This article takes preliminary steps toward presenting a theory on tolerance in the political thoughts of Islam. The writer first states the problem by clarifying the meaning of tolerance, and then presents the conventional principles of tolerance as viewed in the political thoughts of Islam. The limits and the application areas of tolerance constitute the framework of the theory. The writer then explores the concept of tolerance in the life of the Prophet (PBUH) and examines cases of tolerance in the early history of Islam. Finally, the writer evaluates the Islamic point of view by pointing out the ways tolerance should be practiced in the world of Islam

Human society has been suffering from war, killing, cruelty and victim of various religious, political and racial conflicts. Lack of tolerance, bearing each other, indulgence in devastating human, cultural and social capitals have key roles in these challenges. Tolerance and bearing which have a special place in field of religion ethics are one of the circles in social history of many nations. Reviewing and recognizing ideas of those who lived in the past about literacy texts which on the one hand the are the mirror of the society and on the other hand have organized it could help us in solving challenges of our modern them. The subject tolerance contained in many Iranian poets. These poems follow Iranian-Islamic culture patterns where odes of Naser Khosro Qobadiani are one of their most prominent one. Hakim Naser Khosro after a spiritual development devoted his religion, mind and poem to develop moral themes. The authors of the present article try to analyze and investigate tolerance as one of the social moral patterns in odes of Hakim Yamgan. The findings of the research indicate that tolerance has various forms including religious tolerance, social tolerence and so forth which were emphasized by the poet. Despite of recommendation of Naser Khosro to respect tolerance, the society didn’t accept it because of bias, intolerance and fanaticism.

Religion is a social phenomenon, and the entire human communities have religion nowadays, which makes up their religious type, career, thinking, and overall attitudes. Thus, religion has a close tie with society and communities. On the other hand, religion or the artistic interpretation of religion that is called "mysticism" has always been adjacent to human being so that during various centuries of human lives, it has grown up with technology and human way of thinking, and sometimes it has changed clothes to lend itself to modern interpretation and different shapes. A look at the essence of religion reveals that each one of religions per se has proposed different kinds of compromises for human communities in a sense that either religion possesses compromise for society or society offers something identical for religion. Accordingly, this paper deals with the study of religion and its relationship with mysticism, society, and compromises that religion generates for society.

Tolerance and sufferance, as a moral virtue and manner of behavior, is of a considerable place in Islamic teachings. In this paper, the principles of tolerance have been explained with a view to Quran and other authoritative Islamic texts. The holy Quran as a set of regulations for human life has paid much attention to tolerance towards race and religious minority. In addition, the Prophet of Islam (s.a.) has also commanded to tolerate to others. The paper has intended to introduce the problem of tolerance briefly.

Background: Gentleness, ease and compromise with others cause the proper development of human emotions and in religious texts it is referred to as "tolerance". This moral virtue has a high importance and position among different schools and religious teachings, so the main question in this study was how the relationship between the moral virtues of tolerance in the school of liberalism with this concept can be established among religious modernists in Iran? Conclusion: In line with the purpose of the study, it was assumed that the frameworks and intellectual indicators of Iranian religious modernists have deep differences in the field of values ​​and moral education with liberal ideas. Studies have shown that this value has the same meaning in the two schools. But there is also a subtle difference in this value. If tolerance is used as a moral attribute to mean easy-going, tolerance, chivalry, foresight and freedom, it is approved by Islam. But tolerance means complete indifference to the moral beliefs and behaviors of different individuals and groups leading to moral relativity. Accordingly, anyone can have any kind of moral beliefs and behavior, and others should not only not be bothered, but should advise and encourage diversity and difference.

In Islam, the world and hereafter life, plurality and unity, and inner and outer part each has its own place. Islamic spirituality as an inner knowledge finds connection with Islamic social idea. The purpose of which is a kind of social education and human life edification in all aspects, because, in view of the Gnostics, the outer and inner worlds have longitudinal relationship.The mystics in coping with world, sometimes have emphasized only either of two criteria of unity and plurality and for this reason they have missed half of the truth. Another group of mystics have combined rules of the worlds of unity and plurality with each other and hence by mixture of stages have been caught up in politics. However, this nonchalance was sometimes under influence of jural decision among the Sunnite.So tolerance for different reasons emerges. There are more groups on the Gnostics that use tolerance as a social tool. This type of behavior which can be called the positive tolerance is a deeper way to attract people to the community and prevent the bad occurrence. In this study, we are trying to explain these different looks to tolerance and classify them with theoretical evidence and historical examples.

Political conflict in the Islamic Republic of Iran (IRI) should be viewed as a complex and destructive type of social conflicts, which are one of the strategic obstacles to political development.  Furthermore, these conflicts contribute to instability, reduce the threshold of tolerance of the political system, threaten national interests, and finally create systemic imbalance leading to the escalation of crises in the country. The research questions are as follows: 1. What are the effective mechanisms for resolving political conflicts? 2. How can the strategy of tolerance be effectively used to resolve political conflicts in order to develop and improve the capacity of the IRI’s political system? With the use of Sarantakos’s cyclical process of analysis and a qualitative approach, the authors try to find reasonable answers to these questions, and test a hypothesis in which it is postulated that the institutionalization of tolerance in Iranian society today can be effective in managing and resolving political conflicts, and consequently help the decision-makers to improve political capacity and efficiency of the IRI’s political system to confront social challenges.The authors argue that tolerance and forbearance can be traced back to different historical periods from the Achaemenid rule onwards, and were often used in connection with religion. The constructive approach to tolerance helped the Achaemenian Empire to become one of the greatest empires in the world. In the contemporary era, the Iranian constitution adopted after the Constitutional Revolution as a key legal instrument—in addition to the attitude of the legislators towards the West and human rights issues— influenced moderation and tolerance towards religious minorities. In the Islamic Republic of Iran’s Constitution and the Charter of Citizen Rights, there are no direct reference to tolerance, but there are certainl concepts, , which  are linked to tolerance. For instance, a number of articles specify the dynamic and extensive participation and involvement of all individuals in Iranian society in the process of development within the framework of national unity. The importance of tolerance in the political thoughts of the key leaders of the Islamic revolution are also examined. Since their viewpoints are based on Islam and religious theology, they largely advocate tolerance as long as it is not in conflict with the religious nature of Iran’s political system and national security. They have cautioned that this principle should not provide the basis for the intervention of the enemies and foreign domination. The most serious obstacles and challenges of institutionalizing the culture of tolerance in Iran as well as the role of  universities, laws, political parties, civil society, seminaries, and elite are also discussed. The findings of the research have been presented in the form of a proposed model that confirms the positive and effective role of the policy of tolerance as one of the principles of good governance in resolving political conflicts and dealing with the existing vulnerabilities in Iran’s political system.

Lack of peaceful coexistence and lack of tolerance are among the negative characteristics that are sometimes attributed to Iranian society as a historical and cultural issue. In some of the works related to the Iranian temperament, it is often said that the Iranian man lacked the spirit of dialogue and interaction and in the face of another, he always had a hostile and non-peaceful spirit. This article bases its claim on the critique of this image of Iranian national identity and tries to show that tolerance, especially in the face of religious minorities, is one of the special features of Iranian society. This research is a descriptive and analytical study and in collecting data, the method of documentary study has been used with emphasis on foreign travelogues of Safavid and Qajar periods. Based on the research findings, it can be said that from the point of view of foreign travel writers, although in some cases there have been some restrictions on some religious minorities, but Muslim Iranians based on Shiite culture throughout history. Religious minorities have always been treated with tolerance and moderation. And a lot of evidence and reports from tourists show the favorable situation of religious minorities in Iranian society and their enjoyment of citizenship rights and religious freedoms.

Tolerance and tolerance, whether in individual life or in social life, is one of the categories that Islam has always paid attention to and has called its followers to adhere to this important principle and practice it in all times and conditions. In the present research, which was written with a descriptive analytical approach and using library sources, an effort has been made to explain this important issue of tolerance and its examples in Quranic and religious culture. In order to achieve this goal, first the literal and idiomatic meaning of tolerance is mentioned with reference to the most reliable books, and then various examples of tolerance both in the Qur'an and in the thoughts of the Holy Prophet (PBUH) and Imam Ali (AS) are stated. and has been reviewed. The most important achievements of this research is that both in the Holy Qur'an and in the life of the Prophet (PBUH) and Imam Ali (PBUH), the social aspect of tolerance was given more attention and this issue is considered as one of the main factors. The maintenance of favorable relations between the members of the society and following that, the persistence and movement of the society in the path of progress were introduced. Mentioning verses and hadiths relevant to this issue in the current research is a good confirmation of this.