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Relevant bibliographies by topics / Islam and peace

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Academic literature on the topic 'Islam and peace'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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Journal articles on the topic "Islam and peace"

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Juan Cole. "Peace in Islam, Islam in Peace." Journal of Islamic and Muslim Studies 2, no. 1 (2017): 109. http://dx.doi.org/10.2979/jims.2.1.10.

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Khan, M. A. Muqtedar. "Islam and Peace." American Journal of Islam and Society 15, no. 1 (April 1, 1998): 158–62. http://dx.doi.org/10.35632/ajis.v15i1.2211.

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February 6-7, 1998. Sponsored by NonviolenceInternational and the Mohammad Said Farsi Chair of IslamicPeace at The American University, Washington, DC.At a time when the Muslim world is suffering from an unmitigated epidemicof violence, both from within and from without, Muslim scholarsand peace and social activists got together for two days to examine theIslamic tradition of peace and to explore strategies to once again realizethis Islamic ideal. The conference consisted of over 25 panelists withnearly 75 attendees in the audience. For reasons not divulged, the conferencewas closed and attendance was by invitation only. The hosts,Mubad Awad and Karim Crow of Nonviolence International andAbdul Aziz Said, the Mohammed Said Farsi Professor of Islamic Peaceat American University, were very gracious and managed to put up anexcellent show that was reminiscent of the hey days of Islamic civilization.In a land so far away from the Islamic heartland, for two days, theconference repduced a feeling that once again the world was under themerciful and benign shadow of Islamic traditions.The conference had an unusual format. Only a few of the participantswere invited to present papers on subjects that dealt with the meaning ofpeace in Islam, the barriers to peace in the Muslim world, and the tensionsbetween heightened religious identity and violence. The rest of thepanelists acted as discussants who contributed their own perspectives onthe subject. The audience was allowed extended time to interact with thepanel. The conference consisted of two keynote addresse- One on eachday- by Seyyed Hossein Nasr (Professor of Islamic Studies at GeorgeWashington University) and Seyyeda Rabab Sadr Chareffedine(Chaqerson of Imam Al-Sadr Foundation of Lebanon). However,Seyyeda Rabab Chareffedine could not make it, instead her son Raedread her speech.The participants came from the Muslim world as well as the West.Maulana Wahekduddin came from India, Jawadat Sa'id came fromSyria, Laith Kubba from London, Sakeena Yakoobi from Afghanistan,Kamal Hassan from Malaysia, Mokhtar Lamani represented OIC, Su'adal-Hakim from Lebanon, Mehmet Ersoy from Turkey and AmbassadorSadek Sulaiman from Oman. The American contingent consisted of M. ...

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Keskin, Zuleyha. "Inner Peace in Islam." Australian Journal of Islamic Studies 1, no. 1 (January 15, 2016): 23–38. http://dx.doi.org/10.55831/ajis.v1i1.7.

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The notion that Islam means peace has almost become a cliché in a world where Islam’s relationship with peace is emphasised in an attempt to reclaim it from any association with terrorism. Islam does mean peace. Not only does Islam mean peace, but it also has a strong affiliation with inner peace through the tranquillity and peace it offers as a result of internalising the Islamic faith. Despite this strong affiliation with inner peace, there is minimal contemporary English literature regarding the relationship between Islam and inner peace. This is not because there is no connection between the two, but rather, it is a matter of language and conceptualisation. Most of the Islamic literature related to inner peace is encompassed within tasawwuf (Islamic spirituality) and extensively discussed in Arabic, Persian and Turkish. On the other hand, contemporary English literature on inner peace is predominantly from a Buddhist perspective, but also includes Hindu, Christian, Jewish and non-religious perspectives. When tasawwuf is delved into, various Islamic concepts can be identified that have a strong association with inner peace. The three concepts that will be analysed in this paper are riḍā (contentment), sakīna (serenity) and itṃ īnān (peace). These concepts can be brought together to produce a definition of inner peace that is true to the Islamic tradition: inner peace is attained when life and events are given a tawhị̄d-centric meaning in a way that satisfies the heart and mind.

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Irawan, Deni. "ISLAM DAN PEACE BUILDING." RELIGI JURNAL STUDI AGAMA-AGAMA 10, no. 2 (August 14, 2016): 158. http://dx.doi.org/10.14421/rejusta.2014.1002-02.

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Islam is the religion of dialogue that offers a variety of ways to create peace and harmony. Islam teaches compassion, tolerance, and the importance of friendship. Dialogue is a key concept in conflict resolution and peace building. This paper deeply discusses about dialogue in Islam as tool for building a peaceful civilization.

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Faqihuddin, Ahmad. "ISLAM MODERATE IN INDONESIA." Al-Risalah 12, no. 1 (February 15, 2021): 107–18. http://dx.doi.org/10.34005/alrisalah.v12i1.1238.

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Islam is a religion of peace, meaning that Islam does not justify violent practices, in a radical way to achieve a political goal or to maintain a belief that is considered sacred. Religion, which should be a guide for a friendly and tolerant life, has resulted in violence and terrorism. This means that there is a mistake in understanding and implementing fundamental religious teachings. Isn't it the opposite, Islam taught by the Prophet Muhammad SAW, in fact, proves to be a religion that upholds peace, compassion, and respects peace? The mission of Islam brought by the Prophet Muhammad SAW to mankind is peace (salam), this is why this religion is not called Mohammadanism, Arabism, or other isms, but this religion is called Islam which means safety, peace and peace, anyone who preaches Islam must have the principle of prioritizing peace not the other way around. Terrorism and religious radicalism are actually not only a problem of the perpetrators, and not the people who are victims of these actions, but terrorism and radicalism that must be paid attention to are problems of theological beliefs, meaning that the perpetrators can be arrested, imprisoned, and killed, but ideological beliefs and doctrines are not easily abolished. Therefore, it is necessary to discuss a friendly, tolerant, and soothing paradigm of Islamic understanding. This understanding is more suitable for Islamic moderation (Islam Wasathiyah). Islam adalah agama damai, artinya Islam tidak membenarkan praktek kekerasan, dengan cara radikal untuk mencapai suatu tujuan politik atau untuk mempertahankan keyakinan yang dianggap suci, sangat tidak Islami. Agama yang seharusnya menjadi panduan hidup yang ramah dan toleran jusru menjadi timbulnya kekerasan dan terorisme. Hal ini berarti ada kesalahan dalam memahami dan mengimplementasi ajaran agama yang fundamental. Bukankah sebaliknya, Islam yang diajarkan oleh Nabi Muhammad SAW, justru membuktikan sebagai agama yang menjunjung tinggi perdamaian, kasih sayang, dan memahargai perdamaian? misi Islam yang dibawa oleh Nabi Muhammad SAW kepada ummat manusia adalah perdamaian (salam), dari sinilah mengapa agama ini tidak dinamakan Mohammadanisme, Arabisme, atau isme lain, akan tetapi agama ini dinamakan Islam yang berarti selamat, tentram dan damai, siapapun yang mendakwahkan Islam harus berprinsip mengutamakan perdamaian bukan sebaliknya. Terorisme dan radikalisme agama sebenarnya tidak hanya masalah pelakunya, dan bukan pula para orang-orang yang menjadi korban dari aksi tersebut, akan tetapi terorisme dan radikalisme yang harus di perhatikan adalah masalah keyakinan teologis, artinya pelaku bisa ditangkap, dipenjarakan, dan dibunuh, akan tetapi keyakinan dan doktrin ideologinya tidak mudah dihapuskan begitu saja. Oleh karena itu, perlu mewacanakan paradigma pemahaman keislaman yang ramah, toleran, dan menyejukkan. Pemahaman ini lebih cocok pada moderasi Islam (Islam Wasathiyah)

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Rochmawati, Nikmah. "Redeveloping Peace in Contemporary Islam." International Journal Ihya' 'Ulum al-Din 20, no. 1 (August 2, 2018): 87. http://dx.doi.org/10.21580/ihya.20.1.2766.

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There has been a long debate when it comes to understanding the meaning of Islam. The proponents of Islam claim Islam as a religion of peace, while on the other hand, who are mostly Westerners, would dissent this claim by addressing jihad as a violent product of Islam. The Westerners certainly fail to grasp the spirit of peace in Islam because very often their argumentations are based on material events instead of philosophical approach. This paper is an effort to shed light the true meaning of Islam by analyzing it from its philosophical aspects. Literal interpretations are specifically used as a method to analyze texts in the Quran and the Hadith to reveal the etymological, epistemological, and ontological meanings of Islam. Additionally, Max L. Stackhouse’s normativity ethical approach is utilized as a framework to analyze the meaning of Islam from its textual and contextual doctrines. Three prominent concepts (true-false, good-bad, and appropriate-inappropriate) of normativity ethical approach are used in particular to reveal the spirit of peace towards the meaning of Islam. The conclusion derived from the etymological and epistemological analyses is that Islam means obedience, subjugation, and submission to God as an effort to seek safety and happiness in the world and the world after. The ontological analysis shows that Islam is a religion of peace in which its two principal teachings are believing in Allah and nurturing unity and friendship among the mankind. Islam is hoped to be comprehended as a religion that is friendly and becomes <em>rahmatan lil alamin</em>. The analysis using Stackhouse’s normativity ethical approach focuses on the term jihad which is mean restraining from wars. When it comes to wars, jihad must be done with the spirit to erase oppression, enforce the freedom of belief, and disseminate the message of peace. Eventually, jihad itself is the manifestation of peace which is truly the spirit of Islam

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Layla Sein. "War and Peace in Islam." Journal of Islamic and Muslim Studies 1, no. 2 (2016): 111. http://dx.doi.org/10.2979/jims.1.2.13.

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Safi, Louay M. "War and Peace in Islam." American Journal of Islam and Society 5, no. 1 (September 1, 1988): 29–57. http://dx.doi.org/10.35632/ajis.v5i1.2879.

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Introduction Although the rules and principles pertaining to relations between Islamic and non-Islamic states date back to the early Madinan period, the Islamic classical doctrine of war and peace was developed by Muslim jurists (fuqaha) during the Abbasi era. The tenets of the doctrine can be found either in general law corpora under headings such as jihad, peace treaties, aman, or in certain special studies such as al Kharaj (land tax), al Siyar (biography/history), etc. The work of the Muslim jurists consists mainly of rules and principles concerning the initiation and prosecution of war, rules and principles that have been predicated on a specific perception of the role and objectives of the Islamic state in respect to other states. The purpose of this paper is twofold. On the one hand, the paper attempts to rebut the propositions of the classical doctrine of jihad, showing that these propositions were predicated on a set of legal rulings (ahkam shar'iyyah) pertaining to specific questions which arose under particular historical conditions, namely, the armed struggle between the Islamic state during the Abbasi era, and the various European dynasties. The paper further attempts to demonstrate that classical jurists did not intend to develop a holistic theory with universal claims. The paper aspires, on the other hand, to introduce a more comprehensive perception of war and peace which takes into account the Qur'anic and Prophetic statements in their totality. This new perception is then used to establish the fundamental objectives of war as well as the basic conditions of peace. To address the forgoing concerns, two approaches have been used. One is legalistic, deductively based on the principles of Islamic jurisprudence (usul al fiqh), comparable to that used by classical jurists. The other approach is historical, inductively concerned with examining the chronology of the ...

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Harjuna, Muhamad. "Islam dan Resolusi Konflik." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 1 (August 22, 2018): 23. http://dx.doi.org/10.14421/rejusta.2018.1401-09.

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AbstractThis article examines the essence of religion and specifically speaks of Islam as a peaceful, progressive and solutive religion. Islam comes from the Most Peaceful (al-Salâm), always spreading peace wherever and whenever. The greetings spoken by Muslims reflect the noble character of the Assalamu'alaikum (may peace be upon you). Islam is a progressive religion, against oppressors, capitalists, injustices, fighting for the rights of the oppressed little ones, glorifying women, and bringing about a harmonious and peaceful society within the framework of fraternity. Islam is a solutive religion, teaches the virtues of morality as opposed to bad morality, resolves nonviolent conflict, and contributes to giving spirit to build peace or conflict resolution, and also contributes in giving spirit to build peace or conflict resolution. The Qur'an’s solution to conflict is a suggestion for clarification, mediation, deliberation, forgiveness, reconciliation, good deeds, and justice. A holistic study of Islam will find the substance of Islam as a religion of raḥmatan lil 'âlamḭn.

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Ifraq, Tahira, Abdul Quddus Suhaib, and Farhat Aziz. "امن کا اسلامی بیانیہ: تعارف و اہمیت." FIKR-O NAZAR فکر ونظر 58, no. 2 (December 31, 2020): 71–94. http://dx.doi.org/10.52541/fn.v58i2.1539.

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Islam carries the message of peace and security in its own name. There are many instances in the Qur’ān and Sīrah of the Prophet (peace be upon him) which emphasize the need to establish peace and harmony in society. In fact, one of the first steps that the Prophet (peace be upon him) took after establishing the first Islamic state of Madīnah was to make arrangements for internal peace and security through the Charter of Madīnah and peace agreements with the surrounding tribes. However, despite the above-stated facts, Islam is often associated with terrorism in modern times. It is need of the hour to present a coherent Islamic narrative of peace that could defy these misreprestantions of Islam. This article is an attempt to present such a narrative of peace drawing upon the primary sources of Islam.

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Dissertations / Theses on the topic "Islam and peace"

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Moslem, Majid S. "Frieden im Islam die Instrumentalisierung des Islam im irakisch-iranischen Krieg /." Berlin : Klaus Schwarz, 2005. http://catalog.hathitrust.org/api/volumes/oclc/59080609.html.

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Pohl, Dietrich Fritz Reinhold. "Nationhood and peace : challenges to official Islam in Egypt, 1952-1981." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670372.

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Shaikh, Erum M. "War and peace: Towards an understanding of the theology of jihad." Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc5562/.

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The growing number of terrorist attacks waged by Islamic fundamentalists has led to an increasing desire to understand the nature of jihad. These attacks have led to a renewed sense of urgency to find answers to such questions as why these attacks occur, and who they are waged against. Towards this end I turn to examine the political philosophy of four Muslim theologians. Specifically I look at the political philosophy of Sayyid Qutb, Shah Walai Allah Dihlawai, Ibn Rushd (Averroes), and Muhammad Sa'id al-Ashmawy. I find that the notion of jihad is very inconclusive. Furthermore, the question of jihad revolves largely around the question of whether or not individuals can be reasoned with, and secondly whether religion should be compelled upon individuals.

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Caculitan, Ariel R. "Negotiating peace with the Moro Islamic Liberation Front in the Southern Philippines." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2005. http://library.nps.navy.mil/uhtbin/hyperion/05Dec%5FCaculitan.pdf.

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Thesis (M.A. in Security Studies (Stabilization and Reconstruction))--Naval Postgraduate School, December 2005.
Thesis Advisor(s): Aurel Croissant, Michael Malley. Includes bibliographical references (p. 101-109). Also available online.

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Dennis, Emmanuel. "Promoting Peace Amid the Terror: The Work of the Ahmadiyya in Miami." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3743.

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This study examines the argument that Islam is far removed from violence in any form. It also delves into the discussion that many of the terrorist activities that have been carried out in America have much to do with homegrown terrorism than those related to Islam. At the center of this research is the Ahmadiyya Muslim Community which sees itself as an authentic form of Islam attuned to American values and offering a concise and rational version of Islam. This study explores the various outreach initiatives and activities of the Ahmadiyya that supports the counter-narrative that Islam does not condone violence. Following the various engagements and activities by the Ahmadiyya that are conducted both online and physically with the Hispanic and African community in Miami, the study concludes that the counter-narrative of Islam by the Ahmadiyya is far from the violence perpetrated in its name.

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McKinney, Evan W. "China's Muslims separatism and prospects for ethnic peace." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2006. http://library.nps.navy.mil/uhtbin/hyperion/06Sep%5FMcKinney.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, September 2006.
Thesis Advisor(s): Alice Lyman Miller, Tuong Vu. "September 2006." Includes bibliographical references (p. 73-78). Also available in print.

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Shankar, Jui. "Understanding Hindus' and Muslims' solutions for peace in Gujarat, India." Virtual Press, 2007. http://liblink.bsu.edu/uhtbin/catkey/1379127.

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This research explored Indians' definitions of peace and their solutions for peace between Hindus and Muslims in Gujarat, India. The study also focused on peacebuilding efforts after the Hindu-Muslim violence in Gujarat in 2002.Members of a local NGO collaborated on the project by acting as gatekeepers in the field. Semi-structured interviews were conducted in Hindi with twenty-nine adult men and women (20 to 64 years old) from both the Hindu and Muslim communities. To develop an understanding of the social context of each community, the researcher initiated conversations and walks around the communities with three key informants and she also conducted participatory mapping of the communities.Data analyses of the transcribed interviews was performed by two coders using the Grounded Theory approach in the target language, i.e., Hindi. Four main themes emerged: (1) descriptions of the community, (2) perceptions of relationships Hindus and Muslims, (3) peace and solutions for peace, and (4) hopes for the future. Smaller specific categories were captured under these broader themes.Based on the data analyses, analytic matrices representing the relationships between these categories and the two main research questions were generated. These matrices were developed drawing from data obtained during participants' interviews, conversations with key informants, the researcher's field observations, participatory mapping, and the available literature.Relying on the conceptual frameworks generated from the data, participants' definitions of peace and their solutions for peace in their community were elaborated. Participants' defined peace as the absence of both direct (e.g., physical violence) and structural (e.g., unemployment, crime rates) violence. Further, their solutions for peace incorporated direct (e.g., absence of physical violence) and structural (e.g., opportunities for employment) peacebuilding as ways- to promote non-violence in their communities. The analytic matrices derived from this study provided strong evidence to suggest participants' definitions of peace and their solutions for peace could contribute to peacebuilding between Hindus and Muslims in the communities in Gujarat targeted for this project. Implications for employing peacebuilding strategies to resolve conflict between other individuals are offered, as are recommendations for investigating solutions designed to facilitate peace and limitations of this study.
Department of Counseling Psychology and Guidance Services

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Ragnjiya, Toma Hamidu. "A model for peace building in the ethno-religious conflict in Kaduna, Nigeria." Ashland, OH : Ashland Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.028-0298.

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Widianti, Ezki. "The ulama in Aceh in time of conflict, tsunami and peace process an ethnographic approach /." Ohio : Ohio University, 2006. http://www.ohiolink.edu/etd/view.cgi?ohiou1150410650.

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Farman, Mursal. "Examining Ibn 'Umar's stance during Fitan times and its impact : Re-reading his approaches to peace and conflict." Phd thesis, Australian Catholic University, 2022. https://acuresearchbank.acu.edu.au/download/efa322b46499dfc4cd9f5deb4d2639660f7c8521420335dc44e47be0c684c8e0/2038016/Farman_2022_Examining_Ibn_Umars_stance_during_Fitan.pdf.

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Conflict over the Caliphate after the assassination of the third Caliph, ʿUthmān b. ʿAffān (d. 35/656), has remained a matter of serious concern amongst the Muslim academia and intellectual circles. This conflict resulted in schism among Muslims and caused two series of civil wars. These wars seem to have been a conflict of approaches (theological, socio-political and tribal) towards the Caliphate. ʿAbd Allāh b. ʿUmar (610 – 73/693), a famous companion of the Prophet, opted for an approach distinct from the prevailing various approaches. Besides his meritorious active role in restoration of peace and harmony, Ibn ʿUmar is a prominent scholar too. His command over the traditional Islamic disciplines (tafsīr, ḥadīth, fiqh, sīrah, tārīkh, etc) is exemplary. His life, traditions, viewpoints, and activities are prominently highlighted in the Islamic literatures. Despite the mention of Ibn ʿUmar in many sources reporting his peace promoting efforts, however, there is no comprehensive analytical research focusing on his role for the restoration of peace and harmony, its impact upon contemporary people and legacy in post-Ibn ʿUmar period. There seems to be a gap which this study aims to fill through a critical analysis of his views, activities and dealing with fitan through different measures. This dissertation deals with three aspects of Ibn ʿUmar’s life. First, the positive role that he played during the period of fitan. On the ground of the extensive Islamic literature in Arabic, English and Urdu languages, an attempt has been made to examine the nuances of his approaches to fitan through a chronological study of his life. Second, the impact of Ibn ʿUmar’s role during post-Ibn ʿUmar period. Based on the analysis of the comments on his approaches in fitan and on the comparison of his views with that of Ahl al-Sunnah, an effort has been exerted to measure his influence on later Muslim generations. Third is the leadership model that Ibn ʿUmar offers. On the account of the analysis of his leadership moments specially in fitan times and its comparison with leadership styles, it is aimed to examine his leadership style. Thus, this study argues that with his thoughts and leadership in the times of fitan, Ibn ʿUmar left deep impression on future generations.

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Books on the topic "Islam and peace"

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Al-Banna, Hasan. Peace in Islam. London: International Islamic Forum, 1996.

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Moawad, Darwish. Strategic peace in Islam. Pattani, Thailand: College of Islamic Studies, Prince of Songkla University, 2007.

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Aziz, Zahid. Islam, peace and tolerance. Wembley, U.K: Ahmadiyya Anjuman Lahore Publications, 2007.

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Islam and world peace. Chennai: Goodword Books, 2015.

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Siṃha, Kaṅkara. Islam: Peace and tolerance. Kolkata: Radical Impression, 2013.

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Quṭb, Sayyid. Islam and universal peace. Plainfield, IN: American Trust Publications, 1993.

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Balogun, K. A. Islam and world peace. Ago-Iwoye: Olabisi Onabanjo University Press, 2006.

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Mirbagheri, S. M. Farid. War and Peace in Islam. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137001313.

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Keskin, Zuleyha. Attaining Inner Peace in Islam. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-4517-4.

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Alam, Syed Mahmood. Islam, Christianity, and world peace. Manila: Regal Printing Co., 1987.

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Book chapters on the topic "Islam and peace"

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Mirbagheri, Farid. "Islam and Peace." In The Palgrave Encyclopedia of Peace and Conflict Studies, 645–48. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-77954-2_54.

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Mirbagheri, Farid. "Islam and Peace." In The Palgrave Encyclopedia of Peace and Conflict Studies, 1–4. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-11795-5_54-1.

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Said, Abdul Aziz, Nathan C. Funk, and Meena Sharify-Funk. "Making Peace with Islam." In Pioneers in Arts, Humanities, Science, Engineering, Practice, 311–70. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-13905-5_9.

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Frenkel, Yehoshua. "Islam as a peacemaking religion." In Religion and Peace, 84–97. 1 [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315528335-6.

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Jahanbegloo, Ramin. "Peace and Nonviolence in Islam." In The Routledge Handbook of Pacifism and Nonviolence, 54–63. New York : Routledge, 2018. | Series: Routledge handbooks in philosophy: Routledge, 2018. http://dx.doi.org/10.4324/9781315638751-6.

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Qutb, Sayyid. "War, Peace, and Islamic Jihad." In Contemporary Debates in Islam, 223–45. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-61955-9_22.

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Ali, Moulavi Chiragh. "War and Peace: Popular Jihad." In Contemporary Debates in Islam, 71–94. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-61955-9_8.

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Keskin, Zuleyha. "Inner Peace: Knowing Self." In Attaining Inner Peace in Islam, 69–99. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-4517-4_5.

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Har-El, Shai. "The Gate of Peace." In Where Islam and Judaism Join Together, 125–48. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137388124_9.

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Mirbagheri, S. M. Farid. "Contextualising Islam or Islamicising Context: Debates on the Role of Islam in Politics." In War and Peace in Islam, 40–80. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137001313_3.

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Conference papers on the topic "Islam and peace"

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Wright, Steve. "THE WORK OF FETHULLAH GÜLEN & THE ROLE OF NON-VIOLENCE IN A TIME OF TERROR." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/iwca2043.

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We are living in dangerous times. We can anticipate further polarisation between Islam and the West as the official line becomes more focused on achieving military solutions to what are essentially political and cultural issues. Fethullah Gülen is unusual in adding a distinctly Islamic voice to the calls for a non-violent approach to conflict resolution. The notion of peace through peace has a rich Western tradi- tion from Tolstoy to Martin Luther King. In the East, all of those active in peace movements today acknowledge a debt to Mahatma Gandhi. These writers continue to influence peace activists such as Gene Sharp, whose work was directly channelled to assist in the recent, relatively peaceful, revolutions in former Soviet states such as the Ukraine. This paper examines the peace-building work of Gülen within wider concepts of non-vio- lence in order to explore their lessons for modern Islam’s transition. It is important for the conference to hear something of past voices and experiences, and the lessons learned from them, which can further inspire those in Islam who wish to move towards future peace using peaceful, non-violent activities. This goal is particularly pertinent in a time of terror when existing counter-insurgency meth- ods readily provoke a violent response, which justifies more violence and repression. The paper is illustrated to ensure accessibility of the examples for those less familiar with non-violent action dedicated to achieving social change.

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Farhan, Imad, and Abdulrahman Bdeewi. "Community coexistence and regional and international peace In Christianity and Islam." In The discourse of hatred and its impact on social coexistence and regional and international peace. Salahaddin University, 2019. http://dx.doi.org/10.31972/dhiscrip19.001.

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Saritoprak, Zeki. "GÜLEN AND HIS GLOBAL CONTRIBUTION TO PEACE-BUILDING." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/hsrv7504.

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Fethullah Gülen is one of the most influential scholars and thinkers in the contemporary Islamic world, particularly in Turkey. Although recent studies have put forward Gülen’s ideas on various topics, Gülen’s approach to peace building is one of the less studied. Given the contemporary reality of wars and ethnic/religious strife, this is a neglect that needs to be corrected. Fethullah Gülen stands up for peace and for the prevention of any clash of civilisa- tions, not only through his speeches and writing, but through his actions as well. This paper examines the concept of peace building through Gülen’s writings and activities with refer- ence to the main sources of Islam and Gülen’s commentary on them. In focusing on Gülen’s activities, the paper emphasises certain American institutions, notably the Washington D.C. based Rumi Forum for Interfaith Dialogue (of which Gülen is the honorary president), and its contribution to peace-building through interfaith activities.

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Hussain, Asaf. "COMBATTING TERRORISM IN BRITAIN: GÜLEN’S IDEAS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/eodp8177.

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Western policies are focused on fighting terrorist groups rather than terrorist ideology and its roots causes. This paper tries to identify those root causes and the means of eradicating terrorist ideology. A common misunderstanding is that Islam is prone to violence and extremism, if not itself the cause of terrorism. This misconception is based on ignorance of the many Muslim groups and faith-based movements that work towards peace and better relations in the world because of Islam, not despite it. The Gülen movement is one of the most successful and famous of those faith-based movements. Policy-makers need to become familiar with such movements, their motivations, methods and arguments. The extremist/terrorist ideology must be rebut- ted; however, of the many interpretations of Islam circulating in the world the most radical ones dominate the media and therefore the attention of younger Muslims. Media and policy- makers have not paid enough attention to the authentic interpretations of Islam embraced by the majority – the interpretations of mainstream Muslim thinkers like Fethullah Gülen. Gülen’s teachings and principles and the movement’s activities and projects can help inform and shape state policies. This paper explains how the views of thinkers like Gülen can be translated into policy terms to defeat terrorism.

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Pratt, Douglas. "ISLAMIC PROSPECTS FOR INTERRELIGIOUS DIALOGUE: THE CONTRIBUTION OF FETHULLAH GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/pnmx6276.

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Countering extremist ideology may be a problem primarily for the Muslim world, but it has major implications for, and so the interest of, the wider world. Although it might seem that it is the strident militant voices that are gaining ground in the Muslim world, there are also strong voices from within Islam seeking to proclaim the Muslim priority for peaceful and harmonious relations with the wider world, including with religious neighbours. Such a voice is that of Fethullah Gülen. This paper seeks to understand the prospects and appropriate contexts for dialogue: what enables, and what hinders, good interfaith relations? The paper addresses the issue of Islamic paradigms for inter-religious relations and dialogue, then analyses and critically discusses the views of Fethullah Gülen. The intention is to identify a perspective that will encourage future inter-religious dialogue and enhance the relations of Islam to other faiths, a perspective indicative of transitions within the Muslim world and one that gives cause to be hopeful for the recovery of the true way of peace.

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Firdaus, Yanuardi Syukur. "Understanding Terrorism, Peace, and Tolerance from the Institute for the Study of Islam and Civilizations (INSISTS) Activists in Indonesia." In Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icsgs-18.2019.20.

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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.

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This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religious dialogue and offer an effective alternative to legalistic teaching of Islam. The case studies allow for comparison of the move- ment’s approach to a Muslim-majority and Muslim-minority context. The paper concludes by charting the trajectory of the movement’s role and contribution to the development of a Middle Way Islam in Southeast Asia. The paper is based on a combination of fieldwork with a qualitative approach and documen- tary research. The fieldwork comprises data gathered through participatory observation in Singapore and interviews with key members of the two organisations and their local partners. The documentary research comprises data from the movement’s publications – books, maga- zines (Asya Pasifik), newspaper articles, brochures and online materials. The emergence of Islam as a political force is a recent development in Southeast Asia. Earlier, the impact of the resurgence of Islam had been felt both in the social and cultural realms, through the mushrooming of Muslim organizations attempting to promote a ‘purer’ form of Islam in the region. In more recent times, however, the expression of religiosity has been brought about by way of participation in political parties and groups. More shockingly, some of these groups, such as the terror network known as Jemaati Islamiyah, have sought to use violence to achieve their aims. This has had severe ramifications for both intra-Muslim rela- tions and Muslim-non-Muslim relations in the region. In this chaotic socio-political climate, a group has emerged in the region advocating peace, tolerance and understanding between people of different races and religions. This group is known as the Gülen movement, or is commonly referred to as the hizmet, in Turkey. This paper will demonstrate how the Gülen movement has addressed the issues facing them and remained relevant by developing a counter-trend through proactive measures to oppose extremist ideology and enhance inter-religious discussion in the Southeast Asian region. Its key thrust is to show that the Gülen movement can reverse the current distorted state of Islam back to its original form. The teachings of Islam which is the teachings of the Middle Way can accommodate the cultural differences in Southeast Asia and enhance inter-religious ties between Muslims and non-Muslims in the region. The paper will first examine Fethullah Gülen’s views on extremism and inter-religious dialogue. The paper will then proceed to examine case studies of organizations inspired by Gülen in Singapore and Indonesia and how these organizations utilized his ideas to enhance inter-religious dialogue and provide an alternative to the legalistic discourse on Islam. This section will also attempt to compare and contrast the approach of the organization in a Muslim-majority country (Indonesia) and in a Muslim minority country (Singapore). The paper will conclude by charting a trajectory of the movement’s role its potential contributions to the development of moderate Islam in Southeast Asia. It will be argued that these contributions will become an important counter to extremist ideologies and enhance ties amongst Muslims and between members of different faiths in the region.

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Hairi, Nur Atika, and Norhafizah Ahmad. "Pengaruh dan Impak Angkatan Belia Islam Malaysia (ABIM) Terhadap Isu Palestin di Malaysia." In Conference on Pusat Pengajian Umum dan Kokurikulum 2020/1. Penerbit UTHM, 2020. http://dx.doi.org/10.30880/ahcs.2020.01.01.001.

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The Muslim Youth Movement of Malaysia (ABIM) is an Islamic organisation legally established in 1972. From 1971 until now, ABIM is very concern to international issues, especially the Israeli-Palestinian issue. This article discusses the influence and impact of ABIM in fighting for the liberation of Palestine (1971-2020). ABIM has always called on those responsible for Palestinian independence and the freedom of its people from the grip of Israel. Although various peace negotiations have been held between Israel and Palestine internationally, concrete solutions have not been reached. The objective to be achieved is to analyze ABIM’s involvement in resolving the Israeli-Palestinian conflict. The methodology used is primary source research in the National Archives of Malaysia and the ABIM Archive. Apart from that, an interview with the President of ABIM, Mr. Muhammad Faisal Abdul Aziz was also held. The results of the study found that ABIM is consistent and active in fighting for this issue. This proves that the voice of NGOs can influence and impact decisions at the national and international levels such as the United Nations (UN). The volume of voice that is always displayed by ABIM is able to give awareness to the leaders and the people of Malaysia that this issue is not just a religious issue but this issue is a universal issue involving humanitarian values. ABIM has held press conferences, sent memorandum, held demonstrations, peaceful rallies, boycotts of American-Israeli goods and set up a Palestinian Aid Fund to raise the issue. ABIM's official paper, 'Risalah' also played a role in disseminating current Palestinian issues by publishing articles from original sources on the Palestinian Liberation Organization (PLO) and developments in Palestine, especially in the 1970s. This is because resources at the time were very limited and Western media published biased and untrue news.

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Williams, Ian. "“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.

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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.

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Malallah GAHAZAL, Maryam, and Shaymaa Harith MUHAMMAD. "Education is a Right to Empower Women for a Better Life." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-9.

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The preparation of women is based on providing them with education skills and skills that enable them to accomplish their tasks in a better way and reflect positively on all areas of life and promote the efforts of women in the homeland. Education is one of the most important and prominent rights that must be granted to man regardless of his gender. The importance of women is no less important than the education of men, as both are complementary Society’s tools for progress. Science enhances awareness and develops the ability to establish a correct family upbringing based on sound societal principles that call for love and peace. Therefore, this involves bringing out a conscious generation free from complexes based on division and violence. This is what societies should secure in terms of providing opportunities for women ،supporting them, and providing Ways and tools of education, as education increases women’s awareness of their rights, introduces them to their duties, and guarantees them a healthy and sound life. Islam has made education a duty obligatory for every Muslim man and woman, and here the role of education emerges as an essential aspect of empowering women in acquiring this legitimate right, which is a guarantor that gives them a greater ability to a decent life is one of the basic rights stipulated in many international agreements.

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