CONCEPT OF PEACE IN ISLAM

SUBMITTED BY

MAJASAN, Adeniyi Shola

COURSE – CONCEPT IN PEACE AND DEVELOPMENT

DECEMBER, 2012.
 INTRODUCTION

The Study of peace and conflict has become globally imperative. This is
because these two concepts relate to the conditions that have defined and
shaped human existence and well-being. There are many religions in the
world such as Judaism, Christianity, Hinduism, Buddhism, Islam, which
also preach peace, but this paper is concern with the concept of peace in
Islam. The research paper is concern on the following; meaning of peace,
features of peace, contribution of Islam to sustenance of peace in State,
National, and International.

OBJECTIVE
The objective of this research presentation is to discuss the concept of
peace in Islamic Religion, with a view to contributing to knowledge.

SCOPE
This research paper covers such areas as; meaning of Peace in Islam,
characteristic of peace in Islam, and contribution of Islam to sustenance
of peace at the state, national and international level. It could be used for
future research and references.

MEANING OF PEACE IN ISLAM

The "root" of the word "Islam" in Arabic is SALAMA which is the origin of
the words Peace or Submission, a submission to God and peace to all
humanity. This is why the salutation in Islam is: "Al-Salamu Alaikum or
Peace on You." In this regard, Prophet Mohammad ordered his fellow
Muslims to salute others Muslims or non-Muslims with peace when he
said: "Peace before Speech". It is a Rule in Islam that during war time, an
enemy warrior who pronounces the word peace is totally immune.
(BUHARI & MUSLIMS).
In Islam, the concept of peace is closely related to the ideas of
submission. It is in two-fold. Firstly, to be at peace with Allah, and then,
secondly, to be at peace with oneself and with the rest of the world.
The goal of Islam is submission to Allah, and it is in this submission that
peace is found. The Muslims believed that peace is not possible outside of
the relationship with Allah. In other words, submission to the will of Allah
is the only means of attaining peace with Allah.

The Qur’an sets out clear paths for Muslim to follow in their desire to
submit to Allah; the most significant of which are the five pillars or the
pillars of Islam (arkan al-islam) viz; the belief in one monotheistic God,
prayer (through the medium of Arabic); fasting; arms giving; and
pilgrimage to Mecca.
Islam derives its strength from simplicity and contentment because it
“offers no unattainable ideal, no priests, no bishops, there are no
complexities of dogma or ritual…and there are no barriers whatever of
caste, race or colour” (Hobgen and Kirk-Greene, 1966: 20). Peace in
Islam, therefore, remains a means to an end, which is the al-janna
(paradise) being Allah’s reward for righteousness.

FEATURES OF PEACE IN ISLAM

The religion of Islam encourage peace and unity amongst people, there
are several chapters in the holy qur’an and prophetic hadith that
elaborate on the features of peace in Islam, below are the highlight of
these chapters.

i. NO COERCION IN ISLAMIC RELIGION

Mankind is at will to accept the Religion of Islam or any of his

Choice, that is why in Quran 2:256; God said "Let there be no compulsion
in religion: Truth stands out clear from Error...". Also, chapter 10:99 says
"If it had been thy Lord's Will, they would all have believed, all who are
on earth! Wilt thou then compel mankind, against their will, to believe!"
These verses and many others show how much emphasis Islam places on
the mind of people, Muslims or non-Muslims. Chapter 16:82 - But if they
turn away from you, (O Prophet remember that) your only duty is a clear
delivery of the Message (entrusted to you).

ii. JUSTICE & FAIRNESS TO NON-MUSLIMS

In This regard, Muslims are governed by the rules that the

relationship with non-Muslims should be based on justice, mutual respect,
cooperation, and communication. The Quran is very explicit about the
justice part of the relationship when God stated in Verse 60:08 "Allah
forbids you not, with regard to those who fight you not for (your) Faith
nor drive you out of your homes, from dealing kindly and justly with
them: for Allah loveth those who are just."

iii. PEACE AND JIHAD

The root of the word Jihad is Jahada which means "spent the
energy". The following need some clarification concerning the concept of
Jihad in Islam: The acts of Jihad are limitless in Islam. Work, going to
school, preaching the words of God, even having sex with your spouse is
classified as an act of Jihad in Islam that one will be rewarded for doing
them. Defending your family, money, land, country...etc. by all means
including the armed means are also considered Jihad.

iv. ACCOUNTABILITY AND FAIRNESS

Allah (SWT) in chapter 4:79, 80 (Say to everyone of them,)

'Whatever good betides you is from God and whatever evil betides you is
from your own self and that We have (O Prophet) sent you to mankind
only as a messenger and all sufficing is God as witness. Whoso obeys the
Messenger, he indeed obeys God. And for those who turn away, We have
not sent you as a keeper. Chapter 11:28 (Noah to his people) He (Noah)
said "O my people! think over it! If 1 act upon a clear direction from my
Lord who has bestowed on me from Himself the Merciful talent of seeing
the right way, a way which you cannot see for yourself, does it follow that
we can force you to take the right path when you definitely decline to
take it.

v. KINDNESS AND POLITENESS

Islamic religion encourage Muslim to be Polite and very kind to

other people, this is contained in chapter 17:53, 54 And tell my servants
that they should speak in a most kindly manner (unto those who do not
share their beliefs). Verily, Satan is always ready to stir up discord
between men; for verily; Satan is mans foe .... Hence, We have not sent
you (Unto men O Prophet) with power to determine their Faith. Chapter
21:107 to 109 (O Prophet?) 'We have not sent you except to be a mercy
to all mankind:" Declare, "Verily, what is revealed to me is this, your God
is the only One God, so is it not up to you to bow down to Him?' But if
they turn away then say, "I have delivered the Truth in a manner clear to
one and all, and I know not whether the promised hour (of Judgment) is
near or far."

vi. LIBERTY OF WORSHIP

The religion of Islam is very liberal to mankind, there is choice to

worship or not worship, this is because on the Day of Judgment, every
soul must account for it deed. Chapter 22:67 To every people have We
appointed ceremonial rites (of prayer) which they observe; therefore, let
them not wrangle over this matter with you, but bid them to turn to your
Lord (since that is the main objective of religion). You indeed are rightly
guided. But if they still dispute you in this matter, (then say,) `God best
knows (the value of) what you do. Qur’an 88:21, 22; also see 24:54 And
so, (O Prophet!) exhort them your task is only to exhort; you cannot
compel them to believe. Chapter 48:28 He it is Who has sent forth His
Messenger with the (task of spreading) Guidance and the Religion of
Truth, to the end that tie make it prevail over every (false) religion, and
none can bear witness to the Truth as God does.

Lastly, one of the features of peace in Islam is that the Religion

prohibits violence, and whoever is cruel and hard on a non-Muslim, or
curtails their rights, or burdens them with more than they can bear, or
takes anything from them against their free will; The (Prophet
Muhammad) will complain against the person on the Day of Judgment.”
(Abu Dawud). The teachings of the Prophet on how you and I should
treat our Non-Muslim friends and neighbours on a day to day basis as well
as how to government should treat a Non-Muslim citizen of a Muslim
state. He who believes in God and the Last Day should honour his guest,
should not harm his neighbour, should speak good or keep quiet."
(Bukhari, Muslim). Whoever hurts a Non-Muslim citizen of a Muslim state
hurts me, and he who hurts me annoys God." (Bukhari). He who hurts a
Non-Muslim citizen of a Muslim state, I am his adversary, and I shall be
his adversary on the Day of a Judgement." (Bukhari). "Beware on the Day
of Judgement; I shall myself be complainant against him who wrongs a
Non-Muslim citizen of a Muslim state or lays on him a responsibility
greater than he can bear or deprives him of anything that belongs to
him." (Al-Mawardi). "Anyone who kills a Non-Muslim who had become our
ally will not smell the fragrance of Paradise." (Bukhari).

CONTRIBUTION OF ISLAMIC RELIGION TO SUSTENANCE OF PEACE

Qur'an gives some approaches to sustenance of peace which include

reconciliation (Sulh or Maslaha), mediation (wasta), arbitration (tahkim),
and dialogue, all of which are effective weapons in facilitating the process
of communication and in restoring a state of harmony or social
equilibrium.

Another means of conflict resolution, in Islam is the use of will

power to achieve peace as well as the internalisation of Islam to promote
inner freedom and spiritual elevation of the individual. The Qur'an sees
resolution of conflicts as a collective responsibility when it reads:

If two parties among the believers fall into a fight, make ye

peace between them: but if one of them transgresses beyond
bounds against the other, then fight ye (all) against the one
that transgresses until it complies with the command of Allah.
But if it complies, then make peace between them with justice
and be fair; for Allah loves those who are fair (and just). The
believers are but a single brotherhood. So make peace and
reconciliation between your two (contending) brothers; and
fear Allah, that ye may receive mercy (Q49:9-10).

Similarly, Crescent and Dove: Peace and Conflict Resolution in

Islam contributed that, Islam had provided means through which peace
could be sustain; these are:

i. All of humanity has a common origin, and human dignity must

be recognized and respected, regardless of religion, ethnicity, or
tribe.

ii. The diversity among people encapsulates the richness of

traditions.
 iii. Muslims striving to improve the world must cooperate,
collaborate and engage in dialogue with others and among
themselves to foster peace.

iv. To be actively involved with one’s tradition means not to lead

exclusivist, hermetic lives, but to be engaged with others in a
respectful manner.

v. Practicing good deeds and striving toward justice must be

present in everyday dealing with all human beings.

The task of nation building has posed an enormous challenge for

postcolonial Muslim leaders, especially for those committed to the
creation of a nation based on Islamic rules, norms and visions.
Conventional wisdom holds that the discrepancy between a "parochial"
national framework -- based on religion -- and the modern reality of a
nation-state framework is too great to be reconciled. The key issue here
is how the Islamic rules of public organisation and governance can
accommodate a multi-religious condition, one which is widespread in
postcolonial nation-states. However, the role Islam plays in the nation --
more specifically, in the process of nation building -- differs strikingly
across Muslim-majority countries.

A variety of Islamic forces, across a wide range of ideological

spectrums, strive for their visions of nationhood, both on ideological and
institutional fronts. Some seek the creation of an "Islamic state": a state
system based on the Islamic canons and tradition. Others adopt a less
dogmatic app roach, seeking to establish a moral order inspired by
Islamic principles. Yet whether they can do so, and to what extent,
depends not on the irrevocable influence of doctrinal forms, but on
country-specific patterns of civil and state organisation. Further, as
Hefner suggests, "most show the strong impact of state-society
interactions that have evolved over the course of several decades of
national independence.

CONCLUSION

The research is concluded by observing that the concept of peace in

the Islamic Religion should be considered in four interrelated contexts.
The first is in the metaphysical-spiritual context, in which peace as one of
the names of God is seen as an essential part of God’s creation and
assigned substantive value. The second is the philosophical-theological
context, within which the question of evil is addressed as an enormous,
ethical, and social problem. The third is the political-legal context, the
proper locus of classical legal and juristic discussions of war, rebellion,
oppression, and political order and disorder. The fourth is the socio-
cultural context, which reveals the parameters of the Muslim experience
of religious and cultural diversity in communities of other faiths and
cultural traditions. The more we sweat in peace the less we bleed in war.
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