Volume 05 Issue 12-2024
46
CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES
(ISSN
–
2767-3758)
VOLUME
05
ISSUE
12
Pages:
46-50
SJIF
I
MPACT
FACTOR
(2022:
6.
041
)
(2023:
7.
491
)
(2024:
8.235
)
OCLC
–
1242423883
Publisher:
Master Journals
ABSTRACT
In the current 21st century, the growing processes of globalization, when it is possible for a person to live and work
freely and safely in society, is one of the most pressing topics of our time. If we take into account how many of the
activities of international organizations, policies and programs of states are focused on this topic, we can see that
members of today's society have not yet achieved stability and general well-being.
Although the priority laws and religious rules are always aimed at ensuring a happy and prosperous life for people, it
can be seen that the principles of tolerance are not given enough attention in practice. In this article we tried to
analyze this situation using the example of the history of Turkey and Iran, since they, like most countries in the world,
have gone through a similar experience. Accordingly, a brief study of this issue allowed us to present certain
conclusions.
KEYWORDS
Tolerance, society, people, development, religion, country, reform, person.
INTRODUCTION
Tolerance and forbearance refer to being accepting
and respectful of the lifestyles, behaviors, customs,
emotions, opinions, ideas, and beliefs of others and
those around us. In modern life, tolerance holds
immense importance. To promote tolerance in all
aspects, the United Nations General Assembly
declared in 1996 that this date would be celebrated
worldwide as the “International Day for Tolerance.”
In our society, tolerance toward the unique
characteristics of various nations, ethnicities, and
Research Article
THE IMPORTANCE OF THE PRINCIPLES OF TOLERANCE IN SOCIETY
Submission Date:
December 20, 2024,
Accepted Date:
December 25, 2024,
Published Date:
December 30, 2024
Crossref doi:
https://doi.org/10.37547/philological-crjps-05-12-10
Nargiza Shoaliyeva
Candidate of Philological Sciences, Associate Professor of the Department of “Uzbek Language and Classical
Eastern Literature”, International Islamic Academy of Uzbekistan
, Uzbekistan
Journal
Website:
https://masterjournals.
com/index.php/crjps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 05 Issue 12-2024
47
CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES
(ISSN
–
2767-3758)
VOLUME
05
ISSUE
12
Pages:
46-50
SJIF
I
MPACT
FACTOR
(2022:
6.
041
)
(2023:
7.
491
)
(2024:
8.235
)
OCLC
–
1242423883
Publisher:
Master Journals
religions is evident. Our Constitution underscores this
principle with the provision: "In the Republic of
Uzbekistan, all citizens are equal in rights and
freedoms, regardless of gender, race, nationality,
language, religion, social origin, beliefs, personal and
social status, and all are equal before the law." This
serves as the legal foundation for fostering tolerance.
This concept has also been deeply rooted in our
religious and cultural values for centuries. Ease and
gentleness are fundamental principles of every divine
religion. According to the interpretation of the Qur'an,
divine religion is a natural matter
—
a precious gem
essential for human perfection. Consequently, divine
decrees and practical guidelines align with human
nature. In sacred Islamic law, any directive that does
not resonate with the essence of human nature cannot
exist, and anything that contradicts the core of human
existence is opposed by Sharia.
Islam, as the most complete divine religion, is based on
these principles, with its ease and adaptability
reflected in laws and regulations derived from verses
and hadiths.
Tolerance and patience toward opposing beliefs and
behaviors, particularly those based on religious
doctrines, are known as "religious tolerance." In
contrast, rigidity and intolerance toward conflicting
beliefs and actions, especially in religious contexts,
stemming from strict adherence to religious teachings,
are referred to as "opposition" or "religious
intolerance” .
According to its definition, tolerance in religious
consciousness is inherent in the principle of accepting
religion. This implies that individuals are free and
confident in choosing and accepting a religion. This
freedom is based on the philosophy and wisdom of
human creation, as well as on truth, perfection, and the
advancement of humanity, which rest on the
foundation of free will and confidence. The purpose of
human creation is to achieve perfection through
voluntary actions. In addition to granting humans free
will and power, they have also been endowed with
awareness and knowledge to understand and pursue
this concept.
Although human power and will are not perfect, and
their tools of knowledge
—
emotions, senses, and
intellect
—
are designed to discern the true path to
perfection and complete happiness, these tools enable
humans to navigate the journey of life. Thus, by
nurturing their tools of self-awareness and with the
guidance and revelations of divine messengers (peace
be upon them), individuals can tread the path of
guidance and salvation with complete freedom and
choice.
In Islam, an individual is fundamentally free to choose
and accept their religion, as affirmed by the Qur’anic
verse:
"There is no compulsion in religion. Verily, the right
path has become distinct from the wrong." (Surah Al-
Baqarah, 256). This indicates that religion and belief
cannot be imposed; they must be embraced through
conviction and consent. While tafsir (interpretations)
of the verses elaborate on their meanings, the words
of Allah should be understood in a broader context.
Looking back at history, one can observe that the
principle of tolerance has been key to the prosperity
and progress of societies. For example, in Ferdowsi’s
Shahnameh (940
–
1020), the contrasting fates of states
during the eras of Zahhak (marked by decline) and
Faridun (characterized by flourishing prosperity)
highlight the impact of tolerance on societal
development. The lack of learning from history often
leads to its repetition.
The shared histories of Turkey and Iran over the last
century clearly illustrate the outcomes of adopting
tolerant approaches. Two neighboring countries with
similar cultural backgrounds witnessed two influential
leaders rise to power in the same era. Reza Shah
Pahlavi of Iran (1878
–
1944) and Mustafa Kemal Atatürk
Volume 05 Issue 12-2024
48
CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES
(ISSN
–
2767-3758)
VOLUME
05
ISSUE
12
Pages:
46-50
SJIF
I
MPACT
FACTOR
(2022:
6.
041
)
(2023:
7.
491
)
(2024:
8.235
)
OCLC
–
1242423883
Publisher:
Master Journals
of Turkey (1881
–
1938) both pursued similar goals
—
modernizing and reforming their societies to achieve
progress and secure a dignified place in the global
community. They initiated a series of reforms to
advance their nations in all respects.
It has now been 101 years since Atatürk came to power
in 1923 and 99 years since Reza Shah’s rule began in
1925. However, as we observe today, the political and
economic situations of these two nations differ
significantly. The political, economic, and cultural
development of these countries, as well as their roles
in the global community and international politics,
have taken markedly different paths. This divergence
reflects the profound impact of governance
approaches, particularly the adoption of tolerance, on
societal outcomes.
In 1815, during the crisis of the Ottoman Empire, rebels
and revolutionaries began to rise across the country.
The Greeks, Serbians, Bulgarians, and Romanians
sought to free themselves from Ottoman influence.
This issue persisted for years, leading to the formation
of a group called the "Young Turks" by Turks
advocating for nationalism. Operating within Ottoman
territories, the Young Turks demanded constitutional
governance.
When Sultan Abdul Hamid II (1842
–
1918) came to
power, the Ottoman-Russian war was at its peak.
Despite becoming a powerful political force, many
members of the Young Turks lost their lives in the war.
Nevertheless, the group established a secret
organization called the "Committee of Union and
Progress." In 1908, this group and the Young Turks
staged a coup and seized control of the government.
Upon assuming power, the Young Turks began
expelling non-Turkish ethnic groups, such as
Armenians and Greeks, from Ottoman territories.
Shortly afterward, World War I broke out. Mustafa
Kemal Atatürk was also a member of the Young Turks.
Leveraging the war, the Young Turks contributed to
the disintegration of the Ottoman Empire, which
ultimately split into 12 independent states.
During this period, the Greco-Turkish War lasted for
four years. After Atatürk's victory over the Greeks, the
Ottoman dynasty was officially dissolved, and Turkey
was declared a republic. Mustafa Kemal Atatürk
became the first President of the Republic of Turkey.
Atatürk led Turkey for 15 years and implemented
numerous reforms. Most notably, he declared Turkey a
secular state, separating religion from politics. He
closed religious schools (madrasas), replaced the
Arabic script with the Latin alphabet, reformed
surnames, and adopted the title "Atatürk" (Father of
the Turks). Atatürk initiated the reconstruction of
Turkey, laying the foundation for a modern, secular
nation.
Based on an analysis of political and social processes in
Iran during the first quarter of the 20th century, the
following points can be highlighted:
At the age of 32, Reza Shah Pahlavi witnessed the
triumph of the Constitutional Revolution in Iran (1911),
which sought to limit the Shah's absolute power and
establish constitutional governance. A National
Assembly was formed, but the country did not prosper
over the next 15 years. World War I brought significant
hardships to the Iranian people, and the 1917 Russian
Revolution also had a profound impact on Iran.
In this turbulent situation, Iran signed a 1919
agreement with Britain, which strengthened British
influence in the country. Forces opposing the Shah
utilized this environment to orchestrate a bloodless
coup in 1920, ending the Qajar dynasty. Sayyed Zia
became Prime Minister, while Reza Khan was
appointed Minister of Defense. However, Sayyed Zia
was unable to implement meaningful reforms for the
country's progress, and the Shah's authority weakened
further. Mounting expenses plunged the country into
crisis.
Volume 05 Issue 12-2024
49
CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES
(ISSN
–
2767-3758)
VOLUME
05
ISSUE
12
Pages:
46-50
SJIF
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MPACT
FACTOR
(2022:
6.
041
)
(2023:
7.
491
)
(2024:
8.235
)
OCLC
–
1242423883
Publisher:
Master Journals
The need for a strong leader became evident, and
Ahmad Shah Qajar appointed Reza Khan as Prime
Minister before leaving for France. Despite opposition
from clerics, Reza Khan declared the establishment of
a republic in the National Assembly and renamed
himself Reza Shah Pahlavi, founding the Pahlavi
dynasty.
Reza Shah initiated reforms to restore Iran's ancient
glory, including Persianizing names, mandating the
removal of hijabs from women, and modernizing the
state and society. His goal was to create a modern,
progressive, and powerful nation.
As noted, the aspirations of the leaders of Iran and
Turkey during that era were similar, aiming to establish
modern, secular, and strong states. Both leaders began
significant political and economic reforms and
achieved certain successes. Today, the outcomes of
Atatürk's reforms in Turkey are evident, with the entire
Turkish nation observing a moment of silence every
year in his honor on the anniversary of his death.
However, the situation in modern Iran differs. Reza
Shah's modernization efforts did not endure like those
of Atatürk. Several factors may explain this, including
the
Iranian
population's
unpreparedness
for
modernization and the absence of the ethnic diversity
seen in Turkey. One critical factor was the lack of
tolerance in Reza Shah's policies. Modernization
imposed through force was not well-received, as the
Iranian people were not mentally prepared for such
changes at the time. This situation empowered
opposition forces (extremists) hostile to the Shah's
policies, ultimately leading to a coup and revolution.
Although the future plans of both leaders were similar,
they pursued different approaches in implementing
their policies. As seen from the histories of these two
countries, the principle of tolerance is one of the
crucial factors in the development and progress of a
society. The presence of tolerance within a society
reflects the education, literacy, awareness, and broad
worldview of its people. Consequently, a society with
informed and aware citizens is destined to thrive.
Conversely, in countries that remain underdeveloped
today, the violation of tolerance principles often
indicates the presence of societal limitations and
fanaticism.
In recent years, the profound transformations in our
country, driven by the wise policies of state leaders,
have led to reforms in education and upbringing,
efforts to raise the educational level of women, the
strengthening of the rule of law, and the broadening of
public
perspectives.
Initiatives
to
increase
employment,
particularly
enhancing
women's
participation in society, and programs to combat
poverty have significantly contributed to the spiritual
enrichment of the population.
As a result, an enlightened society fully understands
and embraces the principles of tolerance. It becomes
more accepting of others’ lifestyles, behaviors,
customs, emotions, opinions, ideas, and beliefs. In such
a society, historical mistakes are not repeated, paving
the way for national development and progress.
REFERENCES
1.
Gholam Ali Haddad Adel; et al. (2012). The Pahlavi
Dynasty: An Entry from Encyclopaedia of the World
of Islam. EWI Press. p.3.
2.
O
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zME (menku tushundim, lekin bu qisqartma
omma xalqqa ayonmi?). Birinchi jild. Toshkent,
2000
3.
Toraje Atobaki. Tajajdude omerone jamiyat va
dovlat dar asre Rizoshah. 1395h.sh.y., Tehron,
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Mikoil Azimiy. Moliyee rohi mashrute ast. 1400
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Igdemir Ulu`g`. Ota-turk. Hamid Natoqiy tarjimai.
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mantaqeiy. 210bet
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Yervand Abrahimiyan. Torixe Irone modern.
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Volume 05 Issue 12-2024
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CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES
(ISSN
–
2767-3758)
VOLUME
05
ISSUE
12
Pages:
46-50
SJIF
I
MPACT
FACTOR
(2022:
6.
041
)
(2023:
7.
491
)
(2024:
8.235
)
OCLC
–
1242423883
Publisher:
Master Journals
7.
N Shoaliyeva. ILM-FAN VA TEXNALOGIYA RIVOJIDA
AYOLLARNING O ‘RNI, Oriental Conferences 1 (1),
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https://fa.wikifeqh.ir/%D8%AA%D8%B3%D8%A7%D9%
87%D9%84_%D9%88_%D8%AA%D8%B3%D8%A7%D9%
85%D8%AD_%D8%A7%D8%B2_%D9%85%D9%86%D8%
B8%D8%B1_%D8%AF%DB%8C%D9%86
