All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon Prophet Mohammad and upon all his family and companions.

At the beginning, it is necessary to define tolerance, violence, and terrorism.

As for religious tolerance, it means not oppressing people because of their religion, and opening the doors of religion to all humanity. Tolerance also means not embarrassing followers of a religion with the rulings that are legislated for them. As for violence, it is the use of force to achieve a goal. If the goal is legitimate, then the violence is justified, such as the violence used by law enforcement when necessary to repel the evil of criminals and neutralize their violence. However, if the violence is to achieve an illegitimate goal, then it is unjustified violence, such as the violence used by criminals against the innocent to extort their money or assault their honor.

A similar argument can be made about terrorism. Terrorism is the act of intimidating. If it is used to achieve a legitimate goal, then it is justified terrorism, such as intimidating an enemy to prevent them from attacking our country, or intimidating a criminal to prevent them from committing a crime. Allah Says (What means): "Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of God and your enemies, and others besides, whom ye may not know, but whom God doth know." [Al-Anfal/60].

This article aims to clarify the tolerance of Islam, meaning the breadth of its perspective and its capacity to encompass all segments of society. Alongside this, we aim to highlight the removal of hardship from people in the rulings it calls for them to apply and obliges them to follow. Additionally, we will clarify its stance on violence and terrorism.

This is evident in the sense that this religion was revealed by Allah to His Prophet Muhammad (PBUH) and addressed to all of humanity. Allah Says (What means): "A. L. R. A Book which We have revealed unto thee, in order that thou mightest lead mankind out of the depths of darkness into light - by the leave of their Lord - to the Way of (Him) the Exalted in power, worthy of all praise!-." [Ibrahim/1]. Allah also Says (What means): " We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not." [Saba'/28]. Hence, it is a religion that is fit to embrace all of mankind.

This universality in Islamic Dawah (call or invitation to Islam) may seem ordinary to us as Muslims because we are accustomed to it and have learned it since childhood. However, it becomes strikingly distinct when we recall the words of the Prophet Muhammad (PBUH): "… and prophets were formerly sent to their people alone, whereas I have been sent to all mankind." [Agreed upon]. Some religions are nationalistic, not accepting others outside the nation in which they were revealed.

This characteristic has allowed Islam to embrace all peoples, regardless of their social classes, languages, or colors. We have witnessed different nations embracing this religion, becoming brothers and loving each other in the process. Islam does not favor one group over another, nor does it elevate one nation over others. Many non-Arabs who embraced Islam later held distinguished positions among Muslims, both Arabs and non-Arabs, whether in the fields of knowledge and piety, politics and governance, or economics and jihad. This is based on the principle that Allah Says in the Qur'an (What means): "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted." [Al-Hujurat/13].

This is because true piety is known only to Allah, as He is fully aware of the outward and inward states of His servants. This tolerance toward all peoples means that anyone who enters Islam will not be treated as a second-class citizen. Instead, they are equal to other Muslims, standing alongside them with equal rights and responsibilities. This is another characteristic that encouraged people to embrace Islam. We can truly appreciate this value when comparing it to many global systems and laws that do not grant immigrants equality with citizens, no matter how long they reside in the host country or how loyal they are to the nation where they live. While such organizational measures may have legitimate security and social justifications—which we acknowledge and do not dispute—Islam has opened the door for everyone to stand before Allah as equal, loving servants. In Islam, no one looks down upon another with scorn or resentment because of differences in language or skin color. While the United States proudly speaks of having had a Black president, the Prophet Muhammad (PBUH) said over fourteen centuries ago: "You must listen and obey, even if an Abyssinian slave whose head looks like a raisin is placed in authority over you." [Al-Bukhari].

As for non-Muslims living within the Islamic society, Islamic law considers them an integral part of that society. They are under the protection of all Muslims, and more importantly, under the protection of Allah and His Messenger (PBUH). This is the meaning of them being "Ahl Al-Dhimma" (people under protection), signifying that they are in the care and protection of Allah and His Messenger. It is strictly prohibited to harm them. The Prophet Muhammad (PBUH) said: "Whoever kills a person under a treaty will not smell the fragrance of Paradise, even though its fragrance can be detected from a distance of forty years" [Al-Bukhari].

They have been allowed to maintain their beliefs and the rulings related to them concerning their food, drink, and family life. However, they are subject to the general public order of the Islamic society.

Just as they are not persecuted in their beliefs, they are also not allowed to interfere in the religious affairs of Muslims. When they are treated well and witness the morals that every Muslim should embody, they will willingly embrace Islam. This is what happened in many societies where Islam spread. Non-Muslims saw in it what aligned with the principles of their own religions, the commandments, and teachings of their prophets. Consequently, they found no reason to remain distant from Islam. They joined the ranks of Muslims outwardly and inwardly, their Islam improved, and they contributed significantly to serving Islam.

Manifestations of Tolerance in Islam:

1. Respect for All Prophets:

"We make no distinction between any of His messengers"

[Al-Baqarah/136]: "Say, 'We believe in Allah and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in what was given to Moses and Jesus, and in what was given to the prophets from their Lord. We make no distinction between any of them, and to Him we submit ourselves as Muslims."

It is important to note that we believe in the original form of the religion as it was revealed, not in the distortions that occurred later.

2. Courtesy in Dialogue with Other Religions: "And do not argue with the People of the Scripture except in a way that is best." [Al-Ankabut/46].

3. Prophet Muhammad (peace be upon him) and His Treatment of Non-Muslim Neighbors: The Prophet had Jewish neighbors and treated them kindly as long as they were not in a state of hostility. Similarly, Umar Ibn Al-Khattab (may Allah be pleased with him) refrained from praying in the Church of the Holy Sepulcher so that it would not later be taken as a mosque.

On our part, Islam teaches tolerance and respect, but what have others done?

1. The Crusades: 

The Crusaders killed Muslims in Jerusalem.

2. The Spanish Inquisition:

The brutal persecution during the Inquisition in Andalusia.

3. Genocide in Bosnia and Herzegovina:

The killing based on identity during the Bosnian War.

4. Aggression against Muslims in Palestine, Iraq, Afghanistan, Somalia, and India: 

The violence and attacks on Muslim populations in these regions.

As Allah Says in the Qur'an (What means): "Cursed were the companions of the trench. The fire with its fuel. When they were sitting near it." [Al-Buruj/4-6].

Tolerance and fairness open closed doors and hearts. Even a Muslim who descends from Muslim parents, when reflecting on the tolerance of Islam, will hold onto it, persist in it, adopt its cause, and call to its message. This is the second aspect of Islam’s tolerance, namely, the ease and flexibility in the rulings of Islamic law.

Here, we find many verses from the Qur'an, sayings of the Prophet Muhammad (PBUH), and principles of Islamic jurisprudence that emphasize this meaning:

Allah, The Almighty, Says (What means): "Allah intends for you ease and does not intend for you hardship." [Al-Baqarah/185]

And He, The Most High, Says (What means): "And He has not placed upon you in the religion any difficulty." [Al-Hajj/78]

The Prophet (PBUH) also said: "Facilitate things to people (concerning religious matters), and do not make it hard for them and give them good tidings and do not make them run away (from Islam)." [Agreed upon]

The scholars have agreed that hardship brings about ease. Based on this, it is permissible to perform Tayammum (dry ablution) in the absence of water, and it is permissible for a sick person to pray while sitting, or if they are unable, while lying on their side. It is also permissible for a traveler to shorten their prayers and to break their fast during Ramadan. These are just a few examples of the rulings that Allah has legislated for His servants to facilitate and ease their lives.

This does not mean that one is free to disregard Islamic rulings and do whatever they wish under the pretext of ease. The concessions in Islamic law have specific rules and guidelines that a sincere Muslim, who is devoted to their faith and mindful of their Lord, can follow under any circumstances. Therefore, a Muslim should not feel difficulty in applying the rulings of Islamic law, nor should they seek to escape its precise and detailed provisions.

This spirit of tolerance extends to the morals of Muslims in their interactions with one another and with others. Allah, The Almighty, Says (What means): "Take what is given freely, and enjoin what is good, and turn away from the ignorant" [Al-A'raf/199]. He also Says (What means): "And those who restrain anger and pardon people – and Allah loves the doers of good" [Al-Imran/134]. And He, Blessed and Exalted, says about His Prophet Muhammad (PBUH): "And indeed, you are of a great moral character" [Al-Qalam/4], to remind the entire Ummah, so that the Prophet (PBUH) becomes the ultimate role model in good character.

Even in wartime, when many people exceed the limits of decorum, manners, and mercy towards others, Islam commands the Muslim to be disciplined in his actions, not to transgress the boundaries set by Allah during moments of anger. The Prophet Muhammad (PBUH) said: "It is none but Allah Who punishes with fire."  [Agreed upon].

The Prophet Muhammad (PBUH) prohibited the killing of women and children, as well as the mutilation of enemy corpses. He also forbade treachery and commanded clear, honest treatment even with adversaries in war. Allah The Almighty Says (What means): "And if you fear betrayal from a people, throw back to them the treaty on equal terms. Indeed, Allah does not like the traitors." [Al-Anfal/ 58] This means: Declare to them the rejection of any agreements between you and them, so that the matter is clear and free from treachery.

These rulings have cost Muslims greatly in their dealings with others, yet they have remained the highest example and a good role model in their interactions with people during both peace and war. Even their adversaries said about them: "History has never known a conqueror more merciful than the Arabs," referring to the Muslims led by the Arabs and expressing their civilization through the Arabic language.

That has been our journey throughout history: compassionate legislation and generous Muslims.

Then new circumstances arose that led some to deviate from this moderate approach, resulting in what is known as extremism. Extremism began to grow in two directions—both of which gave rise to unlawful violence and illegitimate terrorism:

The first direction is the abandonment of Islamic values and Sharia rulings, adopting approaches that contradict the Book of Allah and the Sunna of His Messenger (PBUH), under the pretext of progress, modernization, the demands of the age, and the necessities of life. This form of extremism is rarely mentioned when people discuss extremism and terrorism in conferences and elsewhere, despite being the cause of the second type of extremism. We have witnessed individuals from within the Muslim community who seek to align the Islamic nation with other nations, steering it away from the Sharia of Allah, aiming for it to become a follower of others, after having once been a leader and a guide for Islamic peoples and nations. We have even heard voices daring to attack Islam, the Qur'an, and the person of the Prophet (PBUH), as well as casting aspersions on his pure and noble household.

The truth is that this ideology has diminished and has not gained traction among the masses of Muslims. In fact, we have seen some of its prominent advocates return to Allah, repenting and seeking forgiveness for the impulses of their youth, which led them to chase after a mirage that brought neither benefit nor elevation to their nation, nor a way out of their predicament.

Its remnants lingered like the aftereffects of an illness, manifesting in the abandonment of religious obligations and openly defying the rulings of the faith.

Many of these individuals also return to Allah, adhering to the rulings of Islamic law and repenting for their past violations. Religious guidance, admonition, and education within official institutions, such as mosques, institutes, schools, and colleges, have significantly contributed to guiding them. This is largely because the Hashemite Kingdom of Jordan places special emphasis on Islamic cultural education in all areas of learning. Additionally, various media platforms actively invite Muslims to Islam and remind them of the truths of their faith.

Anyone who observes the Islamic society in this country will find evidence supporting this claim. Hijab is widespread in universities and schools, and mosques are filled with worshippers—men and women, young and old. Reflecting on the political crisis in another Muslim country, which nearly led to the downfall of an elected government over the issue of hijab, underscores the significance of hijab as an Islamic symbol that reflects a deeply held belief in the heart.

This is in addition to other Islamic manifestations present in our beloved country.

I do not deny the existence of manifestations contrary to Islam that represent negative and disturbing extremism, but at the same time, they do not constitute a phenomenon indicating that the nation has turned away from its faith. We ask Allah to guide us all to the straight path.

The second direction of extremism, which people talk about in conferences, is...

It is the strictness and exaggeration in the application of Islamic rulings, and imposing authority over people without any legitimate religious or legal basis, under the pretext of enjoining good and forbidding evil.

There is no doubt that the second direction is fueled by the existence of the first. In other words, the provocation of religious sentiment through clear violations of Islamic law often leads to an exaggerated and strict reaction in the enforcement of the religion. However, this is not a logical justification for extremism. From the time of Adam (PBUH) until the Day of Judgment, there have always been two groups: one in Paradise and one in Hell. While we do not wish for anyone to be in Hell, it remains a reality. Salvation lies in moderation, not in extremism, whether it is negative or positive. As it has been said: "The truth lies neither in excess nor in deficiency," but in moderation and adherence to the straight path.

This painful reality, which some Islamic countries are experiencing, is further amplified by the media that has spread across the globe in our time. Through these media, both the young and the old, the rich and the poor, are exposed to the daily events of the world, in both sound and image. This often hurts the feelings and, at times, leads to reactions that are not controlled, neither in terms of religious law nor logic.

This extremism has led to some Muslims declaring others as non-Muslims, shedding their blood, and rejoicing over their deaths, which is truly regrettable. The magnitude of this extremism is significant, and its effects are troubling. Controlling it is not an easy task. Therefore, we must work together to instill in these individuals a conviction that encourages them to adhere to moderation, gently guiding them away from straying into extremism. This is the effort undertaken by several institutions.

The efforts of religious guidance in this area can be summarized as follows:

1- Proclaiming the word of truth, but with gentleness and wisdom, without being lenient in the rulings of Sharia nor making it difficult for Allah's servants. Some fatwas and statements made by certain religious figures may lead to extremism. It is our duty to follow the Qur'anic approach in clarifying the truth, and the consequences of adhering to it or deviating from it. Allah Says (What means): "And say: "The truth is from your Lord, so whoever wills, let him believe, and whoever wills, let him disbelieve." [Al-Kahf/29]. Then, Allah clarifies the painful outcome for the disbelievers and the happy outcome for the believers. After that, it is up to the individual to choose, and we will only choose the truth, if Allah wills.

2- Clarifying the difference between the rulings related to humans: Some things are obligatory and must be done as they are commanded (Farā’id), some are acts of virtue that one does for the sake of additional reward, some things are forbidden (Harām) and must not be done, some are disliked (Makrūh) and noble Muslims avoid them, some acts are considered disbelief (Kufr), but these are very few, and some acts are sinful (Ma‘āsī) but do not take the person outside the fold of Islam. The Messenger of Allah (PBUH) said: "Indeed, Allah has ordained certain obligation, so do not neglect them. He has set limits, so do not transgress them. He has prohibited certain things, so do not violate them, and He has remained silent about some things out of mercy for you, not out of forgetfulness, so do not inquire about them." [Al-Bayhaqi].

3- The reality of people must involve diversity, as there are among them Muslims and non-Muslims, believers and sinners. This diversity will persist no matter how much effort is exerted. Allah, the Almighty, said to His Prophet Muhammad (PBUH) (What means): "Perhaps you would kill yourself with grief over them if they do not believe in this message" [Al-Kahf/6]. And He, The Most Exalted Said (What means): "So do not let yourself perish over them in regret. Indeed, Allah is Knowing of what they do" [Fāṭir/8]. We do not approve of sin, nor are we pleased with it, but we should not burden ourselves beyond what the Prophets (PBUH) were able to bear. They left this world with both the righteous and the wicked, the believers and the disbelievers among them.

4- Clarifying the distinction between the Sharia rulings related to an individual Muslim and those related to the Muslim community.

As for what pertains to the individual Muslim, he must apply it fully, as much as he is able to do so.

As for what pertains to the community, that is the responsibility of the rulers and the authorities. The individual is not tasked with implementing these laws. There are many texts and rulings in Islamic sources that clarify this difference.

6- One of the maxims of Sharia is that a lesser harm is allowed to be incurred in order to avoid a greater harm. A Muslim’s silence on certain matters does not mean approval of them, but rather is a means of preventing a greater harm. It is permissible to remain silent in the face of wrongdoing if confronting it would lead to a greater wrongdoing.

7- It is important to acknowledge the changes in the circumstances of Muslims, and that they do not operate in isolation from the rest of the world. Today, the world is interconnected, and every country takes into account external factors, whether in internal or external decisions.

8- It is important to focus on teaching Islamic law and supporting official religious institutes and Sharia colleges. Those who have adopted the path of extremism did not graduate from these institutes that provide a comprehensive understanding of life’s realities. Instead, they took positions and views from individuals who did not graduate from Sharia institutions, and then generalized those positions. This led to the current situation. Otherwise, which scholar from the recognized schools of thought would issue a fatwa to kill a group of Muslims in an attempt to kill one enemy, who may not even be killed?!

These matters are interconnected, and what I have mentioned is just a small part of a much larger picture. Through modern communication and media channels, we strive to spread this authentic Islamic thought. We have no authority to impose anything on people, but we speak the truth as an excuse to Allah and to fulfill our responsibility towards the Muslim Ummah. This is what we can do, and Allah does not burden a soul beyond its capacity.

We ask Allah, the Almighty, to grant us all success in protecting our society and our Ummah from extremism and radicalism in all its forms. May He unite the hearts of Muslims on what pleases Him and brings His satisfaction. May He make our country a place of safety, tranquility, justice, goodness, moderation, and balance, under the leadership of His Majesty King Abdullah II Ibn Al-Hussein, may Allah preserve and protect him, and guide his steps on the path of goodness, under the blessed Hashemite banner.