INTERFAITH TOLERANCE AND ITS RELEVANCE TO THE INDONESIAN DIVERSITY : A Study on Ibn ʿ Āshūr ’ s al-Ta ḥ rīr wa al-Tanwīr

Indonesia is a biggest Muslim, and yet multi-cultural, country. Religious tolerance is a key issue for harmony, and correct understanding of this principle is highly important. Maqāṣid approach serves one of the alternatives for such understanding. This study aims to elucidate the concept of interfaith tolerance from the perspective of the maqāṣid offered by Ibn ʿĀshūr‘s interpretation and analyze its relevance to the context of Indonesian diversity. This study is based on his work al-Taḥrīr wa al-Tanwīr and finds several important principles of interreligious tolerance from the perspective of the Qur’an. As a Muslim reformer, Ibn ʿĀshūr sees that tolerance is one crucial issue that religious followers are now facing. Grounded on the maqāṣid approach, he finds several principles of interreligious relation from the Quranic verses. These principles fit to the highest objective of Islamic law (maqāṣid al-sharīʿ a). These include drawing the common good and leaving away the damage, egalitarian, justice, conscience and freedom. These principles in the context of Indonesia are important and necessary in order to maintain harmony among religious people and the unity of the Republic of Indonesia.


Introduction
INDONESIA is a plural country that consists of various ethnics, languages, cultures and even religions.Religious diversity is a very central issue that calls for a special attention and management to avoid conflict.Inter-religious conflict can lead into method of interpretation.One example of the exegesis that is concerned with the issues of interfaith relation and tolerance is al-Ta ḥrīr wa al-Tanwīr by Ibn ʿĀshūr (1879-1973). 7bn ʿĀshūr is one of the prominent scholars in the field of the Qur'anic exegesis.Besides, he is also an expert of maqāṣid al-sharīʿa, 8 and is known as a Muslim reformer from Tunisia. 9 In his work, he questions common perception on the Quranic exegesis and offers a new method and perspective that do not fall into the trap of either following ‚the old works‛ or the ones that leave behind those works. 10bn ʿĀshūr's method of interpretation is unique compared to other methods since he uses al-taḥlīl al-maqāṣid in interpreting the Quran. 11His work builds upon maqāṣid al-sharīʿa and maṣlaḥa as the basic principles of the analysis to realize people's welfare. 12Such welfare is realized among other things through a co-living peacefully and maintenance of mutual tolerance among believers.This paper aims to examine Ibn ʿĀshūr's exegesis concerning the verses on interactions among believers and put the emphasis of the analysis in the context of religious diversity in Indonesia.
There are several pieces of research that relate to this present study.Azmil Mufidah, 13 for example, studied Ibn ʿĀshūr's interpretation and showed that the interpretation used the maqāṣid al-sharīʿa approach, and this is not limited to uṣūl al-khamsa (protection of religion, soul, mind, wealth and descent), but includes universal values such as egalitarian, tolerance, freedom and convenience.Alnahari & Ahmad studied interreligious relation based on Sūra al-Mumtaḥana and revealed that this chapter of the Qur'an has both general and specific purposes. 14isbahul Munir's study on Ibn ʿĀshūr's concept of religious freedom discloses that his concept is in accordance to the principles of tolerance, equality and freedom. 15Salma Murshid especially examined the concept of tolerance in Islam and argued that the tolerance is possible in terms of social interactions (mu'āmalā) but not in creed ('aqīa) and worship ('ibāda). 16A similar study by Mazlan Ibrahim revealed the same finding to that of Munir's. 17 This present study attempts to examine the concept of interfaith tolerance in Ibn ʿĀshūr's al-Taḥrīr wa al-Tanwīr and looks at his interpretation in the contexts of religious diversity in Indonesia.Tolerance (tasāmuḥ) 18 always presupposes an unbalanced power relation in its context (the language of tolerance is the language of power).In Indonesian, the word 'tolerant' is defined as the nature or attitude of tolerance (respect, letting, allowing) towards someone else's standpoint (opinions, views, 14 Ameen Ahme d A. Alnahari and Ridzwan Ahmad, ‚Specific  beliefs, habits, behaviors) as opposed to one's own stance. 19This study used Ibn Ashur's exegetical work as the main data and other related work as the secondary data.Specifically, this study aims to apply the theory of the maqāṣid al-sharīʿa to analyze Ibn ʿĀshūr's exegesis that relate to the verses on interfaith relation and tolerance.

Ibn ʿĀshūr, Maqāṣid and al-Taḥrīr wa al-Tanwīr
Muḥammad al-Ṭāhir ibn Muḥammad ibn Muḥammad al-Ṭāhir ibn ʿĀshūr was born in Tunisia in 1296 AH or 1879 AD. 20 He came from a respected family and his predecessor was prominent Islamic scholar from Andalusia. 21He attained religious training and general basic science in his family education.After memorizing the Qur'an and the basics of French, he continued his education in al-Zaytūnah mosque (1310 AH-1892 AD).The mosque served not only as place of worship but also offered religious training such as al-Azhar in Cairo. 22This educational background played important role in shaping his Islamic perspective and the exegesis of the Qur'an, where the maqāṣid al-sharīʿa is one major approach. 23bn ʿĀshūr began his career as teacher in his alma mater of al-Zaytūnah and taught fiqh of the Maliki school in 1905.In 1932, he was elected as the leader of Shaykh al-Islām al-Malikī (the Grand Teacher of Maliki School). 24Several years later, he was selected as the president of his alma mater.But, he was deposed due to political factor, until he was restored as the number one person that held important position at al-Zaytūnah in 1945. 25In addition to his formal career, Ibn Ashur was also known as a dedicated scholar who acquired multi-disciplinary scientific knowledge.This rendered him to occupy several important positions.In 1950 Ibn ʿĀshūr became member of Majma' al-Lugah al-'Arabiyyah in Egypt and Damascus in Syria.And in 1955, he was member of Majma' al-'Ilmi al-'Arabī in Damascus.He was also a member of fiqh (Islamic Jurisprudence) encyclopedia board published in Kuwait. 26bn ʿĀshūr is a prolific scholar.In addition to Tafsīr al-Ta ḥrīr wa al-Tanwīr, he also has authored several other works such as Uslub al-Inshā  Ibn ʿĀshūr died at the age of 93 years in the city of Mursi on Sunday 13 Rajab 1394/12 August 1973 and is buried in the cemetery of al-Zallat in Tunisia after spending his time for Islamic propagation, reform and social works.28 He was the first to get the highest award in Tunisia in the field of culture in 1968.He was also the first to revive the writing on the maqāṣid al-sharīʿa in the country.29 The term tafsīr maqāṣid is here used to imply the meaning of the Qur'anic exegesis that employs the maqāṣid al-sharīʿa as the foundation of interpretation.The word tafsīr means exposing or uncovering the closed meaning (al-kashf),30 but to al-Raghib al-Asfahani, it is especially used for uncovering a rational meaning.31 According to al-Zarkashi, tafsir is a study to understand and explain the meaning of, and take the laws and wisdom from, the Qur'an.32 Meanwhile in Ibn ʿĀshūr's view, tafsīr is understanding the purposes of the Qur'an revelation to humans.33 Meanwhile maqāṣid in Ibn Manẓūr's word means goal, intent, final destination and rise; whether in a positive or negative direction.34 Some specialize qasd to show a good purpose.35 The term maqāṣid al-sharī'ah is introduced by Muslim jurists to show a concept of purpose or intent of shari'a rule.The shari'a referred to here is the rule of law that comes from the Qur'an and Sunna of the Prophet.36 According to al-Ghazali, the benefit of the goal behind shari'a law can only be known by a lot of arguments derived from the Qur'an, the Sunna and other explanatory interpretations in different conditions and situations, so it can be referred to as maṣlaḥa mursala.37 Tafsīr maqāṣid is an exegesis that takes into account maqāṣid al-sharī'a, the general rules of shari'a and the reasons of law ('illa) contained in the Quran, as the science and the instruments of exegesis.38 It also means an exegesis with the principle of moderation which is based on the main purpose of the Qur'an or shari'a.It has the same principle with the concept of almaqāṣid al-sharī'a.39 The basic assumption of the theory of tafsīr maqāṣid is that it is nearly impossible to know the God's law without figuring out the purpose or goal of such divine law, as these can be discerned from various Qur'anic verses, for example Sūra al-Baqarah: 205, al-A'rāf: 56, 85, al-Mā'idah: 33 & 64, and al-Qaṣaṣ: 77 & 83.The task of interpreter is to capture the goals and objectives through text comprehension, which is often hidden behind its literal meaning or formal utterance.This is because sometimes the text's maqāṣid is expressed clearly (ṣarih) but some others are tacitly unclear and vague.Therefore, tafsīr maqāṣid also requires dialectic-discursive analysis between text and context, so that the impression of contradiction of the texts may be compromised.40 The basic principle of tafsīr maqāṣid cannot be separated from the theory of maqāṣid introduced al-Shāṭibī (d.790 AH/1388 AD). Thultimate purpose of God in revealing shari'a is to realize goodness and welfare for humans in this world and the hereafter, where the law was made for it (tahqīq masa lih al-'ibād fi al-dārain allatī wudi'at alsharī'a min ajlihā).41 In line with Shatibi, Ibn ʿĀshūr asserted that the purpose of the revealing of the Qur'an is to fix all human problems (li ṣalāḥ amr al-nās kāffah), but to be a mercy for all human beings and to direct humanity to what God wants.And the highest purpose of the Qur'an is the improvement of individual conditions (al-ṣalāḥ alfard), society (al-ṣalāḥ al-jamā'ī) and civilization (al-ṣalāḥ al-'umrāni).42 For that, the purpose of the Qur'an can be divided into general, special and partial purposes.The general objective is any goal found in any verses of the Qur'an, for example the improvement of belief, morality, human behavior, the purpose of worship, prospering the world with a variety of merits and the goal of humanity as the vicegerent on earth.Meanwhile, the specific purpose is found only in certain rules in the Qur'an, such as family, property, politics, wars and peace laws.And its partial goal is a goal that is found in a specific rule in the law of the Qur'an, for example about the rules of ablution or substitute of ablution, charity and the interaction with our spouse.43 The full title of Ibn ʿĀshūr works discussed here is Ta ḥrīr al-Ma'na al-Sadīd wa Tanwīr al-'Aql al-Jadīd min Tafsīr al-Kitāb al-Majīd, which is then called as Tafsīr al-Ta ḥrīr wa al-Tanwīr.It was published by al-Dār al-Tūnisiyyah li al-Nashr in 1980, consisting of 30 parts (juz').The eighth part is divided into two volumes. Th work was originally a collection of materials presented by Ibn ʿĀshūr to his students at the University of al-Zaytūnah.In 1956, the exegesis of the last part of the Qur'an (Juz' 'Amma), for the first time, was published in Tunisia.In 1968, the whole 30 part of the work was published in 15 volumes.44 In his work, Ibn ʿĀshūr explains in the beginning of the first juz' ten the muqaddima (introduction) related to the science of the Qur'an and its exegesis.The ten muqaddima are about tafsīr and ta'wīl, the source of the science of exegesis, the validation other than tasfīr bil ma'thūr, the purpose of the Qur'an exegesis, the occasion of revelation (asbāb al-nuzūl), the stories and names of the Quran, verses and chapter (sūra) and their order, the meaning in the arrangement of the Qur'an, and lastly the diversity and literary heights (balaga ) of the Qur'an.45 In this work, the beginning of each chapter (sūra) explains briefly about its profile, such as the naming of the chapter, its classification in accordance to the place of revelation (Mecca or Medina).The narrations relating to the virtues of chapter or verses and their occasion of revelation if there is any are also explained.Ibn ʿĀshūr also always pays attention to the correlation of the meaning between paragraphs (munāsabah), the meaning of vocabulary, the secrets of the choice of a word, the analysis of reading (qirā'at), the study of grammar, the variety of balaga and the uniqueness of al-Qur' an as a literature.And the most important, and what makes this exegesis different from other works, relies on the explanation of the key objectives of the chapter.46 Ibn ʿĀshūr concludes that the purposes of the Qur'an are to realize several principles of goodness.These include creed, morals, legislation, control, stories and news of the forbears, education, warning, joy, excellence and beauty of the literature of the Quran.47 In his exegesis, he also revealed various kinds of social problems in the society that existed at that time and the ways in which the Qur'an addressed them.Acording to him, the purpose of the Qur'an is none other than realization of goodness for humans' affairs (li ṣalāḥ amri al-nas kaffah). 48n general, this work is classified into rational analysis (taḥlīli bi al-ra'yi) interpretation that uses the language of social consensus and orients itself to the highest objective of shari'a (maqāṣid).49 Below are the principles of tolerance and interfaith relations according to Ibn ʿĀshūr in his al-Tanwīr.

Freedom of Religion and Common Denominator
Freedom of religion is fundamental to human life. 50Ibn ʿĀshūr interprets Sura al-Baqara 256, stating that "this verse is a clear proposition of the invalidity of coercion against a person to embrace a religion in any way". 51Forcing religion to somebody is unjust and against the purpose of the Qur'an and against the maqāṣid al-sharīʿa.One of the examples is the duty to maintain logical thinking based on the correct dalīl.Ibn ʿĀshūr warned that "the problem of faith must be based on the theorem, the ability to think and in accordance with the choice". 52It is important for a believer to keep this message in mind and heart as the center to manage the truth, especially relating to the belief. 53bn ʿĀshūr believes that the freedom of religion is the Qur'an fundamental message as part of the maqāṣid al-sharīʿa.For that, he refused that this verse is abrogated (mansūkh) by another verse. 54uch opinions are in line with other great scholars and reformers such as Muhammad Abduh and Rashid Rida.According to Rashid Riḍā, freedom of religion is a great rule and principle in Islam. 55So, coercion of a belief is contrary to the purpose of the Qur'an and shari'a.Therefore, it is the duty of all parties to promote freedom of religion, to reject coercion and respect the right of others to choose any faith.Religious freedom is a ground for harmonious life among believers of different religion. 56he variety of human beliefs is natural (sunnatullāh) and Islam as religion of fiṭra (human nature) does not deny this.Even in many verses, the Qur'an affirms the diversity of such beliefs.As explained in Sūra Yūnus: 99, ‚Had your Lord willed, all the people on earth would have believed.So can you [Prophet] compel people to believe?‛ 57 Based on the reality of religious differences, Islam calls on its followers along with of all the people of the book (ahl alkitāb, commonly trnslated as Jews and Christians) to seek a common ground.Ibn ʿĀshūr refers to Sūra Āli 'Imrān: 64, affirming that this verse is a call for worship to God as common denominator. 58This spirit continues to be maintained by the Prophet during his lifetime.The Prophet used to receive 52 Ibid. 53Ibid., 3:30. 54Ibid., 3:25-30. 55Rashid Riḍā, Tafsīr al-Manār, vol. 3 (Cairo, Egypt:  delegation of ahl al-kitāb to conduct religious dialogue. 59In addition, many verses of the Qur'an, which begin with the phrase of ‚o humans‛, are invitation to the point of conscience of human nature to achieve the common good.The point of equality of human nature is then the basic principles in the interaction with others. 60Ibn ʿĀshūr argues that fiṭra is one important principle of Islam, upon which basic principles of religion were built up. 61Fiṭra is embedded in every human being as a character trait to seek good and avoid harm. 62In other words, true and original fiṭra is one of the pillars of the establishment of the shari'a.

Respecting Religion, Prioritizing Peace
There are attitudes that unwittingly offend other people of different beliefs.Thus, Islam warns and forbids its followers from making disruption or disrespect to beliefs of others, as this is emphasized in Sūra Al-An'ām: 108.Ibn ʿĀshūr states that it is the purpose of the Qur'an to insult others' faith although inviting them to Islam peacefully is not prohibited. 63If Islamic propagation (da'wa) is based on mockery and insult of other religions, Islam loses its character.Insults and rebuke to the deities of other faiths are prohibited by Islamic law because there is no benefit but hostility.It is even counter-productive to the goal of preaching itself.The Qur'an commands to ‚argue with them in the most courteous way‛ . Italso command the Prophets Moses and Aaron to, ‚Speak to him gently so that he may take heed, or show respect.‛65 (Sūra Ṭāhā: 44).Insults to other religious adherents are thus prohibited by the shari'a because it will cause harm.A wise propagation must be therefore based on the principle of taking goodness and rejecting harm.66 Part of this effort is constructive dialogue amongst people of different religions.67 In defending his view on these issues, Ibn ʿĀshūr points out to the legal maxim in Islamic law encouraging to "take things that bring goodness and leave things that cause harm.‛ 68He also uses the method of blocking means that cause danger (sadd al-dharī'a ).On the basis of these two maims, Ibn ʿĀshūr assures that although da'wa is good but if this is conducted through mocking of other religion and turns into a chaos, then that endeavor must be stopped to avoid further harm.The branch of this rule is "to cancel the law of wasīlah (intermediary/means) and apply the law of purpose/objective".If a wasīlah leads to damage, then the wasīlah must be prevented and is therefore forbidden.69 Based on this rule, then the law of insulting and denouncing religions of others is forbidden, because it can lead to various damage such as the emergence of disputes and disharmony among followers of different religion.
If undesirable situation emerge that lead into tension, peace and reconciliation are encouraged.The rules of peace are laid down in verse 61 of Sūra al-Anfāl: But if they incline towards peace, you [Prophet] must also incline towards it, and put your trust in God: He is the All Hearing, the All Knowing.‛ 70Ibid.,197. 66 Ibn 'Āshūr, Tafsīr al-Taḥrīr wa al-Tanwīr, 7:430. 67 and ceasefire, then Allah commands Muslims to fulfill that request. 71he phrase ‚And if they incline towards peace‛, indicates the seriousness of the enemy to make peace, and under such conditions, Muslims are ordered to receive the peace request.If there is a strong indication that the peace request is none other than a trap from the enemy rulers to fool Muslims, the peace request does not need to be fulfilled.The peace request must be fulfilled from any party, either from the People of the Book as well as the followers of other religions.When the peace carries the welfare for the people of Islam, it should be accepted. 72he options of ceasefire and making peace, according to Ibn ʿĀshūr must be measured with the common good (maṣlaḥa) and damage (muḍara) for Muslims. 73It is in accordance with the principle of the maqāṣid al-sharīʿah in the form of keeping the common good which is highly prioritized. 74he principle used in peace or war is to gain the common good and avoid harm.Thus, the principle of loving peace is a part of the basic and fundamental principles of Islam, while the rules relating to war are actually branch laws.War is not a basic doctrine in Islam, but it is difficult situation that call for a precise wise act and strict law.It is supposed to maintain and defend the people.It is not true to say that the verses of jihad or war invalidate the verses peace. 75The word ‚salam‛ which means salvation, peace or leaving quarrels, is repeated in the Quran as many as 42 times. 76

Humanistic Social Interaction
Islam provides the foundation for its people to be socially united with non-Muslims.This includes food and marriage issues.As Allah explains in Sūrah al-Maida [5]: ‚Today all good things have bee n made lawful for you.The food of the Pe ople of the Book is lawful for you as your food is lawful for them.So are chaste , be lie ving, wome n as we ll as chaste wome n of the pe ople who we re give n the Scripture be fore you, as long as you have give n the m the ir bride -gifts and marrie d them, not taking the m as lovers or secret mistresses.The dee ds of anyone who re jects faith will come to nothing, and in the He re after he will be one of the lose rs.‛ 77 According to Ibn ʿĀshūr, the phrase ‚Today all good things have been made lawful for you‛, does not mean that before the revelation of this verse, food of the People of the Book is not lawful for Muslims.But this verse can be recalled the day of declaration of People of the Book's food being ḥalāl.The ḥalāl food of the People of the Book for Muslims is rukhsah (convenience) given by shariah to Muslims.This legal convenience is offered because there is need of mutual interaction between Muslims with the People of the Book.So if the food of the People of the Book is forbidden, it will bring about difficulties in establishing mutual relationship. 78The word ‚food‛ in this verse according to Ibn ʿĀshūr includes all types of food produced, processed and slaughtered by the People of the Book.The allowance of consuming their food is because basically the religions of Jews and Christians receive Scripture and revelation from God that distinguish them from the people of Paganism. 79The phrase ‚your food is lawful for them‛, according to Ibn ʿĀshūr further reinforces that the reason for the legalization of food between Muslims and the People of the Book is the necessity to interact with them.Another evidence that support such interaction is that Muslims are allowed to marry the women of the People of the Book.Although eating the food of the People of the Book and marrying the honorable women amongst them are permitted, but if these are feared to cause big problem, then these may be avoided or prevented.For example, if we fear that there will be a confusion and destruction of religious education of children or the destruction of faith and the behavior of Muslim husband, then according to the maqāṣid, such marriages are forbidden to prevent damage. 80Islamic law maintains that if one finds good (maṣlaḥa) and damage (maḍara) at the same time, then refusing the damage must be prioritized and taking the good comes later. 81

Religious Plurality
Islam recognizes a variety of religion and belief as natural disposition (sunnatullāh) of human life. 82Many verses of the Quran confirm this.One of them is stated in Sūra Yunus: 99-100.God says: ‚Had your Lord willed, all the people on earth would have believed.So can you [Prophet] compel people to believe?No soul can believe except by God's will, and He brings disgrace on those who do not use their reason‛ These verses, according to Ibn Ibn ʿĀshūr, confirms to the Messenger of Allah about sunnatullāh related to human beliefs.For that reason, the Prophet was warned by Allah not to impose people to accept Islam, because if Allah will, then Allah would make all people believer.This is the understanding that Ibn ʿĀshūr hold and is based on the use of the condition (sharṭ) word ( ‫,)لو‬ which means ‚if‛.This condition indicates that such a thing would never happen. 83unnatullāh on the variety of human beliefs is derived from the wisdom of Allah which makes the level of human reason in thinking, digesting, being influenced and finding.There is no believer except those who are on the basis of the right view and the good conscience to receive the truth.Islam has clearly rejected the coercion of a belief because there is no shared belief of coercion and coercion will not give conviction. 84Then any attempt to force a human being in a certain belief is a violation of sunnatullāh and is against the principle of freedom (ḥurriya) as one important aspect of maqāṣid al-sharīʿa. 85

Preaching Religion
Da'wah or call for people to the path of God must conducted in good and currect ways.Likewise, da'wah in the sense of promoting the good and preventing vice must also be carried out wisely; otherwise this may cause problems.To avoid such negative impacts of religious propagation, the Qur'an lays the foundation of the method of religious preaching.Sūra al-Naḥl verse 125 declares: [people] to the way of your Lord with wisdom and good teaching.Argue with them in the most courteous way, for your Lord knows best who has strayed from His way and who is rightly guidance‛ 86 Ibn ʿĀshūr in his exegesis explains, that this verse commands the Prophet to be consistent in religious propagation and askes him to do it wisely.If there is any resistance, the verse conjoins the Prophet to respond to it in a better debate.All obstacles and challenges should become motivation for the Prophet to preach Islam in good, wise and correct ways. 87bn ʿĀshūr's explanation to the verses suggests that preachers must be qualified people who not only acquire knowledge of Islam but also master the best method so that the objective of religious propagation can be achieved without causing problems.And that is the general goal of maqāṣid al-sharīʿa and relevant to its maxim of obtaining the good while avoiding damage. 88This is also what Muslim theologian and jurist Ibn Taymiyya promotes. 89

Against the Destruction of Houses of Worship
Islam forbids its follower people to destroy places of worship under any circumstances.The house of worship of any religions is respected and protected.Even in a warship, destruction of houses of worship is forbidden.The Qur'an Sūra al-Ḥajj (40) declares: ‚Those who have been driven unjustly from their homes only for saying, 'Our Lord is God.' if God did not repel some people by means of others, many monasteries, churches, synagogues, and mosques, where God's name is much invoked, would have been destroyed.God is sure to help those who help His cause -God is strong and mighty.‛ 90cording to Ibn ʿĀshūr, at this verse lies between the verse that allows war against those who attack Muslims, namely ‚Those who have been attacked are permitted to take up arms because they have been wronged -God has the power to help them -‛ (Sūra al-Ḥajj: 39) 91 , and the verse ‚those who, when We establish them in the land, keep up the prayer, pay the prescribed alms, command what is right, and forbid what is wrong: God controls the outcome of all events.‛(Sūra al-Ḥajj: 40). 92hese verses assert that the permission to wage war is nothing more than just a self-defense.And the benefit of this defense is not just for Muslims, but also for Jews and Christians.This is because the attack on Muslims by infidels may also happen to Jews and Christians, as the allies, that lead into the destruction their places of worship.The purpose of such attack is to abolish monotheism and the religions that are opposed to the infidel's.Thus, the mention of houses of worship other than Islam in this verse is to show the respect of the Muslims to the adherents other religions. 9390 Hale e m, The Quran, 212. 91Ibid. 92Ibid. 93Ibn 'Āshūr, Tafsīr al-Taḥrīr wa al-Tanwīr, 11:276.
The phrase ‚where God's name is much invoked‛, gives a clue that the reason for the infidels to fight Muslims and destroy places of worship is solely because the places of worship are calling the name of God instead of the name of their idols.In other words, these places have religious functions.Ibn ʿĀshūr asserts the restriction on damaging houses of worship belonging to ahl dhimma (non-Muslims living and paying tax in a Muslim country). 94ne important principle of maqāṣid al-sharī'a is protection of religion.Ibn 'Ashūr's opinion on that verse reveals his commitment to the protection and freedom of religion.Safeguarding places of worship is manifestation of this principle, 95 since these places are places of worship. 96The principle of tolerance has been practiced since the beginning of Islam.When Abu Bakr wanted to send his troops to fight in battles, he always gave an order not to disturb the religious leaders and places in which they worship. 97

The Equality of Humans
Islam perceive all human beings equal, regardless of their religious background, ethnicity, skin color and nationality and embodied differences amongst them are just matter of natural disposition. 98All humans are equal before God, as the Quranic verses confirm this principle of egalitarianism (musawa).Sūra al-Hujurat (13) states: ‚People, We created you all from a single man and a single woman, and made you into races and tribes so that you should recognize one another.In God's eyes, the 94 Ibid., 11:279.most honoured of you are the ones most mindful of Him: God is all knowing, all aware.‛ 99is verse, according to Ibn ʿĀshūr, tells humans that they are created from the same material.Therefore, no one is superior over the other except their fear and obedience to God. 100 Whereas God's purpose of creating human beings into different races and tribes is to have mutual recognition one another.However, in fact, such differences are often used for wicked interest and manipulation to disgrace others.Islam comes to uphold humanity, affirming that equality of human origins are guaranteed and declaring that piety can only be achieved through full devotion to God. 101 The phrase ‚and made you into races and tribes so that you should recognize one another‛, is another ethic for human relationship, as God desires this. 102ased on the principle of egalitarianism, Islam invites all human beings to critically look at their origin, humanity and magnificence regardless of their natural disposition. 103To convey this message, the verse uses a very broad term of ‚people‛ whereas the previous verse uses ‚believers‛.This suggests that all human beings have the same origin and have the same basic position. 104Starting from the awareness of the basic values of all human, the common good can be achieved together to create harmonious and peaceful society. 105usiness, agreement and peace, the law is in accordance with the existing condition and circumstances, as regulated in Islamic law.Eighth, under a critical condition and emergency, loyalty to non-Muslims to uplift damage to Muslims are permissible. 107he above explanation affirms that the principle of fairness in all matters included in interacting with others is the greatest goal of the revelation of the Quran and the coming of the prophets, as the principle of ‚taking the good, avoiding damage‛.The purpose of maqāṣid is to uphold ustice in the life of each individual as well as of the community. 108And justice will not come true without fairness. 109ustice is one of the main objectives of the maqāṣid, therefore those verses cannot be appealed with any propositions and in any conditions. 110Ibn ʿĀshūr asserts that this verse is not appealed with the verses of war, 111 because there is no prohibition for believers to do good to non-Muslims who have blood relations.Similarly, it is permissible to do good with non-Muslims regardless of religion even if there is no blood relation, as long as there is no purpose of betrayal to the Muslims.Thus, doing good to ahl al-dhimma (non-Muslims who submit to Islamic rule) and asking their help for the affairs of Muslims are not prohibited, 112 but not to elect them leader for Muslims. 113This last opinion of Ibn ʿĀshūr seems problematic n Indonesia following the democratic system where anyone is entitled to be leader if the people whish so.

The Principle of Exclusivity in Belief
The plurality of religions is natural.Every religious person should be consistent with his/her beliefs without confusing with other beliefs.Islam as monotheistic religion from the beginning emphasizes the importance of maintaining the purity of creed while acknowledging the existence of other religions without intermingling them.As Allah says: ‚you have your own religion and I have mine‛. 114Ibn ʿĀshūr interprets this verse saying "Your religion is reserved for you, and not for myself.And my religion is reserved for me, not for you.Because you obviously are not adherents of Islam". 115According to Ibn ʿĀshūr, the chapter of al-Kāfirūn aims to be a clear explanation, explicitly and assertively claims that Islam cannot be interfered with other religion.It will remain pure in terms of belief. 116slam recognizes the plurality of religion in terms of religious diversity and wellness as the reality of life that must be accepted.But Islam rejects the principle of religious pluralism which reckons all religions are true. 117Islamic recognition, respect and tolerance to others does not mean compromising or intermingling in belief system 118 because this will danger religion itself. 119In addition, Islam is revealed to promote monotheism as central objective of the maqāṣid. 120

Conclusion
Building on the maqāṣid approach and its principles such as taking the good and avoiding the harm, egalitarianism, justice, natural conscience, and freedom, Ibn ʿĀshūr asserts that tolerance among different religious people is one objective of the implementation of the maqāṣid al-sharīʿa.Tolerance will create a common good and avoid harm.Among the principles of tolerance that must be enforced in the exegesis of Ibn ʿĀshūr include the freedom of religion, seeking for common ground among religious followers, respecting religion, engaging in peace, and establishing a human social interaction.
Other principles include religious plurality as natural, religious propagation in a good and right way, restriction on the destruction of houses of worship, the equality of human status, justice in interacting, and religious inclusivity.These principles of tolerance perfectly apply to Indonesian as multi-cultural nation.Such principles are universal and therefore applicable to Muslim country like Indonesia.However, one principle that may be contrary to democracy, as Indonesia as the biggest Muslim democratic country, is concerned with leadership, where Ibn ʿĀshūr disagrees with non-Muslim leadership for Muslim society or country.