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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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Shaikh, Muhammad Ali, Abdul Waheed Channa, and Shoib Ahmed Kalhoro. "امن عالم کا تصور قرآن اور سیرۃ طیبہ کی روشنی میں." Al-Duhaa 3, no. 01 (June 1, 2022): 383–96. http://dx.doi.org/10.51665/al-duhaa.003.01.0159.
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Every religion in the world teaches peace and harmony, No faith believes in spreading hate among fellow human beings. The concept of “Peace” in Islam draws its origins from the Arabic word “Salam” which means “Secured, Pacified or Submitted”. Islam believes in spreading the message of Peace and harmony by personally greeting every follow Muslim they meet. The Word “Asslam Alaikum” which literally means “Peace be upon you” Islam is definitely a peace loving system. It endorses love, respect and harmony among all human beings. Muslims are strictly instructed to follow Allah Almighty is book of law. The regard of Peace, righteousness and justice is to be maintained by the Muslims above all else. Peace is the primary duty of Islam and its adherents must come to show to the world that they are for Peace and settlement not for violence and destruction. In this article it is intended to prove that Islam is a religion of Peace and tranquility. It teaches all the human beings the lesson of love, intimacy, mildness and affectionate, and shows strong contradiction towards injustice and terrorism. The Peace of the whole world can only be stabilized when Islamic Teachings are acted upon, which is impossible to maintain peace in the world without acting upon Islamic teachings.
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Wahyuddin, Wawan, and Hanafi Hanafi. "MESSAGE OF PEACE IN THE TEACHING OF ISLAM." ALQALAM 33, no. 2 (December 30, 2016): 70. http://dx.doi.org/10.32678/alqalam.v33i2.393.
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This study aims to (1) describe the message of peace in the Qur'an, (2) describe the message of peace in the Hadith, and (3) describe the message of peace in the Medina Charter. The focus of this research is the message of peace in the teachings of Islam, which is broken down into three subfocus, namely (1) the message of peace in the Qur'an, (2) the message of peace in the Hadith, and (3) message of peace in Medina Charter. This study uses literature review. Data of this research is the theory and concepts of Islam, peace and war. The source of research data are books, papers, journals, and articles, as well as relevant research reports. It is concluded that (1) Messages of peace in the Qur’an is the outline (the main points), (2) Messages of peace in the Hadith is more detailed (description in detail), and (3) Messages peace in the Medina Charter is applicable (implementable). Al-Quran, the Hadith, and the Medina Charter, as well as historical facts have proved that Islam is a religion of peace (rahmatan lil Alamin) which is recognized not only by Muslims but also recognized by people of other faiths. Therefore, believers of other religions no longer need to worry about the development of Islam.
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Wahab Syakhrani, Abdul, and Muhammad Rivaldi Yudistira. "DASAR KEISLAMAN SEBAGAI AGAMA RAHMATAN LILALAMIN." MUSHAF JOURNAL: Jurnal Ilmu Al Quran dan Hadis 2, no. 3 (March 13, 2022): 263–69. http://dx.doi.org/10.54443/mushaf.v2i3.43.
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Islam Rahmatan lil'alamin is Islam whose presence in the midst of people's lives is able to create peace and love for humans and nature. The implementation of mercy for the universe has extended to almost all parts of the world. Etymologically, Islam means peace, while rahmatan lil `alamin means `love for the universe. So what is meant by Islam Rahmatan lil'alamin is Islam whose presence in the midst of people's lives is able to create peace and love for humans and nature.
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Nursita, Rizki Dian, and Ahmad Sahide. "The Concept of Peace in Islam and Its Relevance to International Relations." Al-Albab 8, no. 2 (December 30, 2019): 211–24. http://dx.doi.org/10.24260/alalbab.v8i2.1218.
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Islam is often described as a religion that emphasizes the use of violence in its da'wah method. The stereotype is formed by a number of literature and media that depicted Islam as a religion of violence. This paper aims to analyze the causes of stereotype against Islam, and provides an overview of the concept of peace in Islamic perspective, and seek the relevance of the concept of peace in Islam to the study of conflict and peace in international relations. Through some literature research, the author finds that the stereotype is caused by the gap in the discourse on war and peace in Islam, thus the discourse related to the peace in Islam needs to be buzzed. Unlike the two mainstreams in International Relation Studies (Realism and Idealism), al-Quran, as the primary source of Islamic teaching, describes that a human is basically both keen to cooperate and prone to conflict, and favoring to managing the conflict through peaceful settlement. Three terms-as-silmu, as-shulhu, and al-amanu are used to conceptualize the three levels of peace in the Quranic perspective.
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Mashema, Bashir Lima, and Ayuba Bala Haruna. "Islam: A Religion of Global Peace." INTERNATIONAL JOURNAL OF RELIGIOUS AND CULTURAL PRACTICE 8, no. 2 (October 14, 2023): 1–9. http://dx.doi.org/10.56201/ijrcp.v8.no2.2023.pg1.9.
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Islam is a religion derived from the Arabic word “Salam”, means “peace”. Here, it means peace with Allah as the sole creator of all humans, animals, plants, angels, jinn etc. It also means total submission to the will and command of Allah. As a religion of global peace, Islam has bequeathed to humanity a civilization that has presented itself as the greatest heritage that bestowed to humanity enlightenment, knowledge and prosperity, thereby redeeming mankind from the misery and. Even, when Islam was conquered and dominated by foreign powers, its influence has remained unlike other civilizations remained. It resisted eliminations or even complete burial in the sounds of time. This, was made possible because of the great importance attached to knowledge and the pursuance of it by Islam as can be seen from the Qur’an, the Hadith and books of scholars of Islam. This closely links to the great qualities of peace making exhibited by the prophet of Islam Muhammad (SAW), the role model per excellence the world had ever produced. The Qur’an and Hadith are so fundamental on peace and peacemaking. Both the Qur’an and Hadith have turned the ignorant and ruthless society into a beacon of peace with scandalous characters turned into righteous servants of the Almighty, Who lived with love and fear of Allah, and His glory with him deeply set in their refined hearts. Thus, Islam as religion of global peace has a lot to offer on the problems of insecurity in Africa. The paper intends to show the position of peace in Islam as a solution to the problem of insecurity particularly in Africa
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Hazyimara, Karunia, Syamsuddin, and Usman. "Sejarah Pendidikan Islam: Pertumbuhan dan Pembinaan pada Awal Islam." SETYAKI : Jurnal Studi Keagamaan Islam 1, no. 2 (May 28, 2023): 35–42. http://dx.doi.org/10.59966/setyaki.v1i2.252.
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This study aims to determine the growth and development of Islamic education in the time of the Prophet Saw. This research uses a qualitative approach. In obtaining data as research material, researchers use library data (library research) with documentation methods. Based on the results of research analysis, it can be seen that in the time of the Prophet (peace be upon him) education had grown through his teachings and guidance from Allah Almighty through the intermediary of the angel Gabriel. This research reveals that in historical facts the Prophet (peace be upon him) educated in a surreptitious and overt way, due to unstable environmental conditions. The knowledge conveyed by the Prophet (saw) is based on the Qur'an as a guide book for Muslims.
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Alfiansyah, Iqbal Maulana, Mohamad Latief, and Naqia Salsabila Taslim. "Perpetual Peace: An Analysis of Kant’s Theory of Peace in Terms of The Islamic Worldview." NALAR: Jurnal Peradaban dan Pemikiran Islam 6, no. 2 (December 8, 2022): 121–36. http://dx.doi.org/10.23971/njppi.v6i2.3978.
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This study critically discussed the concept of 'perpetual peace' according to Immanuel Kant. For Kant, peace is absolute, and war must be avoided. Kant's concept of peace departs from his philosophical ideas about humans and ethics. According to the researcher's hypothesis, Kant's concept of peace is problematic and not compatible with the concept of peace in Islam. This study aimed to describe Immanuel Kant's concept of perpetual peace and the concept of peace in Islam. In addition, it also analyzed how Kant's concept of perpetual peace is viewed from the Islamic worldview. This research was library research, and the methods used were descriptive, analytical, and comparative. This research concluded that Kant's concept of peace had several philosophical and practical problems. Philosophically, Kant's concept of peace revolves around the concept of man, ethics, and causality, which tend to deny the element of God in it. In practical terms, Kant's idea that war should not exist is a dream that is difficult to realize. His opinion about the peace triangle also leaves many problems. In contrast to that, in the view of Islam, war is allowed to fight injustice and aim for the creation of goodness or maslahah, justice, and global peace. War in Islam is also regulated based on ethical and humanitarian principles. This is based on the Islamic view of humans who simultaneously have a good and a wrong side. In addition, Islam focuses more on human nature and its perspective on reality and life to achieve peace. The Qur'an, with normative teachings such as equality between humans, justice, honesty, the nature of qanaah, can be used as a normative and practical basis for achieving perpetual peaceKeywords : Perpetual Peace; Immanuel Kant; Islamic Worldview
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Nasywa Hilmi. "Exploring the Concept of Peace in Islamic Teachings: A Comprehensive Analysis of Surah Al-Anfal Ayat 61." HEUTAGOGIA: Journal of Islamic Education 3, no. 2 (December 31, 2023): 249–58. http://dx.doi.org/10.14421/hjie.2023.32-09.
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This research explores the conceptualization of peace in Islamic teachings, focusing on Surah Al-Anfal Verse 61 in the Quran. The method employed in this study is a literature review. The data collected and analyzed are secondary research findings from books, journals, articles, websites, and other relevant sources. Furthermore, the data analysis technique used in this research involves content analysis. The research findings reveal a comprehensive discussion of the relationship between Islam and the principles of peace. Verses in the Quran, particularly Surah Al-Anfal Verse 61, guide believers to lean towards peace and trust Allah when faced with the desire for peace. The Quran portrays Islam as a religion of peace, where peace is the general rule, and war is only justified in specific, compelling circumstances. The fundamental goal of Islam is to transform human thinking, initiating an intellectual revolution based on the oneness of God or Tawhid. The implications of this research extend beyond the academic realm, influencing broader discourse on Islam and peace. The proactive roles of Islamic organizations such as NU and Muhammadiyah in regional and international peace initiatives demonstrate the practical application of Islamic values. This research provides recommendations for universities to actively promote peace in contemporary society by emphasizing the crucial values of peace and security in human existence, as outlined in Surah Al-Anfal Verse 61.
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Sholeh, Badrus. "Pesantren, Peace Building, and Empowerment: A Study of Community Based Peace Building Initiatives." Al-Jami'ah: Journal of Islamic Studies 43, no. 2 (November 30, 2005): 327. http://dx.doi.org/10.14421/ajis.2005.432.327-347.
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Pesantren telah menjadi bagian tradisi keislaman di Indonesia, yang menggabungkan kajian dan budaya Islam Timur Tengah dengan tradisi lokal. Penggabungan tradisi ini menciptakan Islam Indonesia memiliki karakter berbeda dengan Islam di Timur Tengah. Tulisan ini melihat peran pesantren lebih dekat dengan studi kasus pesantren Salafiyah Syafi’iyah Situbondo, Jawa Timur. Pesantren ini telah menjadi salah satu pesantren tertua di Indonesia, dengan peran strategis mengembangkan perdamaian dan mewarnai perjalanan peradaban di sekitarnya. Kiprah tiga pesantren menjadi perhatian utama: memediasi hubungan antar agama pasca kerusuhan Situbondo 1996, mendamaikan hubungan antara petani dan perusahaan perkebunan negara dalam pendayagunaan tanah di Bunengan dan konflik tanah di Merak. Kyai, ustadz dan santri menjadi bagian yang menyatu dengan dinamika lokal.
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Yusufi, Adnan. "Implementasi Model Islamic Peace Education di SD Islam Ta’allumul Huda Bumiayu." INSANIA : Jurnal Pemikiran Alternatif Kependidikan 23, no. 1 (December 20, 2018): 129–40. http://dx.doi.org/10.24090/insania.v23i1.2013.
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Abstract: In many forms of bullying, a phenomenon in Indonesia increasingly lively happening, especially in education field. The concept of peace education is considered capable of being an alternative effort minimize violent acts. SD Islam Ta'allumul Huda Bumiayu is one of basic education institution focusing on the Islamic learning, mutual respect, tolerance and a sense of camaraderie in the absence of violence (Islamic Peace Education). The application of the model of Islamic peace education elementary school-based learning in the form of Islam that all activities in the school child is packed in a single education system. This research aims to find out and analyze design models of Islamic peace education in SD Islam Ta'allumul Huda Bumiayu while implementation as well as the supporting factors and constraints that exist. The approach considered suitable for this type of research is descriptive qualitative. The results of this research obtained information that the design model of Islamic peace education applied in SD Islam Ta'allumul Huda Bumiayu is a result of the integration between education curriculum 2013 Kemdikbud with Kemenag RI packed in learning Islamic-based elementary school. Implementation of the model is carried out through three main activities, namely intracurricular, cocurricular and extracurricular activities with an example approach and conditioning as well as insightful integrative inclusive. Implementation in the form of activity planning, implementation and evaluation. As for the existing constituents include good cooperation among school with the Foundation or caregivers and surrounding communities. While the constraints faced by the inadequate quality of human resources are owned by the school and also the limitations of existing education facilities.
Key Words: Bullying, Pendidikan Perdamaian Islami, dan Integrasi Kurikulum 2013
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Na'im, Zaedun, and Siswanto Siswanto. "Signifikansi Umat Islam Indonesia Dalam Konteks Perdamaian Dunia." Belajea; Jurnal Pendidikan Islam 5, no. 2 (December 30, 2020): 263. http://dx.doi.org/10.29240/belajea.v5i2.1741.
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This discussion is about how the position of Indonesian Muslims in a global or world perspective in contributing to creating world peace in general and especially in countries with conflicts between fellow Muslim countries. It cannot be denied that the position of Indonesian Muslims from an international point of view has a strategic position, because Indonesia is a country with the largest number of Muslims in the world. So that this position has the potential and strength to be able to contribute significantly in creating world peace by providing education about the great benefits of peace between fellow believers through calls for peace and real examples in everyday life through social interactions between people. show tolerance and mutual respect that need to be fostered. So that this makes Indonesian Muslims become role models and references for other countries in creating and maintaining world peace. In this study the author uses qualitative research with a library research approach and is descriptive in nature, where the writer wants to reveal more deeply the position of Indonesian Muslims has a significant influence in the realization of world peace. The result of this study is that efforts to participate in creating world peace are carried out by collaborating through related parties, such as government elements by giving attention and helping resolution to countries experiencing conflict, elements of Islamic organizations, such as NU, Muhammadiyah and others by providing support. and take a religious cultural approach to countries experiencing conflict and give conviction to people around the world that Islam is very supportive of world peace
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Mohd Sabri, Mohammad Nor Anwar, and Nor ‘Adha Ab Hamid. "SULH AND PEACE: ITS APPLICATION ACCORDING TO ISLAMIC PERSPECTIVE." International Journal of Law, Government and Communication 6, no. 24 (June 15, 2021): 76–83. http://dx.doi.org/10.35631/ijlgc.624005.
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Islam was revealed by Allah S.W.T to His messenger, the great Prophet Muhammad S.A.W is a complete and comprehensive religion to face all human problems in this world. It is integrated into a natural system and suitable to be implemented in all places, times, and situations. All its laws and regulations are not contrary to the norms and human nature. This is simply to ensure harmonious life, free from all strife that can ruin a human life. In daily life, human beings often cannot escape from facing various difficulties, problems, and disputes. Therefore, Islam does not allow its followers to look for a solution to the matter without providing a way out and blowing the spirit of Islamiyyah into it. The sulh method is a concept of external dispute resolution and this method has been practiced in all Syariah Courts throughout Malaysia. Peace carries the definition of one of the main teachings in Islam that leads to things or deeds to make peace. This qualitative study uses library research methods as well as documents such as the Quran, books, and research papers. This study aims to refine the concept of Sulh in Islam, history and evaluate the application of Sulh which is now increasingly overlooked by society. This study is important in elevating the concept and wisdom of Sulh that needs to be emphasized in Islam in order to be able to be appreciated and harmonized by the community in Malaysia.
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Pradesi, Yulia. "RESOLUSI KONFLIK DI DUNIA ISLAM: ANTARA DAMAI, DIPLOMASI, DAN PERANG (PERSPEKTIF ISLAM DAN HUBUNGAN INTERNASIONAL)." Religi: Jurnal Studi Agama-agama 15, no. 2 (October 9, 2019): 188. http://dx.doi.org/10.14421/rejusta.2019.1502-05.
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In international relations, especially relations between countries, it will always have the potential to have cooperation, agreements, even disputes. In general, all countries in the world make relations between countries as a manifestation of wanting peace because every country definitely needs other countries to be able to meet their country's needs. The current concept of Diplomacy is something that international actors are currently doing to establish cooperation with a country. However, when the path of diplomacy cannot be used, using hard power in the form of war is an instinctive thing that is done by a country to achieve its interests. Islam has its own perspective and guidance in studying relations between countries, through peace, the concept of diplomacy and the circumstances in which war is permitted.Keywords: Peace-Diplomacy-War, Islamic Perspective, International Relations.
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Chrabieh, Pamela. "Peace, Islam and the Arts in Dubai." Hawliyat 18 (July 11, 2018): 111–33. http://dx.doi.org/10.31377/haw.v18i0.83.
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This paper presents the preliminary results of qualitative research at the crossroads of Peace Education, Sciences of Religions, and Art History on perceptions of Islam and Peace by 160 university students from different religious and ethnic backgrounds, enrolled in Middle Eastern Studies courses at the American University in Dubai from 2015 to 2017. The paper includes the analysis of students’ artworks, evaluations, and excerpts of intercultural/interreligious exchanges of artistic ideas in the classrooms aiming at fostering non-violent alternatives to contribute to a culture of peace.
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Puri, Cantika Niscala, and Gonda Yumitro. "Peran Organisasi Kerjasama Islam (OKI) dalam Penguatan Diplomasi Islam." Jurnal Sosial Politik 8, no. 1 (August 27, 2022): 96–108. http://dx.doi.org/10.22219/jurnalsospol.v8i1.19717.
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Diplomacy is commonly understood as a country's art, practice, and negotiation activity to advance that country's interests. Currently, conventional diplomacy is being practised, which is seen as having many flaws. Conventional diplomacy appears relatively unclean, so it is necessary to build and strengthen clean diplomacy based on an Islamic perspective, also known as Islamic Diplomacy. The OIC's Islamic diplomacy is very different from conventional diplomacy, which has flaws and is relatively dirty in its execution. This article attempts to analyze the role of the Organization of Islamic Cooperation in strengthening Islamic diplomacy using a descriptive qualitative approach. Islamic diplomacy, which prioritizes peace and cooperation to solve problems, is deemed appropriate to protect and defend Muslims' vital interests and to find solutions to conflicts. The authors also found that the OIC plays two essential roles in strengthening Islamic diplomacy. First, by prioritizing cooperation and peace, the OIC optimizes diplomacy. Second, diplomacy focuses on conflict prevention and resolution. This finding could be an alternative to developing Islamic diplomacy as another way of international relations.
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Urban, Kristen. "Judaism, Christianity & Islam In Dialogue." Journal for Peace and Justice Studies 29, no. 1 (2019): 101–21. http://dx.doi.org/10.5840/peacejustice20192915.
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While most studies on the Abrahamic religions focus on the community of believers, this paper explores aspects of Judaism, Christianity, and Islam that foster “peace within” for the individual believer. It brings all three traditions into conversation with one another and is grounded in the understanding that the believer must find inner peace before s/he can make peace with the larger world. Given that Jews, Christians, and Muslims share a common spiritual ancestor Abraham, this study draws upon their theological narratives of the Creation Story, which highlights understandings of God and His relationship with humankind. For the believer, this relationship aids in the validation of others and fosters self-discovery in ways that lead to empowerment, helping the believer to find that small space in her wide-awake world where she can act.
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Nadhiroh, Nadhiroh, and Mami Eva Novayani. "Teori Pers Islam dalam Etika Jurnalistik Islami (Kajian Ayat-ayat Suci Alquran sebagai Pedoman Jurnalisme Damai)." Lisyabab : Jurnal Studi Islam dan Sosial 3, no. 1 (June 30, 2022): 39–52. http://dx.doi.org/10.58326/jurnallisyabab.v3i1.117.
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A This article examines the formulation of Islamic Press Theory in Islamic Journalistic Ethics. The rules in carrying out journalistic duties cannot be separated from Islamic teachings that are guided by the Koran. The scope of is limited to the study of the Holy Qur'anic verses that can be used as a guide for peace journalism. So far, some academics and members of the Muslim press have used western press theory in scientific studies and guidelines for carrying out journalistic duties. The purpose of this study is to examine the verses of the Holy Qur'an related to the principles of peace journalism. In addition, this study is expected to add insight into the guidelines for peace journalism that exist in Islam and can be applied in carrying out the duties of press personnel. The researcher uses a qualitative content analysis approach to examine some of the holy verses of the Koran related to Islamic journalistic ethics to be used as guidelines in journalism. peace. Researchers also use supporting documents from books, journals and internet sources. The results of the study indicate that the formulation of Islamic Press Theory needs to be continuously socialized in various activities, both lectures or journalistic training, especially on Islamic campuses. In the Qur'an there are several holy Qur'anic verses that can be used as guidelines in carrying out peace journalism. Some of the verses of the Koran are Al Hujurat [49]: 1-13 Al Ahzab [33]: 70 Al Nur [24]: 19.
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Khan, Shahab Naimat, Dr Hafiz Nasir Ali, and Madiha Mumtaz. "Islamic Perspective to the Responsibilities of Parents and Teachers towards Children’s Education in the Modern Era." Al Khadim Research journal of Islamic culture and Civilization 2, no. 2 (September 30, 2021): 1–12. http://dx.doi.org/10.53575/arjicc.e1-v2.2(21)1-12.
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The word ‘Islam’ is originated from the word ‘Silm’ which means peace. If a logical and a reasonable person tries to study Islam neutrally, he will come to know that ‘peace’ is present in all the teachings of Islam. In pursuit of that peace a Muslim need to follow Islamic guidelines properly. As soon as he trends that path, he will start having peace. In this article it was tried to mention responsibilities of parents and teachers towards children’s education in the light of Islam. These responsibilities stretch from the religious education to the physical education of the children. It is discussed thoroughly that what is the role of Muslim parents and the teachers in raising the children safe and sound and in line with the instructions of the holy Quran and the traditions and biography of the holy Prophet (May Allah be pleased with him).
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Kayadibi, Saim. "Peace Strengthens Human Prosperity." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 149–52. http://dx.doi.org/10.35632/ajis.v27i2.1342.
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This conference, organized by the Faculty of Usuluddin at Sultan Sharif AliIslamic University (UNISSA), was held on 24-25 February 2010 at theRizqun International Hotel in Gadong, Brunei. The 119 local and 40 internationalparticipants presented 78 working papers. Local and internationalmedia outlets and representatives of government bodies, as well as officersfrom the Department of Community Development, the Ministry of ReligiousAffairs’ Syariah Affairs Department, and the Brunei Economic DevelopmentBoard, also attended. One of the main objectives was to clear upmisconceptions about Islam in order to bridge the gap and strengthen relationshipsand cooperation between Muslim and western countries.Abdul Muthalif Afuwardeen (conference co-chairman; dean, Facultyof Usuluddin, UNISSA) welcomed the audience and spoke of the importanceof religion and peace and how Islam and Muslims have been wronglyportrayed as symbols of terrorism, underdevelopment, and mockery. UstazHj Abdul Aziz Juned (state mufti) opened the event on behalf of SultanHas-sanal Bolkiah and urged participants to spread the truth about Islamworldwide. Keynote speaker Ismail Ibrahim (chariman of Islam Hadhari,National University of Malaysia), analyzed how many westerners considerIslam a religion of violence, war, and suppression due to their misunderstandingof jihad. He also called for mutual understanding among allparties ...
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Rohman, Muhammad Saifullah. "Promoting Religious Dimension in Conflict Resolution: A Review on Mohammed Abu-Nimer Thoughts." DINIKA : Academic Journal of Islamic Studies 3, no. 1 (April 30, 2018): 17. http://dx.doi.org/10.22515/dinika.v3i1.1105.
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The aim of this paper is to review Mohammed Abu Nimer thoughts on the field of conflict resolution, peace-building, and inter-religious dialogues. As a thinker and practitioner of conflict resolution, he built his work based on his intimate relationship with conflicts. To review his thoughts, this paper traced and observed his main ideas about conflict resolution based on his writings; books, journals, articles, etc. Thus, the findings show that Mohammed Abu Nimer draws upon his thoughts by referring to his religion, Islam. Therefore, Islam as a religion supports peace-building of civilization through its teaching to Muslims. Although Islam became the basis of his works on conflict resolution, it does not mean that he insists it to be used in conflict resolution. His idea is promoting religious dimension in conflict resolution which makes religion as a source of peace rather than a source of conflict. Then, he proves the limit on peace-building and inter-religious dialogue as a means to reach peace between two sides of a conflict. Therefore, peace-building activists should acknowledge and accommodate any possible ways to mediate the conflicting parties in order to make peace. Keywords:Religious Dimension, Conflict Resolution, Peace-building, Dialogue
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Kamali, Mohammad Hashim. "Peace in the Islamic Tradition: One Vision, Multiple Pathways." ICR Journal 7, no. 2 (April 15, 2016): 157–87. http://dx.doi.org/10.52282/icr.v7i2.261.
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This article begins by looking at peace as a theological principle, before proceeding to explore peace from various other angles, such as peace through inclusivity, peace through non-violence, peace through equity and fair treatment of others. There is also an elaborate articulation of methods for the peaceful resolution of conflicts, including counselling (nasihah), conciliation (sulh), arbitration (tahkim), forgiveness (‘afwa), and truce (alhudnah). After reviewing these, the discussion then presents a selection of Islamic legal maxims (qawa’id kulliyyah fiqhiyyah) that accentuate the primacy of peace in Islam. Legal maxims are concise epithetic declarations of principles that accentuate the higher goals and purposes of Islam. We conclude with a set of actionable recommendations.
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Gani, A. "PENDEKATAN SUFISTIK DALAM PENDIDIKAN ISLAM BERWAWASAN PERDAMAIAN." AKADEMIKA: Jurnal Pemikiran Islam 23, no. 2 (November 25, 2018): 377. http://dx.doi.org/10.32332/akademika.v23i2.1239.
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Abstract
Conflict becomes part of contemporary phenomena that embraces all dimensions of human life, starting from the level of individuals, society, to relations between countries. Conflict in all of its variety, both economic, political conflicts, even conflicts between civilizations, cannot be separated from the "on-name" religion. Islam which teaches love and peace is distorted into Islam that teaches conflict. Islamic education in a broad context is responsible for the formation of logical thinking of humans who like to spread terror and conflict. This paper examines how the Sufism approach in Islamic education plays its part as the Islamic tradition that teaches Islam in the form of love and spreads Peaceful Islam and has A peace of mind with research Library research that uses qualitative descriptive analysis techniques with the results of research that is mystical approach in Islamic education fundamental alternatives in order to reduce conflict and bring peace.
Keywords: Education, Islam, Peace, and Sufism.
Abstrak
Konfik menjadi bagian dari fenomena kontemporer yang melanda seluruh dimensi kehidupan manusia, mulai dari tingkat individu, masyarakat, sampai hubungan antar negara. Konflik dalam ragam rupanya, baik konflik ekonomi, politik, bahkan konflik antar peradaban, tidak bisa dilepaskan dari atas-nama agama. Islam yang mengajarkan cinta kasih dan perdamaian didistorsi menjadi Islam yang mengajarkan konflik. Pendidikan Islam dalam konteks yang luas bertanggungjawab atas terbentuknya nalar berpikir manusia yang suka menebar teror dan konflik. Tulisan ini mengkaji tentang bagaimana pendekatan sufisme dalam pendidikan islam menjadi bagian dari tradisi Islam yang mengajarkan Islam dalam rupa cinta kasih dan menebarkan Islam Damai dan berwawasan perdamaian dengan jenis penelitian Library research yang menggunakan teknik analisis deskriptif kualitatif dengan hasil penelitian yaitu pendekatan sufistik dalam pendidikan Islam adalah alternatif fundamental dalam rangka mengurangi konflik dan mewujudkan perdamaian bangsa. Salah satu teladan prakteknya dapat dilihat dari ulama-ulama Nusantara.
Kata Kunci: Pendidikan, Islam, Perdamaian, and Sufisme.
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Saumantri, Theguh. "Teologi Perdamaian dan Kerukunan Antar Agama dalam Perspektif Asghar Ali Engineer." Jurnal Pemikiran Islam 3, no. 2 (December 30, 2023): 92. http://dx.doi.org/10.22373/jpi.v3i2.19790.
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This article explores the concept of Islamic theology of peace and interfaith harmony through the perspective of Asghar Ali Engineer, particularly focusing on the essence of Islam, theology of peace, and interreligious harmony. The article employs a literature study method, analyzing and interpreting Engineer's works. Asghar Ali Engineer, an Indian Muslim scholar and intellectual, advocates for peace and pluralism in Islam, emphasizing the importance of Tauhid (the Oneness of God) as a foundation for social justice and peace. His approach integrates the concept of liberation theology, emphasizing the necessity of liberating humanity from oppression and injustice. Engineer interprets Tauhid not merely as a religious ritual but as a social structure that fosters equality and peace. He argues that true peace in Islam involves respecting religious diversity and eliminating coercion in faith. The study affirms that Engineer's theology of peace is relevant in multicultural and multireligious contexts like Indonesia and can offer an alternative approach to resolving interfaith conflicts. Engineer's emphasis on dialogue and understanding among different faiths is crucial for enhancing harmony and reducing societal polarization.AbstrakArtikel ini mengeksplorasi konsep teologi perdamaian Islam dan kerukunan antaragama melalui pemikiran Asghar Ali Engineer, khususnya mengenai esensi Islam, teologi perdamaian, dan kerukunan antar agama. Artikel ini menggunakan metode studi pustaka dengan menganalisis karya-karya Engineer dan menginterpretasikannya. Asghar Ali Engineer, seorang ulama dan intelektual Muslim India, mengadvokasi perdamaian dan pluralisme dalam Islam, menekankan pentingnya Tauhid (Keesaan Allah) sebagai dasar untuk keadilan sosial dan perdamaian. Pendekatannya menggabungkan konsep teologi pembebasan, menekankan pentingnya membebaskan umat manusia dari penindasan dan ketidakadilan. Engineer menafsirkan Tauhid tidak hanya sebagai ritual agama tetapi sebagai struktur sosial yang mendorong kesetaraan dan perdamaian. Ia berargumen bahwa perdamaian sejati dalam Islam melibatkan penghormatan terhadap keragaman agama dan penghapusan paksaan dalam beragama. Kajian ini menegaskan bahwa teologi perdamaian Engineer relevan dalam konteks multikultural dan multireligius seperti di Indonesia dan dapat menjadi pendekatan alternatif untuk mengatasi konflik antar agama. Penekanan Engineer pada dialog dan pemahaman antar agama yang berbeda sangat penting untuk meningkatkan kerukunan dan mengurangi polarisasi masyarakat.
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Nikoo, Azam Khodashenas, Padmashekar, and Abdoullah Namdar. "Concept of non-violence in Islam and Jainism." Acta Ethnographica Hungarica 59, S (May 20, 2021): 15–20. http://dx.doi.org/10.1556/022.2013.003.
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Many reasons can be offered for the employment of non-violence, it breaks the cycle of violence and counter-violence, and also it is the surest way of achieving public sympathy. It is the only method of struggle that is consistent with the teachings of the major religions. Non-violence can also be the basis for a way of life. It is consistent with a belief in the underlying unity of humankind. Truth and non-violence are not possible without a living belief in God. It is a fact that non-violent activism is more powerful and effective than violent activism. By the very law of nature all bad things are associated with violence, while all good things are associated with non-violence. Violent activities breed hatred in society, while non-violent activities elicit love. Violence is the way of destruction while non-violence is the way of construction. The program of Islam is divided to bring peace into three main phases: 1) peace with God, 2) peace within the community, and 3) peace with others. In the Qur’an peace is one of God’s names and the word sabr exactly expresses the notion of non-violence, as it is understood in modern times. Religion emphasizes that peace of mind comes from tolerance and contentment. In Jainism, non-violence is not limited to refraining from mental, verbal and physical injury to human beings. It encompasses abstaining from injury to all living beings – all animals and plants.
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Kudratulla, Sidikmetov. "Let's Avoid Destructive Ideas!" Jurnal ISO: Jurnal Ilmu Sosial, Politik dan Humaniora 4, no. 1 (June 21, 2024): 6. http://dx.doi.org/10.53697/iso.v4i1.1685.
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This article states that Islam is a religion of peace. The value of peace in Islam is justified by verses and hadiths. Disruptive ideas are refuted. The topic will be covered in more detail with real life examples. The evidence is from reliable sources.
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Kamali, Mohammad Hashim. "Peace as a Universal Islamic Value." ICR Journal 4, no. 2 (April 15, 2013): 169–87. http://dx.doi.org/10.52282/icr.v4i2.472.
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In many different ways the Qur’an and Sunnah bring peace into the heart of Islam’s spirituality, law and ethics. There is a persistent quest to instil tranquillity into the hearts and minds of the believers. The thrust of this presentation is to explore and substantiate the grounds of our belief that peace is a universal and normative principle of Islam. An introduction raises the question as to why Islam is associated with violence, and whether there any basis for this. This is followed by discussion of Islam’s self-definition and self-identification as a religion of tranquillity and peace. The sub-headings that follow are a reading of the source evidence, especially of the Qur’an and Sunnah. Then I take a glimpse into how in Islam Divine love and grace constitute the leitmotif and origins of God’s creation. The discussion proceeds to expound the centrality of ihsan (beauty and benevolence) as a theological foundation of Islam. This is followed by a brief exposition of compassion (rahmah), justice (‘adl), human dignity (karamah) and the vicegerency of mankind on earth (khilafah) and how these feature in Islam as a religion of submission and peace. Then I explore the place of non-violence, forbearance and patience (sabr) in the teachings of Islam. Finally I turn to the use of force and the much-debated subject of jihad (selfless striving) under two sub-headings, one of which expounds textual dispensations and early developments on jihad, while the other examines jihad in the modern period. I show how the meaning of jihad has been changing in tandem not only with juristic and theological thought but also with the politics of power, domination and conquest. I end with a conclusion and recommendations.
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Prasojo, Zaenuddin Hudi. "Religious Culture in Peacebuilding Education." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 7, no. 1 (April 30, 2023): 41–52. http://dx.doi.org/10.15575/rjsalb.v7i1.25182.
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Religion has been examined in various academic disciplines, both mono and interdisciplinary with various accompanying issues, including issues regarding the relationship between religion and culture. This article seeks to show that in the context of peacebuilding education, religious culture plays an important role. This study employs a library research approach. In Indonesia, peacebuilding theories suggest the need for Islamic education as the majority religion in order to the support transformation process relating to changes in negative peace, positive peace, structural violence, root causes of conflict and sustainable peace. This article reveals the process and steps to improve peacebuilding in the implementation of Islamic education. This study is very important to shape a peacebuilding culture in Islamic education where the core values of peacebuilding in Islamic education include the meanings of salām (peace), humanity, harmony and peace, Dar-al-Salam (Home of Peace), peaceful justice through jihad, nonviolence in Islam, justice in Islam and human rights. These core values of peacebuilding education in Islam need to be disseminated and cultivated in all Islamic educational institutions.
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Badaruddin, Qari. "Universal Message of Peace in the Light of Qur'an and Hadith." Pakistan Journal of Applied Social Sciences 7, no. 1 (March 8, 2018): 1–19. http://dx.doi.org/10.46568/pjass.v7i1.476.
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History of the world teaches us that the mental instability of Halaku, Changez Khan and Hitler resulted in the great human blood baths and the destruction world peace. Presently, the rulers of the White House and the White Hall are treading the same path of violence and bloodshed. Contrariwise, the concept of peace is so entrenched in Islam that the other religions of world can scarcely stand parallel to it. The message of universal peace in Islam has the sole objective of bring the various nations of the world nearer to one another and establish a society and world state in which the entire humankind can live in a state of perpetual peace and tranquillity. We, the Muslims of the world should try to take measures against the obstacles in the way of peace and stability according to the teachings of Islam. To achieve his noble objective the Muslims should show determination to tread the path of righteousness and piety. If will result in the establishment of peace, stability and tranquillity throughout the length and breadth of the world. In the present era, the Muslims are themselves responsible for the absence of peace in the Muslim world particularly, and in the entire world generally. The reason is that Muslims have distanced themselves from the teachings of the Quran and Ahadis. The strategy should be to acquaint the Muslims with the teachings of Islam and then spread these teachings among other nations of the world. The consequence will be the Universal peace, stability and tranquillity.
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Nurdin, Ali. "PEACE JOURNALISM (Konsep, Realitas, dan Perspektif Islam)." Jurnal Komunikasi Islam 6, no. 1 (August 22, 2017): 65–92. http://dx.doi.org/10.15642/jki.2016.6.1.65-92.
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The news balance is the key factor in the implementation of the Peace Journalism. This term became popular discourse to be applied in the writing of news media and a concept that was born out of the reality of the news circuit that generates a negative effect on media audiences. On the other hand, the news media tends to drift to war journalism (war journalism) that the message is more provocative “stirred” niche audiences heart. The provocative character of the news media is of course intended as well as the business area of media propaganda. Media can be likened to a double-edged knife that had the same sharpness in their respective functions. Media in reporting tends to fall asleep with a frame and forget about aspects of media business news politeness as the balance of news that can give peace to the audience. In this case, the concept of Islam in the news is to be consistent with the concept of reason and benefit of the people. The context of news in the media must have the honesty, accuracy, fairness (impartial one) and accountable
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Cohen, Moshe. "War and peace in Judaism and Islam." Israel Affairs 19, no. 4 (October 2013): 679–92. http://dx.doi.org/10.1080/13537121.2013.829608.
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Tröger, Karl‐Wolfgang. "Peace and Islam: In theory and practice." Islam and Christian–Muslim Relations 1, no. 1 (January 1990): 12–24. http://dx.doi.org/10.1080/09596419008720922.
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Woods, Timothy J. "Islam, Peace and the Quest for Justice." Theology 109, no. 852 (November 2006): 412–20. http://dx.doi.org/10.1177/0040571x0610900603.
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Barnidge, Robert P. "War and peace: negotiating meaning in Islam." Critical Studies on Terrorism 1, no. 2 (July 17, 2008): 263–78. http://dx.doi.org/10.1080/17539150802184645.
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Alam, Masnur, and Daflizar Daflizar. "Pendidikan Islam Berwawasan Multikultural." BELAJEA: Jurnal Pendidikan Islam 3, no. 2 (December 31, 2018): 103. http://dx.doi.org/10.29240/belajea.v3i2.560.
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Which is prone to cause conflict, thus State Islamic Institute of Kerincias one of the stateuniversities feels obliged to include multicultural courses into its curriculum.The purpose of this study was to know the implementation of "Islamic Education with Multicultural Insights" at the State Islamic Institute ofKerinci. This research was a field research study, with the qualitative type. The main instruments were observation, in-depth interviews, and documentation. The findings of the study are: That the State Islamic Institute ofKerincihas implemented Islamic education with multicultural insights through the lecture process, beginning with designing a syllabus that contains the strengthening of the theory, that God has created cultural diversity which is sunnatullah, rahmat, assets, strength, unifying tool that must be appreciated and thankful for, and that cultural diversity, peace and harmony have received a positive response from the students that they canapply in their daily life and even they are be able to be a massive pioneer in creating peace and harmony in society
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Mustain, Mustain. "WACANA PAHAM KEAGAMAAN TV ONE DAN METRO TV DALAM PEMBERITAAN DEMO 411 DI JAKARTA." Jurnal Penelitian Agama 18, no. 2 (November 18, 2017): 400–411. http://dx.doi.org/10.24090/jpa.v18i2.2017.pp400-411.
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Abstract: This research is a qualitative research, using discourse analysis method of Teun Van Dijk. The news is the 6th issue with three details sourced from Tv One and 3 from Metro Tv. Discourse analysis in this case is used as a tool to see the discourse delivered by Metro Tv and Tv One in preaching peace action 411. There are three stages of text analysis, cognition analysis, and social analysis. The results showed that Tv One in preaching peace action 411 discourse that the Muslims who perform such acts as tolerant Muslims, maintaining unity and running the shari'ah of Islam, while Metro TV in preaching peace action 411 menyebanakan that Muslims who take peaceful action is a group of ideology hardline, anti-tolerance and likes to use violence.
Keywords: Peace Action 411, Metro Tv, Tv One, Exclusive Islam, Inclusive Islam
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Crow, Karim Douglas. "The Greeting of Peace-Security (Al-Salam Alaykum): Uncovering the Basis of Islamic Peace." ICR Journal 3, no. 1 (October 15, 2011): 181–86. http://dx.doi.org/10.52282/icr.v3i1.586.
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A distinctive characteristic of Muslims is the exchange of greetings saluting one another with al-salamu alaykum! - along with the response …wa alaykum al-salam! This is usually translated as “peace be upon you!” and “and upon you peace!” (This is a shortened form of the fuller phrase; see below.) Here salam is normally understood today as ‘peace’, while its sense might better be rendered: ‘greetings of security-peace’. This greeting is known as tahiyyat al-islam, ‘the salutation of Islam’, and conveys wishing for the other person that God grant them a long successful life of peace secure from harm. When the Prophet’s paternal cousin Jafar b. Abi Talib in 615 (seven years before the migration of the Prophet to Medina in 622) described the essence of Islamic guidance to the Ethiopian Emperor, the ‘Negus’ (al-Najashi) of Islamic literature, at his court in Axum, Jafar emphasised this ‘salutation of Islam’ as a new practice specific to their religion. A closer examination of this important phrase frequently expressed on the lips of Muslims, discloses how inseparable the conceptions of security and peace truly are in Islamic experience.
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Kolek, Deodatus. "Humanisme Islam Nusantara dan Kontribusinya Bagi Dunia." Perspektif 12, no. 2 (December 1, 2017): 95–107. http://dx.doi.org/10.69621/jpf.v12i2.91.
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The term ‘Islam Nusantara’ (Archipelagic Islam) has been used not only to cover the Indonesian territory but also the neighboring countries. The term contains humanistic values and humanism, people in humane face, tolerance and moderate. All this reflects Islam as religion of peace. Besides it could contribute for promoting humanistic values as well as peace in the world.Such humanistic appearance of ‘Islam Nusantara’ adapts local genius of the country and highly regarded traditions of the local peoples before the coming of Islam. This accommodation could avoid any kind of both physical and verbal violences from the society and keep the people away from any possible harmful act toward their neighbour.
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Santoso, M. Abdul Fattah, and Yayah Khisbiyah. "Islam-based peace education: values, program, reflection and implication." Indonesian Journal of Islam and Muslim Societies 11, no. 1 (June 26, 2021): 185–207. http://dx.doi.org/10.18326/ijims.v11i1.185-207.
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There is a gap between ideal Islam and real Islam. Ideal Islam means peace, greeting, safety, salvation, and conceptually means absolute submission to God`s Will. Real Islam resembles unresolved conflicts in some communities and unpleasant meanings to some non-Muslims. To minimize the gap, it is important to socialize peaceful Islamic values in the community through education. This study aims to explain Pendidikan Perdamaian Berbasis Islam (PPBI, the Islam-based Peace Education) program initiated by Pusat Studi Budaya dan Perubahan Sosial (PSB-PS, the Center for the Study of Culture and Social Change) at Universitas Muhammadiyah Surakarta (UMS). This participatory action research is especially to reveal Islamic values identified in the PPBI program in terms of its uniqueness, implementation, reflection, and implication. Based on the Sirah of the Prophet and the Al-Qur’an, the PPBI program has identified 15 Islamic values which contribute to peacebuilding. Those values were used as core contents of PPBI’s handbook and classroom program. The program has been implemented through series of activities ranging from seminars, FGDs, workshops, training of teachers, publication of books, and classroom implementation. PPBI program based on nonviolence and peacebuilding assumptions, i.e. to build a culture of peace, is designed as the formal peace education through learning materials and classroom processes either in any existing course or co-curricular activities.
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Salamat, Patchrathanyarasm. "The Quranic Concept of Peace and Humanity." MANUSYA 11, no. 4 (2008): 1–27. http://dx.doi.org/10.1163/26659077-01104001.
Full textAbstract:
The Quran is the principal source of reference in Islam. Some people outside the Muslim world relate the religion to violence and value Islam according to what some of its fellows, the Muslims, have done in the name of Islam. The principle of judgement thus has unfortunately drifted away from its true source and meaning. The very basic concept of peace and humanity as stated in the Quran seems to have no place in reality at all. This paper will bring such issues back to our attention and show the true teachings of this most distorted of religions.
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Azimidokht, Seyyed Hossein. "QUR’ĀN AND WORLD PEACE." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 10, no. 1 (April 26, 2012): 25–38. http://dx.doi.org/10.1163/22321969-90000032.
Full textAbstract:
The question that which of the accounts of a religion is close to arrange social correlations is of importance nowadays. Part of this importance is due to the fact that religion still has a great role in ordinary life of people and societies. Although the religion has been a main factor in many kinds of social conflicts and among religions, Islam is not the exception, the author believes that articulating a spiritual account of Islam and its sacred book, i.e. the Qur’ān can properly help approach a good way of life in which all human beings acknowledge their stance as human beings and, in this way, promote rationality and peace. The article, basing itself on the Qur’ān, proposes a model for a spiritual Muslim person who can live in consistency with other religious people and never breaches human rights because of the observance of rationality.