Religion Of Peace Research Articles

Muhammadiyah Goes International? Challenges and Opportunities

The idea of Muhammadiyah internationalization emerged as a response to the phenomenon of globalization, where Muhammadiyah tried to ensure that its da'wah movement was in line with the conditions of the times. This approach also includes global social issues such as the fate of workers, gender inequality, nuclear issues, and the environment. Muhammadiyah has a high commitment to the values of Pancasila and tries to contribute to achieving Indonesia's national ideals as stated in the Preamble to the 1945 Constitution. In the international context, Muhammadiyah not only plays a role as an Islamic movement but also as a socio-Islamic movement that tries to respond to various global issues. This article discusses how Muhammadiyah tries to develop the concept of peaceful Islamic da'wah amidst the complexity of the international world. Furthermore, it explains how Muhammadiyah's role in international relations involves active participation in conflict resolution, peacebuilding, and humanitarian activities in various countries. Muhammadiyah's internationalization strategy is explained through programs such as sending its best cadres abroad, establishing schools and charitable efforts in various countries, and participating in international forums. The author also discusses the concept of Muhammadiyah internationalization in three dimensions, namely ideas, roles, and movements. The idea of internationalization involves global socialization of the character of the Muhammadiyah movement and teachings. The role of internationalization includes increasing the role of Muhammadiyah in international forums, such as humanitarian missions, peace, and social activities. Meanwhile, the internationalization of the movement aims to make Muhammadiyah a model of Islamic practice that can be adopted globally. Furthermore, this article describes how Muhammadiyah, as an Islamic movement in Indonesia, is actively involved in the dynamics of the international world to encourage the transformation of the role of religions in overcoming global problems. Through internationalization, Muhammadiyah seeks to be part of a global movement that brings enlightenment, promotes Islam as a religion of peace, and contributes to the development of world civilization.

KEPEMIMPINAN DAN SPIRITUALITAS: STUDI KEPEMIMPINAN KH. ABDURRAHMAN WAHID

Spiritual leadership is leadership that brings worldly matters to the ukhrowi (ilahiyah) dimension. Namely leadership that is able to inspire, influence through giving examples, and serve with compassion. One of the nation's leading figures and also a global Muslim intellectual, namely KH. Abdurrahman Wahid or Gus Dur. This paper aims to examine Spiritual Leadership in the perspective of KH. Abdurrahman Wahid. This research is in the nature of a literature study, in which the researcher is to obtain the results of an in-depth study related to the literature on Spiritual Leadership in the view of KH. Abdurrahman Wahid. Gus Dur has views on various issues, always assessed by Islamic universalism which prioritizes spiritual values. In his leadership he strictly forbade Islam to use violence because Islam itself is a religion of peace. However, he allowed the use of violence in certain situations, for example when pressed. But as long as the path of peace can still be taken, he forbids using violence, returning to his original law that Islam is a religion that is rahmatan lil alamin. In the political field, for Gus Dur, democracy means equal rights and status of every citizen before the law, regardless of differences in ethnicity, religion, gender and language. Gus Dur's thinking about religious tolerance does not only use the products of traditional Islamic thought, but also emphasizes the use of methodology (manhaj), legal theory (ushul fiqh), and legal principles (Qawa'id Fiqhiyah) within the framework of making a synthesis to giving birth to new ideas as an effort to respond to actual changes in society so that inter-religious conflicts can be avoided.

Moderasi Beragama: Menangkal Islamophobia Melalui Revitalisasi Media Sosial

Islamophobia has recently become more prevalent, both in the West and in Muslim nations. Social media contributes to the dissemination of anti-Islamic material. Religious moderation needs to find a way to moderate arising issues in society to avoid extremism, especially Islamophobia. This essay will look at ways to rejuvenate social media in an effort to combat Islamophobia. Using a qualitative methodology and analytical descriptive approaches, the core reasons for Islamophobia's growth and the ability of social media to combat it are investigated. According to the study's findings, Islamophobia is mostly caused by a misunderstanding of Islam and Muslim culture. Social media, when utilized wisely, has the ability to serve as a tool for public education about Islam, recovering its image as a religion of peace and salvation. The strategies that can be implemented include being moderate, critical, and responsive to Islamophobic content and educating about the wise use of social media. Active participation from all elements of society is needed to revitalize the role of social media in countering the negative impacts of Islamophobia and creating a better understanding in the middle of the community.

Aṡar Ad Dīn Fī Tanmiyaħ Wa Tarsīkh Qīmaħ As Silmi Al Ijtimāī’

The aim of the research is to clarify the concept of peace in Islam, and to define its importance and value in Islam, and that Islam is the religion of peace. The one based on adherence to Islamic values is the one that lasts for a long time, and the research is presented to show humanity’s need for the religion of Islam, and its impact on achieving, strengthening and consolidating the concepts of social peace, which is the prominent feature of this religion, as it regulates people’s lives, and is considered as a revelation that guides minds and thus achieves The integrity and stability of the human soul, as religion is one of the important and necessary aspects of human life and society, as it is the one that guarantees the achievement of justice and equality among people. The descriptive and analytical approaches are a way to achieve its goal, the research plan: the research is organized into an introduction, two sections, a conclusion, and recommendations. search

Exploring the Concept of Peace in Islamic Teachings: A Comprehensive Analysis of Surah Al-Anfal Ayat 61

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.

RELEVANCE OF BUDDHISM IN MODERN WORLD

The core message of Buddhism centers around peace and integrity. Buddhism is regarded as a practical religion of peace and non-violence. Non-violence is a way of life free from extremes of passion, such as anger, hostility, pleasure, and pain. The principle of non-violence upholds the ideal of universal peace. We come from the land of Buddha, not from the land of War (Yuddh). “Buddhism is not just a religion of the past or a mere faith as many have thought, but it is a time-tested scientific religion and philosophy which, in the context of the present world-situation, is more relevant today than ever before for establishing world peace . In the 21st century, Buddhists have the responsibility to rediscover how their tradition of Ahimsa, love, and compassion can help individuals achieve peace in their own lives and within the global community.

Interreligious Solidarity in South Africa

South Africa has a unique and vibrant interreligious solidarity movement. During the late 1980s and early 1990s, the interreligious movement played a significant role in the anti-apartheid struggle via the South African Chapter of the World Conference of Religions for Peace. Since the onset of a non-racial and democratic dispensation in 1994, the interreligious movement forms an integral part of South Africa’s burgeoning civil society, attempting to hold the post-apartheid government accountable for its political and moral mandate. This article explores the development of South Africa’s interreligious movement with special reference to the role of the Muslim community. It argues that, relative to its small size, the local Muslim community has played a disproportionate role in shaping the history and trajectory of the South African interreligious solidarity movement during the anti-apartheid struggle (1948–1994) and in the contemporary democratic period (1994–2023).

Menyoal Framework Agama: Upaya Rekonsiliasi HAM Berat 1965

The author's focus in this article is to question the religious framework in viewing the 1965 gross human rights case as one of the reconciliation efforts. Reconciliation of 1965 Gross Human Rights is an important effort to build peace and unity in Indonesia, especially in facing the political year. It is also important for the creation of peaceful politics. However, this effort faces challenges, one of which is the religious framework in viewing the 1965 Gross Human Rights case. The method used in this analysis is a historical study of the 1965 gross human rights violations case, especially regarding the role and involvement of religions in responding to this case. This article offers a religious framework that is more inclusive and emphasizes the characteristics of a religion of peace and love. This framework is based on the principles of humanity, justice and equality. The findings of this research are a new framework of religion that is broader and more open in viewing the 1965 Gross Human Rights Case that emphasizes love. This new framework is the basis for reconciliation for the Indonesian people. It is hoped that from this new framework, all elements of the nation can accept it so that the 1965 Gross Human Rights case has the same perspective in terms of religion. This is expected to bring political stability in Indonesia and free the Indonesian people from the 1965 Serious Human Rights issue.

KEPEMIMPINAN DAN SPIRITUALITAS: STUDI KEPEMIMPINAN KH. ABDURRAHMAN WAHID

<span lang="FI">Spiritual leadership is leadership that brings worldly matters to the ukhrowi (divine) dimension. who is able to inspire, influence through setting an example, and serve with compassion. One of the nation's leading figures and also a Muslim intellectual, namely KH. Abdurrahman Wahid or Gus Dur. This research is in the nature of a literature study, where the researcher is to obtain the results of an in-depth study related to literature on Spiritual Leadership, Gus Dur's leadership study. His views on various issues are always assessed with Islamic universalism which prioritizes spiritual values. In his leadership he strictly prohibited Islam from using violence because Islam is a peaceful religion. However, he allowed using violence when the situation was urgent. But as long as the path of peace can still be pursued, he forbids using violence, because Islam is a religion that is rahmatan lil alamin. In the political field, for Gus Dur, democracy means equal rights and status of every citizen before the law, regardless of differences in ethnicity, religion, gender and language. Gus Dur's thoughts on religious tolerance not only use products of traditional Islamic thought, but also emphasize the use of methodology (manhaj), legal theory (ushul fiqh), and legal rules (Qawa'id Fiqhiyah) in the framework of making a synthesis to give birth to new ideas as an effort responding to actual changes in society so that conflict between religions can be avoided.</span>

Islam: A Religion of Global Peace

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

Dialog dan Kerjasama Antariman sebagai Upaya Pemaknaan Nilai Agama dalam Menangkal Radikalisme

This study aims to discuss the study of religion and radicalism in the realm that focuses on religion as conflict resolution and peacebuilding in an effort to ward off radicalism. This research method is qualitative in nature to describe and systematically interpret the facts of radicalism, using relevant literature study methods, which examine library sources such as research reports (thesis, journals), books and other supporting data related to the topic of religious radicalism, in addition to a descriptive analysis approach that places more emphasis on reviews related to the theme that has been determined and then described according to the formulation, and the results are summarized briefly and clearly. The discussion of this research includes the understanding of religious radicalism, indications and implications of radicalism, and religion as conflict resolution and peace. This study concludes that radicalism is an understanding that requires major changes and reforms by using violence. So there is a ned for conflict resolution to overcome or prevent the occurrence of radicalism, namely the concept of a religion of peace that presents the concept of inter-faith dialogue.

Religious Peacebuilding and its Contemporary Requirements in the Light of Seerat un Nabi (PBUH)

Islam is the religion of peace, security, and harmony. It not only focuses to maintain and establish peace and harmony in its teachings but also uses religion for religious peacebuilding among the humanity. The Holy Prophet (PBUH) attached peace to religion and declared the peace and security of others as an integral part of faith and included peace in the foundations of religion. He (PBUH) provided noble examples and teachings for religious peacebuilding within the faith for Muslims and at the interfaith level so that both internal and external peace can be maintained and established. Within the Islamic faith, He (PBUH) preached to Muslims to live with peace and unity and to avoid quarreling, being divided into sects, and becoming enemies with one another. At the same time, for interfaith religious peacebuilding, He (PBUH) taught and provided many examples to promote religious tolerance and interreligious pleasant relations and harmony. Its contemporary requirements are to follow these teachings and examples of Seerah with true letter and spirit and apply them in the society in this era so that the world can get peace and protection and avail a pleasant and peaceful atmosphere for an excellent living. This article focuses on these aspects of Seerat ul Nabi (SAW) regarding religious peacebuilding.

Islamic Law in Brunei Darussalam: Past, Present and Future

For a conservative Islamic nation, there have been no known conflicts in Brunei’s religious affairs. While being predominantly inhabited by Muslims at 67% of the total population, the rest of the population are allowed to practice their religion in peace. As with other Islamic nations, Islam influences the government in upholding Islamic laws. Brunei has been implementing Islamic Law since the 16th century, and it was in the beginning of 20th Century with the intervention of foreign powers that Brunei had to or was rather forced to abandon it. Before the British implemented its Common Law, the main body of basic law in Brunei was Islamic law and that the law was well executed, administered and it was effective. The law was initiated by the ninth Sultan of Brunei Sultan Muhammad Hassan (1582-1598) and widely known as the Sultan Hassan’s Kanun. In 2011, The Sultan and Yang Di-Pertuan of Brunei Darussalam during a meeting with members of the Brunei Islamic Religious Council (MUIB) proposed the introduction of an Islamic Criminal Act to deal with crimes while maintaining the implementation of existing civil and religious legislations. On 22nd October 2013 the Sultan announced this law, and on 1st May 2014 the Law has been enforced. This paper highlighted this fact that is Islamic law in Brunei Darussalam: past: present and future.

PENYELESAIAN SENGKETA EKONOMI SYARIAH WANPRESTARSI SECARA NON LITIGASI BAIK YANG DIATUR HUKUM POSITIF, HUKUM ISLAM DAN HUKUM ADAT

This research is motivated by the birth of Law No. 3 of 2006 on the amendment of Law No. 7 of 1989 on religious courts that have added authority to the religious courts in the field of sharia economics. Researchers want to know what are the ways to resolve economic disputes Sharia default in non-litigation both regulated punishable poitif, Islamic law and customary law. This research is a type of literature study or in the world of law is called juridical-normative legal research. This study shows that alternative dispute resolution with non-litigation model has several types and parts, including positive law such as Alternative Dispute Resolution, arbitration, and settlement of Sharia economic disputes through consumer institutions. Among them is the religion of peace and Justice.

RELIGIOUS DISCOURSE IN THE ARAB MEDIA

The goal of oral and written Arab media is to send a message both inside and outside the country, to correct a misconception, or to spread a negative opinion about a particular aspect of politics, society, or the economy for a variety of reasons. Under the guise of modernizing the religious discourse, condemning its past, emancipating itself from religion, or restricting itself to international norms, this discourse had a presence in the Arab media. On the other hand, a different discourse seeks to portray Islam as a religion of peace, rights, and responsibilities as well as an embrace of others free from prejudice. The 2011 attack contributed to the growth of Islamophobia, which necessitates an inclusive conversation for understanding. This study will examine the consequences of this prevalent discourse on social cohesion in the Arab world. For this purpose, many institutions and scholars try to clarify the issue to improve social and religious life.
 Keyword: religious discourse; Islam; Arab media; Islamophobia

ENGLISH-CAUSES AND FACTORS OF ISLAMOPHOBIA: STRATEGIES TO OVERCOME

Phobia as per Merriam-Webster dictionary is an unexplained and illogical fear of something. It is very difficult to know the reasons and the roots of this fear, but in reality, this agitation does exist in minds. During the past few decades, a terror that had hit the world is Islamophobia: the (unreasonable fear of Islam and Muslims).The main source of spreading this fear in world is media. Islam is the religion that is less preached and taught in the west. Many people around the world never had any contact with Muslims and Islam. They only take Islam the way their media had portrayed it in front of them. Without having any basic knowledge of Islam that Islam is the religion of Peace, love and care. They (the effected minds) think that Islam is based on cruelty, suicide bombing, and violating human rights. This wrong and negative perception of Islam had led the term Islamophobia in western society and in new generation of Muslims too. After 9 September 2001, every incident of target killing, bombing and terrorism is linked with Islam without knowing the actual facts. Many studies have been conducted against Islam, but none have been conducted to protect and secure Islam and to erase islamophobia from west. If Muslims want to have their sacred position back in the world they need to follow the guidance by Allah and His Messenger (PBUH). The Muslims scholars should put more effort to bring the positivity of Islam in front of all mankind

نوجوانوں میں بڑھتی ہوئی بے راہ روی کے اسباب اور سیرت طیبہ کی روشنی میں تدارک: ضلع فیصل آباد سے متعلق نوجوانوں سے ایک سروے

Islam is a religion of peace which provides excellent rights to the all segments of the society. If these principles of Islam are implemented in true spirit among the individuals, it will construct an ideal society. Unfortunately, lack of attention in inculcation of Islamic values towards the children brought-up provoke the different problems in the society and when these children attained the age of youth, they incline towards negative activities. This research article highlights the footprint of the Holy Prophet (PBUH) for an ideal society. The research article will also dig out the reasons behind the declining cultural values in the youth.

Environmental Preservation and Water Pollution from the Islamic Perspective

Islam is a religion of peace, security, and prosperity for all beings in our surroundings. This paper aims to discuss environmental and water pollution according to Islamic views. The study of environmental protection, environmental control, preservation, and balance of nature is something that is urgent from an Islamic point of view. This research is qualitative research that obtains data from primary and secondary sources, namely books, articles, journals, and papers. Data were analyzed inductively, deductively, and comparatively regarding Islamic sources and environmental science. After that, all data was collected and recorded descriptively. This study concludes that Islamic law strictly prohibits all actions that can damage and destroy the environment. The environment must be maintained and monitored as best as possible from the occurrence of something that can damage it. The term damage is often repeated by Allah SWT in the Qur'an to show that it is something that is important to understand and must be fully paid attention to in order to ensure environmental sustainability. Environmental damage comes from human actions that clearly damage this earth and human beings themselves. Human behavior is usually influenced by desire regardless of the consequences for the environment. The research also argues that Islamic law is very concerned about protecting the environment and prohibits strict environmental encroachment and if there are parties who pollute air resources, they can be prosecuted. This paper contributes to environmental preservation according to the Islamic perspective.

Peace Education: Peace Counselling Training (PCT) to Reduce Student Aggressiveness towards School Counsellors

Students' mental health is disrupted during the COVID-19 pandemic due to an unstable economy and unprepared education in online learning facilities. Aggression appears in students because of the students' internal and external impacts, so school counsellors need to be equipped with counselling strategies. A peace counselling training program (PCT) is an effort to provide school counsellors with skills in helping students reduce aggression with a peaceful character. Peace counselling is a strategy to form a peaceful mindset without violence on students. The purpose of the PCT program for school counsellors is the skills of school counsellors to apply peace counselling to reduce student aggression. The PCT program is implemented through group discussion forums, information provision, training, mentoring. The target of the PCT program is school counsellors in Indonesia by involving guidance and counselling teacher consultation organizations. Evaluation of the process and results of the PCT program through mentoring impacts reducing aggression as measured by the aggressiveness scale. The implementation of the peace counselling program through FGDs, information provision, training, and mentoring is evaluated in each activity as a process evaluation. The results of the FGD are the emergence of the problem of student aggression which is very urgent to be reduced. The result of the counselling activity is the counsellor's understanding of peace counselling with urgency in the perspective of religion and self of peace. Counsellors can have skills in the implementation of peace counselling with six stages. Peace counselling can apply to a set of individual and group counselling. Implementing the program decreases student aggression with an average initial condition of 65.59, down to 58.64. The conclusion is the peace counselling program can reduce student aggression. A peace counselling program can be applied as a strategy to reduce student aggression by school counsellors.

THE REFLECTION OF THE PRINCIPLES OF PEACE IN THE WORKS OF MUHAMMAD SHAIBANI

The article talks about the principles aimed at preserving peace in the works of Muhammad Shaibani, a prominent representative of the Hanafi school. Muhammad Shaybani’s works are recognized by Hanafi scholars as authoritative sources of the maddhab. The scholar’s work “al-Siyar al-Kabir” is especially distinguished by its focus on the regulation of international relations between representatives of different religions in war and peace. As you know, Islam is essentially a religion of peace. It calls on people to put all their efforts in the way of ensuring peace and stability, to put an end to various conspiracies and mutual enmity. After all, peace is the basis of Islam. But today, the representatives of the bigoted movements are trying to describe the religion of Islam as a religion of war by misinterpreting the rules of war and peace contained in the verses and hadiths. The article describes the views of scholars of the Hanafi maddhab on the preservation of peace in Islam. Also, the essence of the rules given in the verses and hadiths in matters of war and peace is revealed. In particular, the opinions of Islamic scholars about the essence of the concept of “jihad”, which radical individuals are trying to distort its original meaning, are presented.