Volume 3 Issue 2
Urdu title page of volume 7 issue 2 of Al-Basirah.
|Language||English, Urdu, Arabic|
|Edited by||Syed Abdul Ghaffar Bukhari|
National University of Modern Languages, Islamabad (Pakistan)
|Frequency||2 issues per year|
|ISO 4||Find out here|
The biggest challenge of 21 st century for the humanity is to make this world a peaceful abode. The human beings are threatened by the dangerous weapons of mass destruction, invented by their own hands. On the other hand, the Islamic principles of peace are the excellent ones for the promotion of peace. The prophets (ﷺ) of Allāh Almighty always focus on the establishment of a pious and peace loving society. In this paper the author explores the measures taken by Islām for the promotion of peace, for example, Islām forbids abusing the false gods, just because it creates hatred; it does not allow to use force to coerce someone to change his or her faith; Islām teaches to do trade, share social norms, and cultural rites with other nations; it is imperative, to respect all religions; a true Muslim gives due regards to others honor, life and property, which is the key to a peaceful living; Islām stresses its followers to help each other for the noble deeds and the welfare of society. The advancement in the science and technology has transformed the world into a global village. The mutual cooperation is far more necessary for the prosperity and welfare of the human beings, now. This dream is only possible through a worldwide peace program. This program is Islām. This paper explores such possibilities in Islām for the promotion of peace and harmony in the human society.
The teachings of all religions are based on peace but the Islamic principles of peace surpass others in their effectiveness. For the attainment of peace and harmony in this world, it is imperative to respect all the religions. The Prophet Muḥammad (ﷺ) was indeed a peacemaker and a mercy to all the mankind. The author of this paper feels that it is also very important to study the history of Prophet Muḥammad (ﷺ) prior to his prophethood, because, those a as image and reputation (صلى الله عليه وسلم) his shaped that years the were peacemaker in the eyes of the people of Makkah. His early years of virtue soon followed by a lifetime of nobleness and greatness. The incident of the placing the Black Stone, for example, is a confirmation to the said fact. It is one of the first examples in the life. goodwill nurturing and conflicts mitigating of (صلى الله عليه وسلم) prophet the of or himself by stone the placed have could (صلى الله عليه وسلم) Prophet Holy The asked anyone of the elders of his nation to do it, but being a peacemaker, he saw that, thatwas going to be a model to mitigate conflicts and nurture goodwill among the leaders of the tribes. , first the of milestone the laid (صلى الله عليه وسلم) Muhammad Prophet The the just and the civilized human society. A commitment to peace was a way of his life. This is the quality that ought to become the cornerstone of the policy and the personality of a sound Muslim leader.
This article highlights the Islamic and the prophetic teachings regarding the promotion of peace. The human progress is directly associated with peace. The so-called peacemakers of the world have failed in their insincere and incompetent quest for peacekeeping, rather, they they have contributed to deteriorate peace furhter. Islām and its prophet (ﷺ) present the impeccable and practical methods and methodology to establish and maintain peace in society. We find that in all his roles and status, the prophet (ﷺ) of Islām is a symbol and model of peace. The very words of Islām and Muslim are the titles, enogh to indicate the approach of Islām towards peace. The author of this paper draws the attention of the readers that in its beliefs, ethical teachigs, laws, and rituals of worship, the sole aim of the Islām is to enhance and promote peace at the individual, as well as, the collective level. The scope of peace in Islām is not confined to the Muslims only, it includes the nonMuslim, too. Further, it encompasses animals and vegetation in its fold of peace. This is what the world needs to focus on and admit; and the media needs to highlight and promote, so that, the real image of Islām may come to fore and the false propaganda against it die away.
Almighty Allāh sent his messengers to lead and guide the human beings. One of the lessons we learn from the lives of the prophets and their struggles is the significance of the presence of a peaceful environment. During the lifetime of our holy Prophet establishment the for examples numerous find we, (صلى الله عليه وسلم) Muhammad and maintainance of peace. The Arab society was famous for battles and the people were wild in nature, but, with the arrival of Islām, they became the most loving and peaceful society in the world. This article focuses on the role of Aṣḥāb al-Ṣuffah in maintaining and promoting peace. Aṣḥāb al-Ṣuffah was a group of people who stayed at the northern corner of al-Masjid al-Nabawī under the constant watch of the Prophet (ﷺ) himself. Aṣḥāb al-Ṣuffah lived in a and life his observed They. (صلى الله عليه وسلم) Prophet the to proximity closed learnt from his lectures. So, it can truly be called the first school of the Islamic history. A number of students, schooled in al-Ṣuffah were sent to the different parts of the Arabia and later, to other parts of the Islamic empire, to disseminate the message of peace and love among the people. Their efforts are a significant part of the Islamic history in the promotion of peace.
Peace initiatives during the regime of the Prophet attain to how understand to studied be to needs (صلى الله عليه وسلم) Muhammad and maintain peace in a diverse society. The measures for peace, taken by the Prophet (ﷺ) can be divided into two types: The Internal Steps and The External Steps. One of the fundamental objectives of his prophetic annunciation was ‘purification and refinement’, which was the core of his internal measures for peace. These measures produced moral values such as love and harmony, reconciliation and sacrifice among them. These personality traits were then translated into the establishment of equitable justice system and reciprocally, a just system leads to shape behaviors contributing to peace and harmony. for steps external the on focused also (صلى الله عليه وسلم) Prophet The peace. These external measures include the treaty of al-Madīnah, the agreement with the Christian delegation of Najrān, the treat of Ḥudaybiyah and the announcement of the amnesty at the conquest of Mekkah. Thus, the study of the Prophet’s (ﷺ) life unfolds that if we want global peace, we have to follow the principles, practiced. (صلى الله عليه وسلم) Prophet the by down laid and
A peaceful society is necessary for the development of any country and nation. Peace means rest of mind and satisfaction. Peace means to create such type of environment where each and every person can perform his or her daily functions of life without any fear and threat. To establish a peaceful society, two types of steps are required to be taken: Ideological Steps; Practical Steps The sayings, the personal character and the practical steps of fraternity and love of picture perfect a are (صلى الله عليه وسلم) Peace of Prophet the in society. The Prophet (ﷺ) , through his teachings and actions, spread the sense of human rights and respect for the humanity. He taught to observe equality in law and justice. He united various nations through Mīthāq al-Madīnah. He signed contracts of peace with other nations, too. The Treaty of Ḥudaybiyah is a brilliant example of how to end war and terrorism and to initiate peace to the utmost possible extent. In the end of this discourse, it has been proved with arguments and references from history that al-Jihād al-Islāmī was used as a last resort to eradicate mischief and persecution to create peace in the land.
Peace has great importance both for the individual and the communal life. Wherever peace turned into unrest, the tendencies of social violence, mental sickness and insecurity start developing amongst the people. Peace and harmony were the hallmark of the reign of the 2nd caliph, Haḍrat ‘Umar. He gave the best governing mechanism to the people of Arab, when they were not fully aware of rules & regulation of government. Though the empire was wide spread, he exercised a great sort of command & control on it. He took the responsibility of providing his subjects their basic needs: Food, Shelter, Education, Peace and Justice. This was not only an ideal system of its time but became the role model for the modern welfare state. Peace and harmony is as important for a state as food & air are for life. Allāh has strongly emphasized in The Holy Qur’ān" on two things i. e. , "Disharmony & hunger" which should be eliminated from a society. Haḍrat ‘Umer during his reign of 10 years presented Islām as a religion of peace & harmony, a religion, which respects humanity, peacefully resolves disagreements and curtails misuse of power. He himself possessed the qualities of peace & harmony to an utmost level, which were the traits of our Holy Prophet’s (ﷺ) personality. It is important to follow the Khilāphah of Haḍrat ‘Umar to bring peace & justice in the society.
Nowadays the entire world, particularly the Islamic countries, are suffering from a state of anxiety and insecurity due to terrorism. The terrorists are destroying peace of the world for the sake of their personal interests. They affiliate their terrorist activities with Islām, while Islām condemns not only terrorism, but also the violation of the country law. Islām is the religion of peace. Allāh, peace of title the with (صلى الله عليه وسلم) Muhammad Prophet His sent Almighty and granted him the name of religion as Islām. The Holy Prophet in harmony and peace of facade the build to life his all spent (صلى الله عليه وسلم) the society. His companions also exhibited human loving nature and. (صلى الله عليه وسلم) Prophet Holy the by them to provided roadmap the followed Ḥaḍrat Uthmān is one of those, who sacrificed themselves for the noble cause of peace. In this article, the remarkable efforts of Ḥaḍrat Uthmān for the maintainance of peace are highlighted. He was commited to peace even before Islām, and after accepting it, he played a vital role for the promotion and maintaince of peace. He the at (صلى الله عليه وسلم) prophet the of ambassador the as appointed was occasion of the Ḥudaybiyah Pact. Uthmān ruled a vast empire. Peace was a hallmark of his era. The evil plots against him surfaced only in the later years of his caliphate. These included objections regarding appointment and administration of the governers. He took every step to stop the disruption of peace, so much so, he did not allow the Muslims to fight for his defence, hence, sacrificed his life.
The Internal dissensions within the ranks of the Muslim Ummah are very harmful and condemnable. Today, the Muslims of the world have fallen into the deep recesses of decline due to their mutual differences. The intrigues and conspiracies of the hostile nations have created schism and dissensions among the Muslims on the grounds of language, land, race and color. In our country (Pakistan) , if we ponder on the growing rate of violence, we will find that the main causes of this chaos are our attitude towards our mutual differences. Because of intolerant approach towards our mutual differnces, our difficulties and problems are sizing up, and they have engulfed the whole nation, now. The only point on which our nation can be united is the “Kalimah”. The followers of this “Kalimah” whether they are white or black, rich or poor, or whatever race they belong to, and whatever territory or country they come from, they are all considered as the member of the Muslim Ummah. Keeping the prevailing situation of the Muslim Ummah, the author of this paper feelss that an appropriate answer to the question, ‘are all sorts of differences condemnable?’, is key to end most of our differences. In fact, all sorts of differences are not condemnable or forbidden; if differences of opinions are based on some logical grounds within the jurisdiction of the Qur’ān and Aḥādīth, they are permissible and justified as inevitable and natural. Such kind of approach can promote tolerance and unity among the Muslim Ummah and can put us at peace.
One of the most important and fundamental elements of a civilized society is the presence of peace. In the absence of peace nothing can prosper and advance. In this age of science and technology, terrorist activities can become a cause of isolation from the rest of the world. That is why, every country gives extra attention to its peace and security. Many countries allocate huge sums of budget for this purpose. However, it is not only the responsibility of a government to establish peace, but, also of other institutions, especially, the educational institutions to play their role in this regard. In this article, the role of educational institutions for the promotion of peace has been discussed. Every person of society spends some time in these institutions. These institutions can teach and train their students to develop a peaceful conduct and tolerate the different behaviors and views. But there are some problems and difficulties for educational institutions to play their required role for peace. In the perspective of our country, we can say that if we solve these problems, our country can become more peaceful, will make progress by leaps and bounds and can become one of advanced countries of the world.
The first ever educational institute established by the Prophet Muḥammad (ﷺ) at Masjid al-Nabawī was known as “al-Ṣuffah”. In the present world, both the Islamic religious institutes (Madāris) and the secular educational institutes can play a vital role for the promotion of peace in the society. In the perspective of the subcontinent, both, the Dāru’l ‘Ulūm Deoband and the ‘Alī Gaṛh University produced peace loving people, who later achieved freedom for the Muslims of south Asia. The Pakistani secular schools are mostly peace loving. They are producing human resources, which are ruling and serving the country. On the other hand, the religious schools have become the hub of religious extremism. However, such fanatics are found in both the educational systems. learn to (صلى الله عليه وسلم) prophet our of Sunnah the follow to need We the lesson of peace from the examples of the conquest of Makkah, the battle of the trench and from Mīthāq al-Madīnah and many other. (صلى الله عليه وسلم) prophet the by peace for taken steps
According to the certain teachings of al-Qur’ān mentioned at four different places (4: 1, 6: 98, 7: 189 and 39: 6) , all humans have their origin in a single cell or soul. One of the objectives behind these proclamations is perhaps to ensure that the unity of humanity at large and of the Muslims in particular, is never to be compromised and that the differences existing among them are to be resolved through a process of mutual understanding on the basis of the notions derived from the al-Qur’ān (2: 213) and Sunnah. alQur’ān and Sunnah acknowledge the human diversity, rather, describe it as a functional aspect of existence, but not as structural. Referring to the Quranic verse 5: 48, Allah would have made humanity a single people, but, His plan is to test them in whatever He has given to them, so they should emulate for virtues. The present article is an attempt to shortly describe the role of the seven crucial factors in disruption of peace, all starting with the Arabic alphabet fā, i. e. , Fitnah, the false Fatāwā, Fujūr, Fakhr, Furqah, Fisq and Fasād, with the purpose of developing an overall religious harmony for strengthening the inner and the outer peace. These seven factors play significant role in disturbing the stability of society. The Islamic injunctions also stress that these factors should be avoided in order to live a righteous and peaceful life.
In the present age, a great conflict has become the source of clash between Islām and the rest of the world, especially, the western world. The world of Islām is accused of having and breeding the fanatical elements, who help promote terrorism in the world. The Western world and the media leave no opportunity to malign the name of the most peaceful religion of the world. This article illumines that Islām is a peace loving religion and does not approve terrorism. Those elements, involved in disrupting peace are not the true representative of Islām. They make a very minor portion of the Islamic world. The majority of Muslims are peace loving people and they need to be given a due coverage by the media. This research article is an attempt to present a very soft, peaceful and noble image of Islām before the world, especially, the western world. The two main sources of Islām: al-Qur’ān and the sayings of the Prophet of Islām, the prophet Muḥammadﷺ, have been quoted extensively, to prove that the religion and the meanings of the world, ‘Islām’, all reflect peace, fraternity, friendship and altruism. The Western scholars have also been quoted appropriately to support the said premise.
Islam is a religion of peace and harmony. The Islamic teachings are guarantee of peaceful co-existence. A society which practices Islamic teachings of peaceful co-existence, brotherhood and cooperation makes advancement. Disharmony and non-tolerance causes societal decline. The article focuses the importance of peaceful co-existence in light of the Islamic teachings. Besides discussing the principles of societal peace mentioned in the holy Qur’an and Hadith, it has been elaborated that how these principles can be applied to achieve and maintain societal peace and order in contemporary times. The articles ends with some guiding principles and details as suggested in the Qur’an and Sunnah. A Muslim society can prosper only by adopting these principles in letter and spirit and resultantly their differences will be a thing of past. These guiding principles are as under: § Justice and Equality. § Guarantee to rights of all segments of society. § Abiding the rulers in lawful. § Promulgation of Islamic Sharia and observing its objectives. § Adopting moderate and balanced approach in religious matters. § Discharging the duty of preaching in light of Qur’an &Sunnah. § Cooperation in righteous &lawful and avoiding conflict. § Performing citizenry duties in light of Islamic Teachings. § Participating in reformative activities of society.
It goes without saying that peace has been a hot issue in the past; it is, still, a vital topic of discussion today, and it seems to continue to draw the attention of people in the future. We witness wars and destructions in several parts of the world. This has led to killings of millions of people, left innumerable number of families broken and displaced millions of people. We need to address it earnestly. The author of this dissertation has specified this topic with reference to the Holy Qur’ān, because being the book of Allāh Almighty, it means to us as the final constitution, the ultimate torchlight for our guidance, and a great blessing to the whole world. Peace means to be free from the calamities in this world and in the hereafter. Usually, peace is used to imply an opposition to war and violence between the nations. Peace is a virtue and it means absence of evil, and, therefore, it is always praiseworthy. The author of this paper deals with this topic by dividing it into six sections. These are, ‘The Peace’ as one of the divine names of Allāh Almighty; Peace equals good; Peace is praiseworthy; Peace in the sense of conciliation and security; Peace in the sense of customary Islamic salutation; and Refutation of the objection that Islām was spread by sword.
This article focuses onthose special attributes of Islām, which distinguishes it from other religions with respect to peacekeeping, i. e. , the rules and ethics, which inculcate peace and tranquility in the soul and mind of an individual and society. Islām is the pioneer of all the religions that emphasize upkeeping of peaceful relations between their followers and others without any discrimination. The connotations of the word Islām and the implications of its various synonyms, its ethical teachings, rules and laws_ all convey the message of peace. Therefore, a true believer is supposed to be the one, who is endowed with peace. To sustain harmony in the society, Islām prohibits mischief, tribulations, aggression and violation of human rights, such as freedom of religion and life. Likewise, Islām prohibits undue offences against any religion, defiling religious beliefs and the holy books, derogatory remarks against any sacred and reverend personage, and extortion, theft, robbery, usury, etc. The second discourse of this article deals with the Islamic salutations. The objectives of Sharī‘ah, in this regard, are to promote good will, alleviate alienation of addressees, invite non-believers to Islām and augment peaceful relations and coexistence with others. The last section of this discourse deals with the injunctions, related to the rules and ethics of warfare as instructed by Islām.
Islam is a religion of peace and tolerance. This fact is very much evident from the very title of Islam. In this research article, the author explores the meaning of Islam, Salam (Peace) , and Tasa muh (Tolerance) , lexicologically and technically, and finds the integral mutual relationship between, Islam, peace and the observance of tolerance. Peace is the foremost feature and goal of Islam, to which this religion leads and guides. The observance of tolerance is essential to achieve a peaceful environment in a heterogeneous and pluralistic human society. This paper confirms from the Quran, Ahadith and Sirah of the holy prophet Muhammad r that how much Islam and the prophet r of Islam are concerned about the maintenance of peace and how intense the advice and the teachings of tolerance are in Islam. Islam believes in the peaceful living with the people of different faiths, cultures, creeds and colours. For this purpose, Islam respects and ensures the observance of basic human rights and the essential freedom of religion, thought, expression, etc. The author determines the meaning, scope and parameters of peace and tolerance, so as the Muslim may not misunderstand the concept of peace and tolerance and may not go to the extent that they compromise with the Islamic spirit
There is no doubt that Islam is a religion of peace which ensures peace regionally and globally in the light of its teachings. It is not only a religion of worship, but it is a religion includes ethics and caring for others and takes care of the rights of individuals as well as society. The life of Prophet Muhammad, r is the best role model in creating world peace atmosphere as He had ordered his followers and believers to realize peace in their societies. Islam guarantees peace even in war situation as it provides full protection and refuge to all those innocents who do not participate in the war. It is not unknown now that the contemporary world is witnessing events that souls hate and hearts alienate which caused racisms and populism and that their effects threatened communities and destroy firm foundations of peace. So in this contemporary perspective, the importance of research and writing about world peace increases subject to all of the studies levels, whether in universities or conferences especially in light of the biography of Holy Prophet Muhammad r. In this research, I will focus on the following points: Peace and its practical examples in of Holy Prophet Muhammad r. Explanation about the concept of peace and its practice in life of Holy Prophet Muhammad r. Clarifying the most prominent contemporary security challenges in the light of the Prophet's biography. Discussion on common misconceptions about Global peace matter and their correction in the sacred Biography of the Prophet Muhammad r
This article deals with a very important and basic feature of Islām on whose foundation the whole façade of Islām is erected, i. e. , Peace. If we study the Quranic injunctions, the sayings of the Holy Prophet Muḥammad (r) and his kind actions i. e. his Sunnah, it becomes quite obvious that our topic of research is the top most concern of al-Sharī’ah, because peace is the foremost attribute of Islām. Islām means to prevail peace not only in the lives of the people in this world, but in the hereafter, too. In this research paper, the author has done his level best to prove that peace and solidarity play an important role in all the spheres and walks of life. Islām emphasizes it the most. Islamic teachings regarding peace include an individual’s life affairs, as well as the national and the international relations. We notice that all actions taken by the holy Prophet (r) meant to spread peace among the Muslims and the non-Muslims. The Holy Prophet (r) was explicitly declared as ‘Raḥmah li’l-‘Ālamīn’ (A mercy for all the worlds) by Almighty Allāh. We need to highlight and follow his sublime example to let the Muslims and the rest of the world know what Islām actually stands for; in a single word, it is just PEACE!
Terrorism is such a dangerous disease that has destroyed peace of many nations of the world. Terrorism, in all its forms, is condemnable. The author of this paper tried to encompass all the important factors and causes, which generate and consolidate terrorism in its different forms. This paper presents various causes of the phenomenon of terrorism, which include the material causes, the psychological causes, the behavioral causes, the political causes, the social causes, the economic causes and the ideological causes. The last segment of this dissertation discusses the remedies of the problem of terrorism. The necessary measures and suggestions have been suggested by the author to control the monster of terrorism. These includes to promote a moderate religious approach through education and preaching; to remove the misconception of the west against Islām; to refine our education and teaching methods by including relevant psychology and morality; our youth needs to use their energy in the social welfare activities to save them from becoming a victim of extremists and terrorists for having no purpose of life and for being idle; the Muslim rulers need to get close to their masses and remove alienation; a confident, unanimous condemnation from the responsible circles of the society should be promulgated; the youth must not rebel against their rulers and must not indulge in the matters of excommunication.
The religious sermon and the speaker play a keyrole in the Islamic societies in shaping and orienting the opinions, beliefs, approach and behavior of the masses. Addressing people is a great responsibility, for which the speakers will be held accountable to Allāh Almighty. Therefore, a speaker of Islām must be equipped with sound knowledge of Islām and well acquainted with the present time, too. Moreover, he must possesstherequired temperament of tolerance, compassion and consideration, while speaking to his audience. The example of the Holy Prophet Muḥammad(r) provides a complete model of conduct for today’s speakers. We notice that audiences are moved with the eloquence of the speakers. A careless speaker may drive his audience into the abyss of disappointment, alienation from Islām, terrorism andextremism, etc. ; On the other hand, he can alleviate their ignorance, reshape them to become the desired peaceful Muslims through his power of speech and influence of his character. In this paper, the author, tried to make the Islamic speakers realize their duties in respect of their audience in the light of the Sunnah of the Prophet(r) .
The Prophet Muḥammad (S. A. W) : A Universal Messenger of Peace (An Overview of the Prophet Muḥammad (SAW) ’s Relations With the Non-Muslims
Author: Nisar, Farhat
Islām, as the religion of peace and mercy, teaches and preaches peace, justice, tolerance, goodwill and equality among the human beings. Being the trustee of Allāh, man has been prescribed some requirements for the regulation of human conduct. The Prophet Muḥammad (r) is the personification of these teachings and commandments of Allāh. His conduct is “the Perfect Example” and “the Role Model” to be followed by human beings. He has been titled in The Qur’ān as (al-Raḥmah) the mercy for all the worlds. Whatever aspect of the Prophet Muḥammad (r) ’s life is investigated, it is proved to be unbiased and stands as a hallmark for the universal peace, justice, tolerance and equality, not only for the believers, but, for the non-Muslims, even for the worst enemies, as well. The first part of this paper describes the concept of peace in Islām and the role of the Prophet Muḥammad (r) as the messenger of the religion of peace. The second part of the paper focuses on the characteristics of the Prophet Muḥammad (r) as the messenger of peace in every aspect of life. While the third part of the paper is about the study of the historical facts, which discuss the life of the Prophet Muḥammad (r) as a historical figure and there is no doubt in his personality and character.
Author: Arshad, Muhammad Hafeez
The advancement in science and technology has made the world peace and prosperity very important at this time in the human history. We find in the human history, since it was recorded, that almost all the civilizations were very intolerant, brutal to their opponents, especially, to the believers of other religions. On the other hand, the Islamic states were the most tolerant and accommodating to other religions. This fact is proved from the early history of Islām during the period of the Prophet Muḥammad (r) and his immediate successors. Similar is the case in the later history of the Muslims, during the period of the Abbasid, the Umayyids in Spain, the Turks, the Mughal era and in the Far East. Human and economic losses in wars were very huge during the first, the second world wars, and the current wars being fought in Iraq and Afghanistan. The human and material losses are horrible. The author believes that the Prophet Muḥammad (r) ’s teachings and traditions of moderation, tolerance, human respect, freedom of religious practice are the only ways to peace and prosperity in the world.
Mīthāq Al-Madīnah: A Universal Charter of Peace an Analytical Study in the Modern Socio-Political Context
Author: Saeed, Riaz Ahmad
Different religious, political and social leaders tried their best to establish peace and prosperity in the society in different phases of the human history. An influential effort out of these efforts is that of the Prophet (r) Muḥammad. The Prophet (r) faced a pluralistic society of different faiths and religions in Madīnah. So, to make a better relationship and establish peace between the Muslims and the other communities of Madīnah, an agreement, which is called Mīthāq al-Madīnah, was made. Mīthāq al-Madīnah was not only a deed, but it presents all those principles and regulations, which were mandatory for peace building in a state or society. The excellent aspect of this charter is that the recipients of this charter were not the Muslims only, but a pluralistic society of different faiths. These communities were bound to establish peace with an agreement. This charter is an excellent model of peace, prosperity, freedom and human rights. According to this charter, all the parties were free with their religious beliefs and social interests. It was also the constitution of Madīnah. The renowned Muslim scholars are unanimously agreed that it was the first written constitution of the world. This agreement provides all other communities of Madīnah (the Jews, the Christians, and the polytheists) equal rights and freedom. Consequently, the charter of Madīnah can become a base for enduring peace and peaceful coexistence in a pluralistic world for the sake of the welfare of the human beings.
Author: Madani, Abdul Hai al
Islām is a religion of peace and it gives great importance to peace. Islamic teachings and laws are meant to create and maintain peace in the human society. But, unfortunately, Islām has been targeted as a source of terrorism, today. In this article, the author tries to defend Islām and differentiate between Jihād and terrorism. The word terrorism needs to be seen in its historical perspective. Different definitions of terrorism have been presented, but still it is an ambiguous term. In this paper, the author tries to define terrorism in the Islamic perspective. This paper discusses the points given below: m The concept of terrorism, its manifestations and types. m Encountering and prevention of terrorism from Islamic perspective. m Islām and the global brotherhood. m The punishment of terrorism. m The religious viewpoint against a cruel government. m The peaceful struggle against cruelty and injustice. Also, the difference between terrorism and jihad has been clarified. The rules and regulations of Jihād make it clear that it has nothing to do with terrorism, which is an unruly activity. A Muslim is supposed to be a peaceful citizen, who can never indulge in any act of terrorism. The rebellion against the rulers has also been discussed to draw the conclusion that it is not allowed except against the blatant kufr. The objectives of the Islamic punishments indicate the Islamic approach to minimize terrorism in the human society.
Author: Shahzad, Irfan
Islamic religious militancy is a matter of great concern for the Muslim and the non-Muslim world today. The analysis of the ideology of the militants reveals that they find the legitimacy of their military activities in the ideal of the establishment of an Islamic state to establish the universal rule of Islām, and in the specific interpretations of some Qur’ānic verses, Aḥādīth of the Prophet (r) , and also from the establishment of the Islamic state in Madīnah by the Prophet (r) , his the military expeditions and those of his companions against their opponents and from the treatment of our historians of the individual military campaigns against the Muslim regimes of their times. The Muslim militants also fight against their Muslim governments on the grounds that they are not the true Islamic governments. The militants do not bother to kill the common Muslim masses, who vote and support such rulers. They take it as collateral damage. The world naturally reacts to this cult, especially the west, being at the helm of the world politics. Not only do the West tries to crush the Islamic militants, across the world, but also, topple the Muslim democratic governments having any ideal of an Islamic Khilāfah. This frustrates the peaceful political activists and strengthens the military activists, further. To end this ongoing and mounting cult of religious militancy, it is necessary to review the specific and traditional interpretations of the academic sources of Islām: Qur’ān, Ḥadīth and Fiqh, regarding the legitimacy of militancy in Islām. Secondly, to remove their misconceptions, it is necessary to engage the militants in dialogue through a counter narrative, which the author tried to present here.