Tolerance In Islam Research Articles

أهمیة التسامح الإسلامی فی فکر الإمام ابن قیم الجوزیة

تهدف هذه الدراسة إلي حث الأفراد علي التحلي بالأخلاق الکريمة التي دعا إليها الدين الإسلامي في التعامل مع الآخر، علي رأس هذه الأخلاق الطيبة الخيرة ، هذا الخلق الذي فقده العديد من البشر، نتيجة لتعرض العالم لظروف سياسية وإقتصادية طاحنة أثرت عليهم تاثيرا سلبيا. لذلک جاءت هذه الدراسة :- - لبيان سبل التسامح والتحاب مع الآخر عند علم من أهم أعلام الدين الإسلامي وهو الإمام ابن قيم الجوزية فهو من أشهر مفکري الدين الإسلامي فهما لمنهج القرآن الکريم في التعامل مع الآخر ، مقتديا برسول الله –صلي الله عليه وسلم – في أخلاقه وأدابه ، حيث کان خلق رسولنا الحبيب القرآن الکريم ، والسنة النبوية المطهرة نموذجا حيا ناطقا بالخلق الحسن الرفيع وخاصة خلق التسامح ، لذلک نجد الإمام ابن قيم الجوزية يدعو في العديد من مؤلفاته إلي التسامح الإسلامي في أجمل معانيه . - لدحض مفتريات المستشرقين التي تدعي أن الدين الإسلامي ، دين تعصب و إرهاب، وإنه إنتشر بحد السيف ، فهذا إفتراء کاذب علي الإسلام ، دين الرحمة العامة والأخلاق الحسنة الخيرة ، فسوف نفند هذا الإفتراء من خلال بعض الأدلة التي تؤکد علي سماحة الدين الإسلامي ورحابته مع جميع الخلائق . Abstract ManalMohamedAbdAhlem.The Islamic tolerance in thought ibn al qauum algawzayh.Master thesis.Girls college. Ain shams university.Department of philosophy. The aim of this study urged the people on have to be moral dignity, that called to its the Islamicreligionin dealingwith other. Especially the tolerance Creat. The tolerance which lost it a lot of people, result of exposure the world for bad political, economic conditions , affected on them negative effect . So this study came to:- - statement the ways of peace and tolerance, between the man and his brother. Whenibnqauumalgawazay, It is themost famous Islamic scholarsinderstand to curriclumthe holyQaranin dealingWith other.holding manners and etiquette the messenger of god.where was his creation the noble Koran and thesonnah came aliving model of good character, Especially the tolerance Creat . so we find him calls in many of his works for tolerance in the most beautiful sense. - To refute orientalistsfabrications which call that Islamic religion religionintolerance and terrorism. This false fabrication on Islamic religion ,religion public mercy and good morals .sowe refute this fabrication , in through same the evidences that confirmed samaha Islamic religion with all creatures. - Tolerance.freedom.good creates.

Sources of Tolerance and Intolerance in Islam: the case of the people of the Book

In this article, Dr Kalin analyzes the application of the concept of "People of the Book" and discusses the grounds and limits of tolerance and intolerance towards other religions in the Islamic tradition. The focus is Judaism and Christianity. The author argues that, while Islam does not claim a monopoly on belief in God and leading a virtuous life, it sets strict conditions for accepting a faith as a legitimate path that one can follow to reach salvation. The tensions between the oneness and universality of the divine message on the one hand and the multiplicity of human communities on the other is also discussed.

Islam and Christianity in the Middle Volga Region in the Second Half of the XVI-XVIII Century

The relevance of the problem under investigation related to the religious policy is caused by the need of studying the historical experience of relations between the Orthodox state and the other faiths, crowned with tolerance and legitimization of Islam and the need to develop both an optimal model of church-state relations and ethnic and religious policy, not only in the medieval period, but in the context of the challenges of modernity and politicization of religion. Article examines the religious policy of the Russian state in relation to the non-Orthodox religions, especially Islam, in the process of entering a multi-confessional and multi-ethnic territory of the former Kazan khanate in the orbit of the functioning of the Russian state in the second half of the XVI-XVIII centuries. Its aim is to highlight the evolution of the political line of aversion to religious tolerance caused by the resistance of the non-Russian peoples of the baptism. The paper concluded that the possibility of allocating the six milestones Christianization of the non-Russian peoples of the Middle Volga region as part of the emerging empire in the XVI-XVIII centuries. It is noted that in general, despite the limitation of the non-Russian population owners’ rights, infringement of socio-economic rights of the Yasak majority and a pressure on Muslim clerics, this policy proved to be ineffective against Muslims. It is noted that the relaxation of Christianization was due to social movements, among which a rebellion. It is emphasized that awareness of the need to review the relationship of Islam and a peaceful coexistence between the two faiths, to some extent led to their subsequent convergence. The materials of the article have value for understanding the formation of cultural, historical and national identity, adding principles of interaction with other cultures, able to lead to a mutually beneficial dialogue, for research on the history of both Russia and the peoples of the Volga-Ural region. Also the materials of the article may be used in general and special courses of Russian history and the history of religion.

Tolerance of Islam: A Study on Fashion among Modern and Professional Malay Women in Malaysia

 Abstract—Malay women in Malaysia had evolved from traditional to the modern lifestyle that witnessed changes in perception, action and artifacts for the past hundreds of years. Malay position in the society had changed from being a mere housewife to a career oriented women. Cultural changes had transformed Malay women's appearance especially on clothing. Facing a dilemma to look religious and professional at the same time is not an easy task. Modern women has to face the fact that they need to look fashionable but at the same time abiding Islamic regulation by not to display their beauty. This descriptive research is to look at how Malay women in Malaysia negotiate their style of clothing with urban culture and on top of that, following the guideline of clothing in Islam. Data derived were mainly from observation and interviews. Findings will be valuable for future research on designing dedicated to Muslim women across the globe.

Turkey Post 1980 Coup D’etat: the Rise, the Fall, and the Emergence of Political Islam

While it has often been perceived that Kemalist Turkey succeeded in firmly establishing secularization, the Islamist movement that followed the 1980 military intervention questioned the fundamental principles of Mustafa Kemal Ataturk by embracing Islamic identity and Islamic values in the social and public sphere. This paper will examine the rise, the fall, and the emergence of political Islam in Turkey following the 1980 coup d’état. Following the military intervention of 1980, the level of Islamic activism rose due to state policies during the 1980s and 1990s. It can be observed that the consequences of the Islamic tolerance during the 1980s and 1990s led to the rise and the fall of the Islamic leaning Welfare Party of Necmettin Erbakan. This paper will also explain how the Justice and Development Party (AKP) differed its policies from the Welfare Party, by blending a moderate Islamic identity with a pro-Western mentality, to achieve support and stability for Islamist politics.

The Spirit of Tolerance in Islam

This monograph challenges the notion that Islam is, at its core, an intolerantreligion. Through a careful reading of the Qur’an, the Hadith literature, andextra-canonical texts, as well as examples from history, Reza Shah-Kazemiargues that Islam is rooted in an inclusivist ethic that permeates the founda-tions of Islamic belief and practice. He provides numerous examples of howMuslims have behaved in accordance with the Islamic values of unity(tawḥīd), mercy (raḥmān), and compassion (raḥmah) elucidated in theQur’an and the Hadith, and illustrated in history from the early Islamic periodto recent centuries. This volume provides an academic and sophisticated readingof tolerance in Muslim history that is accessible to the scholar, student,and layperson interested in how Islam deals with religious minorities.The introduction begins with the proposal that Islam is, at its foundation,committed to the principle of religious pluralism. Backed by eminent thinkers,including Wilfred Cantwell Smith (d. 2000) and John Locke (d. 1704), Shah-Kazemi describes this principle in terms of the “inalienable dignity” of allhuman beings as cited in Q. 30:30 and Q. 17:70: “We have bestowed dignityon the progeny of Adam [and Eve]” (p. 12). Examples of this principle are seenin the behavior of the Prophet as well as in that of his cousin and son-in-lawAli ibn Abi Talib, individuals who, in the author’s perspective, communicatedthe rule of compassion (raḥmah) throughout their lives. At the conclusion ofthis chapter, the author suggests that this practice be revived, for it accords withwestern secular principles that are not “an expression of its own specificallyreligious traditions,” but rather a result of the intra-religious wars that accompaniedthe Reformation. Shah-Kazemi uses the rest of this volume to elucidatethis spirit, which is best expressed in Q. 49:13: “O humanity, We have createdyou male and female, and We have made you into tribes and nations in orderthat you might come to know one another” (p. 19) ...

Islamic Tolerance and the West: Early Encounters and Influences

This article is an attempt to explore the conception of tolerance as an inherent principle of Islam, and to show how it was practised when Islam was a political and cultural power. It will be argued that Muslim practice of religious and cultural tolerance proves to be one of the very first examples of multiculturalism and inclusion. The early instances of delivering this Islamic value in Spain, Turkey and during the Second Crusade provide evidence for the Muslim contribution to religious and cultural inclusion which is part of the belief system of Muslims.

Political Islam and Non-Muslim Religions: A Lesson from Lessing for the Arab Transition

Hardly any region has recently captured the global geopolitical imagination as much as the Arab world after the so-called Arab Spring and very likely no state more so than Egypt. Finally it seemed that democracy was coming to the region, that this would spell the end of radical Islam, and of any local aspirations of creating Islamic states, and mark the beginning of a rapprochement between East and West. This article analyses and links those dynamics, with particular reference to the transition process in the wake of the so-called Arab Revolution, and gauges what may be at stake for members of non-Muslim faiths. It particularly traces the rift between theoretical Muslim discourse about Islamic tolerance towards other faiths and its implementation or the absence thereof in practice. It concludes that so far no real progress has been made and that, for the relationship to evolve, Islam needs to proceed to a state in which it sees itself as no more than an equal to other religions. The recognition of its tradition-based nature and of the consequences that flow from such a realization for the treatment of its fundamental sources, the Qur'an and the Sunna, will be addressed. To evaluate the current situation and the outlook, we shall use the example of the famous eighteenth-century German play by Gotthold Ephraim Lessing, Nathan the Wise, about the occupation of Jerusalem by Saladin.

Inventing a Myth: The Medieval Islamic Civilization through Western Perspectives

Due to the huge expansion of the Islamic Civilization in the Medieval times, its scientific, philosophical and literary fruits were transmitted to Europe, first to Spain and then to Italy. The tolerance of Islam was evident in these regions where a spirit of freedom permitted Muslim, Christian, and Jewish scholars to mingle freely and pursue a cultural convivencia. However, many Western writers have ignored or distorted such a civilization by presenting a horrific and an exaggerated image of Islam and the Muslims. The main topic of the present paper has not been dealt with in depth. In this respect, it aims to trace three Western attitudes and review critical studies about the Medieval Islamic civilization, its direct or indirect impact on Western thought, and its manifestations in the Western literary writings, fiction or non-fiction, from the Medieval times to the present. The paper attempts an exploration of the prejudiced views of some works that embody previous Western biases against Islam and the Muslims, shedding light on how the constant falsification of the earlier images and stereotypes produced a myth that, according to Edward Said, was invented by the West, i.e., the primitive inferior in contrast with the civilized superior West. By mixing fiction with facts, many new myths are added. The paper is structured into three divisions. The first division is an introduction giving a historical background and dealing with two questions: What is the definition of civilization? What does this term characterize in Western writings that display the influence exerted by Medieval Muslim scholars and the changes they brought about? It is an attempt to explore how Western attitudes shaped by ancient stereotyping, prejudice and aversion are reflected in the portrayal of Islam that was conceived as heresy in the Medieval Ages and the Muslims who were viewed as pagan, infidel, violent and sensual. This distorted image was conveyed by Western writers’ own imagination and creativity. The second division is concerned with another type of 1 Lecturer, Department of English, Faculty of Languages and Translation, October 6 University, Ph.D. (Faculty of Arts, Ain Shams University), MA (Faculty of Arts, Ain Shams University) & BA (Faculty of Alsun, Ain Shams University), E-mail: gehan_anwar@yahoo.com, Mobile: 01099655502 140 International Journal of Language and Literature, Vol. 2(4), December 2014 writers whose attitude is two-fold; they displayed recognition of the merit of the Islamic civilization but at the same time reflected explicit aversion through using recurring stereotypes of Islam and Prophet Muhammad (PBUH). Such contradictions are reconciled in the poetic works of Dante and Chaucer, and the theatrical representation of the Islamic Other employed by Voltaire. Although ideas of identity and values of the West were emphasized, the western perspective on the east and Islam, as that of the Romantic writers in the 18th century, revealed a slight change particularly after Lord Byron’s seeming positive attitude to Islam. For the first time in the West, a Muslim can be seen as a decent fellow, and not only the stereotyping 'infidel' who represents tyranny and evil of former centuries. Furthermore, conflicting attitudes of Western writers continued to be created due to a fascination with the exotic or images of the East in the next two centuries. Fictitious, or factual and specific Oriental characters, locations and events are directly referred to with some distortion and fallacy from a biased perspective. A good example of this is Samuel Johnson's Rasseless (1985). The third division explores other popular Western writers who, out of their considerable research or direct contact with the East, show a tremendous respect for the Muslims and their Civilization. Despite the distorted images represented in real life, a different image of Muslims is constructed. Sir Walter Scott’s historical fiction The Talisman (1824) emphasizes their noble conduct, tolerance, honesty, generosity and humane treatment, and their respect for other peoples’ beliefs, represented in the benevolent character of Saladin. Non-fiction writings also present a historical truth without being antagonistic portraying the Medieval Islamic world as far more advanced than Europe. They give us an insight into the debt Western culture owes to the Islamic civilization; its existence. The conclusion is a summing up of the ideas and points discussed in the paper.

The Spirit of Tolerance in Islam, by Reza Shah-Kazemi

The Spirit of Tolerance in Islam, by Reza Shah-Kazemi. I. B. Tauris and Institute of Ismaili Studies, 2012. 165 pp., $14.00 ISBN-13: 9781780761312

Pluralisme Agama dan Toleransi dalam Islam Perspektif Yusuf Al-Qaradhawi

Religious pluralism is a phenomenon that cannot be avoided. If religious pluralism is not rightly understood by religious believers, pluralism will lead to interreligious conflict. This paper would like to reveal the thoughts of Yusuf al-Qaradawi about religious pluralism and tolerance in Islam. The purposes of writing this paper are exploring the concept of religious pluralism and tolerance, describing the biography of Yusuf al-Qaradawi and his influences in Islamic studies, and describing the thoughts of Yusuf al-Qaradawi about religious pluralism and tolerance in Islam. In paper the author uses descriptive-analytical method. The procedures are data collection, classification of data, data analysis, and drawing conclusions. Source of the data was gained from information available in the literatures. The data analysis was done by using content analysis method (content analysis), which is an attempt to explore the symbolic meaning of the message or the contents of a book or other writings products. Result showed that pluralism in Islam is based on the fact that God has created man in the diversity and plurality. For that to avoid disaster or human conflict, it is necessary tolerance values. Qur'an, Sunnah, and behavior as scholars have become reasons to appreciate the difference.

The Spirit of Tolerance in Islam by Reza Shah-Kazemi (review)

The Spirit of Tolerance in Islam by Reza Shah-Kazemi (review)

Contemporary philosophy of recreation sports from the perspective of Islamic law

The importance of the research is appeared to know Islamic law inspects and its judge in practicing recreational sports for adult Muslim. The problem with research asks the following questions: 1 - What is the position of Islamic law in contemporary sports recreation within the boundaries of the holy Quraan and prophet? 2 - What is the philosophy of Islamic law practicing contemporary sports entertainment? The aim of the research to identify the contemporary philosophy of recreation sports from the perspective of Islamic law in its conception of the year. And I assumed that the researcher in Islamic law to consider the practice of contemporary recreation sports a positive outlook in light of the regulations governing recreational sports. Descriptive approach was used in a manner desk research, and information gathering method is used content analysis of the sources of scientific and religious texts, and extracted them from tightening and educational guidance, and regulations governing the individual to enjoy the various recreational activities . And viewing the results and discussion reached the following conclusions: The general provision of sport in Islam is permissible because the origin of things permitted, and shall not be refused anything but evidence is unequivocal and consistent, if recreation Sports project Islam. 2 - recreation sports the contemporary purposes of legitimacy, and controls that must be met where to stay on the permissible 0.3 - should not distract the practice of sports for recreation and religious duty such as praying, fasting, pilgrimage and other rituals. In light of the findings the researcher recommended the following: 1. Seek private universities, as well as all the Islamic propagandists to set up various meetings such as symposia, lectures and practicing some recreation al activities as poetical soiree etc., to highlight the tolerance of Islam in this matter, and consolidate the concept of legitimate recreation vision in persons themselves. 2. Strive to find the types and means to exercise recreation and sport within the *Keywords: Contemporary philosophy - perspective of law.

Religious Tolerance in Islam: Theories, Practices and Malaysia’s Experiences as a Multi Racial Society

Religious tolerance in Islam can be looked at from two perspectives: firstly, the theory of religious tolerance particularly propounded in the Qur’an; secondly, the practices of religious tolerance exemplified by the Prophet Muhammad and his Successors. Islam as a religion consists of certain principles that deal with its adherents and non-adherents. Some of these principles are very fundamental for Muslims, who raise a question as to what extent Islam allows its adherents to tolerate others in matters that affect these fundamental principles. This question is very much relevant to multi-racial and multi-religious Malaysia which has its experiences of harmony among its various religious communities, reducing tension within the society. This article discusses all these dimensions of religious tolerance with special reference to Malaysia, concluding that tolerance can be achieved only when there is a mutual understanding amongst the members of a society and an eagerness to respect each other’s rights.

A Study on Dhimmi System and Tolerance of Islam

A Study on Dhimmi System and Tolerance of Islam

Islam in Early Modern Quaker Experience and Writing

Islam in Early Modern Quaker Experience and Writing David Vlasblom (bio) From their beginnings in the mid-seventeenth century to the early twentieth century, the Religious Society of Friends, commonly known as the Quakers, offered a unique and often challenging perspective in the Western world as pioneers of both inter-faith dialogue and social justice issues. This paper will demonstrate that early modern Quakers were uniquely open to befriending and learning from Muslims and that this contact aided Quakers of the latter seventeenth and early eighteenth-centuries in challenging Western social norms, particularly with regard to Western slavery. Lessons learned from Muslims and the process of inter-faith dialogue outside of Western boundaries enabled Quakers enough distance and breadth of perspective to take unique ideological positions that ran counter to the powerful discourses of the West. Contact with Islam aided the early modern Quakers in thinking beyond the discourses of their English, Christian, Western culture and helped them to challenge oppression by presenting alternative models. The Quakers were much better suited than their fellow early modern English and Western European Christian religionists to learn lessons from other cultures because their religion did not prejudice them against Muslims and other cultures but rather encouraged dialogue. Elements of a culture of tolerance in early modern Islamic societies thus filtered through to the West through the pioneering work of the extremely influential Quaker movement. The Quakers adapted this seed of Islamic tolerance that was lacking in their own culture of seventeenth-century England, and they developed it in their own way into a worldview that would evolve with time to promote radical social activism. It is beyond the scope of this paper to consider the direct links between early modern Quaker values of equality and tolerance and the largely Quaker-led reform movements of the nineteenth century including abolition of slavery, rethinking capital punishment and the enfranchisement of minorities and women. Nevertheless it is a premise of this paper that there is a strong continuity of ideology and that these later social movements were a logical outworking of early modern Quaker beliefs and values. While Islam was by no means the only force influencing early modern Quaker ideas, it was a vital ingredient because it presented the Quakers with a different set of cultural discourses with which they could begin their centuries-long challenging and overthrow of Western injustices. This paper will first explore the importance of Islam in forming the uniquely inclusive Quaker worldview in the late seventeenth and early eighteenth centuries; [End Page 1] secondly this paper will examine the influence of Islamic culture in early modern Quaker thinking on the issue of slavery, demonstrating how this intercultural and inter-faith exchange stimulated early Quaker social activism. Part I: Relationship with Islam Aids Early Modern Quakerism in Transcending Western Discourses This paper does not claim that Islam was the primary religious influence on the Quakers as they formed their worldview. It is beyond the scope of this project to consider the vast array of religious traditions and Enlightenment thinkers whose ideas filtered into Quakerism. In terms of religious traditions, the early Quakers certainly identified much more closely with the Christian Millenarian and Anabaptist traditions; and, more broadly, with Christianity in general and even Judaism. Derogatory references to Islam, Muslims and the Qur'an outnumber favourable ones in early modern Quaker writings. George Fox, the man who founded Quakerism in the middle of the seventeenth century, believed that Muslims were misguided1 and should be evangelized into Christian truth.2 Even so, Quaker openness to Islam was remarkable for its time. Extensive research of Quaker writings for this paper has failed to uncover any demonic imagery employed against Muslims or characterizations of the Qur'an as a wicked or evil book. As will be demonstrated below, there was an emergence among Quakers of a collective concept of Islam, or the "Turk," that was fundamentally different from the predominating English and Western perceptions. Overwhelmingly, Quaker writers found Muslim society to be morally equal to the Christian societies of Europe, and they often cited examples in which Muslims were acting in a more enlightened way than Christians. This section will demonstrate that early modern...

Politically Engaged Muslims in Malaysia in the Era of Abdullah Ahmad Badawi (2003–2009)

Long regarded as an embodiment of tolerant Islam and peacefully co-existing with modernisation within a multi-ethnic and multi-religious society, Malaysia unexpectedly aroused much attention as a potential breeding ground for Muslim radicals in the aftermath of catalytic events which pitted the West against the Muslim world. Malaysian Muslims are said to be susceptible to Middle Eastern-originated radicalism, as exemplified in interlocking transnational contacts and agendas sowed between increasingly globalised Muslim networks adept in exploiting latest trappings of modernity. This article urges readers to engage in deeper reflection on the local dynamics of Malaysia's Islamisation process, in order to arrive at a more nuanced understanding of challenges posed by politically engaged Muslims in Malaysia. It is argued that, belying the regime's profession of a progressive Islam known as Islam Hadhari, Malaysia under Abdullah Ahmad Badawi's Premiership witnessed an abrupt escalation of inter-religious tension which not only threatened to disrupt communal harmony and nation-building, but also posed a security risk. The origins of such instability could arguably be located to the peculiar manner in which politically-laden Islam is applied by the regime, in particular by its home-nurtured Islamic bureaucracy.

The Poetic Vision of Nacer Khemir

This article looks at the unique vision of Tunisian Nacer Khemir as expressed in the three feature films he has directed over the past twenty‐five years: Les Baliseurs du désert (1984), Le collier perdu de la colombe (1990) and Bab’ Aziz (2005). His inspiration, rooted in the oral storytelling which formed a key part of his own childhood and in The Arabian Nights, first found expression in collections of fantastical tales and children’s stories. His films, drawing on the same sources, display a highly original approach to film narrative. Stories shift like the desert, which is his key setting, characters appear and disappear without reason, reality and imagination entwine. The quest which drives the characters is for perfect love and mystical understanding and, though there is no didacticism in his work, the director’s constant message is the need for an open and tolerant Islam.

Educating for Islamic Pluralism: Lessons from Indonesia

Islam views diversity in the human family to be the inherent divine order in creation (sunnat Allah) for such differences aim at promoting mutual understanding (ta'aruf) and partnership between distinctive human individuals and groups. The divine purpose in creating plurality is to allow religious communities to ‘strive with one another as in a competition’ in establishing benevolence and goodness in this world. The author looks at how Indonesian schools teach pluralism to youth through religious and non-religious courses. The model is exclusive loyalty to Islam with an underlying Islamic tolerance and respect for other faiths. She also surveys how an Islamic view of plurality is being taught in post-Suharto Indonesia through both conventional approaches to instructing religion and non-religious based initiatives of civic education. Her discussion ends with the practical teaching of plurality through ‘aqidah/ akhlaq-peace education in Aceh, highlighting a viable new synthesis in teaching religion through creatively presenting the qur’anic worldview of plurality reflecting Islam’s high-minded generosity toward other faiths. As she argues, teaching Islam in our global age should be accomplished in as attractive a manner as possible to young Muslim minds and hearts, without compromising the sacred nature of religion and its special position in human consciousness, aspirations and activities.

Islam and Tolerance: An Overview of Some Discourses on Tolerance and Intolerance of Islam

It should be pointed out that on the issue of Islam and Tolerance, there are countless works, papers and articles that have been written on it. However, what this paper intends to do is to simply highlight the trends of thought on the issue as may be relevant to its own discourse, and not to go into it in full details. In the light of this, the questions that this paper seeks to find answer to, are hat is the conception of tolerance in Islam? Does Islam as a religion emphasises tolerance? What are the precedents of Islam concerning the issue of tolerance and many more? On the issue of Islam as a religion of tolerance or intolerance, this paper identified two main trends of thought on Islam from discourses, namely Islam is religion of tolerance and of intolerance. Another trend of thought is reconciliation between the two opposite views the basis that Islam as religion is in line with tolerance in theory and practice. It was also found that the issue of intolerance was not limited to the Islamic religion alone, but it cut across all religions and civilisations and even in the present era. The problem of intolerance was revolved around the reader of a religious text who determines the kind of readings, meanings and interpretation that is given to the text.