Islam is a religion of compassion, it does not divide people based on caste or color and advises all people to be treated as equals. This is something that the Prophet himself strived for during his time spreading Allah's message. Furthermore, there are examples from Islamic history, as well as verses from the Quran, which support the claim that Islam's tolerant attitude is deeply rooted in its scriptures. Interestingly, some verses also raise questions and conflicts. Most classical interpreters of the Quran agree that there are inconsistencies in the Quranic scripture concerning non-believers and how the Muslim community should treat them. One reason for this could be the changing circumstances during the period in which the Qur'anic message was spread. Therefore, this article will describe the Qur'anic concept of religious tolerance or intolerance, based on the Prophet's teachings, Qur'anic verses and historical events. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay Islam, similarly to Judaism and Christianity, was also spread by a messenger of God, in this case - Muhammad. The Prophet has a key role in understanding the Islamic view on freedom of religion, as well as in transmitting it to his followers. Furthermore, God had not ordered Muhammad to impose his teaching on the people using force. “(And as for My messenger), there is no (obligation) upon him except to deliver (the message). God knows what you expose and what you hide. In addition to that, when the people of Mecca refused to accept Islam, another verse was revealed: And those who associate others with Allah say: “If Allah had willed, we would have worshiped none other than Him, nor we nor our fathers." , nor would we have forbidden anything except through Him.” That's what those before them did. So do messengers have anything other than (the duty to) clear notification? In this sura (verse) it is conveyed to Muhammad that his duty is to guide and convince the people of Mecca to accept God with their own will. In addition to that, another verse also mentions that religion cannot be forced on anyone: “There will be no compulsion in (accepting) religion.” The revelation of these verses highlights that Islam should be accepted only if one wants it. While it is evident that the Prophet followed God's orders and spread the message as it was revealed to him, his role in advocating religious tolerance is significantly important. Muhammad was the one who had to interpret the message for all people and teach them to follow the message of the Quran, which actually means accepting everyone's choice and letting God decide for them when the time comes. However, even if no one is forced to accept Islam, there is an underlying message in other verses that could actually support a division of the Islamic community from non-believers. Indeed, the Quran is full of suras that support religious freedom, depending on the point of view of those who interpret them. For example, there is a particular verse called Qul ya-ayyuhal-karifun (The disbelievers) which can be interpreted in two ways: I worship, not what you worship. And you don't worship what I worship either. And I will not worship what you have worshiped. Nor will you worship what I worship. For you, your religion. And for me my religion. That verse can be understood as very precise and direct in its role of guiding the Islamic community to accept and not judge the followers of other religions. However this sura is considered problematic, because it does not refer tono one in particular. It also raises the question of whether it is intended for the People of the Book or for Meccan idol worshipers. Another problem with this verse is that, according to Maududi, it can be read as a message from God speaking to the Islamic community to shun non-believers. In addition to that, there are excerpts from the hadith literature that mention this verse and how the Prophet interprets it. Hadrat Anas says that Muhammad said to Hadrat Muadh bin Jabal: "Recite Qul ya-ayyuhal-karifun when you go to bed, for this is immunity from polytheism." Consequently, it appears that this verse advocates the opposite of what is sometimes called religious tolerance. Instead of being a proclamation about freedom or the recognition of religious pluralism, this sura prohibits interreligious dialogue. Not only that, but it also adheres to an "us versus them" mentality between the Muslim community and non-believers. Historically, Will Durant concludes that Muslims have shown greater tolerance than Christians. In the time of the Umayyad dynasty, the tolerance shown and maintained by Muslim rulers towards the non-Muslim community – Jews, Christians, Zoroastrians and Sabeans – is difficult to find in the Christian world. During the period of the Qur'anic revelation, in the last 23 years of the Prophet's life, the audience for the message developed and changed. The verses revealed in Medina concerned the migration of Muhammad in 622 AD. They concern the emerging community of adherents of Islam. To you we have sent the Scripture in truth, confirming the Scripture that preceded it and keeping it safely; so judge between them according to what God has revealed, and do not follow their vain desires, diverging from the truth that has come to you. For each of you We have prescribed a law and an open path. If God had wanted so, He would have made you one people, but His plan is to test you in what He has given you: therefore strive as if in a race in all the virtues. The goal of all of you is God: it is He who will show you the truth of the matters in which you differ. This verse and hundreds of other verses refer directly or indirectly to the concept of tolerance of the system of faith, worship, and conduct, as well as what it describes as a religion that follows God. It can also be read as the crux of the problem, namely that the Quran actually deals with the presence of moral and religious diversity that exists among people of different religious communities. Therefore, most classical interpreters of the Quran and most orientalists believe that the Quran is not consistent when it comes to matters concerning non-believers, "but rather, is marked by internal contradictions that reflect changing circumstances as that takes place." During the Meccan period of Qur'anic revelation, Muhammad spread the message without any violence. Hashmi also states that, due to Muhammad's military weakness, he was forced to maintain a sense of ethical tolerance that ranged from nonviolent opposition to indifference. This was the kind of tolerance towards the pagan Arabs and is the central message of the Qur'anic revelations of that period. However, there is a change in the Quran when the time of hijra (migration) came. As violence against Muhammad and his followers increased, there was also the realization that the Meccan Muslims might receive military support from the people who had converted in Medina. Therefore, when the Meccans moved into Medina, Muhammad's role as a religious preacher transformed into that of a warrior and statesman. As a result, Jihad is now considered a violent component, as the Prophet was the first to attack and eliminate his Meccan opponents and the Jews of Medina. It is emphasized, however, that,