Lord, make us whole again, all of us, make us human again,forgive us for we have sinned, and Lord,guide them to see me for who I am, becauseI, too yearn for peace, because I drop poems, not bombs.May it be so!
Dear Mr. Cole, I have read majority of your research articles on a variety of subjects, mostly at Truthdig.com. Your articles have helped me understand my religion (Islam) and appreciate the beliefs of others. I send you my prayers of peace and health.
My Jihad My Way Of Peace Pdf Dow
To say peace is long way off is a bitter truth; indeed, the nuclear arms race in the Islamic world does not bode well for the future. How Muslims find a road to peace in the Muslim world begins with leadership that speaks of peace first and demands an end to all this bloody history. A call to fundamentally recast the Islamic world into a truly peaceful future has never been more necessary or, sadly, further away.
For world peace in the present times of materialist miseries, we need citizen-based organisations like the Alhikmah Foundation for multi-track diplomacy for preventing conflict of any kind at any level of operation in any economy of the world, including India with Global Peace Index based on 23 indicators. The measurement of the level of peace as an index of progress and happiness in every nation, state, district, village and city is the need of the day. We need to place peace above everything which is the sermon of all religions in the world.
A close reading with rapt attention of the Hindi version of the bilingual Urdu book of 190 pages, developed in six chapters, removes many misconceptions in the mind of the reviewer about Islam as religion based on the Quran, which is full of sermons for peace and do not promote tmanagement.f any kind as wrongly perceived by some with vested interests. It can safely be said that there is evidence on the basis of which the learned writer has been able to prove Quran as a comprehensive religious book promoting peace. It is full of lessons for the Muslims to be kind hearted, humble and faithful citizens to become true ambassadors of peace. The comprehensive discussions on the concept of peace with similar meanings of peace are fully explained in the first and second chapter.
The importance of peace which flows from the Quran is the subject matter of chapter three. The methods to achieve peace have been fully explained in chapter four. The knowledge of the obstacles, hurdles and impediments in the path of peace can be obtained from chapter five. We can make every possible effort to create a peaceful society with the cooperation of the sermons from the Quran in chapter six. The bilingual nature of the book is the unique feature which is its beauty for strengthening the Hindu-Muslim relationship.
Peace in every head and heart is essential in the present world of stress and tensions caused by commercialisation and spiritual bankruptcy. The domain of peace starts from an individual to, family, city or village, district, state, nation and the world levels.
There is a direct correlation between peace and performance of any economy at all levels of operation. The peaceful societies ensure intra-generation, inter-generation equity and wellbeing freedoms with high level of per capita income.
The price and value of peace in the present scenario of inflation is more than anything else which is capable of reducing costs, expansion of market with strategic planning for investment leading to inclusive growth in India.
To serve the people, we need transformation (change in the mindset) in a big manner with higher investments in education and health which is capable of reducing other expenditures on police and prison personnel and to be called static peace.
Let us encourage peace as an essential input of growth in various sectors of the economy. Let peace economics be identified as a separate branch of economics which justifies Nobel Prize for Peace to an economist like Mohammad Yunus (2006) of Bangladesh providing micro finance with empathy ( not sympathy) for the vulnerable sections of the society consisting of women and beggars.
Benjaminsen, Tor Arve & Boubacar Ba (2018) Why do pastoralists in Mali join jihadist groups? A political ecological explanation, The Journal of Peasant Studies. DOI: 10.1080/03066150.2018.1474457.
Until recently, conventional wisdom held that religious wars in Europe stopped at the peace of Westphalia in 1648; from then on wars were fought over balance of power or secular ideologies or empire. Backward areas used religion: examples included Islamic resistance to French colonialism in W. Africa or the Mahdi versus the British in the Sudan; Muslim against Hindu in the partition of India; Muslim vs. Russian in Chechyna; various Christian groups against the Turks in the Balkans. Zionism was an ambiguous phenomenon because it began as a secular ideology to create a homeland for Jews, but its advocates soon settled on Palestine for religious reasons and divisions continue over the religious implications of creating a promised land with Jewish rule in Israel.
The only legitimate jihad war is a religious war to expand the rule of God. Only the caliph can declare an offensive jihad after an invitation to submit to the opponent has been issued and should be fought only by Muslims free of debt. A defensive jihad is when Islam is under attack and is a duty incumbent on all Muslims. Those within the realm of faith (the dar es islam) are in perpetual conflict with those outside (the dar el harb), though the Prophet allowed truces of up to ten years. In theory at least Islam did not recognize the existence of several states; in practice there soon came to be multiple kingdoms taking their legitimacy by being recognized by the caliph and Muslim states often engaged in wars (quital) that were not religious in nature. In fact, jihad was rarely invoked in civil wars and even in wars against the Christian Byzantines and the crusaders. While Muhammad had cautioned against war over minor differences within Islam, even during the reign of the first four good or paradigmatic caliphs, reformers appeared who attempted by armed revolution or assassination to purify the realm of allegedly corrupt rulers. As will become apparent shortly, the teachings of Muhammad were interpreted to create a kind of holy war as well as justice in the conduct of war similar to medieval Christian just war theory.
The ideal kingdom was a dharma realm, a place where the king should practiced non-violence, harm nobody, and try to preserve peace and avoid war. An ideal king in this imperfect world should exemplify the dharma and by his charisma can bring order out of chaos and do violence to obtain justice. A normative pattern of kingship, exemplified by Asoka in India and Duttagamini in Ceylon was for a claimant to the throne to wage war against evil men and, after victory, to donate to the monks as expiation while promoting the dharma realm. Duttagamini showed sorrow for killing Tamils, but was assured by the monks that, because his opponents were not Buddhists, their deaths were equivalent to those of beasts and equaled only one and one-half a Buddhist. In other words, using violence as a means to create peace. This teaching allowed kings to wage war even against other Buddhist kings.
This brief survey illustrates that built into the formative documents and practices of the five major religions of world is an acceptance of war. There may be countervailing emphases as well, but frequently in history religious and political authorities have called upon traditions that legitimate war. No matter how often we may emphasize the teachings about the value of peace in early traditions and canonical documents, the potential for making war a religious duty will always be there. Holy war is a basic ingredient for Judaism, Christianity, Islam, Hinduism, and Buddhism and both the devout and those who want to exploit the traditions for political ends will find in the canon fodder for another kind of cannon.
All major religions that legitimate war establish standards for right cause and right conduct. Unchecked violence for its own sake is universally condemned. So it is a mistake to view justified war theories as a solely Christian, Western, or European contribution to world civilization. In additional to Geneva Conventions and the U.N., there is just war theory in the formative documents of Hinduism and Islam. All these theories arise from the same basic insight famously described by Plato and Aristotle: war is not for the sake of war; it is fought for the sake of peace. Peace means a well-ordered society, and it is legitimate to defend that well-ordered society. Self-defense is a natural right for individuals and can be extended to the state. Religion according to Christian theory was not a sufficient cause for war, even though often used in crusades against Islam, heretics, and in post-Reformation struggles between Catholics and Protestants that restriction was ignored. After the crusades ended and certainly by 1648, religious differences alone were no longer acceptable as a just cause and reinterpretations of jihad appeared in some but not all Muslim theorists by the nineteenth century.
St. Augustine, writing at the time of the decline of the Roman Empire, insisted that built into humanity was a desire for peace. Aristotle, unlike Plato who saw war as an essential ingredient in creating civilization, believed peace was the normal state and war the abnormality, i.e., a society or rock at rest tends to stay in that position. Virtually all religions insist that pax, shalom, salaam, nirvana are the desideratum of life and promise to bestow it on their followers who practice right belief, rituals, and ethics. Modern peace theorists, including Quaker Elise Boulding, remind us that peace is the condition of most of humanity most of the time. Even belligerent powers, and there is a strong correlation with being a great power and the frequency of war, remain at peace most of the time. That is, if peace is defined solely as the absence of war. So it may be that not peace, but war needs to be seen as the abnormality and explained. 2ff7e9595c
Comments