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Civil society become a social concept that is able to help Indonesian people for living in harmony in the midst of diversity. Civil society in Indonesia upholds the synergy of democratic freedom and the use of law as a means of control and monitoring in social aspects. Later, the term civil Islam emerged, in which the Islamic leaders in Indonesia seek to incorporate Islamic values and practices into the democratic process. The implementation process has been going on for several decades. However, there are certain symptoms that indicate the degradation of public civilized values. Therefore, this study aims to investigate the process of implementing civil society and civil Islam in Indonesia, viewed from the perspective of religion sociology, which focuses on inter-religious tolerance. The study used a structured literature study and phenomenological approach. The finding shows that the process of implementing civil society has not been carried out optimally, because there is a gap between the views of implementing civil society from the majority and minorities. The gap should be a priority to be bridged to avoid religious intolerance. More understanding and application of Pancasila principles need to be strived earnestly, for the sake of inter-religious tolerance.

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Living in society could not be separated from religion. The fact that religions can create the culture of a nation shows that religions possess an influence that cannot be ignored. Besides, there are also social conflicts that occurred due to religious matters. Those religious conflicts have raised scepticism for the possibility of building a peaceful interreligious dialogue. Therefore, this paper aims to explain the role of religions on politics, economics, and social class in society, as a bridge for inter-religious dialogue. This research used a literature study and phenomenological approach as the methods. The results show that there are similar views among the religions to see their role in politics, economics, and social class. Those common grounds could be used to build the bridge for a peaceful inter-religious dialogue. However, the existence of radical fundamentalists should be well controlled to support the bridge construction. Thus, the conclusion is that it is possible to have an inter-religious dialogue using their role on political, economics, and social class as the topics to be discussed, unless the religious fundamentalist's activity is not well controlled.