[Blog] In the context of the International Day of Tolerance: The trailblazing example of Umar bin Kattab

November 16th marks the International Day of Tolerance as proclaimed by the UN General Assembly in 1996. The objective is to "inspire global respect, acceptance and appreciation of the rich diversity of the world's cultures, forms of expression and ways of being human". The groundwork to the proclamation was done by UNESCO which in 1994, on the occasion of the 125th anniversary of the birth of Mahatma Gandhi, the very embodiment of tolerance and non-violence, developed the Principles of Tolerance. 

Underlying these principles is the idea that tolerance is not a passive but is an active concept. It is not about indulgence or indifference. It is about countering intolerance.

The prevailing narrative is that tolerance is a western value and the brainchild of the Enlightenment as developed by thinkers such as Locke and Voltaire in the 17th and 18th centuries. This is common knowledge. What is less known is that centuries before the European period of Enlightenment, the concept of tolerance was a day-to-day reality and was actively practiced in some early societies. Nothing exemplified this more than the rule and exemplary conduct of Umar Ibn - al Kattab ( 580 - 644 CE ), the second Caliph of Islam. He succeeded to Abu Bakr who was chosen as the first caliph after the demise of the Prophet. Umar bin Kattab, endowed with a strong character, was originally an implacable enemy of Islam and the Prophet. When he converted, however, he became a staunch supporter of the latter and a pillar of the burgeoning Islamic society.

Umar's open-mindedness, tolerance, and magnanimity are quintessentially revealed in the episode that marked the conquest of Jerusalem in 637 CE. The Muslim army had laid siege to Jerusalem for a full year from 636 CE to 637 CE. Unable to withstand the siege, Sophronius, the Patriarch responsible for Jerusalem and appointed by the Byzantines, decided to surrender. However, before surrendering, he requested a meeting, not with the General of the Muslim army, but with Caliph Umar in person. Umar agreed to the meeting. When he arrived, Sophronius was suprematiscally taken aback. He who was used to seeing "lavish armoured entourage and royal pomp" on the part of Byzantine and Roman leaders, had before him a man of utmost simplicity, "dressed in simple, patched and threadbare clothing", walking beside a camel. In fact, on his journey to Jerusalem, he decided to use only one camel, which he shared with his servant. 

On reaching the destination, it was the turn of the servant to ride. Umar' s commanders asked him to switch and ride the camel to impress the Byzantines but Umar refused. He told them, "true honour comes from faith in God, not from worldly appearances". While discussing with Sophronius, time for the Muslim prayer had arrived. The Patriarch offered him a place in the Church of the Holy Sepulchre (the holiest site in Christianity) to perform his prayer. Umar gently declined the offer. He told Sophronius that if he accepted the offer to pray inside, future Muslims might use this gesture as a justification to seize the holy church and convert it into a mosque. He therefore chose to pray outside.

During his stay in Jerusalem, he signed a treaty with Sophronius , guaranteeing the rights of the Christians residing there. This treaty is known as the Covenant of the Pact of Umar. The Covenant safeguarded the safety and protection of the lives and property, churches, and crosses of the Christian inhabitants of Jerusalem. 

The Pact further guaranteed freedom of worship, the right not to be compelled to change one's religion and ensured the sanctity of Christian holy sites. It is not a surprise therefore that for hundreds of years till now, the keys of the Church of Holy Sepulchre are in the safe custody of 2 Muslim families who carry out their duties diligently every single day.

One thing that intrigued Umar was the conspicuous absence of Jews in Jerusalem. He questioned Sophronius about this. The latter told him that since 500 years, the Romans had banned the presence of Jews in Jerusalem, and the Byzantines had continued to enforce the ban. Umar immediately ordered his commanders to go and find the Jews and invite them back to Jerusalem as it was their holy city too. This was a "pivotal moment in Jewish history, marking the end of the long exile and ban from the city".

Furthermore, while making a tour of the city, Umar visited the Temple Mount, the former location of the Jewish temples. He was shocked to see how it was neglected and converted into a "garbage and refuse dump". Without hesitation, he ordered his soldiers to cleanse the area and remove all debris and filth. It is reported that he personally participated in the cleanup exercise by "carrying baskets of refuse alongside his soldiers".

Another example of tolerance in Islamic societies was the Dhimma system, which granted a legal status to non-Muslims guaranteeing their lives, property, freedom of worship and self-governance. There was also the Millet system during the Ottoman period, which allowed different religious communities within the empire to govern their affairs - education, justice, taxation, and religious practices. Then there was the Convivencia during Islamic Spain, which was a period of peaceful coexistence and intellectual collaboration between Jews, Christians, and Muslims.

In today's atmosphere of morbid intolerance and growing Islamophobia, the above examples help to debunk certain myths and prejudices and set things into the right perspective.

Azize Bankur

Sources : Al Tabari , Karen Amstrong, 

A. Caetani Professor Roy Casagranda, UNESCO