islam is the religion of peace essay pdf

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Islam Is a Religion of Peace

By: Manal Omar

Publication Type: Analysis

Can the wave of violence sweeping the Islamic world be traced back to the religion's core teachings? A USIP-FP Peace Channel debate about the roots of extremism.

There is a tempting logic that has gained prominence in the post-9/11 world that attributes violent extremism from Muslims to the core tenets of Islam. It is tempting, of course, because if there is one single driver of conflict, after all, then there is one solution. Trying to understand the complex roots of violence can seem overwhelming, and trying to find solutions to it can leave policymakers and civic leaders paralyzed. Yet the concept of one cause — and, therefore, one solution — can be very dangerous. In the best case, this oversimplification may waste financial and human efforts to solve problems because they are based on a faulty diagnosis. In the worst case, it can actually fuel the conflict.

The temptation toward simplicity is evident even in the question posed in this debate. The framing reveals a fundamental error: that violent extremism is fundamental to Islam rather than committed by individuals. The fact that there is violence emanating from parts of the Muslim world does not mean that violence is a product of the religion.

The complicated truth of the matter is that the extremist violence that has overtaken a majority of Muslim countries, including Iraq, Syria, and Pakistan, is the product of complex political and social circumstances. They include colonial legacies and more modern great power politics — and the artificial borders that they bequeathed the region. The violence is perpetrated by official structures that favor a few over the many, and the collapse of government institutions. Religion, certainly, is part of the mix, especially in fragile nations or under authoritarian regimes, but that comes into play not because of the nature of the faith but because of the way it is abused and manipulated.

To grasp this complexity, it is important to understand three areas: the role of global politics that have destabilized the region and inflamed tensions; how dysfunctional states create an opening for extremism; and finally, how religion fills the gaps created by international and domestic uncertainties.

Let’s start with the politics. In doing so, it’s important to note that Western states have played a significant role in the rise of extremist groups. Middle East experts such as Hassan Hassan, who co-authored the book  ISIS: Inside the Army of Terror , argue that the emergence of the self-styled Islamic State (another name for ISIS) has more to do with U.S. foreign policy in the Middle East — who it supports, how its military interventions have changed the region — than with the Quran. The U.S. Coalition Provisional Authority’s 2003 order to dissolve the Iraqi Armed Forces, for example, left hundreds of thousands of well-trained soldiers bitter and unemployed. Many of these officers  now provide the militants with the military expertise required to conquer territory as quickly as they have.

Another example of the United States’ role in stoking extremism is its support for the United Nations’ policies on Israel, which critics have attacked as a double standard. In 2003, John Austin, a former British Parliamentarian, wrote an  article  for the Palestinian NGO  Miftah  citing conflicts from Kosovo to East Timor to Iraq to Rwanda. In each of those cases the U.N. imposed enforcement measures such as arms embargos, and international tribunals to prosecute crimes against humanity. Yet on Israel’s illegal building of settlements, there has been no action despite numerous U.N. resolutions dating back to the late 1970s often because of U.S. intervention on its behalf.

As for state-level problems, domestic power struggles and government dysfunction across the Middle East have also opened the door for violent extremist groups. Robert I. Rotberg outlines in his  book,  When States Fail: Causes and Consequences,  that a state’s failure to provide citizens with basic rights and services allows violent nonstate actors to emerge and take control. Failures were not limited to economic needs; a lack of political inclusion, freedom of expression, and the right to live with dignity have been primary drivers of youth radicalization and violence. A more recent example can be seen in Iraq and Syria: the Islamic State and al-Nusra Front have offered services and material benefits to lure citizens into joining the fight.

A 2015  study  by Mercy Corps,  Youth & Consequences: Unemployment, Injustice and Violence , which examined conflicts in countries such as Afghanistan, Colombia, and Somalia, found that the principal drivers of political violence are not the high unemployment or lack of opportunities traditionally articulated by development agencies. Rather, the  study found that the political violence, which is often framed in religious terms, was linked to experiences of injustice: discrimination, corruption, and abuse by security forces.

In this context, religious spaces often become incredibly important — and powerful. Extremist groups don’t just offer services such as employment, they also proffer a utopian ideology that extends beyond the rhetoric of suicide and sacrifice to promise an ideal state built on strict principles of “justice” and order based on their twisted interpretation of Islam. Islam, in turn, becomes a tool for violent groups to attract support for their causes, much like the way nation-states have used nationalism and patriotic fervor. And the only venue often available for recruitment in otherwise repressive societies is the more radical religious institutions.

Under authoritarian rulers such as Iraq’s Saddam Hussein and Libya’s Muammar al-Qaddafi, many countries in the Middle East and beyond eliminated media outlets, student unions, and professional associations that were not directly under the control of the state. For Muslims in these environments, the mosque became the sole channel for expressing opposition, and the weekly Friday sermon the only place for dissidents to reach the people.

Using Islam as a tool of political extremism has led to many different results. The circumstances that produced the Islamic State in Syria and Iraq are different from what shaped Boko Haram in Nigeria, though both claim to be genuine Islamic groups. In the latter case, the extremist organization evolved as a response to the Nigerian government’s heavy-handed approach and ultimate killing of the group’s founder, Muhammad Yusuf in 2009. Prior to that, the group mainly had waged low-level attacks, rather than the spectacular assaults they now conduct against civilians and the Nigerian military.

Boko Haram and its ilk have manipulated Islam as a powerful recruitment tool, in much the same way Western states use nationalism to mobilize support for wars. Confrontations such as the invasion of Iraq, or the Soviet Union’s incursion into Afghanistan, have sparked the creation of more extremist groups — by destroying civil society, for example — than religious belief ever could.

Those who claim Islam is an inherently violent religion ignore the overwhelming majority of adherents to the faith — there are more than 1.5 billion Muslims worldwide — who live peacefully. They would also ignore that using religion as a justification for violence is nothing new. There are countless examples of members of other religions invoking faith as they perpetrate violence — Buddhist nationalist movements in Sri Lanka and Myanmar instigating violent campaigns against Muslims, for instance. Most people are able to critically analyze these movements and not lay the blame on Buddhism or Christianity.

The most prominent Muslim academics agree extremist groups believe in a fringe version of Islam well outside the scholarly consensus. In 2014, more than 120 of the world’s top Muslim leaders and scholars wrote an  open letter to the Islamic State’s leader, Abu Bakr al-Baghdadi, and his followers, using the  same religious texts  the militants cite and arguing the group’s practices are not legitimate in Islam. Signatories include the former and current Grand Muftis of Egypt and top Muslim clerics from Nigeria, the U.S., Canada, Pakistan, and Indonesia.

Muslims have taken grave risks to condemn violence, and some are on the front lines militarily too. Youth activists across the world regularly receive death threats as they offer alternative narratives to resolve conflict through nonviolence. Others have picked up arms to combat these extremist groups when condemnation is not enough. It is Muslims on the ground throughout Iraq and Syria who are leading the fight against the Islamic State. If the tenets of Islam could truly cause violence, all these Muslims would be joining the Islamic State instead of risking their lives to stop it.

Ironically, those who insist the Islamic State is a natural outgrowth of Islam share a similarly narrow conception of the religion as its followers.

Ironically, those who insist the Islamic State is a natural outgrowth of Islam share a similarly narrow conception of the religion as its followers. Despite the wealth of diversity and growth within Islam, they insist on defining it as monolithic.

Intisar Rabb, a professor of law and the director of the Islamic Legal Studies Program at Harvard Law School, argued in an email exchange, “Sunni Islam’s most curious blessing and its curse is perhaps its radical legal pluralism: the ability to contemplate that any interpretation of the law, so long as it relates to and engages a sophisticated process of interpretation, is a good-faith effort to arrive at the ‘right answer,’ which may change over time.” Historically, this has allowed for change and reformulation of the law to fit times and places as disparate as 7th century China to 10th century Baghdad to 20th century America, Rabb said. This characteristic, however, can become a curse, because it speaks of no final authority and often leaves a vacuum that permits crude or hostile interpretations that hold sway with the unsuspecting.

Shiite Muslims, for their part, adhere to a broad norm of following a living expert interpreter of Islamic law (called a mujtahid), who can evaluate and refine Islamic values for contemporary circumstances. In the context of Iraq, that has proved a valuable asset in containing some violence. Ayatollah Ali al-Sistani’s statements and fatwas (religious rulings) even since the beginning of the conflict in 2003 directly prevented mass revenge killings on a number   of occasions . One of his  fatwas  this year called for restraint after Shiite-dominated Iraqi government troops and militias freed Tikrit and revealed mass grave sites that presented visceral evidence of June’s massacre of hundreds, possibly thousands, of Iraqi soldiers at the nearby Camp Speicher, when the Islamic State overran the military base. The revelation had heightened the potential of  revenge  attacks against Sunnis because the Islamic State claims to represent and defend all Sunnis.

Besides exacerbating conflict, oversimplifying the underlying causes by laying the blame at the door of an entire religion can mean billions of aid dollars wasted in chasing a false premise, and opportunities missed in the meantime. Seeking to use moderate Muslim clerics superficially to counter extremist messaging, for example, may have little impact if the root of the problem lies elsewhere.

Solving the problem of violent extremism demands embracing the complexity of the problem over the simplistic black-and-white narratives used by extremists on both sides of the debate. Scholarly analysis, and the lived experiences of more than 1 billion Muslims, including myself, makes clear that violence committed by Muslims is not because of the faith. Once this is understood, the world can stop focusing misguided attention on one ostensible factor that has been twisted unrecognizably. With a more balanced approach, it’s possible to demonstrate that violent extremism has no state or religion, and that all identities, ethnicities, and religions are part of the solution.

Read Ayaan Hirsi Ali’s piece  here.

Reposted with permission from  ForeignPolicy.com , Source: “ Islam Is a Religion of Peace "

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"Is Islam a Religion of Peace?" Asking the Right Questions

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Peace in Islam-Contributions of Islam to Peace

by Khadija Mudassar | Aug 4, 2023

Certainly! Islam, being one of the world’s major religions with over 1.8 billion followers globally, is a subject of significant interest and intrigue. However, it is essential to acknowledge that the majority of Muslims practice their faith peacefully and contribute positively to society. The debates and controversies surrounding Islam should not overshadow its rich history, diverse cultures, and profound contributions to art, science, philosophy, and civilization. One of the most common questions asked is whether Islam is a religion of peace. This article aims to explore the teachings of Islam, address misconceptions, and delve into the contributions of Islam to peace.

Is Islam a Religion of Peace?

Yes, it can be said that Islam is portrayed as a religion of peace. The Qur’an and Hadith emphasize peace in Islam, mercy, and compassion as fundamental values. The root word of Islam, ‘silm,’ means peace in Islam and one of God’s names is As-Salam, which also means peace. The Prophet Muhammad (PBUH) is described as a mercy to mankind, and the ideal society is referred to as Dar as-Salam, the house of peace in Islam. It is stated in the Quran

يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ By which Allāh guides those who pursue His pleasure to the ways of peace and brings them out from darknesses into the light, by His permission, and guides them to a straight path. (AlQuran 5:16)

Islam places great importance on maintaining an atmosphere of peace and harmony. While Islam acknowledges the possibility of defensive war, it emphasizes avoiding conflict and seeking peaceful resolutions. Even in defensive situations, Muslims are encouraged to assess the potential outcomes and avoid war when peace  in Islam is achievable.

It is essential to understand the principles of peace and avoidance to uphold the ideology of peace in Islam and foster a world of peaceful coexistence. However, it’s crucial to recognize that interpretations of religious texts and practices can vary among individuals and communities, and some may use religion to justify violence or misinterpret its teachings. As with any religion, it is essential to engage in constructive dialogue and promote understanding to ensure a peaceful world.

Concept of Peace in Islam

The concept of peace in Islam, known as “Salaam” in Arabic, holds a central and profound significance. Peace is not just the absence of conflict or war; rather, it is a comprehensive and harmonious state of being that encompasses physical, spiritual, and societal dimensions. The concept of peace in Islam is deeply intertwined with the core principles and teachings of Islam, emphasizing compassion, justice, and balance in all aspects of life.

Peace with Allah (God):  

Muslims believe that ultimate peace comes from having a close and harmonious relationship with Allah. Peace in Islam is achieved through acts of worship, such as prayer, fasting, charity, and seeking forgiveness. Surrendering oneself to Allah’s will and living life by His guidance is seen as a path to inner peace and tranquility.

أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ surely it is in the remembrance of Allāh that hearts find peace. (AlQuran 13:28)

Peace within oneself:  

Islam emphasizes self-awareness, self-discipline, and the struggle against negative tendencies. Inner peace is achieved by purifying the heart from hatred, jealousy, and other harmful emotions, and by seeking contentment and gratitude. Islamic teachings encourage mindfulness and meditation on the remembrance of Allah, which brings serenity and tranquility to the soul.

Peace in relationships:  

Islam stresses the importance of maintaining peace and harmony in all interactions. The Prophet Muhammad (peace be upon him) emphasized forgiveness , kindness, and empathy in dealing with others. Conflict resolution is encouraged, and reconciliation between disputing parties is highly valued. Muslims are encouraged to be just, fair, and respectful in their dealings with family, friends, neighbors, and even strangers.

Peace in society:  

Islam advocates for a just and compassionate society, where everyone’s rights are protected and upheld. Islam condemns oppression, violence, and exploitation, and instead promotes social justice, equality, and the welfare of all individuals. The concept of “ummah,” or the global community of believers, encourages cooperation, mutual support, and peace among diverse peoples and cultures.

Peace with the environment:  

Islam teaches stewardship of the earth and its resources. Muslims are encouraged to preserve and protect the environment, as all of God’s creation is considered sacred. Wastefulness, pollution, and overexploitation are discouraged, as they disrupt the natural balance and harm both the planet and its inhabitants.

Peace during conflicts:  

While Islam values peace, it also recognizes that sometimes conflicts may arise. In cases of self-defense or protection of the oppressed, Islam permits the use of force but strictly within just and ethical limits. The aim is to restore peace in  Islam and stability rather than perpetuate violence.

Contributions of Islam to Peace

Islam has made significant contributions to promoting peace throughout history. Some of the notable contributions include:

Tolerance and Coexistence:  

Islam emphasizes the importance of living in harmony with people of different faiths and backgrounds. The concept of “dhimma” in Islamic law protected the rights of non-Muslim minorities, granting them religious freedom and autonomy. This spirit of tolerance contributed to the coexistence of diverse communities in many Islamic societies.

Social Justice and Welfare:

Islam places a strong emphasis on social justice and caring for the less fortunate. The concept of “Zakat,” or obligatory charity, and “Sadaqah,” voluntary giving, have played a crucial role in alleviating poverty and supporting those in need. Islamic societies historically established institutions like waqfs (endowments) that provided social services, such as hospitals, schools, and shelters, contributing to the well-being of communities.

Promotion of Dialogue:  

The Prophet Muhammad (peace be upon him) encouraged dialogue and peaceful interactions with people of different beliefs. He engaged in treaties and agreements with various tribes and communities, setting an example for peaceful coexistence and conflict resolution.

Prohibition of Aggression:  

Islam strictly prohibits aggression and violence against innocent people. The Quran states, 

وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟ ۘ وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ “And do not let the hatred of a people for having obstructed you from al-Masjid al-Haram (in Mecca) lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggression.”  (AlQuran 5:2). 

This principle underscores the importance of promoting peace in Islam and avoiding conflicts.

Encouraging Forgiveness:  

Forgiveness is considered a virtuous act in Islam. The Quran describes believers as those who

ٱلَّذِينَ يُنفِقُونَ فِى ٱلسَّرَّآءِ وَٱلضَّرَّآءِ وَٱلْكَٰظِمِينَ ٱلْغَيْظَ وَٱلْعَافِينَ عَنِ ٱلنَّاسِ ۗ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ “Who spend [in the cause of Allāh] during ease and hardship and who restrain anger and who pardon the people – and Allāh loves those who strive for excellence;”  (Quran 3:134). 

The teachings of Prophet Muhammad also emphasized the value of forgiving others and seeking reconciliation, fostering an atmosphere of peace in Islam and reconciliation.

Respect for Human Rights:  

Islam recognizes the inherent dignity and worth of every individual, regardless of their race, ethnicity, or social status. Islamic teachings emphasize the protection of human rights, including the right to life, property, and religious freedom.

Environmental Stewardship:  

Islam teaches that the earth and its resources are a trust of Allah, and Muslims are urged to be responsible stewards of the environment. The conservation and protection of nature are essential aspects of promoting peace in Islam and ensuring a sustainable world for future generations.

The Prophet Muhammad’s Teachings on Peace in Islam

Prophet Muhammad (peace be upon him), the last and final messenger of Islam, was a model of peace in Islam, compassion, and mercy. His teachings on peace are fundamental to the Islamic faith and have had a profound impact on shaping the Muslim perspective on conflict resolution, social harmony, and compassion toward all beings. Here are some key teachings of Prophet Muhammad on peace in Islam:

Avoiding Harm:  

The Prophet Muhammad emphasized the principle of  “no harm.”  He taught that it is essential for Muslims to avoid causing harm to others in any form, be it physical, emotional, or psychological. This concept is derived from the Islamic injunction against aggression and transgression.

Promoting Forgiveness and Reconciliation:  

Forgiveness is highly regarded in Islam, and the Prophet exemplified this trait throughout his life. He encouraged Muslims to forgive others and seek reconciliation, even in the face of personal grievances. The Prophet once said, 

“Have mercy on those on the earth, and the One in the heavens will have mercy upon you.”

Peaceful Resolution of Conflicts:  

The Prophet Muhammad promoted peaceful means of resolving disputes and conflicts. He encouraged dialogue, mediation, and arbitration to achieve reconciliation and justice. He said, 

“Shall I not inform you of something more excellent in degree than fasting, prayer, and almsgiving? Making peace between people; for discord among people is a shaver.”

Respect for Non-Muslims:  

The Prophet emphasized the importance of treating non-Muslims with kindness, respect, and fairness. He urged Muslims to uphold their commitments and agreements with people of other faiths, as long as they did not engage in hostility towards Islam.

Protecting the Weak and Vulnerable:  

Prophet Muhammad was a champion of the rights of the weak and vulnerable members of society. He condemned oppression and exploitation and encouraged Muslims to defend the rights of orphans, widows, and marginalized individuals.

Avoiding Violence and Bloodshed:  

The Prophet Muhammad discouraged unnecessary violence and bloodshed. He instructed his companions to avoid killing women, children, the elderly, and non-combatants during conflicts. Islam teaches that the taking of a single innocent life is akin to killing all of humanity.

Embracing Diversity:  

The Prophet recognized the diversity of humanity and encouraged Muslims to live in harmony with people from different backgrounds and cultures. He said, 

“People, beware of injustice, for injustice shall be darkness on the Day of Judgment.”

Emphasizing Prayers for Peace:  

In his supplications and prayers, Prophet Muhammad often sought peace and protection from harm for himself and his followers. This reflects the deep-rooted desire for peace and well-being that he held for all humanity.

Misconceptions and stereotypes

Misconceptions and stereotypes about the concept of peace in Islam often arise due to the misinterpretation or misrepresentation of certain teachings or historical events. One common misconception is associating Islam with violence based on isolated acts of terrorism committed by a small minority. In reality, Islam’s core teachings emphasize peace, compassion, and justice, as exemplified by Prophet Muhammad’s peaceful diplomacy, his advocacy for non-violent conflict resolution, and his emphasis on coexistence with people of different faiths. Stereotypes also overlook the fact that the vast majority of Muslims worldwide are peaceful individuals who actively seek to promote peace in Islam and harmony in their communities, reflecting the true essence of Islam as a religion of peace.

Challenges and Extremism

Islam faces challenges from extremism, which represents a distortion of the religion’s teachings. Extremism arises when individuals misinterpret Islamic principles, resorting to violence, intolerance, and exclusion. These extremists often propagate a narrow and radical ideology, causing harm to others and tarnishing the image of Islam. To counter extremism, Muslims must uphold the true essence of peace in Islam and promote the values of compassion, tolerance, and understanding that the Prophet Muhammad exemplified. By embracing diversity, fostering dialogue, and addressing underlying socio-economic grievances, Muslims can combat extremism and work towards a peaceful and harmonious world as envisioned in Islamic teachings.

In conclusion, it is essential to recognize that Islam, like any major religion, has diverse interpretations and followers who practice their faith peacefully. While debates and misconceptions surrounding Islam persist, it is crucial to focus on its rich history, cultural contributions, and profound teachings on peace in Islam. Islam’s core principles emphasize peace, compassion, and coexistence with people of different faiths. Prophet Muhammad’s teachings exemplify the importance of forgiveness, dialogue, and the avoidance of violence. However, challenges arise from extremism, which misrepresents Islam and its teachings. To foster a more peaceful world, it is vital to promote a true understanding of Islam, encourage tolerance and respect for diversity, and address the underlying issues that fuel extremism. By embracing the concept of peace in Islam and working towards mutual understanding, Muslims and non-Muslims alike can contribute to creating a more harmonious and peaceful global society.

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Islam and Peace

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• First Online: 01 January 2022
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• Farid Mirbagheri 3  

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Instrumentalization of religion ; Islamic fundamentalism ; Jihad ; Mysticism ; Peace within to peace without ; Political Islam

Introduction

The advent of Islamist fundamentalism and the terrorist attacks of the 2010 decade have highlighted the need for a better understanding of the concept of peace in Islamic teachings. The traditional training of scholars and practitioners in the West appears somewhat obtuse and thus prejudicial to a multifaceted assessment and appreciation of the more intransigent outlooks in the Islamic faith. In the light of the cultural clashes propounded in the last years of the last millennium (Huntington 2011 ), it is important to have a more comprehensive outlay of discursive peace in Islam, where the radical interpretation of the faith can be understood and thus critiqued and countered.

Both Islam and peace are interpreted differently by various religious and political groupings, schools of thought as well as independent scholars. Various...

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University of Nicosia, Nicosia, Cyprus

Farid Mirbagheri

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Correspondence to Farid Mirbagheri .

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University of Manchester, Department of Politics, Manchester, UK

Oliver P. Richmond

Dublin City University, School of Law and Government, Dublin, Ireland

Gëzim Visoka

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Sandra Pogodda

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Mirbagheri, F. (2022). Islam and Peace. In: Richmond, O.P., Visoka, G. (eds) The Palgrave Encyclopedia of Peace and Conflict Studies. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-77954-2_54

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DOI : https://doi.org/10.1007/978-3-030-77954-2_54

Published : 22 June 2022

Publisher Name : Palgrave Macmillan, Cham

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Online ISBN : 978-3-030-77954-2

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