (22:67).
Certainly, in the first centuries of Islamic expansion,
successful cultural encounters with non-biblical religious societies occured
throughout Asia and Africa, particularly with Hinduism and Buddhism. For
example, the two giant Buddha statues in Afghanistan, carved
out around the second to fourth centuries CE, stood
until recently as a symbol of these rich encounters.
It is noteworthy that since the earliest period of Islam,
non-Muslim subjects were named dhimmís meaning protected
persons of other faiths (ahl al-dhimma). It is based on the principle
of mutual religious respect set out by Muhammad in the Sura of The Disbelievers: “To
you your religion; to me my religion” (109:6). Dhimmís
were given the choice of either accepting Islam or paying a moderate tribute
(jisya) which by the way exonerated them from military conscription (Pareja,
1975). It is also worth mentioning the second caliph who, in his will and
testament, gave the following recommendation for his successor: “I
commend to his care the dhimmís, who enjoy the protection
of God and of the Prophet; let him see to it that the covenant with them
is kept” (Arnold, 1913, p. 57).
According to Gail (1976), the Four Freedoms as currently
known, freedom of want and fear, freedom of worship and speech, appear
to have an early institutionalization in the Qu’rán. Such
practices were going to be evident in new Islamic societies like Cordova.
Cordova, a model of Islamic tolerance
in Arabic), once the capital of al-Andalus, soon
became a centre of cultural enlightenment. It prided itself for having
the first university in the western hemisphere, eighty colleges and eighteen
libraries, one of them containing not less than 400,000 volumes classified
in forty four catalogues. With five hundred librarians, copyists and scholars,
that library was once the largest one in the world. It is noteworthy that
at that time that the most important library in Spain at the Ripoll Monastery
had only 192 books (Cobb, 1963). Cordova itself was regarded as one of
the most important book markets in the world of that era. Such was the
thirst for knowledge that the caliphs sent expeditions to far away places
to obtain books or exchange them for war captives. For many, Cordova was
at its heyday the most advanced European city by the turn of the first
millennium, having even running water from aqueducts and street lighting.
With an estimated population of 500 000 people it
was second only to Constantinople in both progress
and size. In Trend’s words, Cordova was “the most civilized
city in Europe, the wonder and admiration of the world, a Vienna among
Balkan states” (1931, p. 9).
The magnificent Great Mosque of Cordova was considered
the second largest religious building of its time sitting on 850 many-coloured
marble columns. Begun in 785 CE, its architecture combines architectural
styles from several cultures such as Hispanic-Romanic, Visigothic, Persian,
Syrian Tunisian and Byzantine, having hexafoil arches in two tiers as an
innovative feature. It was Cordova that first started the production of
silk and paper in 9th century which subsequently made their way to Europe.
The historian Al-Maqqarí wrote about such a splendid time:
In four things Cordova surpasses the capitals of the
world. Among them are the bridge over the river and the mosque. These are
the first two: the third is Madinat al-Zahra [the royal villa]; but the
greatest is knowledge —and that is the fourth (Hillenbrand, 1980,
Knowledge and religious harmony were certainly Cordova’s
greatest assets. Among the students attending Cordovan seats of
learning was the talented French scholar Gerbert of Aurillac who later
became Pope Sylvester II (950-1003). Many other Christian intellectuals
came also to learn from the Muslims and began translating scientific texts
from Arabic into Latin for further dissemination into Europe, creating
the conditions for the advent of the Renaissance in the ensuing centuries
(Handal, 2004). Seville, Granada, and particularly the Toledo schools of
translators also played an important role in this process (Vernet, 1978).
According to Balyuzi (1976) many classic Greek works would have been irremediably
lost if these had not been translated into Arabic. Ecclesiastical authorities
usually frowned upon those works because of their pagan background.
At a time when most medieval scholars considered sinful the study of anatomy
and thought of astronomy as a witchcraft activity, scientists of the three
faiths in al-Andalus were actively engaged in producing advancements in
fields such as mathematics, medicine, biology, navigation, architecture,
astronomy, physics and the like (Handal, 2004). Cordova itself was acclaimed
as the Jerusalem of the West.
Due to its free religious atmosphere, Cordova eventually
became a haven for persecuted Jews, particularly from Europe, who were
allowed to worship and run their own Talmudic schools (Cohen, 1995). The
number of Jews living in Moorish Spain has been estimated at 100 000 by
the end of the 13th century (Wasserstein, 1995). According to Hillenbrand
(1980), the Christian community in Cordova was allowed to have their own
and their own justice administration which most probably followed the Visigothic
law. Christian sects considered as heretical by European states also found
a refuge in al-Andalus (Menocal, 2002). According to Arnold (1913, p. 143
f.) no forced conversions occurred in Islamic Spain.
The contribution of many Cordova-born scholars to sciences
and humanities, such as Averroes (1126-1198) and his contemporary Maimonides
(1135-1204) from Jewish background are universally acknowledged. Ibn Hazm
(994-1064), another Cordovan, wrote the Fisal, the first
known authoritative history of other religions including Judaism, Christianity,
Hinduism, Zoroastrianism and Greek philosophies. The De
Materia Medica, Dioscorides’ classical
five-volume pharmacopoeia and a gift from the Byzantine Emperor to the
Caliph of Cordova, was translated and further developed by a team composed
by the Jewish scholar Hasday ibn Saprut, the Muslim physician Ibn Yulyul,
both Cordovans, and the Christian monk Nicholas. Hasday ibn Saprut himself
was appointed as the court foreign affairs minister. Christians and Jews
outstanding in sciences, arts, commerce and industry were given posts under
the caliphs who acted as patrons of their times. Amongst them was the great
Al-Hakam II (914–76), a scholar himself, who founded the great library.
In such society, one can easily perceive science and religion going hand-in-hand
and faith becoming an instrument for unity, learning and civil progress.
Contrasts of tolerance and intolerance
At almost one thousand years after the extinction of
the great caliphate of Cordova, it seems that much of such tolerant heritage
has been tainted in certain places. This is particularly true for the Bahá'ís
of Iran who constitute the largest religious minority in the country.
Although born in a Muslim environment, the Bahá'í Faith regarded
itself as an independent religion with its own prophet, laws and holy book.
Since its birth, its followers have been intermittently persecuted by both
the clergy and successive Iranian governments resulting in the death of
nearly twenty thousand adherents, including women and children, whose only
crime was their faith. Denounced as heretics by the Iranian law, the Bahá'ís
recognise the Báb (1819-1850) and Bahá'u'lláh (1817-1892)
as additional messengers from God that have appeared after Muhammad.
Founded by Bahá’u’lláh
in Iran in the middle of the 19th century, the Bahá'í Faith
believes in the oneness of God, the oneness of religion and the oneness
of mankind. According to the Bahá'í principle
of progressive revelation, Krishna, Buddha, Zoroaster, Abraham, Moses,
Jesus Christ, Muhammad and the Báb
were all messengers from the same one God, being Bahá’u’lláh
the next one. On acknowledging the divine character of Muhammad’s
declared that “… the unfailing testimony of God to both the
East and the West is none other than the Qur’án” (Bahá’u’lláh,
1989, p. 211). He also taught
that all these divine messengers came in different eras to assist humanity
to move through successive stages of human development, both spiritual
and social. Bahá’u’lláh
did not claim to be the absolute last revelation but foresaw that the next
divine messenger will appear in no less than one thousand years (Esslemont,
2006). He predicated the symbolical rather than the literal interpretation
of prophecies in sacred texts such as the Qur’án and the Bible.
In addition, Bahá’u’lláh declared to be the “Promised
One” referred to in the prophecies of all the world's revealed religions
such as the Shah Bahram of the Zoroastrianism, the return of Jesus Christ,
and the coming of the Mahdí and the Qá’im of the Islam
Sunní and Shí’ah, respectively. These teachings soon
attracted the discontent of the Shí’ah clergy which allied
with the Persian government, carried out a sad history of persecution and
massacres in 19th and 20th century Iran.
Other Bahá'í principles include the elimination
of racial, religious and national prejudices, the independent investigation
of truth, the essential harmony between science and religion, the provision
of universal education, the equality of men and women, the adoption of
an international auxiliary language. In addition, the Bahá'í writings
advocate for the elimination of extremes of wealth and poverty, the eventual
establishment of an international tribunal of justice, and the promulgation
of universal peace upheld by a world federation (Handal, 2007).
born from an aristocratic family whose ancestors can be traced back to
the early Persian dynasties, was soon imprisoned having all properties
confiscated. He subsequently endured successive exiles to Baghdad, Istanbul,
Edirne and finally life imprisonment to ‘Akká, a penal colony
in Palestine (now in Israel). During these forty years of exile and imprisonment,
Bahá’u’lláh wrote more than one hundred volumes,
including ethical and social teachings, mystical expositions, laws and
exhortations. Similarly, Bahá’u’lláh wrote fearless
epistles to rulers and kings of the world including Queen Victoria, the
Czar Alexander II of Russia, Napoleon III, Emperor Franz Joseph of Austria,
Pope Pius IX, Náṣirí’d-Dín Sháh of Iran, ‘Abdu’l-‘Azíz
Sultan of the Ottoman Empire, Kaiser Wilhelm I of Germany and to the rulers
and presidents of the American republics. This vast body of literature
includes the Kitáb-i-Aqdas (Most Holy Book, in Arabic), the central
book of Bahá’u’lláh’s revelation which
deals on a variety of laws and exhortations as well as principles of global
The purpose of religion
Fundamental among Bahá’u’lláh’s
principles was the unifying role of religion on society. Referring to the
dangers that religious fundamentalism poses to society, Bahá’u’lláh
warned more than one hundred years ago that “Religious fanaticism
and hatred are a world-devouring fire, whose violence none can quench” (Bahá'í World
Centre, 2005, p. ii). It was certainly that fire which literally burned
the books of the great Cordova library and eventually brought the caliphate
down to an end. Yet, on referring to the transforming power of religion
on society Bahá’u’lláh had clearly stated:
The purpose of religion as revealed from the heaven of
God's holy Will is to establish unity and concord amongst the peoples of
the world; make it not the cause of dissension and strife. The religion
of God and His divine law are the most potent instruments and the surest
of all means for the dawning of the light of unity amongst men. The progress
of the world, the development of nations, the tranquillity of peoples,
and the peace of all who dwell on earth are among the principles and ordinances
of God. Religion bestoweth upon man the most precious of all gifts, offereth
the cup of prosperity, imparteth eternal life, and showereth imperishable
benefits upon mankind (Bahá’u’lláh, 1978, pp.
passed away in May 1892 in ‘Akká, near to Lebanon and Galilee,
as a prisoner of the Turkish Empire. Two years before, an interview was
granted to the eminent orientalist Professor Edward Granville Browne of
Cambridge University. Years later Professor Browne recalled the details
of this memorable encounter where Bahá’u’lláh
explained the principle of oneness of humankind having religion as its
… my conductor paused for a
moment while I removed my shoes. Then, with a quick movement of the hand,
he withdrew, and, as I passed, replaced the curtain; and I found myself
in a large apartment, along the upper end of which ran a low divan, while
on the side opposite to the door were placed two or three chairs. Though
I dimly suspected whither I was going and whom I was to behold (for no
distinct intimation had been given to me), a second or two elapsed ere,
with a throb of wonder and awe, I became definitely conscious that the
room was not untenanted. In the corner where the divan met the wall sat
a wondrous and venerable figure, crowned with a felt head-dress of the
kind called ‘taj’ by dervishes (but of unusual height and make),
round the base of which was wound a small white turban. The face of him
on whom I gazed I can never forget, though I cannot describe it. Those
piercing eyes seemed to read one’s very soul; power and authority
sat on that ample brow; while the deep lines on the forehead and face implied
an age which the jet-black hair and beard flowing down in indistinguishable
luxuriance almost to the waist seemed to belie. No need to ask in whose
presence I stood, as I bowed myself before one who is the object of a devotion
and love which kings might envy and emperors sigh for in vain!
A mild dignified voice bade me be seated, and then continued:—“Praise
be to God that thou has attained! … Thou has come to see a prisoner
and an exile. … We desire but the good of the world and the happiness
of the nations; yet they deem us a stirrer up of strife and sedition worthy
of bondage and banishment. … That all nations should become one
in faith and all men as brothers; that the bonds of affection and unity
between the sons of men should be strengthened; that diversity of religion
should cease, and differences of race be annulled—what harm is there
in this? … Yet so it shall be; these fruitless strifes, these ruinous
wars shall pass away, and the ‘Most Great Peace’ shall come. … Do
not you in Europe need this also? Is not this that which Christ foretold? … Yet
do we see your kings and rulers lavishing their treasures more freely on
means for the destruction of the human race than on that which would conduce
to the happiness of mankind. … These strifes and this bloodshed
and discord must cease, and all men be as one kindred and one family. … Let
not a man glory in this, that he loves his country; let him rather glory
in this, that he loves his kind. … ‘ (Brown, 1934, pp. xxxix-xl).
A religious minority under siege
The 1979 Iranian Islamic revolution resulted in prejudice
and fanaticism against the Bahá'ís of
Iran. Homes were torched, holy
places demolished, more than two hundred believers
were killed or executed and many others disappeared after arrest or died
in prison after being tortured (Roohizadegan, 1994). Similarly, children
were harassed and beaten in schools, youth expelled from universities,
adults sacked from job in the public service and their houses and savings
confiscated. In addition, cemeteries were desecrated, and meetings, institutions
and literature were banned (Ghanea, 2002).
Although it is the largest religious minority in Iran,
more numerous than Christians, Jews and Zoroastrians, the Bahá'ís
of Iran remain unrecognized by the Iranian constitution, being exposed
to any injustice without any legal rights. The threatening circumstances
surrounding the Iranian Bahá'í community have worsened in
recent years. For example, last year fifty-four youth were arrested while
providing community service to a non-governmental organization. More recently,
a wave of abuse and vilification towards Bahá'í children
in schools has erupted, including blindfolding and beating, apparently
coordinated by the authorities (BWNS, 2007).
Recent attempts made by the government to register all Bahá'ís in
special lists represent a frightening trend for all who embrace freedom
of belief. In this regard, the United Nations Special Rapporteur on Freedom
of Religion or Belief has expressed her serious concerns about this new
wave of persecutions:
The Special Rapporteur is apprehensive about the initiative
to monitor the activities of individuals merely because they adhere to
a religion that differs from the state religion. She considers that such
monitoring constitutes an impermissible and unacceptable interference with
the rights of members of religious minorities. She also expresses concern
that the information gained as a result of such monitoring will be used
as a basis for the increased persecution of, and discrimination against,
members of the Baha’i faith, in violation of international standards
(United Nations Special Rapporteur, 2006).
This persecution has been condemned in a resolution passed
in December 2006 by the United Nations General Assembly expressing “serious
concern” over the human rights situation of minorities in Iran, including
an intensification of violations against the Bahá'ís. This
is the 20th resolution on the human rights situation in Iran adopted by
the General Assembly which takes particular note of "reports of plans
by the state to identify and monitor Bahá'ís”, "an
increase in cases of arbitrary arrest and detention", and "the
denial of freedom of religion or of publicly carrying out communal affairs" (United
Nations General Assembly, 2006).
Needless to say that the Cordova caliphate and the present
Iranian regime represent two contrasting cases of Islamic history as far
as religious tolerance is concerned. While the former had made religious
diversity an argument for progress and development, the latter has made
it a reason for atrocities in the name of Islam. The oppression of the
350 000 member Iranian Bahá'í community
does not reflect the spirit of the primigenial
teachings of Muhammad preaching acceptance, inclusiveness and freedom as
quoted earlier in this paper. Nor does such a religious bigotry honour
Cordova’s enduring legacy of Islamic tolerance at the lapse of one
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 The Qur’án verses quoted in this paper, unless indicated, are from Rodwell’s
(1971) English translation.
 English translation by Maulana Muhammad
 Some Muslim translators like Shakir (1983), Maulana Muhammad Ali (1991),
Sher Ali (1997) and Yusuf Ali (2000) use the term synagogue.
 The Bahá'i
International Community was granted recognition in 1948 as an international
non-governmental organization at the United Nations, also maintaining consultative
status within th