Religion Of Violence Research Articles

Islamic Inclusivism: Insights From Abu Dhabi, Silaturahmi Tunnel, and Walisanga-Ende

This article responds to the claim that Islam is a religion of violence, which has fostered a generation afflicted with Islamophobia. To support their argument, the authors present several historical instances that showcase Islam’s benevolent aspects. These historical instances, elaborated upon in this article, include the Abu Dhabi Brotherhood Declaration (A Document on Human Fraternity for World Peace and Living Together), the Silaturahmi Tunnel connecting the Istiqlal Mosque and the Catholic Cathedral of Jakarta, and the interreligious cooperation occurring at the Walisanga Islamic Boarding School in Ende, Flores. Quraish Shihab’s Quranic exegesis serves as an analytical tool to examine these three instances. Data were collected through documentation, participant observation, and interviews, then qualitatively analyzed. Through this methodology, the study demonstrates that Islamic ethics and inclusive communal life have manifested an inclusive nature within Islam. By employing this selected method, the study demonstrates how elements of Islamic ethics and the ongoing inclusive communal life ingrained among people illustrate the inclusive nature of Islam.

On the Significance of Religion in Violence Against Women and Girls, by Elisabet le Roux and Sandra Iman Pertek

On the Significance of Religion in Violence Against Women and Girls, by Elisabet le Roux and Sandra Iman Pertek

Representing the Belief of Muslims: Role and Actions of Qatar to Encounter Islamophobia during 2022 World Cup

Following the terrorist attacks of 9/11, Islam was presumed and identified as a religion of violence and terror. However, in the last decade, there have been counter efforts from different Muslim countries against this opinion. One of them is Qatar, an Arab-Muslim country that organized and hosted the 2022 World Cup. The current research describes Qatar's progress as the host for the 2022 World Cup, with the data collected using qualitative methods, sourced from interviews and observations, investigating Qatar's strategy for playing out, to deal with Muslims, and fighting Islamophobia. Interviews and print media investigations helped to understand the context of Islamophobia. Qatar's role captures how the anti-Islamophobia show is built by painting a positive image of Muslims and Islam and then portraying what Islam really is. An empirical study was also conducted to analyze media discourse in order to describe the global impact of anti-Islamophobia in Qatar's roles and actions. According to a psycho-sociological perspective through role theory, this research determines that Qatar represents the Muslim community to promote peaceful Islam. The results show that the noble human values in the Al-Qur'an-Hadith which have been misunderstood so far have led to the marginalization of Muslims. Therefore, Qatar has a mission to spread the values of truth against the stereotypes of the world community towards Muslims which are detrimental to their existence. Moreover, this research provides evidence of psycho-sociological phenomena in a broad context.

ظاهرة التضليل في الخطاب الديني لدى (داعش) ودرجة الوعي الفكري للشباب السعودي ضد التطرف

In the name of Islam, extremist groups seek to promote the idea that Islam is a religion of violence and blood. They attribute those false claims and their misguided narrative to the Quran. ‏Their propaganda particularly targets the youth, to spread their poison, which prevents them from understanding the Quran and thinking about its verses. ‏The current study follows the descriptive analytical methodology to correct the misinterpretations of some verses of the Holy Quran by one of the extremist groups (ISIS), which have utilized Quranic verses that it thinks serve its goals and plans. ‏The study is divided into two sections: The first one investigates texts that have been changed and misinterpreted. They are analysed and the parts that have been changed and misinterpreted are highlighted. This is done by referring to the exegetic works of Ibn Kathir, Alsa’di, and Altahir ibn Ashour. The second section sheds light on Saudi Arabia’s efforts to tackle extremist ideology and studies the effect those efforts have had on increasing ideological awareness, by measuring the increase in ideological awareness, especially among the youth as they are the age group targeted by extremist preachers. To achieve this goal, a questionnaire consisting of seven questions was designed and distributed to the study sample, which consisted of youth aged from 18 – 30. ‏The results indicated the following: The verses were truncated, and their correct nterpretations were changed to promote the group’s propaganda, recruit people, call them to join it, and justify violence and terror. ‏Evidently, Saudi Arabia has made great efforts to spread ideological awareness and educate society, especially the youth, about extremism. That is evident from the responses provided by the study population. The following precautions were taken to stop terrorism: Tightening electronic surveillance, holding accountable those spreading and promoting terrorism, launching awareness campaigns to propagate the correct Islam and enhance tolerance and moderation, and establishing centres to rehabilitate victims of extremism, including the Munasaha Centre. In conclusion, the study recommends expanding the scope of the research by investigating other Quranic verses that were employed by extremists to promote terrorism and by clarifying their misinterpretations. Also, to avoid any misinterpretation, Muslims should read the Quran, contemplate its verses, and understand their explanation by relying on trustworthy exegesis of the Quran, such as those whose works we relied upon in this study.

Islamic Peace Centered Theology

Although has been so far portrayed as religion of violence, the very essence of Islam is peace. The use of violence in such concepts of jihād (waging holy war) and shahīd (martyr) is actually only allowed in the last resort. Besides, it does not belong to the main precepts of Islam as presented in the arkān al-īmān (the pillars of belief) and the arkān al-islām (the pillars of obligations). This paper argues that peace constitutes the essential part of Islamic theology and that the mission of every human being in Islamic teaching is to be God’s vicegerent on the earth. This mission for a true believer may not be achieved unless he or she works with others in building peace, not by force. Violence can only be used to protect the freedom of as many as members of the community to live peacefully.

The Roots of The Problem of Islamic Education and Criticism of Modern Islam Post The Events of September 11, According to Ibrahim M. Abu Rabi

The discourse on the problem of Islamic education and modern Islamic history is a problem that continues to be solved. On this basis, it is necessary to criticize and elaborate the root of the problem that makes the problem able to be resolved. Moreover, the study of Islamic education and the history of the problems in the midst of Muslims is very complex. Therefore, in this article, we try to look at and examine the root causes of Islamic education and how modern Islamic history after the events of 11 September 2001 at the World Trade Center Building which killed many people. This incident also made the world community perceive Islam as a religion of violence and teach terrorism. This is what is in the international area. Thus, Islam is frightening in the eyes of the international community. For this reason, an in-depth investigation and study is needed to reveal the background and impact of the post-September 11 tragedy. Finally, it also finds the root causes of modern Islamic history and the roots of the problems that lie within the contemporary Islamic education system.

PERDAMAIAN DALAM PERSPEKTIF ISLAM DAN KRISTEN

The existence of Religion is a correction of behavioral problems that substantively cause tension, violence and even damage to the social fabric, or better known as tyranny. There is no religion established itself as a rel igion of violence and it is certain that all religions claim to be a religion of peace. But on the other hand, religion can lead to damage and even mass murder. Therefore, religious messages are ambivalent, whether religion is to solve problems or it is the source of problems. This ambivalence is emphasized with the rise of religious adherents by showing complex faces to interpret. The complex face is inseparable from the adherents of the r eligion itself, both Islam and Christian. Because the realizat ion of religious adherents have the legitimacy of the text (the source of their religious teachings).

PERSEPSI MAHASISWA TERHADAP RADIKALISME (Studi Penelitian Deskriptif di UIN Sunan Kalijaga Yogyakarta)

Da'wah, Jihad, and Islam are a partial correlation. Da'wah is seen differently by everyone, Similarly, jihad is always synonymous with acts of violence. Jihad is not a taboo in the present because it already existed in the time of Muhammad Saw. Students become resource persons in research. The results of the study revealed that: 1. Da'wah is actually a da'wah that uses ethics of courtesy by ruling out acts of violence. In diversity is primary in preaching, not individuality. 2. Jihad in the teachings of Islam is to sacrifice one's body and soul in fighting for and upholding the teachings of Allah. However, many jihadis are misinterpreted that the act of defending religion with terrorists. 3. The perception that Islam is identical with the violence of views which is not justified in Islam because Islam itself is not a religion of violence but a tolerant religion. The perpetrators of radicalism are themselves individuals or groups not in the name of Islam.

The Concept of Peace in Islam and Its Relevance to International Relations

Islam is often described as a religion that emphasizes the use of violence in its da'wah method. The stereotype is formed by a number of literature and media that depicted Islam as a religion of violence. This paper aims to analyze the causes of stereotype against Islam, and provides an overview of the concept of peace in Islamic perspective, and seek the relevance of the concept of peace in Islam to the study of conflict and peace in international relations. Through some literature research, the author finds that the stereotype is caused by the gap in the discourse on war and peace in Islam, thus the discourse related to the peace in Islam needs to be buzzed. Unlike the two mainstreams in International Relation Studies (Realism and Idealism), al-Quran, as the primary source of Islamic teaching, describes that a human is basically both keen to cooperate and prone to conflict, and favoring to managing the conflict through peaceful settlement. Three terms-as-silmu, as-shulhu, and al-amanu are used to conceptualize the three levels of peace in the Quranic perspective.

The Approach to Reform Islamic religion

This study (The Approach to Reform Islamic religion) deals with the following: 1 - Islamic religion is a set of rules, laws and instructions created by Allah Almighty to organize human society by bringing benefit to them and the preservation of their necessary interests and preventing any harmful and corrupted things from them. Moreover, it prevents overwhelming anyone in his religion, life, wealth and mind.2- Peace is among the fundamentals of the Islamic religion and it is a means of building the country, spreading religion and cooperation among the members of society in addition to organizing international relations between Islamic countries and others to preserve the common interests of the human being, considering that all people are brothers and they came from one father and one mother, Adam and Eve , and that war is an exception should be resorted only in the cases of defense and aggression. Even in the case of war, it must be resorted to peace and reconciliation. 3. Religion is a means of reforming the relationship between the individuals and the individual with the group to achieve peaceful coexistence. 4 - The Islamic religion is not a religion of violence, killing and aggression as alleged by the hypocrites who want to abuse the religion of heaven; because the appeal of the Islamic religion is an abuse to the rest of the heavenly religions; as the source of religions is Allah Almighty. Moreover, the religion was found to serve the community by organizing and preserving their interests. 5. Responsibility for the preservation of religion is a collective responsibility shared by the individual, society, clergy and the government. It must be legislated and directing the people not to offend religions and by insulting the heavenly religions as it is the source of Chaos and aggression among people.

Rising Islamophobic Discourses in Europe and Fight Against Islamophobia on the Basis of International Organizations

Abstract European Civilization was built on the concepts of multiculturalism, tolerance, and dialogue but in the post-Cold War period, without considering these concepts, some European politicians, scientists, and the press have associated concepts of conflict, terror, disintegration, exclusion, and assimilation with Islam. Anti-immigrant and anti-Muslim attitudes are viewed as a new coherent ideology to replace anticommunism following the post-collapse period of the Soviet Union. Thus, a new enemy image and an exclusionist and alienating discourse aimed especially at Muslim societies in Europe were created after the 1990s. Subsequently, this new discourse diffusing across the European continent is referred to as “Islamophobia”. Gradually Muslim immigrants are perceived to be the number one fundamental cause of politic, economic and social issues in European countries so Islamophobic discourses have intensified following the 90s. The aftermath of the September 11 attacks, the actions of terror organizations claiming to commit their attacks in the name of Islam in the world -and especially in Europe- have contributed to the spread of Islamophobia across Europe. Extreme-right wings in pursuit of taking advantage of all these negative circumstances for political gain attempted to find public ground by reflecting Islam as a religion of violence and Muslims as ‘terrorists.’ In this article, it is argued that concrete Islamophobic discourses erode some certain values such as human rights, democracy, plurality and multiculturalism, which Europe was established on these. It is also showed that actions of various extreme-right parties and other wings in different European countries accelerate this process. Policies adopted by international organizations to fight against Islamophobia will be analysed and the problems encountered in these efforts will also be presented.

علاقة الدولة الإسلامية بغير المسلمين في رأي رشيد رضا من خلال تفسيره المنار = The Relationship of Islamic State to Non-Muslims in the Thought of Rashid Rida through His Interpretation of Al-Manar

Islam is a religion of violence, spread by the sword, and the Islamic State's relationship with other nations and with non-Muslims is but war and fighting. These are the common words to portray Islam and the Islamic State. What is the reality of the ground in the opinion of Mohammad Rashid Rida through his interpretation of al-Manar? This study attempted to answer these questions through his interpretation of the verses ordering Muslims to fight non-Muslims, and verses prohibiting Muslims to having a good relationship with non-Muslims, and verses allowing Muslims to having good relationship with non-Muslims. The study concluded that in the opinion of Mohammad Rashid Rida, peace is the priority in the relations between the Islamic State and others, war and fighting is for protection and to defend its right. The method upon which the study is based is inductive method. The researchers elaborated in the study verses in which Rashid Rida in his Tafsir al-Manar

Building peace education in the Islamic educational context

Following the events of 9/11, many misconceptions entered the policy-making platform with regard to the need for education reforms in the Muslim world. Based upon Western cultural and societal norms and increased scepticism of the role of religion in violence, these assumptions have triggered a strong wave of calls for a top-down approach to reform formal state schools in predominantly Muslim countries, These calls often meet with resistance at national and community levels. This article seeks to examine these misconceptions and investigate why educational reform efforts through top-down frameworks which are especially motivated by countering violent extremism or terrorism have had only limited success. Many major international intergovernmental organisations, non-governmental organisations and governments have invested time and effort into education measures aiming to build peace and coexistence in Muslim countries, but they have been unable to build a relationship of trust with community leaders and school authorities. The authors argue that the main reason for defiance is reformers’ failure to closely examine the cultural context of their chosen setting and work with existing tools and local institutions. Illustrating their point with a case study of an intervention carried out in informal Qur’anic schools in Niger, West Africa, the authors offer an alternative method which fosters changes from within. They argue that this model has a better chance of sustainability and could thus be used as the basis for future interventions.

Dynamics of Sectarian Violence in Pakistan: Recommendations to the Policy Makers

Sunni and Shia are the major sects living in Pakistan. Both the sects lived peacefully for decades. For centuries, it was a common tradition to pray at the same mosques and to intermarry. Both the sects shared faith on the concept of monotheism and the finality of last prophet Muhammad (P.B.U.H). They have diverse views on the interpretation of Islamic laws. But since last three decades Pakistan is under the serious threat of sectarian cruelty. The most regrettable aspect of the hostility is that both the sects are claiming that they are serving the religion. The killing of innocent peoples is in their view is to serve the religion. The extremist and radical tendencies portray the religion of peace into the religion of violence.

الأمان الفكري عند المدعو ضرورة في الدعوة إلى الإسلام: دراسة موضوعية تحليلية

Dawa is one of the most effective Islamic way, through which Muslims convey the message of Allah to all mankind and educate people on its principles. However, Dawa cannot be accomplished successfully, without making sure that the security of intellect and peace of mind for the receiver of Dawa is quietly provided by the caller, as on one of his Dawa obligations. So this study aims at proving the necessity of such important component in the process of Dawa, through its Goals, methodologies, expressions, and the practical examples within its history. The significance of this subjects is recognized clearly when we see in the current time that some non-Muslims try to attack Islam and its principles by saying Islam is the religion of violence and it was spread by war and enforcement. the study has concluded that Islam cannot be delivered except after securing the inner and the outer selves of the receivers of the Dawa.

The Representation of Islamophobia: A Critical Discourse Analysis of Yahoo News

This descriptive study attempted to explore the representation of Islamophobia over the Internet with a rather precise look at the news via the commonly-viewed Yahoo site. To this end, four news reports from 25 countries in the Middle East and Asia were randomly selected between June 15 2013 and August 15 2013 in this site. After analyzing the reports at the word, sentence, paragraph, and graphic levels, the moves implied were identified. Also, applying Fairclough model of critical discourse analysis, the news reports were analyzed at micro and macro levels. For the former, the lexical choice, genre choice, and picture choice and for the latter, access, power and ideology issues were investigated. Furthermore, four major themes of violence, aggression, terrorism, and extremism, and five minor themes of monolithic, discrimination, backwardness, barbarism, and lawlessness were identified. The findings indicated that the above-mentioned site (out of six commonly-viewed sites), unintentionally or on purpose, impose the colonial ideology of the west to the world media and introduced Islam as a religion of violence, aggression, extremism, terrorism, monolithic, backwardness, and barbarism via the copious use of negative-carrying-burden lexicon, texts, graphics, and videos. In this regard, it is suggested that the world of Islam be conscious of these false propaganda against Islam and take appropriate and timely measures so that they could introduce the true nature of this holy religion to the world and reduce the number of Islamophobic attacks on the Muslim community throughout the world.

‘We are not terrorists’: Turkish Muslim organizations and the construction of a moral identity

Muslims living in western Europe have to manage their religious identity in societies that tend to define Islam as a religion of violence and terrorism. The current study examines the ways in which two major Turkish Muslim organizations (Milli Görüş and Fethullah Gülen) in the Netherlands and Germany publicly define a morally acceptable identity by arguing ‘what we are not’. Empirically, the focus is on the debate about Muslim terrorism in the newspapers and magazines of these organizations. The organizations try to define a morally acceptable position by redrawing identity boundaries and redefining and essentializing the content of Muslim identity. By redrawing boundaries, terrorists are placed outside of Islam and a distinction with terrorism is made. In addition, the essential nature of Islam is presented to be compatible with the host society. It is maintained that Muslim organizations reveal the real face of Islam by encouraging and developing initiatives for integration and civic participation of Muslims in the host societies.

Cruel creeds, virtuous violence: religious violence across culture and history

This is an illuminating and objective exploration of the role of religion in violence throughout history and culture. The phrase 'religious violence' often brings to mind dramatic and tragic events - the 9/11 attacks, riots between Hindus and Muslims in India, religious genocide in Africa, and as far back as the Crusades. But, as this illuminating in-depth study shows, violence connected with religion is a phenomenon that encompasses all cultures. Drawing on a wealth of case material, Cruel Creeds, Virtuous Violence presents a balanced and objective examination of the many manifestations of religious violence - including sacrifice, self-mortification, religious persecution, ethno-religious conflicts, and religious war - to reveal why certain kinds of religious ideas and practices contribute to certain types of violence.

JIHAD DALAM PERSPEKTIF HADIS

Jihâd is one of the Islamic main terms which is frequently misunderstood by the group of non Muslims. They tend to perceive jihâd as a holy war against the disbelievers. Based on this, to them, jihâd is identical to violence. The question is wither Islam truly a religion of violence?, or it is only a misunderstanding towards jihâd in Islam. It is true that the term jihâd possesses a significant position among the Muslims that many of them devote themselves to God by jihâd. Jihâd in Islam has passed over two periods, the period of Mecca and the period of Medina with differentf emphasis on jihad.Kata Kunci: jihad, perang suci, terorisme, kekerasan, perspektif hadis

Editorial

As if to give the lie to my last editorial, in which I argued that the “war onterror” was a smokescreen covering the imperial ambitions of the UnitedStates’ neo-conservative political elite, on the day that the issue went to press,Toronto’s Royal Canadian Mounted Police (RCMP) announced the arrest ofseventeen young Muslim men on terrorism-related charges. Five are under18, several are over 30, and the rest are in their late teens and early 20s.The shock permeated Toronto. Non-Muslims were shocked that “itcould happen here,” and Muslims were shocked that some of their own werewilling to kill fellow Canadians. As can be imagined, the following mediafrenzy displayed the usual racism (disguised as attacks on multiculturalism)from commentaries, editorials, letters to the editor, and experts concerningthe “threat” of Muslim extremism in Canada. Muslim organizations andthose with links to the media were back on the media circuit (or is it circus?)doing interviews, hot on the heels of the cartoon controversy, trying toexplain this and to distance themselves and Islam as a religion from attack.There was the usual spike in Islamophobic backlash, although this waslargely contained by Toronto’s Mayor David Miller and other leaders.There was also the usual skepticism and claims of anti-Muslim discriminationfrom some Muslims. While we do not know the veracity of the evidence,and while it may be admirable that the belief is so strong that Islamprohibits terror that we cannot conceive of fellow Muslims doing such athing, it ultimately harms the community that this kind of response is sowidespread. For one thing, the media use this sentiment to mock us and portrayus as cold and indifferent to the threat of terror. For another, although itseems to be painful for some to admit, our community has to take ownershipof the extremism existing in its midst.These men may be innocent and may have been framed or discriminatedagainst, but we have to face up to the results of such extremist interpretations.It is all very well to say that “this is not Islam” and to worry aboutthe media’s portrayal of Islam as a religion of violence, but we must also talkto ourselves and our youths and show them that such actions are beyond thepale of Islam. Moreover, we need to debunk the arguments of those Muslimswho challenge this view ...