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Amirulloh, Luqman Haqiqi. „Religious Moderation: Study Hadith Of The History Religious Moderation“. Transformatif 6, Nr. 2 (30.10.2022): 197–210. http://dx.doi.org/10.23971/tf.v6i2.6284.
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This study aims to determine the religious moderation hadith that focuses on tolerance between religious communities, asbab al wurud hadith and the relevance of moderated hadith in Indonesia. The type of research used is library research or library research. Primary sources are the hadith books of Bukhari, Muslim, and Musnad Ahmad. The data analysis technique used inductive analysis and descriptive analytic. The results of the study show that in the hadith of the Prophet Muhammad SAW, there are traditions of religious moderation in religious tolerance which are also practiced by friends and tabi'in. But historically, tolerance between religious communities is more about muamalah, not in terms of worship. To build a moderate understanding of Islam, it is necessary to review the understanding of religious texts (al-Qur'an and hadith) as well as social conditions at the time the verses of the Qur'an and hadith were revealed. A dynamic, progressive, and tolerant understanding is needed in the variety of religions and cultures that exist in Indonesia. Correlated texts and realities are two inseparable things in achieving religious moderation, so that an understanding emerges that moderation in Islam is a noble teaching.
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Sutopo, Dhanny Septimawan. „Managing Diversity as A Foundation of Religious Tolerance: A Study in Sidoasri Village, The Regency of Malang“. Humaniora 7, Nr. 4 (30.10.2016): 453. http://dx.doi.org/10.21512/humaniora.v7i4.3598.
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Amongst other things, Indonesian history was rife with religious conflicts. Religious differences had thus far been factored in the causes of intolerance amongst believers of different religions. This study examined how religious tolerance that was established in Sidoasri village where Christians and Muslims were living together. This research used a qualitative descriptive method, where it would describe and explain data from the subject research on the form of religious tolerance in Sidoasri village. The results of this research show that religious tolerance is always built through the long process by way of mediating various past conflicts. Religious dogma has never been a cause of intolerance. Social, cultural, political, and economic factors are decisive in founding religious tolerance.
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Toshpulotov, Shokhijakhon Eshpulotovich. „Issues Of Ensuring Tolerance In The Activities Of Religious Denominations And International Organizations (Political-Legal Analysis)“. American Journal of Political Science Law and Criminology 03, Nr. 04 (30.04.2021): 223–28. http://dx.doi.org/10.37547/tajpslc/volume03issue04-34.
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The article reveals with the information on the principles of tolerance in international relations and its brief history in humanity, as well as on issues of ensuring religious tolerance in the activities of the religious denominations and international organizations. There is also given the information about the principles of international law and interreligious relations and the rights of the states and individuals who are belonging to certain religions.
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Tokrri, Renata. „Pluralist Albania- Religious Tolerance or Peaceful Coexistence?“ European Journal of Interdisciplinary Studies 5, Nr. 2 (15.10.2019): 39. http://dx.doi.org/10.26417/434cpf71b.
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It has been noted that the whole history of man has been marked by religion, in particular the Albanian one by three religions and four religious denominations: the Sunni one, to which the majority of the population belongs, the Bektashi Sufis, which is a very moderate branch of the Islam, the Orthodox and Catholics. Over the centuries, Albania has become a multi-religious society, but what is singular is that despite profound differences in religion the Albanians have always lived together in peace, the country has never known extremism, conflict or war of religion. Several authors have tried to identify the source and reasons for this exemplary harmonious coexistence that still reigns in the country, but the real reason is still a matter of dispute among intellectuals. It is certainly the answers can only be found in history.
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Talabi, Joseph Moyinoluwa, und Taiwo Rebacca Oyetoro. „Religious Tolerance: A Tool For National Development“. Edumania-An International Multidisciplinary Journal 01, Nr. 02 (10.07.2023): 33–47. http://dx.doi.org/10.59231/edumania/8972.
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Religious tolerance is a vital tool for National Development. It is an essential element of a peaceful nation, where people of different religions, beliefs, and cultures can coexist peacefully without any discrimination. The concept of religious tolerance has been widely discussed and debated throughout history. The importance of accepting and respecting diverse religious beliefs and practices has become increasingly recognized in recent times. However, this paper adopts explorative method to explore the significant role of religious tolerance in promoting National development. It discusses the importance of religious tolerance, its benefits to the nation, as well as the negative consequences of religious intolerance. This study highlights the various strategies that can be used to promote religious tolerance in the society. The study shows that intolerance affects social, economic and political stability, thereby impeding development. It argues that religious tolerance can promote national integration, unity, and growth as it fosters mutual respect and understanding across diverse religious traditions. Finally, the study outlines measures including education, dialogue, and legal frameworks that can foster tolerance, cooperation and inter-religious harmony in Nigeria with the ethnography gathered from the street of Ojo Local Government area forms the basis of this study.
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Klymov, Valeriy. „Tolerance of inter-confessional relations: state, problems and perspectives“. Religious Freedom, Nr. 17-18 (24.12.2013): 115–31. http://dx.doi.org/10.32420/rs.2013.17-18.997.
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Problems of interreligious relations at all levels - from interchurch to personal - accompanied religious communities throughout the history of their existence, gaining for various reasons the severity and urgency of the solution in some periods, and entering the channel of calm, everyday and business coexistence, into other . At one point in history, the antagonism of relations between religions and their representatives has repeatedly become the reason for the violent conversion of other peoples to their faith, the religious wars of several decades, large-scale manifestations of fanaticism, crusades, persecution of Jews, religious terrorism, etc.; in other historical secrets (no matter how short they were), tolerant relations between carriers of different confessions in multi-confessional societies created conditions for a coordinated solution of national problems, contributed to political understanding, mutually enriching coexistence of ethno-religious communities, ensuring the stability of societies and states
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Basri, Basri, und Muhammad Muhammad. „RETHINKING RELIGIOUS MODERATION THROUGH THE STUDY OF INDONESIAN EXEGESIS: A STUDY OF TAFSIR AL-AZHAR BY HAMKA“. Khazanah: Jurnal Studi Islam dan Humaniora 21, Nr. 1 (31.07.2023): 41–58. http://dx.doi.org/10.18592/khazanah.v21i1.8737.
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Realizing religious moderation has become a medium-term program of the President for the 2020-2024 period. This program has been entrusted to the Ministry of Religious Affairs. Through a moderation team, the Ministry of Religion has formulated indicators of religious moderation, one of which is tolerance. According to the Ministry of Religion, tolerance is defined as having an open, broad-minded, voluntary, and gentle attitude towards accepting differences. Tolerance is always accompanied by respect, accepting those who are different as part of ourselves, and thinking positively. This tolerance is further divided into two categories: inter-religious and intra-religious. The hope of inter-religious tolerance is the emergence of an attitude towards followers of other religions that involves willingness to engage in dialogue, cooperation, support for the establishment of places of worship, and interacting with followers of other religions. On the other hand, Hamka is one of the prominent Muslim scholars in Indonesia known for his remarkable exegesis work that is widely studied in Asia, particularly in Indonesia. Hamka, who lived during a period of political upheaval both domestically and internationally, had a significant impact on his thinking concepts, which were later reflected in his works. This article aims to explore Hamka's views on other religions, particularly Judaism, delve deeper into the existence or absence of Jewish/Zionist conspiracies, and analyze Hamka's acceptance of other religions. The research methodology employed is literature review with a descriptive-analytic analysis as a guide in this article. The findings show that Hamka's exegesis contradicts the concept of religious moderation presented by the Ministry of Religion. In Hamka's exegesis, there are many suspicions towards Jews, although discussions on the Protocols of the Elders of Zion, according to observers, are considered conspiracies, fictional, and lack valid evidence. Additionally, Hamka falls into the category of exclusive Islam that does not accept any religion other than Muhammadanism.
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Ayagan, Burkutbay. „Islam in Kazakhstan: History of Distribution and Modernity“. ISTORIYA 12, Nr. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015887-4.
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This article is devoted to the analysis of the spread of Islam around the steppe in the 8th — 13th centuries, development of religions within the Golden Horde and the Kazakh Khanate, place and role in the Russian Empire. In the work the authors uses a wide layer of archival documents examines the content and essence of the anti-religious (atheistic) policy of the Soviet state. Much attention is paid to revealing the features and characteristics of the development of interfaith relations in modern Kazakhstan, the formation of religious tolerance, tolerance and dialogue in a multi-ethnic society, and so teaching the basics of religious studies in the training and educational space. The article uses such methods of scientific research as historical-typological, structural-comparative, systemic, content analysis. The main results are that the work reveals the history of the spread of Islam in the Steppe, the content of the policy of party bodies, the place and role of interfaith relations in society after the collapse of the USSR, the importance of religious studies in the system of modern education. The field of application of the research results is in the system of researching the history of Islam in Kazakhstan, as well as in the use and teaching of social and humanitarian disciplines.
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Quatrini, Francesco. „Religious Tolerance and Freedom of Prophesying“. Church History and Religious Culture 101, Nr. 2-3 (21.07.2021): 286–305. http://dx.doi.org/10.1163/18712428-bja10028.
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Abstract This essay focuses on the presence of Polish Brethren (usually known as Socinians) exiles in Amsterdam in the mid-seventeenth century, examining the social and intellectual interrelations between them and other Dutch religious minorities. It describes the phenomenon of the Brethren’s emigration to the United Provinces, roughly between 1638 (when the Socinians were banished from Raków) and the late 1660s, relying on both published and manuscript sources. It particularly emphasizes the social relations that the Brethren established with the Remonstrants, the Mennonites, and the Collegiants. It then focuses on the last group and argues that shared views on religious tolerance were the common intellectual ground that likely contributed to the friendly relationships between the Brethren and the Collegiants. It also argues that these relationships fostered further intellectual crossovers between the two groups, as the Brethren in Amsterdam were influenced by the Collegiants’ emphasis on freedom of prophesying, egalitarianism, and anti-confessionalism.
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Sentot, Santacitto, und Aryanto Firnadi. „Need of Education On Religious Tolerance Among The Buddhist Minority In Indonesia“. Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, Nr. 2 (30.12.2022): 91–98. http://dx.doi.org/10.59291/jnd.v1i2.16.
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Throughout history, Indonesia has faced several violence out of which religious issues has most likely become the trigger for such violence. In attempt on building tolerance among religious communities, there are four questioning points that need to be dealt with: 1) what is the religious tolerance? 2) what are the causes for the arising of religious intolerance? 3) what is our response in facing intolerance acts from other religious communities? 4) what are our contributions in creating tolerance, unity, peace and harmony in the midst of religious diversity. This research attempts to discuss this subject matter comprehensively with reference to Buddhist’s canonical literature, with its main aim for educating Buddhist minority in Indonesia on the importance of religious tolerance. The education is greatly needed for two main reasons. The first reason is to make Buddhists minority in Indonesia understand clearly the Buddhist attitude on religious tolerance, thereby they would behave themselves wisely towards followers of other religions. Secondly, it is an attempt to protect them from violence or harassment that might be assaulted from other parties. For, by knowing how to deal and act wisely towards other religious communities, besides that they have taken part in creating tolerance and peace, they are actually protecting themselves. The idea is that protecting others, they protect themselves. From the study it is found that the violence in the society on the name of religion often happens due to the lack of tolerance among religious communities. Education on religious tolerance should be given to Buddhists in Indonesia to prevent other religious communities from treating Buddhists with intolerance, violence or harassment.
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Nogmanov, Aydar Ilsurovich. „Legislation of Catherine II on Islam and Muslims (to the 250th anniversary of the publication of the decree of 1773 on religious tolerance)“. From History and Culture of Peoples of the Middle Volga Region 13, Nr. 4 (01.12.2023): 35–48. http://dx.doi.org/10.22378/2410-0765.2023-13-4.35-48.
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The article is timed to a landmark event in the history of state-Islamic relations in Russia – the 250th anniversary of the decree of 1773 on religious tolerance. The author reveals the prerequisites of this legislative act, the chronology of legal decisions preceding it. The role of Catherine II in the formation of the policy of religious tolerance, which affected all religions on the territory of the Russian Empire, is shown. Special attention is paid to the changes in the life of the Volga Tatars, which occurred as a result of Islam acquiring the status of a tolerant religion.
For citation: Nogmanov A.I. Legislation of Catherine II on Islam and Muslims (to the 250th anniversary of the publication of the decree of 1773 on religious tolerance). From History and Сulture of the Peoples of the Middle Volga Region. 2023. T.13, no 4, pp.35–48. https://doi.org/10.22378/2410-0765.2023-13-4.35-48 (In Russian).
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Wahidah, Evita Yuliatul, Sangkot Sirait und Erika Setyanti Kusumaputri. „The Religious Harmony Tolerance in Indonesia: An Islamic Perspective of Pluralism and Multiculturalism“. Proceedings of Annual Conference for Muslim Scholars 6, Nr. 1 (15.04.2022): 555–75. http://dx.doi.org/10.36835/ancoms.v6i1.340.
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The academic problems in this study are researching the problem complexity about a value system that present positive and optimistic view on the plurality of religions, cultures, customs, and even interaction pattern by accepting them as a real reality and kindness. Based on the context of religious harmony tolerance phenomenon without having personal theological distortion experience in order to keep the strong spiritualism by correlating the studies of pluralism and multiculturalism in Islamic perspective. It is a literature qualitative research with documentary review and data analysis which uses three activity plots that occur simultaneously, which consists of data reduction, data presentation, conclusion drawing or verification. This study explores the conceptualization of religious harmony between western and Islamic perspectives, the history of religious harmony tolerance in Indonesia, the basics of religious harmony tolerance, the pluralism essence in the context of religious harmony, and last is examining about multiculturalism in the perspective of religious harmony.
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Jera, Evalda. „Albania, a Wonderful Example of Coexistence and Religious Tolerance“. European Journal of Social Sciences Education and Research 4, Nr. 1 (30.08.2015): 153. http://dx.doi.org/10.26417/ejser.v4i1.p153-156.
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If we refear to the history of humanity we note that the tolerance of human society is too early, it was born togather with the man. It should be noted that religious beliefs in Albania are and has always been characterized by a strong feeling and a sincere harmony which is reflected in the relations between people with different religious beliefs, as well as between religious people and atheists. Albanians are both Christian and Muslim, Catholic, Orthodox, and Bektashi. For centuries territories populated by Albanians has been remarkable for a unique interfaith tolerance. Religion has never been in the past and is not now a source of conflict in society. In the history of the Albanian religious, communities have always succeeded with a peacefully cooperation. This tolerance stems from the awareness of the Albanians that they belong to the same nation having a strong ethnic identity regardless of external factors affecting the determination of Albanians from other religions. In the Albanian national tradition, religious tolerance is one of the main characteristics of Albanian people morality . The interest of the nation has always been primary in relation to religious matters, it is first of all beeing Albanian. Albanian as well said Pasko Vasa in the nineteenth century "never churches and mosques can separate usbecouse the religion of Albanians is Albanianhood" and so, because of this we create a big example, a wonderful cooperation, a peaceful atmosphere and open the way for peace and friendship between people not only in Albani but worldwide.
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Maksum, Ali, Irwan Abdullah, Siti Mas'udah und Muhammad Saud. „Islamic Movements in Indonesia: A Critical Study of Hizbut Tahrir Indonesia and Jaringan Islam Liberal“. Journal of Al-Tamaddun 17, Nr. 2 (21.12.2022): 71–82. http://dx.doi.org/10.22452/jat.vol17no2.6.
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For all religions, including Islam, pluralism in society is a challenge. Many thought reconstructions and debates regarding the Islamic paradigm are results of conflicts between right and left Islamic ideologies about the religious paradigm. This research aimed to determine how Jaringan Islam Liberal (JIL) and Hizbut Tahrir Indonesia (HTI) groups embrace tolerance and social networks. The data were analyzed using van Dijk’s critical discourse analysis and a multi-level approach to offer a more critical understanding of the paradigms. This research discovered that JIL has promoted religious tolerance within its theological domain, while HTI has reacted adversely. HTI has not renounced tolerance, but its ideology does not include religious tolerance. HTI derives its legitimacy from Islam; its activists see Islam as a religion and an ideology. JIL also views religion as more than just text and pursues a contextual view of theology. Meanwhile, HTI was restricted to its textual interpretation. Its dissemination in several media outlets further demonstrated its paradigm and the unity of HTI members.
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Millus, Donald J., und Maurice Hunt. „Shakespeare's Religious Allusiveness: Its Play and Tolerance“. Sixteenth Century Journal 37, Nr. 2 (01.07.2006): 444. http://dx.doi.org/10.2307/20477851.
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García-Alonso, Marta. „Tolerance and religious pluralism in Bayle“. History of European Ideas 45, Nr. 6 (14.05.2019): 803–16. http://dx.doi.org/10.1080/01916599.2019.1616312.
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Abdurahmonova, Jummagul N., und Ulugbek K. Ismoilov. „HISTORICAL ROOTS OF RELIGIOUS TOLERANCE IN UZBEKISTAN“. JOURNAL OF LOOK TO THE PAST 4, Nr. 5 (30.05.2021): 11–17. http://dx.doi.org/10.26739/2181-9599-2021-5-2.
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In the article, based on a comparative analysis on the example of the history of the peoples of Uzbekistan, the historical roots of religious tolerance, which was absorbed into the blood of the Uzbek people, are scientifically analyzed.In addition, the article examines the representatives of other non-Muslim faiths living on the territory of Uzbekistan and making up 5-6% of the country's population, and the conditions created for the unhindered exercise of their religious beliefs, the activities of religious denominations and humanism provided to them by the Uzbek people
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Ahmed, Dr Muneer, Dr Aijaz Ali Khoso und Muhammad Hammad. „Religious tolerance and its importance in the Modern times“. Al Khadim Research journal of Islamic culture and Civilization 3, Nr. 1 (31.03.2022): 24–33. http://dx.doi.org/10.53575/arjicc.v3.01(22)e3.24-33.
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One of the facts of human life that is founded in man’s creation is the diversity of thinking, behavior, and tastes; acceptance of this reality necessitates the growth of human society and the expansion of its capacity for dialogue with opposing viewpoints. This could be taken to mean "tolerance." Human history can be used as strong support for the widespread horrors brought on by a lack of tolerance to demonstrate its significance. The perspective of Islam on this topic is made clear by studying the passages of the Holy Qur'an. It is clear from Islamic teachings that Islam does not advocate unwavering tolerance in all situations. Islam places a strong focus on tolerance, but it also recognizes that sometimes violence is unavoidable. Islam, on the other hand, continues to uphold the necessity of religious freedom, which includes the right to speak freely and engage in civil discourse. However, it denounces the believers' compromises in their religious beliefs as well as their inadequacy and disregard for religious laws. According to the Islamic perspective, tolerance in religious matters is not based on apathy toward other people's beliefs and religions. Rather, it is based on the necessity of making a choice between truth and falsehood and on the idea that prophets are merely the ones who introduce truth to the populace. The ethical and behavioral tolerance that serves as a cultural foundation for the materialization of tolerance in belief a virtue greatly lauded and encouraged in Islam must also be mentioned in addition to tolerance of belief. And Islam is a religion of the divine. It is founded on divine revelation and the Holy Prophet's Sunnah (SAW). The defining characteristics of Islam, the last of the divine religions, are tolerance, patience, forbearance, and open-mindedness. The coexistence ideology has been covered in the article. The Bible's verses emphasize the value of tolerance. A few instances from the Seerah of the Holy Prophet (SAW) have also been used as examples. Although it is hard to cover the full complexity of the issue in these pages, an effort has been made to clarify the Islamic view of tolerance. May Allah Almighty provide us all the ability to practise Islam in its purest form.
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Zejnullahi, Veton, Denis Çelçima, Antigona Gashi, Donikë Krasniqi und Votim Hanoli. „Religious Diversity and The Influence of Religion on Albanians During Different Stages of History“. International Journal of Religion 5, Nr. 7 (13.05.2024): 749–56. http://dx.doi.org/10.61707/t1mthx41.
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The paper aims to investigate the role and influence of religion on Albanians in all ethnic areas, as well as show the role and influence that religions have had on the Albanian nation since their appearance, especially the influence they have today. In this research, authors reiterate that religious tolerance, cultivated for centuries, has now gone beyond acceptance and tolerance, and has advanced in religious harmony and coexistence, which is often taken as an example by other peoples. However, the religious conversions taking place within the ethnic Albanian territories, it is assumed to be a consequence of the economic situation and the decline in the level of education. Still, there are also some other reasons because many circles are trying to introduce disunity and division among the Albanians. the religious aspect, among others, an absurd accusation by the Special Court of The Hague, which at one point mentions the mistreatment and torture caused by the KLA fighters against Catholics, forgetting the fact that within the KLA there were many fighters of the faith Christians, who have never been identified as such, therefore this absurd decision to treat Catholics as a special category within the Albanian nation, which for us as a nation, is as insulting as it is tendentious and unacceptable. In this research, in addition to other research methods, we created a survey on the Google platform, trying to include citizens of all ages, ethnicities, and religions, because only in this way would the picture be more complete.
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Nugroho, Taufik, Siswanto Masruri und Ahmad Arifi. „Religious Tolerance Education in Al Mukmin Islamic Boarding School of Ngruki“. Ta'dib: Jurnal Pendidikan Islam 27, Nr. 1 (03.11.2022): 67–83. http://dx.doi.org/10.19109/td.v27i1.12287.
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This study aims to analyze religious tolerance education and the Islamic Religious Education curriculum containing religious tolerance at the Al Mukmin Islamic Boarding School (PPIM) of Ngruki. This research method uses a qualitative approach. While the data collection method used the method of documentation, participant observation, and in-depth interviews. The data were analyzed with a content analysis approach. This study found that PPIM Ngruki implemented religious tolerance education through two approaches, namely 1) integration of subjects, and 2) integration of learning outside the classroom. Religious tolerance material is integrated into subjects, namely Al-Qur’an Hadith, Akidah Akhlak, Fiqh, and History of Islamic Culture. Furthermore, religious tolerance material is taught outside the classroom through a program prepared by the Care Unit and Imaratu Syu’unit Thalabah (IST). The materials taught include tolerance, deliberation, neighborly etiquette, worship practices, and local culture, ukhuwah Islamiyah, and moral education. By teaching religious tolerance, students are embedded in an attitude of religious inclusiveness, having a view of equality and non-discrimination, understanding, and forming a religious Islamic boarding school environment. Thus, religious tolerance education implemented at PPIM Ngruki is part of the pesantren’s strategy to break some people’s negative stigma of being an intolerant pesantren. This study also shifted from a conservative orientation to an innovative moderate orientation.
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Quinn, Philip L. „On religious diversity & tolerance“. Daedalus 134, Nr. 1 (Januar 2005): 136–39. http://dx.doi.org/10.1162/0011526053124389.
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Abdul Khalek, Aiedah, und Ros Aiza Mohd Mokhtar. „Religious Tolerance Through the Lens of Halal Dining Experience in Malaysia“. Kajian Malaysia 40, Nr. 2 (31.10.2022): 91–112. http://dx.doi.org/10.21315/km2022.40.2.5.
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Religious tolerance is essential to develop a harmonious coexistence between members of a civilised multi-religious society. This notion is previously observed through a legal perspective, recognition and respect, as well as the absence of discrimination and religious conflict. However, this article looks at a different viewpoint, by utilising the dynamics of halal dining as an analytical tool to examine dimensions of religious tolerance. The study unpacks the religious tolerance experience in halal dining among Muslims and non-Muslims in Peninsular and East Malaysia. We compare the data of religious tolerance in halal dining from both Peninsular and East Malaysian experiences. Data was collected through quantitative surveys and interviews with Muslim and non-Muslim respondents. The findings show that Malaysians practise a high level of tolerance in dining with a few exceptions. These findings exhibit a new dimension of dining as a practical analytical tool, which might have hitherto been neglected in measuring religious tolerance within a multi-religious context.
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Rohman, Muhammad Saifullah. „Negotiating The Space For Peace: Interreligious Tolerance And Harmony in Practice“. Journal of Indonesian Social Sciences and Humanities 8, Nr. 2 (28.12.2018): 132–44. http://dx.doi.org/10.14203/jissh.v8i2.67.
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Nowadays, Indonesia well known as tolerance country has been facing a severe problem with the practice of intolerance act and radicalism. Recently, we were shocked by some news about a young man attacking St. Lidwina Bedog church, Yogyakarta, and the suicide bombing at three churches in Surabaya. Several innocent civilians became the victim from these actions. Besides, we can note that there was another intolerant act regarding the building of a house of worship and conflict among religious believers in some district in Indonesia. These situations indicated that actors who attempted to destroy Indonesia's unity through harmful narratives of Indonesian diversity and threaten Indonesian tolerance are ranging from ethnicity, language, to religion. This article proposes a counter-narrative for Indonesian harmony by identifying the places of house of worship and spaces of religious tolerance activities. Since the establishments of the house of worship in several places have led to a disharmony and intolerance act, this article found another story of tolerance based on a house of worship location and space of tolerance activity. Field research was conducted in Balun Village, Lamongan, where three houses of worship built neighboring in the village. These neighboring houses of worship and religious activities around support the idea called "negotiating the space of peace." The data collection methods included participant observation and interview. The findings show that religious diversity of Indonesian citizens is based on unity and peace. The neighboring houses of worships (Mosque, Church, Pura/Hinduism temple, etc.) in Lamongan, show that the tolerance among different religious believers has been there as long as Indonesian history. It is not only the negotiation in terms of physical space where the house of worship built but also non-physical space among religions and their believers, which build and strengthen the peace among them. Therefore, the peace situation and condition become the central point regardless of their background (ethnicity, religions, and language).
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Khusanov, Khabibullo. „FROM THE HISTORY RESTORATION OF ISLAMIC TRADITIONS IN UZBEKISTAN“. JOURNAL OF LOOK TO THE PAST 25, Nr. 2 (22.12.2019): 48–53. http://dx.doi.org/10.26739/2181-9599-2019-25-07.
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Insel, Ahmet. „Tolerated but not equal“. Philosophy & Social Criticism 45, Nr. 4 (26.02.2019): 511–15. http://dx.doi.org/10.1177/0191453719831332.
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Tolerance is an ambivalent attitude. It allows living in plurality but not in equality. The tolerant tradition of the Ottoman Empire, for example, is based on a very clear political and social hierarchy between different religions. Dominants boast of their tolerant tradition. Tolerance is also about imposing limits on the other in a unilateral way. In Republican Turkey where theoretically all citizens are equal, the majority of Turkish-speaking Sunnis tolerate non-Muslim minorities, Alevis, Kurds. It is the ‘liberal’ currents of this ethno-religious majority that pronounce themselves tolerant of others. However, minorities do not demand tolerance but equality because the history of Turkey for more than a century with the genocide of Armenians, pogroms, massacres, deportations have shown those who say they are tolerant can switch to each moment in extreme violence against those whom they now consider intolerable. In this framework, the discourse of tolerance prepares the ground for the reproduction of the domination of a double nationalism, religious and ethnic, under cover of a republican equality all theoretical.
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Maawali, Al Muatasim. „The Omani Experience of Multi-religious Coexistence and Dialogue: A Historical Approach to the Omani Principles and its Luminous Examples“. Journal of Islamic Thought and Civilization 11, Nr. 1 (22.04.2021): 59–78. http://dx.doi.org/10.32350/jitc.111.04.
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In a world that is increasingly hostile towards religious minorities, this paper tries to set a modern-day, successful example of multi-religious coexistence and interfaith dialogue. The paper examines historical examples derived from Omani history and explores Omani characteristics by surveying Western reports written by missionaries, visitors, and travellers of different religions in Oman. This is meant to demonstrate the hypothesis that the multi-religious coexistence and interfaith dialogue enjoyed today by the nearly fourmillion Omani population is a natural result of a long history of commitment to ‘Omani values’ and principles, practised by Oman’s Ibāḍī population with their fellow nonMuslims. The paper concludes that there is a strong correlation between the ‘Omani values’ recorded by the Western writers and the ongoing deeply rooted Omani experience of peaceful religious coexistence and interfaith dialogue. These ‘Omani values’ include the principles of tolerance, social justice, mutual respect, friendliness, hospitality, and simplicity. Finally, owing to the increasingly rising tensions between adherents of different religions, the paper recommends that such successful Omani experiences should be exported to other countries in the Muslim world and elsewhere.
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Williams, Corey L. „Chrislam, Accommodation and the Politics of Religious Bricolage in Nigeria“. Studies in World Christianity 25, Nr. 1 (April 2019): 5–28. http://dx.doi.org/10.3366/swc.2019.0239.
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This article provides an ethnographic exploration of a new religious movement in Nigeria that often goes by the name ‘Chrislam’. With a particular focus on the Ogbomoso Society of Chrislam, the article documents the group's origins and practices, as well as its public reception. Founded on a claimed vision from God in 2005, the group teaches that Christianity, Islam and African Indigenous Religions come from the same source and should be reunited into a single religious movement. Core to their understanding is what they call ‘a spirit of accommodation’, which provides a divine directive to exceed mere tolerance or coexistence and combine these religions under one roof. With their mission of pursuing unity and commonality while dispelling differences, the group manages to creatively embed multiple complex religious traditions into their belief structures, liturgical practices and ritual ceremonies, in what can be described as a religious bricolage. Despite the group's intention to promote peace and unity and act as a counterpoint to violent movements such as Boko Haram, the Ogbomoso Society of Chrislam finds itself at the centre of an ongoing debate about the politics of religious bricolage and the resulting cultural limits of acceptable forms of religious entanglements.
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C. MUHAMMAD, DR HANEEF. „TOLERANCE AND CO-EXISTENCE IN MUSLIM INDIA: THE RELIGIOUS POLICY OF THE MUGHAL EMPIRE“. CenRaPS Journal of Social Sciences 2, Nr. 1 (15.02.2020): 1–13. http://dx.doi.org/10.46291/cenraps.v2i1.6.
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The Indian peninsula is known for its multi-religious and multicultural identity. India, the birthplace of Hinduism and Indian culture, has accepted many local and foreign religions throughout History. India's meeting with Islam began with Arab merchants at the time of Prophet Muhammad (PBUH) and was completed with the military expeditions of Persian and Turkish rulers. The most important Muslim Empire in Indian history is the Mughal Empire, founded by Babur, the grandson of Timur. It ruled over many territories in the Indian sub-continent for three centuries. Recognizing Islam as a state religion, this empire has treated indigenous Hindus and the adherents of other religions that constitute the majority of the Indian population with extraordinary tolerance. Generally, these Muslim rulers allowed their citizens to live according to the religions they wanted, even though they destroyed some Hindu temples as a symbol of the authority change. These Muslim rulers even employed them in the governing body of the state. The most prominent example of this can be seen in the period of Akbar Shah of the Mughal Empire.
This study examined how the Mughal Empire, which ruled for centuries in the Indian Peninsula, treated the non-Muslim subjects, especially the Hindus and how did they introduce the culture of co-existence, giving more importance for the period of Akbar, the great ruler of the Mughal Empire. Similarly, I will try to compare the millet system of the Ottoman Empire with those of Mughal’s religious policy using the comparative method.
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Klingenstein, Grete. „Modes of Religious Tolerance and Intolerance in Eighteenth-Century Habsburg Politics“. Austrian History Yearbook 24 (Januar 1993): 1–16. http://dx.doi.org/10.1017/s0067237800005233.
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Allen, Mark. „London Catholicism, embassy chapels, and religious tolerance in late Jacobean polemic“. British Catholic History 36, Nr. 2 (Oktober 2022): 153–81. http://dx.doi.org/10.1017/bch.2022.21.
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Reacting sharply against the whiggish thesis that religious tolerance was a heritage of the Enlightenment, revisionist scholars have pointed to the many pragmatic concessions people made to tolerate those of other faiths prior to the eighteenth century. While they have underscored the contingent relationship of tolerance with neighbourliness in many important case studies, the historiography portrays early modern London as an essentially intolerant society for the city’s Catholics and a church on the margins. Through an examination of London’s embassy chapels reflected in vicious anti-Catholic polemic, this article argues that tolerance was not lacking in Jacobean London. It additionally shows how ambassadors’ chapels sustained a vibrant and visible form of Counter-Reformation Catholicism in the capital. Finally, it assesses how contemporaries connected both of these issues to tensions surrounding the ‘king’s two bodies’ and the execution of the royal prerogative. While this places London’s Catholics at the heart and centre of Jacobean religio-political tensions, the article concludes that it is ultimately the circular relationship between tolerance and intolerance that is key to understanding why a contested form of corporate Catholicism survived in the very heart of England’s Protestant kingdom.
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Fitriani, Mohamad Iwan. „Islamic Religious Education and Interreligious Tolerance in a Multi-Religious Country: Challenges, Typological Implications, and the Proposed Strategy“. Ulumuna 27, Nr. 1 (16.10.2023): 416–49. http://dx.doi.org/10.20414/ujis.v27i1.765.
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This research examines contemporary challenges relating to the realization of intra- and interreligious tolerance within the Indonesian Islamic Religious Education (IRE) system. To this end, I identify three areas requiring revisiting: the challenges facing teachers of IRE regarding the promotion of intra- and interreligious tolerance, the implications of these challenges for typologies of student tolerance and intolerance, and the proposed strategy to cope with the challenges. The study utilizes a qualitative approach across multiple sites. Data were collected through in-depth interviews, document analysis, and observation at a madrasah (MA, Indonesian: Madrasah Aliyah) and two high schools (SMA, Indonesian: Sekolah Menengah Atas). Data were analyzed through six steps of Braun and Clarke's thematic analysis. This research finds that: (1) challenges related to the emergence of intra- and interreligious intolerance are traced to the domination of the mono-religious education model within the study of IRE in MA and SMAs; (2) the domination of this mono-religious education model is implicated in several tolerance and intolerance student typologies, such as active-passive intolerance and active-passive tolerance and active intra- and interreligious tolerance; (3) the proposed strategy to cope with challenges faced by IRE teachers to promote intra and inter-religious tolerance is mutual enrichment religious education model, which could be supported via macro-, meso-, and micro-educational system policy and regulation. The proposed model significantly contributes to integrating gradually three pivotal elements constructing intra and interreligious tolerance, namely, "my truth," "your truth," and "our truth."
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Amundsen, Arne Bugge. „Religious heritage in the North“. Approaching Religion 13, Nr. 2 (01.09.2023): 6–20. http://dx.doi.org/10.30664/ar.130637.
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The article takes as its point of departure the notion that the Scandinavian countries have been dominated by a monocultural Lutheranism. This notion is nuanced by focusing on everyday life and oppositional voices. In the nineteenth century, the Lutheran state churches began to interpret their past as religious cultural heritage. Focusing especially on Norway, it is argued that this monocultural perspective has been replaced by a multicultural one with emphasis on ethnic minorities and indigenous religious heritage, dialogue and tolerance.
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Hutterer, Maile. „Architectural Design as an Expression of Religious Tolerance:“. Journal of the Society of Architectural Historians 76, Nr. 3 (01.09.2017): 281–301. http://dx.doi.org/10.1525/jsah.2017.76.3.281.
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The inventive hybridity of early modern ecclesiastical architecture in France mixes the traditional and local forms derived from the medieval past with neoclassical ones imported from Italy and ultimately derived from antiquity. Although this combination of seemingly disparate styles generally characterizes sixteenth-century French churches, the flying buttresses of the Church of Sainte-Madeleine in Montargis remain exceptional in their classicizing reimagination of a conventional architectural typology. In Architectural Design as an Expression of Religious Tolerance: The Case of Sainte-Madeleine in Montargis, Maile Hutterer suggests that the unusual form of the Montargis buttresses derives from the political and religious circumstances of their creation. Calvinist Jacques Androuet du Cerceau I is the most likely designer of the Montargis buttresses, and they were constructed while Montargis was part of the holdings of Protestant sympathizer Renée de France. The designer's careful balancing of orthodoxy and heterodoxy paralleled Renée's carefully constructed position between Catholicism and Calvinism.
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Usman, Abur Hamdi, Mohd Farid Ravi Abdullah und Azwar Azwar. „Does Islam tolerate other religions? A Quranic perspective“. al-Irsyad: Journal of Islamic and Contemporary Issues 8, Nr. 1 (29.06.2023): 1003–13. http://dx.doi.org/10.53840/alirsyad.v8i1.354.
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This paper discusses the Islamic tolerance of other faiths and belief systems. Islam also advocates tolerance of diversity. The conflict between religions can be avoided through tolerance; thus, harmony and unity between religions can be fostered in a pluralistic society. Therefore, the discussion of this article focuses on the Quranic view of practical tolerance to avoid conflicts which are a direct result of failure to appreciate the values of tolerance which underpin Islamic teachings. Using the documentation research method, this article found that problems or misunderstandings are common in all religions but their teachings, especially Islam, must be interpreted in ways that nurture unity and understanding between various cultures and religious communities. The implications of this study show that Allah has told his servant to be fair to Muslims and non-Muslims, no matter who they are or where they come from, and to let them practice their faith. Tolerance in the Quran is based on the belief that good is more vital than evil. Because of this, the Quran teaches its followers to always forgive, especially about other religions, to have a noble mind, a forgiving attitude, and humane values, and to accept the rights of others. Tolerating differences in Islam involves coming to terms with history, understanding, and differences between Islam and modernity, which must first come from within Islam.
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Mahmud, Moh Natsir. „RELIGIOUS MODERATION“. Jurnal Diskursus Islam 10, Nr. 1 (28.04.2022): 82–88. http://dx.doi.org/10.24252/jdi.v10i1.28809.
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This article examines religious moderation from an epistemological perspective. One thing that needs to be studied in religious moderation is to properly recognize the doctrine of religious beliefs, sects or specific religious groups to formulate the system of communication and cooperation. Islam has a solid foundation in embodying religious moderation both from the Quran, hadith, the experience of the Prophet Muhammad, and the system of government that existed in history. Religious moderation is a demand that must be embodied in a safe and harmonious community, nation, and state among individuals and social groups. Systematic and planned steps are needed to embody religious tolerance by effectively using the available facilities. The operational pattern of religious moderation has alternative offers with habitus and arena patterns, supported by thorough research. The arena was used to identify the approach method.
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Dunthorne, Hugh. „History, Theology and Tolerance: Grotius and his English Contemporaries“. Grotiana 34, Nr. 1 (2013): 107–19. http://dx.doi.org/10.1163/18760759-03400002.
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Drawing on letters of Grotius and his English hosts as well as on work of modern scholars, the first part of this article considers the origins, conduct and outcome of Grotius’s mission to England in April and May 1613. Ostensibly part of a trade delegation, his real purpose was to win the support of King James I and senior English churchmen for the policy of Oldenbarnevelt and the States of Holland in the worsening religious and political conflict of the United Provinces; and his failure to achieve this purpose was one factor which led to the writing of the treatise Ordinum Pietas soon after his return to the Netherlands. In the short term, Grotius’s treatise was no more successful in winning English support than his diplomacy had been. But in the longer term, as the second part of this article seeks to show, its impact was more positive. The arguments for tolerance put forward in Ordinum Pietas were reinforced in later works of Grotius: in his Verantwoordingh (1622) and in De veritate religionis Christianae (1627), the most accessible, popular and widely-translated of all his writings. And these works, together with the emergence of a more tolerant policy in the Netherlands from the years around 1630, left their mark on Britain. They resonated in English writings on toleration, from the pamphlets of Henry Robinson and Richard Overton in the 1640s to Locke’s Letter on Toleration of 1689. In doing so, they contributed not only to the growth of more liberal religious attitudes in Britain but also to the measures which enshrined those attitudes in law, the toleration acts of 1650, 1689 and 1695.
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Pajaziti, Ali. „SPIRITUALITY AND TOLERANCE: THE CASE OF NORTH MACEDONIA“. KNOWLEDGE INTERNATIONAL JOURNAL 31, Nr. 6 (05.06.2019): 1959–64. http://dx.doi.org/10.35120/kij31061959p.
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Tolerance is one of the values that is becoming more and more important in different world agendas, especially at a time when theories of conflicts between cultures, civilizations and religions are being furiously propagated, and when the world is facing a multidimensional crisis. Today, tolerance is needed as air. Its spirit should be distributed in all dimensions of life, it must "be applied as a principle in education; we need to build generations in conjunction with this crucial value. (Yilmaz, 2004: 109) Religious tolerance implies the generosity that one shows to another religion, outside of their own; it is a moral determination to keep the supporters of that religion calm in practicing their spirituality in private and public life, although they may absolutely disagree with it and consider it false faith. (Pohle, 1912) Religion and tolerance are related in both theoretical and practical terms. It has been shown by numerous examples in history, close and distant, as well as by the current situation in global terms. Religious tolerance implies that a person does not discriminate another person’s religious beliefs even though he may think that they are or can be wrong. The tolerant way of thinking based on dialogue reduces the number of dogmatic people among the wits, fanatics and extremists among the believers, and tyrants among the politicians. (Šušnjić, 2004: 1, 7-16) The majority of citizens consider religion as a driving force in the way of creation of a tolerant, multiultural and cohesive society. This paper deals with binom spirituality and tolerance in the North-Macedonian Context. Methods use in the research are descriptive, content analysis, case study etc.
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Shafi, Sophia Rose. „The Spirit of Tolerance in Islam“. American Journal of Islam and Society 31, Nr. 3 (01.07.2014): 129–33. http://dx.doi.org/10.35632/ajis.v31i3.1060.
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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) ...
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Tanjung, Septiansyah, und Agus Mulyana. „PEMBELAJARAN SEJARAH BERWAWASAN KERUKUNAN ANTAR UMAT BERAGAMA MENGGUNAKAN BANGUNAN KEAGAMAAN HISTORIK DI KOTA MEDAN“. Jurnal Pendidikan Sejarah Indonesia 6, Nr. 1 (30.06.2023): 152. http://dx.doi.org/10.17977/um0330v6i1p152-163.
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This article backgorunds departs from the diversity of beliefs in Indonesia, especially in the city of Medan and how to achieve inter-religious harmony through learning history. Concepts and facts about the condition of religious life in Indonesia are presented in the discussion of this article. Then, how to achieve harmony through education is explained conceptually through a history learning approach. Historical learning with the perspective of inter-religious harmony is a historical lesson that integrates the values of tolerance in the life of religious plurality. The development of this learning can raise local content and optimize historical heritage as a learning resource. Religious buildings, in this case houses of worship, are historical commodities that have the potential to be used in learning history with the perspective of inter-religious harmony. Good learning planning can realize the internalization of the values of recognition, respect and tolerance in the plurality of religions in the city of Medan through learning history. But in its development, history teachers must still refer to the demands of the applied curriculum. Harmonization pursued through learning history is believed to be an important social capital to create stability in national development. Latar belakang penulisan artikel ini berangkat dari keberagaman berkeyakinan di Indonesia khususnya di Kota Medan dan bagaimana mewujudkan kerukunan antar umat beragama melalui pembelajaran sejarah. Konsep dan fakta data kondisi kehidupan beragama di Indonesia disajikan dalam pembahasan artikel ini. Kemudian, bagaimana upaya-upaya mewujudkan keharmonisan tersebut melalui pendidikan diuraikan secara konseptual melalui pendekatan pembelajaran sejarah. Pembelajaran sejarah berwawasan kerukunan antar umat beragama adalah pembelajaran sejarah yang mengintegrasikan nilai-nilai toleransi dalam kehidupan pluralitas beragama. Pengembangan pembelajaran tersebut dapat mengangkat konten-konten lokal dan mengoptimalkan peninggalan sejarah sebagai sumber belajar. Bangunan-bangunan keagamaan dalam hal ini rumah ibadah merupakan komoditi sejarah yang sangat potensial digunakan dalam pembelajaran sejarah berwawasan kerukunan antar umat beragama. Perencanaan pembelajaran yang baik dapat mewujudkan internalisasi nilai-nilai pengakuan, penghormatan, dan toleransi dalam pluralitas beragama di Kota Medan melalui pembelajaran sejarah. Namun dalam pengembangannya, guru sejarah harus tetap mengacu kepada tuntutan kurikulum yang diterapkan. Harmonisasi yang diupayakan melalui pembelajaran sejarah ini diyakini sebagai suatu modal sosial penting untuk menciptakan stabilitas dalam pembangunan bangsa.
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Efendi, Zarkasi, und Ansori Ansori. „Tolerance Education for Islamic Boarding School Students on Lombok Island“. Kawanua International Journal of Multicultural Studies 4, Nr. 1 (30.06.2023): 83–95. http://dx.doi.org/10.30984/kijms.v4i1.626.
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Lombok Island is a small island that is part of the Province of West Nusa Tenggara. In history, Islam on Lombok continues to experience various changes in various aspects including in terms of Islamic boarding schools and religious organizations. It certainly has an impact on the development of religious education in Lombok, where religious education is dominated by a centralized system of Islamic boarding schools. The purpose of this study is to analyze the views of Islamic boarding schools on tolerance education in Lombok and examine the methods and practices of tolerance education for students in Islamic boarding schools in Lombok. This research is a qualitative descriptive study. It explained certain social phenomena. It concludes that the concept of religious tolerance implemented in Islamic boarding schools in Lombok is rahmatan lil 'alamin which in practice always refers to adhering to the principles of ahlusunnah wal jama'ah, such as tawashut (moderate), tawazun (balanced), i'tidal (straight), and tasamuh (tolerance). The methods and practices of instilling the values of religious tolerance in students at Islamic boarding schools are first, organizational education. Second, the study of the turats. Third, the role models of figures or kyai, and the values of tolerance education that are practiced at Islamic boarding schools on Lombok Island are mutual understanding and acceptance, mutual respect and appreciation, deliberation, and upholding equality.
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Bakar, Osman. „The Evolving Face of Religious Tolerance in Post-Colonial Malaysia: Understanding its Shaping Factors“. ICR Journal 2, Nr. 4 (15.07.2011): 621–38. http://dx.doi.org/10.52282/icr.v2i4.602.
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This article offers a survey of the state of religious tolerance in Malaysia since her independence from Britain in 1957. Its core concern, however, is with the prevailing current public perceptions on the state of religious tolerance in the country, the outstanding challenges to its progress, and the adequacy of measures being taken by the relevant authorities, agencies, and organisations in dealing with the challenges in question. In order to put the discussion on these current public perceptions in its proper perspectives, in the view of the author it would be desirable for the discussion to be preceded by an adequate presentation on the historical development of interreligious relations in Malaysia since independence. Highlighted in this historical account are the salient features of interreligious relations over the decades that helped to determine the nature and extent of religious tolerance, as well as the impact of the Islamic revival in the 1970s and the Western-originated human rights discourse on interreligious relations in Malaysia. The author also discusses the current public perceptions and their understanding of its underlying issues. On the basis of these perceptions he makes several inferences regarding the state of religious tolerance in contemporary Malaysia.
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Nuriyeva, Irada. „Ethnic and religious politics of the State of Azerbaijan“. OOO "Zhurnal "Voprosy Istorii" 2024, Nr. 1 (01.01.2024): 144–49. http://dx.doi.org/10.31166/voprosyistorii202401statyi01.
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This article describes the protection and development of the rights and traditions of the national minorities, small-numbered peoples and ethnic groups living in the Republic of Azerbaijan, based on the tolerance principle of the state legislation.
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Al-Khalafat, Khaled Suleiman. „Al-Andalus as a Symbol of Islamic Religious Tolerance“. English Linguistics Research 12, Nr. 2 (02.09.2023): 28. http://dx.doi.org/10.5430/elr.v12n2p28.
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The Research examines the history of religious tolerance and coexistence between Muslims and Christians in Al-Andalus (Iberian Peninsula) since Muslims first arrived in the Peninsula, and how Muslims, during their reign, fostered and promoted justice, equality and tolerance among Andalusian society's diverse demographic segments. Furthermore, the Research addresses the question of how Muslims dealt with Dhimmis (non-Muslims living in an Islamic State with legal protection), granting them full rights, including the freedom to profess their faith and worship in their churches and temples, as well as permit them to construct new churches away from religious persecution? In fact, Muslims went far than that, as they participated in Christian religious feasts and social events. Moreover, the Research draws on vivid examples that demonstrate Muslims' righteousness in ruling an Andalusian community, which included Muslims, Christians, Jews, and people of various ethnicities. It also highlights how the aforementioned ethnicities were granted complete freedom to innovate in all realms of innovation; therefore, there were physicians, philosophers, poets, engineers, writers, diplomats, translators, and custodians of State secrets among them.
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Hakim, Lukmanul, Aziza Meria und Sartika Suryadinata. „Religious Moderation in Indonesian Context“. Al-Albab 12, Nr. 1 (27.06.2023): 95–112. http://dx.doi.org/10.24260/alalbab.v12i1.2619.
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This paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then continued by the companions and the people after him. Classical and modern religious moderation both focus on establishing harmonious and peaceful social relations with people of different religions. However, there are some differences between modern and classical moderation, namely: First, in modern times religious moderation is focused on improving and maintaining relations between Muslims and people of other religions by providing several indicators related to this. Whereas in the classical period, this religious moderation focused on their freedom to embrace their religion without any coercion to convert to Islam. Second, in modern times the term moderation is used in the hope of being an antidote to the many conflicts, while in classical times religious moderation was practiced by the Prophet to serve as an example for the companions and subsequent people. Third, the practice of religious moderation in terms of tolerance towards people of other religions in modern times looks very tolerant by congratulating each other on the holidays of other religions, while in classical times religious moderation only centred on giving them the freedom to choose their religion and carry out their religious worship.
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Komaidi, Didik. „Pendidikan Agama Di Tengah Pluralisme Bangsa (Dari Paradigma Eksklusif Ke Inklusif)“. LITERASI (Jurnal Ilmu Pendidikan) 5, Nr. 1 (11.01.2017): 79. http://dx.doi.org/10.21927/literasi.2014.5(1).79-92.
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Seeing the history of Indonesia recenly often appear the phenomenon of violence or conflict based on ethnic, religious, racial, inter-group and terrorism cases. This phenomenon compel us to rethink the role of religion, especifically religious education in the life of a pluralistic society. Viewing these facts would be a challenge for the clergy, scholars, including religious education stakeholders, to build a pluralistic society become tolerant, harmonious, and cooperative, and democratic. Then, education has a strategic role in design civil society civilization, especially the students. In the application, religious education must have an inclusive paradigm not exclusive. Inclusive paradigm is the paradigm of contextual education, tolerance, respect for differences religius, racial, intergroup, and cooperate live. In other hand the exlusive paradigm is the educational paradigm that is less respect for differences, underestimate to others, just think of the group, less tolerant.
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Le Gall, Jean-Marie. „La tolérance polonaise à travers le prisme de l'intolérance française au XVIe siècle“. Renaissance and Reformation 39, Nr. 4 (01.01.2003): 53–84. http://dx.doi.org/10.33137/rr.v39i4.8919.
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This article analyses the reception in France of the Warsaw Confederation (1573) which established religious tolerance in Poland as Henry of Valois ascended the throne, leaving behind the Kingdom of France rent by civil war. In France, some contemporary accounts prefer not to mention such tolerance and cast a veil of silence over confessional diversity in this part of Christendom. Other writers, equally Catholic but more intransigent, assert that this tolerance is illegal, effectively constituting an oath against the king. Protestants, for their part, are unwilling to promote this model of religious peace, which they do not seek, favouring negotiations between the Valois and the Polish Diet to obtain concessions for French Protestants. Finally, for the crown, what is key in Poland is not so much religious tolerance as the goodwill of the nobility and fidelity to the king.
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Jannah, Siti Raudhatul. „Kegalauan Identitas: Dilema Hubungan Muslimin dan Hindu di Bali“. Ulumuna 16, Nr. 2 (07.11.2017): 443–64. http://dx.doi.org/10.20414/ujis.v16i2.186.
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The relationship between Hindu and Muslim communities in Bali has been recorded in the long trajectory of history of both communities. As a human relationship, the relationship sometimes becomes strength, but at the other hand, as the adherents of different religions, it becomes challenge to them. The challenge is how the Muslim community in Bali can respect and honor Hindu religious traditions, and how the Hindu community can do the same to the Muslim community. The article aims to elaborate further about it. The author presents three cases as examples of how Muslims practice their religion in Bali context. Tolerance is the key word how to mingle in the social, moral principles, religious law and social ethics.
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Hasim, Linda, Henoch Budiyanto, Sutrisno und Christiani Hutabarat. „THE ROLE OF SCHOOLS IN OVERCOMING THE MARGINALIZATION OF THE CHILDREN THROUGH RELIGIOUS EDUCATION IN INDONESIA“. QUAERENS: Journal of Theology and Christianity Studies 4, Nr. 1 (30.06.2022): 57–73. http://dx.doi.org/10.46362/quaerens.v4i1.148.
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Marginalization and prejudice are major challenges in civilizations around the world. As a result, developing measures to foster tolerance among young people is essential in the fight against prejudice. Religious education and awareness initiatives are one approach to achieving this goal. Indonesia schools and colleges, for example, may play an important role in developing tolerance and understanding among young people. Lessons about diversity, inclusivity, and respect for others can be incorporated into teacher curricula. Teaching about the history of prejudice and its impact on various groups, as well as promoting critical thinking and open-mindedness can all be part of this. This research aims to raise awareness, and in addition to religious education, can help develop tolerance and understanding. These religious educational programs against discrimination can be carried out by government agencies, non-governmental organizations, or community organizations. Finally, it is very important to recognize that promoting tolerance and fighting discrimination is a long-term process that requires ongoing effort and commitment. Religious education can help create more inclusive and equitable societies for all by working together to design and implement successful initiatives in Indonesia. it is very important to recognize that promoting tolerance and fighting discrimination is a long-term process that requires ongoing effort and commitment. Religious education can help create more inclusive and equitable societies for all by working together to design and implement successful initiatives. It is very important to recognize that promoting tolerance and fighting discrimination is a long-term process that requires ongoing effort and commitment. Religious education can help create more inclusive and equitable societies for all by working together to design and implement successful initiatives in Indonesia.
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Gidey, Muauz, und Abebe Zegeye. „Neither Tolerance nor Forbearance: The Social Dynamics in the Face of the New Religiosity in Wollo Society“. Journal of Developing Societies 33, Nr. 3 (21.08.2017): 329–51. http://dx.doi.org/10.1177/0169796x17717002.
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Wollo society has long been traditionally known for its unique case of dignified-symbiotic-religiosity (DSR) that characterized Ethiopia as the model of peaceful religious coexistence. After nearly 40 years of secular experience, the tremor of reformist and revivalist religious groups has begun to introduce new religiosity that pose grave challenge and at times intolerance against the traditional religiosity. Tragically, Wollo has come to bear the blunt of the revivalist intolerance, although it has not been the rare case of DSR in the mixed history of religious coexistence, accommodation, and repression. The new religiosity has appeared as a potent force defining social relations and shared experiences of Wollo society: both the public and the private lives. The shared history of the people too is not spared of revivalist victimization narratives and counter narratives: tolerance and forbearance. The demystification of religious tolerance and accommodation has tarnished the DSR of Wollo society and the 40-year-old secular establishment. The historical, social, and physical spaces have come to be symbolic embattled spaces of religious exclusivity projected to the future of new religiosity threatening to end the era of DSR of Wollo Society and the legitimacy of the secular establishment.
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Maulana, Wildhan Ichza. „Walisongo’s Concept of Religious Moderation in the History of Islamization of Java in the 15th Century AD“. Jurnal Fuaduna: Jurnal Kajian Keagamaan dan Kemasyarakatan 6, Nr. 1 (30.06.2022): 30. http://dx.doi.org/10.30983/fuaduna.v6i1.5521.
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<span lang="EN-US">This research offers a review of the concept of Walisongo's religious moderation. As for mapping the concept of religious moderation in Walisongo comprehensively, four indicators of moderation of the Ministry of Religion of the Republic of Indonesia are used as an analytical tool, including national commitment, tolerance, anti-violence, and accommodativeness to local culture. This research is descriptive qualitative research using the historical method. Meanwhile, primary data sources were obtained from the book "Atlas Walisongo", and secondary data sources were obtained from several other supporting kinds of literature. The results of this study show that Walisongo's concept of moderation in terms of four indicators, namely (1) national commitment includes a pledge of loyalty to Majapahit and the stipulation of the Kutara Manawa Dharmashastra law as the constitution of Demak. (2) Tolerance includes the equality of Nawa Dewata's Hinduistic cosmology with Walisongo's Sufistic cosmology and respect for the values </span><span lang="EN-US">of other religious beliefs. (3) Anti-violence includes expanding the influence of Islam through family ties with community leaders and nobles and applying da'wah based on religious humanism. (4) Accommodation of local culture includes Islamization of terms in Hindu-Buddhist and Kapitayan and harmonizing Islamic values </span><span lang="EN-US">with Hindu-Buddhist religious traditions, Kapitayan, and Bhairawa Tantra.</span>