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What is Islam? Why do Muslims say Islam is peaceful? This book speaks not only to Muslims, but to all humankind as well, about the tragic situation in the world today. The remarkable words of Muhammad Raheem Bawa Muhaiyaddeen (Ral.) address the endless conflicts in Jerusalem. His words show us what must be done to achieve true peace in Jerusalem, in the world, and in our hearts. “Everything is there, in Jerusalem. That is why everyone has fought over it. Those with faith have fought over it, and those without faith have fought over it. All they have found is destruction. No one who ruled there ever remained there. They ruled for just a few short days. Thus, we who are here now must think of this. Think of this, you who are here now. It can bring a great benefit. Everything can change.” – M. R. Bawa Muhaiyaddeen “Jerusalem today demonstrates the proof of how places of worship to which everyone should be able to go in unity are turned into battlefields. All of us must understand the battlefield in which the proof has been revealed. All of us must understand this. We who have been born as human beings must realize the words of the prophets, the commandments of God, and their instructions of unity. No one who ruled in Jerusalem in the past is there anymore. Not one person who came to rule Egypt, Jerusalem, or the world is still there.” – M. R. Bawa Muhaiyaddeen
What if Jihad means striving to be good? What if Islam means that you cannot cause suffering to another life? What if Islam means that you cannot judge other lives? What if Islam and World Peace mean the same thing? Islam teaches that we must not kill each other. Instead we must wage war against evil qualities within ourselves. Islam seeks to join together as one, knowing that those who have not affirmed the Kalimah (the affirmation of Faith) are our neighbors, and that those who have affirmed the Kalimah become a part of us. Oneness is the most important aspect of Islam: protecting our neighbors from danger is primary, and then we must embrace them...that is Islam.
In this world, for one reason or the other, peace remains elusive. Differences--political and apolitical--keep on arising between individuals and groups, Muslims and non-Muslims. Whenever people refuse to be tolerant of these differences, insisting that they be rooted out the moment they arise, there is bound to be strife. Peace, as a result, can never prevail in this world. The book highlights the role, which Islam can play in maintaining peace.
Foreword by Efraim Halevy, former chief of the Mossad, Israel's national intelligence service. This book presents and analyses fatwas -- rulings of Islamic law -- issued by religious sages and clerics on issues of war and peace in regard to the actual or future possibility of conducting a peace agreement between Muslim states and Israel. The analysis highlights Islamic law's adaptation to changing political realities to the modern model of international relations; the changing concept of jihad and the current role of political fatwas. It deals with the shari'a interpretations regarding war and peace in theory and practice; the Hudaybiyya Pact of 628 between the prophet Muhammad and the Quraysh infidels; Egyptian fatwas from 1947 to 1979 regarding peace with Israel; the 1995 debate between the late mufti of Saudi Arabia 'Abd al-'Aziz ibn Baz and the popular Islamist scholar Dr Yusuf al-Qaradawi over the Oslo Accords; the Hamas hudna concept; the debate between Saudi Arabian muftis and Hezbollah sages over Israel's second war in Lebanon (2006); and a comparative study of the agreements that were signed between the Algerian leader 'Abd al-Qadir and the French in the 1830s. Features: Details those Muslim religious scholars and leaders who present pragmatic interpretations and envision the natural relations between the Muslim and non-Muslim worlds as a state of peace; Sheds light on the built-in pluralism in Islam; And exposes the need of moderate Arab-Muslim rulers for pragmatic muftis and fatwas in order to contend with radical Muslim factions to soften and limit Arab public opposition to signing a peace agreement with Israel, and to enable normal relations with Israel after signing the agreement. The rulings of Islamic law cited in this book are likely to serve as a textual and intellectual basis for the public discourse on peace between Israel and the Palestinians and Arab states.
A former Israeli ambassador to the United Nations argues against a redivision of Jerusalem, stating that it will only enflame radical Islamists and maintains that an awareness of biblical history can protect the city for worshippers of all faiths.
The book deals with the role of Jerusalem as a central religious-political symbol, and with the processes by which symbols of faith and sanctity are being employed in a political struggle. It examines the current Islamic ethos towards Jerusalem and the affinity between this religious ethos and the political aspirations of the Palestinians and other Arab and Islamic groups. It also compares current Jewish and Muslim narratives and processes of denial and de-legitimizing the affiliation of the other to the holy city and its sacred shrines and addresses the question whether religious outlook forms a major barrier for achieving peace in the Israeli-Arab arena.
Islamic Jerusalem has a special place in the hearts of the three monotheistic religions. Throughout its history it has been the site of tolerance and tensions. 'Islamic Jerusalem and its Christians' presents a critical look at historical events during the time of two key figures in the history of Islam: Caliph 'Umar Ibn Al-Khattab (d. 24 AH/ 644 CE), who played a critically important role in the birth and spread of Islam, and Sultan Salah al-Din (d. 589 AH/ 1193 CE) the legendary 'Saladdin' of Western Crusader lore, during and after the first and second Muslim conquests of Islamic Jerusalem. This pioneering study uses extensive primary research to explore Muslim treatment of non-Muslims in the 7th Century and in the Middle Ages, while also looking in detail at the situation of Christians in Islamic Jerusalem and their reaction and attitude to conquest. He analyses accounts of the communication between Salah al-Din and the Crusaders and the peace negotiations between Salah al-Din and Richard the Lion-Heart, King of England. In doing so Abu Munshar counters many western and particularly orientalist writers who have portrayed Muslim treatment of Christians, after the first and second Islamic conquests, as similar to any occupation that Jerusalem has witnessed during its long history; that Islamic conquest in these two periods turned the life of non-Muslims into complete disarray. A valuable source of reference for all interested in Islamic and Middle Eastern studies, religion, medieval history and international relations studies, 'Islamic Jerusalem and its Christians' provides a fascinating insight into how Muslim tolerance of Christians was achieved in Islamic Jerusalem.