inner peace islam essay

Inner Peace in Islam: General Discussion

• First Online: 21 August 2021

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• Zuleyha Keskin 2  

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Inner peace as a concept has not been extensively discussed in Islamic literature as inner peace per se. However, this does not mean it is a concept foreign to Islam. On the contrary, there are strong ties between Islam and inner peace, linguistically and spiritually to say the least. The fact Islam means peace ( salām ) is an important indicator of this point. It is also noteworthy to point out that one of God’s names is al-Salām (Source of Peace). There are also numerous Qur’ānic verses and ḥadīth that discuss the notion of peace ( salām ). Furthermore, there are various concepts within the Islamic teachings that have a close affiliation with inner peace, including sabr (patience), shukr (gratitude), ḥusn al-ẓann (positive opinion), riḍā (contentment), sakīna (serenity) and iṭmīnān (satisfaction). If these concepts are understood, it makes it easier to understand the place of inner peace in Islam.

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Keskin, Z. (2021). Inner Peace in Islam: General Discussion. In: Attaining Inner Peace in Islam. Springer, Singapore. https://doi.org/10.1007/978-981-16-4517-4_2

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Inner Peace in Islam

Every Human being on this planet whether he is rich or poor, black or white, proletarian or bourgeoisie, king or beggar, Muslim or non-Muslim, is in search of peace. The important element which a human needs the most for living is mental peace.

Inner peace lies in two major things: in serving the humanity and in the remembrance of Allah. Islam has put great emphasis on both of these things. That would not be wrong to say that Islam is the religion of peace and tranquility. Islamic teachings lead to the inner peace if people follow them as per to the guidance of Quran and Sunnah. As Allah says in Surah Ma’idah, verse 15-16:

“O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light and a clear Book. By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darkness into the light, by His permission, and guides them to a straight path”. [5:15-16]

The above verses state that we have the scripture in the form of Quran which is the complete guide book, and we have the lifestyle of Prophet Mohammad (P.B.U.H) to know the right way of living. In religion Islam, Muslims have been guided in their every walk of life by mentioning the pros and cons of each and everything. Now it is up to the people that if they are studying the Islam or not to get the right standards of living which ultimately benefit the minds with peace and calmness.

Many psychologists and behaviorists argue that at the end of the day the greatest human drive is mental peace. Islam is the road to peace and serenity. It starts with the most basic thing i.e. greeting among Muslims; Muslims are prescribed by Allah to say ‘As-Salam-alikum’ whenever they meet with other Muslim brothers. The meaning of this Arabic phrase is “May Allah blesses you with peace” . Similarly, there is one of the names of Heaven ‘Dar As-Salam’ which means “House of Peace” . Among 99 names of Allah, there is one name ‘As-Salam’ which has its own beautiful meaning “The Source of all Peace” . Indeed! Allah is the best source of peace, and mental peace lies in the remembrance of Almighty Allah. Allah is the Creator of this entire universe and of all the things we are blessed with, so in order to find peace in those things we must thank Allah daily, for being blessed with the luxuries, children, parents, and for everything we have. Allah says in Surah Taha, verse 124:

“And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind." [20:124]

Those who are suffering from severe mental health issues and they do not find a particular reason for always being depressed and having mood disturbance, should turn to Allah for help. People who are having these symptoms are needed to look their issues in the light of Quran, because there is hope and cure in Islam to overcome such problems. Allah says in Quran in Surah Al-Baqarah, verse 257:

“Allah is the protector of those who have faith He will lead them from the depths of darkness into light. As for those who disbelieve, their patrons are devils: from the light, they will lead them forth into the depths of darkness. They will be the companions of the fire, to dwell therein forever”. [2:257]

We must need to keep faith in Allah no matter what because He is the only entity who has solutions of every difficulty. As mentioning in the above verse of Surah Al-Baqarah, Allah says that He will take out people from the depths of darkness to the light of peace and harmony, the only condition is to have strong faith in Allah and to trust Him in every situation.

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"Truly, in remembering God do hearts find rest." (Quran 13:28)

On the other hand, the one who turns away from the Quran will have a life of hardship in this world.  God has said:

"But whoever turns away from the Quran, [1]   he will have a hard life, and We will raise him up blind on the Day of Judgment." (Quran 20:124)

This may explain why some people commit suicide while they enjoy the material comfort money can buy.  For example, look at Cat Stevens (now Yusuf Islam), formerly a famous pop singer who used to earn sometimes more than $150,000 a night.  After he converted to Islam, he found true happiness and peace, which he had not found in material success. [2]

[1] i.e. neither believes in the Quran nor acts on its orders.

[2] The present mailing address of Cat Stevens (Yusuf Islam), in case you would like to ask him about his feelings after he converted to Islam, is: 2 Digswell Street, London N7 8JX, United Kingdom.

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Vol. 1 No. 1 (2016)

Inner Peace in Islam

https://doi.org/10.55831/ajis.v1i1.7

Published 15.01.2016

• Zuleyha Keskin

The notion that Islam means peace has almost become a cliché in a world where Islam’s relationship with peace is emphasised in an attempt to reclaim it from any association with terrorism. Islam does mean peace. Not only does Islam mean peace, but it also has a strong affiliation with inner peace through the tranquillity and peace it offers as a result of internalising the Islamic faith.

Despite this strong affiliation with inner peace, there is minimal contemporary English literature regarding the relationship between Islam and inner peace. This is not because there is no connection between the two, but rather, it is a matter of language and conceptualisation. Most of the Islamic literature related to inner peace is encompassed within tasawwuf (Islamic spirituality) and extensively discussed in Arabic, Persian and Turkish. On the other hand, contemporary English literature on inner peace is predominantly from a Buddhist perspective, but also includes Hindu, Christian, Jewish and non-religious perspectives.

When tasawwuf is delved into, various Islamic concepts can be identified that have a strong association with inner peace. The three concepts that will be analysed in this paper are riḍā (contentment), sakīna (serenity) and itṃ īnān (peace). These concepts can be brought together to produce a definition of inner peace that is true to the Islamic tradition: inner peace is attained when life and events are given a tawhị̄d -centric meaning in a way that satisfies the heart and mind.

Inner peace , Islam , Spirituality , Contentment , Serenity , Peace , Positive worldview

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5 Ways for New Muslims to Find Inner Peace

Most converts to Islam can pinpoint the exact moment when they began to question their previous religion or began inquiring about its veracity.

Why Do Converts Cry While Taking Shahadah?

Quite notably, many converts turn to Islam as a means of salvation from the chaos and uncertainty that often exists in the other world religions.

Falsehood does not promote tranquility or inner peace. However, adherence to the religion of Islam does induce a great sense of peace and satisfaction that is soothing to the body and mind. Achieving inner peace, while in a state of Islam, can have enormous effects on our faith and our quality of life.

There are several ways to achieve inner peace.

Understanding “Peace”

I converted - where is the inner peace that islam offers.

By definition the word “peace” means, “Freedom from disturbance; quiet and tranquility.”

" title="Advertise and Market to Muslims" target="_blank">Ads by Muslim Ad Network

However, the word means different things to different people.

For some, acquiring massive amounts of wealth and indulging in a luxurious lifestyle is the epitome of peace.

For others, the ability to dominate others and impose their ideals upon them is the essence of peace.

To Muslims, however, peace is something that is achieved by reconciling our human needs with the world around us while under the shade of Islam. It can be a very fine juggling act for new reverts, who are just gaining a foothold with their new religion.

Removing Obstacles 

Within all human beings there exist obstacles that thwart our efforts to achieve inner peace. Some of them include anger, jealousy, greed and the like. All of these obstacles can be changed by our choices or behavior. For example, someone who is consistently angry can seek counseling or learn techniques to control their anger.

The key for reverts is to recognize obstacles and look for ways to alleviate them.

…it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know. ( 2: 216 )

There are limits to which obstacles we can remove and which ones are permanent fixtures of our lives. When understanding the latter, these types of obstacles are best viewed as trials and tribulations that are tests from God Almighty. The best way to cope with them is to have patience and trust in God’s Decree. By doing so, you can achieve inner peace.

Find Your Purpose

Knowing your purpose in life is key to happiness.

Perhaps your parents invested hundreds of thousands of dollars in your education and now you’ve become a highly respected individual in your field. You must, however, ask yourself: “Is this your true purpose?”

Countless people around the world work in professions that hold no meaning for them. They simply go through the motions, day in and day out, with their eyes firmly fixated on that paycheck that arrives every month.

Granted, humans must hold jobs in order to feed themselves and their families. Yet, great consideration must be taken for the new Muslim seeking to achieve inner peace.

Whether you are a plastic surgeon in Beverly Hills or an accountant in Dubai, every moment of life should hold a halal purpose that not only benefits your soul, but the lives of those around you.

Uncover your real purpose in life and look for ways to achieve it. By finding your real calling, you can find inner peace.

The Remembrance of God

One of the best prescriptions for achieving inner peace comes directly from the Quran:

Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah’s remembrance are the hearts set at rest. ( 13: 28 )

There are several places in the Quran where the remembrance of God is recommended as a means to achieve success in this life and the hereafter. Both new and seasoned Muslims can actually feel how soothing the remembrance of God is to the body, mind and soul. Praying the five obligatory prayers, engaging in acts of dhikr and reciting from the Quran have a calming effect on us.

When we have a connection with our Lord, we can achieve inner peace. When we ignore our Islamic duties, and that connection is severed, anxiety and chaos are sure to follow suit. Inner peace is a gift from God and can only be achieved in the light of Islam.

The Muslim’s tongue should always be busy with the remembrance of God whether you’re sitting at a traffic light and reciting a verse memorized from the Quran or listening to an Islamic lecture on your mobile device.

Forgiveness – Seek & Give

Forgiveness plays a vital role in our lives and the achievement of inner peace. A true Muslim consistently seeks forgiveness from God Almighty for his shortcomings and transgressions.

No one is perfect and, regardless of your level of Islam, seeking forgiveness is a noble deed in Islam. Remember that only God can forgive our sins and remove the distress from our hearts. God Almighty says in the Quran:

…Allah loves those who turn unto Him in repentance and loves those who purify themselves. ( 2: 222 )

You must also seek to forgive others. Holding a grudge against someone allows a host of negative emotions to flourish and take root, which is counterproductive to the attainment of inner peace. Instead, recognize that all humans have shortcomings and forgive the transgression based upon that.

In the grand scheme of things, our petty squabbles are nothing in the light of the Grandeur of God Almighty. However, such disputes do have an effect on achieving inner peace and must be dealt with swiftly.

Achieving inner peace brings a sense of harmony and purpose to life. It helps to alleviate chaos and brings a sense of structure to life so that you can focus on what is really important.

By achieving your own inner peace, you can become a better Muslim and really contribute to the benefit of your community.

(From Discovering Islam’s archive.)

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Studies of Religion 12 - 2 Unit - Peace: Inner Peace

• Religion and Peace
• Inner Peace
• In the Library

Muslim Inner Peace - Mr Portelli

Inner Peace Quotes

“Nobody can hurt me without my permission.”  ―  Mahatma Gandhi “The best fighter is never angry.”  ―  Laozi “Peace comes from within.  Do not seek it without.”  ―  Gautama Buddha “We can never obtain peace in the outer world until we make peace with ourselves.”  ―  Dalai Lama XIV “Nothing gives one person so much advantage over another as to remain always cool and unruffled under all circumstances.”  ―  Thomas Jefferson “Each one has to find his peace from within. And peace to be real must be unaffected by outside circumstances.”  ―  Mahatma Gandhi “Inner peace can be reached only when we practice forgiveness. Forgiveness is letting go of the past, and is therefore the means for correcting our misperceptions.”  ―  Gerald G. Jampolsky ,  Love Is Letting Go of Fear “There is no such thing as inner peace. There is only nervousness and death.”  ―  Frances Ann "Fran" Lebowitz “Happiness can only be achieved by looking inward & learning to enjoy whatever life has and this requires transforming greed into gratitude.”  ―  John Chrysostom  

Islam Inner Peace

• Islam inner peace Scroll down for info
• Inner peace and happiness in Islam

Inner peace to world peace

Christian Inner Peace - Mr Portelli - Waverley College

Guidance for Christian to achieving inner peace

Guidance for Christians in achieving inner peace

• New Testament literature reveals an important relationship between an individual's fidelity to the requirements of the gospel and their own sense of peace and wellbeing
• Christians can expect to find inner peace in and through living out their vocation as disciples of Jesus Christ and directing their lives towards the following of his teaching.
• Jesus is regarded as the bringer of peace and to live in close relationship to him and his teaching will allow the follower to experience this peace
• Jesus' life is seen as a model of living in peace
• Christians are encouraged to model their lives on his example in doing so they will be able to find peace

Integrity and Fidelity

• Integrity and fidelity to one's vocation fundamental to finding inner peace
• Not possible to achieve inner peace while experiencing turmoil and inner conflict due to compromising personal values
• Jesus faced temptations to compromise his integrity
• These temptations are about serving self or avoiding challenging situations
• Jesus' example shows the importance of being true to the values of the gospel and not being prepared to accept compromise
• Compromise would inevitably erode a sense of inner peace as it amounts to a lack of integrity and will result in inner conflict
• By refusing to be tempted Jesus retains his integrity and is able to faithfully go about his ministry
• Selflessness is a liberating quality which has a significant impact on the capacity to achieve inner peace

Prayer and Service

• Ministry of Jesus highlights prayer and service being kept in balance
• Jesus portrayed as a man of prayer who is frequently in communion with God Occasions of prayer are particularly evident leading up to significant moments in Jesus' ministry
• Prayer is a vehicle through which Jesus is able to nurture and sustain the relationship with God which is the source of his wellbeing and inner peace
• Prayer is something which followers of Jesus try to emulate in order achieve this sense of peace and serenity.
• Prayer is not a withdrawal from the events of daily life
• Prayer an opportunity to reflect on events and gain strength to face challenges Jesus' ministry conveys a sense of balance between prayer and contemplation on one hand and active service on the other
• Two elements are seen as complementary, not in competition with one another Prayer is seen as an essential adjunct to the active ministry
• Ministry is seen as a practical expression of the life of prayer
• Prayer enables the Christian to sustain and nurture their relationship with God Through prayer Christians draw meaning and understanding concerning day to day life
• Christians also gain strength and inspiration from prayer to enable them to meet daily challenges
• Service flows out of the contemplative element of prayer
• Understanding gained through prayer and reflection informs and guides the Christian to respond to the call to service
• Strength and inspiration gained through prayer enables Christians to rise to the challenges they may face in serving others.
• Christians are encouraged to find a balance between the contemplative and the active elements of life
• Overemphasis on prayer and contemplation can lead to insularity
• Overemphasis on active service can lead to burn out
• Either of these excesses will undermine the search for an inner peace
• Christian community is an important source of help and support
• The unity exists in community assists in the search for inner peace
• Jesus' community of followers shared a great deal of his experience, learned from him and supported him in his ministry
• Elements of sharing, learning and supporting will assist individuals to find a harmony and sense of purpose in community which assists in the search for inner peace and wellbeing
• The absence of community leads to isolation and separation
• The breakdown or disintegration of a community through conflict, disunity etc will also have a negative effect on an individual's sense of wellbeing

Towards Inner Peace

• Following the example of Jesus is a fruitful and worthwhile path to find inner peace
• Various groups within the Christian tradition will have established methods of following this example
• These include the use of prayer, ritual and the reading of scripture, the service of others and the participation in community with those of similar beliefs
• A basic orientation in life which supports the quest for integrity and fidelity to the gospel is an important foundational element
• Not be possible to achieve inner peace while values are seriously compromised.
• Maintaining a balance between prayer and service is also fundamental to the quest for a sense of peace and wellbeing
• Both prayer and service are essential and each should support and draw from the other
• Engaging with a local community is also an important element
• Communities provide important occasions of interaction for sharing, for learning and for support
• The absence of meaningful community undermines the possibility of achieving inner peace

Contribution of Christianity to World Peace

• The Christian tradition makes significant contributions to world peace at a number of different levels
• These contributions include public statements by Church leaders, programs of action at local and international levels, organisations dedicated to bringing about peace, courses of study, commemorative days etc.

Public Statements

• Church leaders have frequently made statements in support of peace
• Some have been specific appeals for peace in particular circumstances however,
• Some have also published more comprehensive statements on the need for peace and the means of achieving it.
• In the Catholic community, one of the more well known statements was the 1963 statement of Pope John XXIII "Pacem in Terris" (Peace on Earth)
• In Pacem in Terris John XXIII discusses an issue of critical importance to the establishment of peace
• Other organisations such as the World Council of Churches and individual denominations such as the Society of Friends (Quakers) have also released many public statements relating to peacemaking
• In the months before the beginning of the 2003 Gulf War, Christian Churches in the United States made frequent public appeals to avoid the conflict
• The Society of Friends website contains excerpts from over forty statements from US Churches, many of them representing the views of groups of Church leaders from a particular State or region
• Similar statements were made throughout Europe and the UK
• In Australia statements were made by leaders of most major Christian denominations together with representative statement issued by the National Council of Churches of Australia (NCCA)

Programs and Organisations

• There has always been a tradition of opposition to warfare in Church communities
• Francis of Assisi is a famous example of opposition to war. Another interesting example
• The Society of Friends (Quakers), a Christian group with a pacifist stance.
• The modern peace movement has a strong link to Christian peace groups in its infancy.
• Movements such as the Catholic Worker movement led by Dorothy Day and Peter Maurin have been prominent in the quest for world peace
• The Catholic worker movement developed an approach of active non-violence and often used civil disobedience as a means of protest.
• Another well known organisation is the international group Pax Christi who have pioneered peacemaking at an international level for decades
• In preparation for the coming of the third millennium, Pax Christi published a manifesto for a culture of peace and non violence.
• This manifesto came in support of the United Nations declaring a decade for a culture of peace and non violence beginning in the year 2000.
• Pax Christi's declaration contained 6 principles which it invited people to take up
• respect the life and dignity of every person without discrimination or prejudice
• practise active non-violence, rejecting violence in all its forms: physical, sexual, psychological economic and social, in particular towards the most deprived and vulnerable such as children and adolescents
• share my time and material resources in a spirit of generosity to put an end to exclusion, injustice and political and economic oppression
• defend freedom of expression and cultural diversity, giving preference always to dialogue and listening rather than fanaticism, defamation and the rejection of others
• promote consumer behaviour that is responsible and development practices that respect all forms of life and preserve the balance of nature on the planet
• contribute to the development of my community, with the full participation of women and respect for democratic principles, in order to create together new forms of solidarity
• The World Council of Churches in launched a campaign of a "Decade to Overcome Violence"
• This campaign provides an ecumenical dimension to the search for peace and highlights the commonalities held among Christian Churches in this area
• The campaign of the Decade to Overcome Violence has also highlighted the statistic that domestic violence is responsible for the deaths of more women worldwide than any other single cause
• Other important organisations include the Church and Peace alliances in Europe and the UK as well as the Kairos organisation in Canada and the USA .
• In Australia major Christian denominations have organisations which have responsibility in working towards peace
• These include the Uniting Church Board of Social Responsibility and the Australian Catholic Social Justice Council
• These organisations, together with the National Council of Churches of Australia have peacemaking as an important part of their mandate
• The element of working towards peace is carried out alongside other social concerns such as justice and ecology
• This highlights the close relationship between the search for a more just society and the search for peace
• Church organisations have frequently stated that the achievement of lasting peace will only be possible with a renewed social order where there poverty is substantially overcome and there is justice among people and between nations
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Islam and Peace- Hadith on Importance of Peace

Islam is the religion of peace. Over billions of people around the world are followers of Islam. There can be no greater argument supporting Islam as a religion of peace than the name of the religion itself. ‘ Islam ’ literally means peace, therefore, it seems quite unnatural that a religion that names itself peace can teach or preach something that is violent or full of aggression. Allah Almighty in Quran has encouraged the establishment of peace and has told the followers of Islam to be moderate in their behavior and adopt the qualities of kindness, love, and respect for others. There are so many Hadith on the importance of peace in Islam that we will discuss in this article.

Islam- A Religion of Peace

The root of the word Islam is “silm” , refers to “making peace” , being in a mutually peaceful environment,  finding peace, reaching salvation and well being or being far from danger, attaining goodness, comfort and favor, keeping away from troubles and disasters, submitting the self and obeying, respect, being far from wrong. Islam is a peaceful religion. It stands for peace and desires peace. The basis of Islam is peace. Islam wants peace for its followers and all the other residents of the world.

A true Muslim is the one who truly follows Islam, someone who is at perfect peace, with himself and with others. As our beloved Prophet Muhammad (SAW) said, mentioned in the Hadith collections of Tirmidhi and Nasai: “A true believer (mumin) is he from whom people’s lives and wealth are safe.”  Allah wants a Muslim to live in a safe and peaceful environment and to make efforts for the spread and continuity of peace in society for him and for all others.

According to Islam, peace is not simply an absence of war. Peace opens doors to all kinds of opportunities that are present in any given situation. A true Muslim should seek to bring others close to him, not to drive them away from him. This is why the Prophet declared, in a Hadith report incorporate in the Sahih al-Bukhari: “In him, there is no merit who is not familiar with others and with whom others are not familiar” .

Muslims should respect others and try to maintain peace and should follow the straight path. Our beloved Prophet Muhammad (SAW) was sent as nothing but mercy to all the mankind. If the bringer of a religion is nothing but mercy and in His brought Truth there is no compulsion then the impression that Islam promotes violence seems illogical. Thus, Islam in its true preaching is nothing but peace.

Importance of Peace

A perfect Muslim is one from whose tongue and hands mankind is safe. In Islam, the right to life is an absolute value, In Quran Allah mentioned that: “He who kills a soul unless it be (in legal punishment) for murder or for causing disorder and corruption on the earth will be as if he had killed all humankind, and he who saves a life will be as if he had saved the lives of all humankind.” (Quran 5:32) One of the main objectives of our religion is to introduce into the world an ideology that facilitates the spreading of peace at every level. Spread peace at an individual level as well as social level so that we can live a peaceful life with other Muslims and also we can portray a very good and peaceful image of our religion Islam.

Virtuous deeds are acts that purify humankind of aggression and bring them to peace. These help to promote peace in society, peace, the original state that succeeds in relations between individuals and societies. Islam is a religion of peace in the complete sense of the word. Every teaching of Islam is based on the principles of peace and avoidance. Any disparity from the model is a disparity between Islam and is due to misinterpretation. We should, therefore, understand the ideology of peace given in Islam and our actions should base upon this ideology so that peace will overrule in the world.

Hadith Perspective on Peace

Hazrat Muhammad (SAW) is the last prophet of Almighty Allah. He (SAW) was sent for all mankind as a mercy. Quran is the divine Book of Almighty Allah and sent to Prophet Muhammad (SAW) so that He teaches Muslims what Allah has said in Quran. We should not take help from one source only rather we have to combine both the Wisdom of Quran-e-Kareem and Sunnah of the Prophet (SAW) of Allah together in order to benefit from them more effectively.

The two fundamental sources of Islam are the Quran and the Sunnah of the Prophet (SAW). By Sunnah, we mean the actions, sayings and silent permissions (or disapproval) of the Prophet (SAW). Hadith is considered to be second to the Quran. It is impossible to understand the Quran without reference to the Hadith, and it is impossible to explain a Hadith without relating it to the Quran. So we should understand both Quran and Hadith in order to get benefits.

Quran is the message and Hadith is the verbal translation of this message that our beloved Prophet (SAW) did practically. We can take many examples from Hadiths of Prophet (SAW) about peace that He (SAW) said and practically did to teach Muslims. The Prophet (SAW) took care to explain and demonstrate to his companions how the Quranic verses must be read and understood. That is to say, the importance of Hadith is linked to the importance of the Quran.

There are many Hadiths on spreading peace and importance of peace in Islam that Prophet (SAW) did exemplify for us and we should know about them and should follow the Sunnah of Prophet (SAW) to bring peace and harmony among Muslims and also to whole mankind. The Hadith on spreading peace is as follows:

“O people, spread peace, feed the hungry, and pray at night when people are sleeping and you will enter Paradise in peace.” (Sunan Ibn Majah)

Abu Umamah reported: The Messenger of Allah, peace, and blessings be upon him, said:

“Verily, the best of the people to Allah are those who begin the greeting of peace.” (Sunan Abu Dawud 5197)

Narrated ‘Aisha (may Allah be pleased with her): The Prophet (PBUH) said, “The most hated person in the sight of Allah is the most quarrelsome person.” (Sahih Bukhari)

On the authority of Abu Huraira (peace and blessings of Allah be upon him), reported: The Messenger of Allah, (SAW), said, “You will not enter Paradise until you believe and you will not believe until you love each other. Shall I show you something that, if you did, you would love each other? Spread peace among yourselves.” (Sahih Bukhari)

Securing peace was a major expedition of the Prophet Muhammad (SAW), which was crucial for conveying Allah’s message to others and for the sustenance of a society of individuals who followed Allah’s teachings in their personal and collective affairs. For the first thirteen years of his Prophet Hood, the Prophet (PBUH) remained in his city of Mecca, using peaceful means of persuasion despite the powerful opposition that he had to confront. Despite horrific persecution, he and his followers remained steadfast and determined, preaching to the people and seeking to guide them to the right path. Later, when the situation became intolerable, he left for Medina, where his first effort was to establish peace and to build bridges of love, brotherhood, and harmony between the Muslim migrants.

From above example, we can conclude that no matter what’s the situation is we should try to maintain peace and harmony among us and with others in this way we can follow the Sunnah of Prophet (SAW) and also spread our religion in a peaceful way.

The possible reason that one can come up with related to the presently defame image of Islam is perhaps the negligence of Muslims when it comes to developing an understanding of Islam. It is due to lack of understanding that Muslims have forgotten the true preaching of the religion and have succumbed to the false interpretations. We should spread peace to portray the real image of religion Islam.

Related Posts

Inner Peace in Islam

The notion that Islam means peace has almost become a cliche in a world where Islam’s relationship with peace is emphasised in an attempt to reclaim it from any association with terrorism. Islam does mean peace. Not only does Islam mean peace, but it also has a strong affiliation with inner peace through the tranquillity and peace it offers as a result of internalising the Islamic faith. Despite this strong affiliation with inner peace, there is minimal contemporary English literature regarding the relationship between Islam and inner peace. This is not because there is no connection between the two, but rather, it is a matter of language and conceptualisation. Most of the Islamic literature related to inner peace is encompassed within tasawwuf (Islamic spirituality) and extensively discussed in Arabic, Persian and Turkish. On the other hand, contemporary English literature on inner peace is predominantly from a Buddhist perspective, but also includes Hindu, Christian, Jewish and no...

Related Papers

Zuleyha Keskin

Islam meaning peace becomes an important point in the discussion of inner peace; Muslims believe the religion of Islam is a source of inner peace for them, citing various Qur’ānic verses and ḥadīth in support of this notion. Furthermore, tasawwuf (Islamic mysticism) is rich with discussion of concepts relating to inner peace, such as riḍā (contentment), sakīna (serenity) and iṭmīnān (peacefulness). This further strengthens the idea that inner peace is part and parcel of Islam. However, when Islamic literature is reviewed, very little is found on the topic of inner peace. Based on the approach of Said Nursi (d. 1960), a twentieth century Islamic scholar, I would argue that the little information found on inner peace can be attributed to a consensual assumption among Muslims scholars that one who has belief has inner peace; that is, inner peace is a default state for one who believes. According to Nursi, the intellectual and spiritual decline within the Muslim world in the twentieth century has shaken belief, so certain states and specific beliefs can no longer be assumed to be inherent in a believer; inner peace as a state and belief in the hereafter as a specifi belief would be prime examples. This awareness becomes Nursi’s driving force in his writings; the Risale-i Nur (Treatise of Light), a commentary of the Qur’ān. This puts Nursi in a unique position, where seeks to convincingly argue and thus establish the foundational beliefs and states which are necessary for a prosperous life and after life for a believer. Specific to this thesis his emphasis on the notion Islam gives its adherents inner peace. Thus the objective of this thesis is to draw out Nursi’s understanding of how one attains inner peace though Islam. However, the description of inner peace is not so simple and necessitates formulating based on inductive research of the Risale-i Nur. Through the research, it becomes apparent that inner peace is a process, according to Nursi, a process that has three phases. The process commences with belief and knowledge of God with great emphasis on the names of God while still remaining focused on the oneness of God (tawḥīd). This is followed by knowledge of one’s self, which feeds back to knowing God, since knowing the self means knowing God. But it also becomes the starting point to understanding how to best use the self for optimal outcomes. The final part of the process is the tawḥīd-centric worldview one should have, particularly in relation to suffering and calamities. The previous two steps (knowing God and knowing one’s self) become the building blocks to construct the worldview. It is a cyclic process so the worldview further enhances belief and knowledge of God, and so the cycle continues spiralling upwards. Based on this process, inner peace is attained when the world is decoded through the names of God, so life and events can be given meaning in a way that satisfies the heart and mind. More briefly, it is giving life and events a tawḥīd-centric meaning. If this is the definition of inner peace according to the Risale-i Nur, then Nursi become the lived example of inner peace. While one is the theory, the other is the practise.

International Journal of Humanities and Social Science

Salih Yucel

Although the topic of positive thinking has been of interest to scholars throughout history, public discussion of this topic has increased markedly in the last two decades. From the Islamic perspective, Medieval Muslim scholars also gave attention to this theme, but rarely explored it deeply. Building upon their writings on the subject, this article will discuss the topic through the lens of Medieval sources drawn from Sufi, literary and rational interpretations, the tradition of Prophet Muhammad and stories of Adam, Noah, Abraham, Moses in the light of major Qur’anic exegeses. Scholars used this methodology in order to discuss husnu’l zann on religious, psychological and spiritual levels. From the practical point of view, a number of Islamic practices were recommended to aid both in fostering positive thought and abstaining or dealing with negative thoughts. There needs to be a comprehensive approach by modern scholars from related fields to re-examine husnu’l zann and sui zann (negative thinking) in Islamic sources.

AbuBakr Karolia

The concept of tafsiri şuhudi (transempirical exegesis) was coined for the first time by Said Nursi (d. 1960) and was reflected throughout his works. In his tafsiri şuhudi (pronounced shuhudi) meth-odology, Nursi views the Qur’an as an interpretation of the universe, According to Nursi, such an exegesis is needed to reach the degree of iman tahkiki (investigative belief), also known as au-thentic faith. As part of his methodology, Nursi uses spiritual experience (kashf) and secular sci-ences as evidence for gaining true faith. Tafsiri şuhudi is an offshoot of ishari (inner meaning) tafsir but one that is injected with rationalism. This tafsir type also injects witnessing (şuhudi) into the dry body of scientific and modern tafsir that emerged in the Muslim world after European en-lightenment. This article first examines the original hermeneutical concept of tafsir şuhudi in Nursi’s works and then analyses the sound heart, an essential part of iman tahkiki, in light of Nursi’s transempirical experience. The article argues that Nursi injects rationalism into the ishari tafsir methodology and infuses şuhudi experience by making it not only an epistemic but also an existential understanding of modern tafsir methodology.

IOSR Journals

The research scrutinizes the significance of peace and its fragmentations. The research discusses briefly about the vital role of Religion, culture and civilization in providing peace. The study emphasizes over the role of Islam and application of genuine essence of Islamic law, in creating the external and internal positive peace, which is direct rather than external and internal negative peace, which is indirect. In order to prove the practical implementation of the theories and concepts of peace in Islam. KEYWORDS: Peace and its definition, history of peace, the compatibility of Islam and peace, conclusion.

Injustice, oppression and tyranny are as old as human beings. Three types of responses can be made: a) to respond in the same or worse manner; b) to remain silent and accept the oppression due to weakness; or c) to take a path that is not based on revenge or acceptance of oppression and injustice, but redirects people’s negative feelings towards a worthier cause, decreasing the propagation of evil. This third way does not involve envying the worldly goods or positions of others. Rather, it involves redirecting or transforming animosity for the common good. Said Nursi (1987-1960) calls this “positive action” (müsbet hareket). This article suggests Nursi’s third way of responding to injustice, oppression and tyranny is proactive civil disobedience based on the Qur’an and Sunnah. By acting peacefully throughout his life, particularly in the “New Said” era, Nursi aimed to revive society “from the bottom up” and not from “the top down,” an approach he felt avoided the injustice and oppression seen among political Islamists. Nursi called this ilelebed müsbet hareket, which means “acting positively forever.” Given the context and manner through which it was practiced, I call this “kalamised (theologised) civil disobedience.” This can be considered as tajdid, a peaceful way of renewal against injustice and oppression. This paper is divided into three sections. The first section examines positive action in Nursi’s life and works. The second section details Nursi’s third approach against aggression and will be viewed from theological and sociological perspectives. Finally, the third section suggests Nursi’s way of positive action is highly idealistic and, while not impossible, is applied with difficulty in an individualistic and materialistic society.

Gavin N Picken

Australian Journal of Islamic Studies

The best means to understand inner peace is through the lived experience of individuals, where they share the hardships and calamities they have lived through and the processes they followed to cope with those challenges. Said Nursi, a 20th century scholar, regularly talks about the challenges he faced in his life through his writings, the Risale-i Nur (Treatise of Light). At the same time, Nursi emphasises how strong faith in God is the source of inner peace since it provides a perspective that helps one better understand those challenges. How does one reconcile the two: hardships and inner peace? This article focuses on three types of calamities faced by Nursi – exile, imprisonment and the death of his spiritual son – after which it analyses Nursi’s thought process on how he responded to these situations as a result of his faith. The article then focuses on Nursi’s approach where everything should be viewed as “other indicative.” In summary, it sheds light on Nursi’s understanding of inner peace and how he sees faith as the ultimate source of that inner peace.

Dr Mohammed Farid Ali Al-Fijawi

Contentment is an important dimension of virtuous human character (akhlaq) in the context of our attitude towards material provision and worldly sustenance, and our attitude towards sharing our sustenance with others. We first explore the position which the discipline of cultivating human character holds in Islam. It discloses the direct relationship of human character with our society and the environment. These relations are the foundation on which the treatment of contentment (qana'ah) is based. After defining the term qana'ah, we discuss the “good wholesome life (hayatan tayyibah)” mentioned in the Qur’an (al-Nahl 16:97) which denotes ‘self-contentment’. The term provides the premise that a virtuous and pure life in this world is based on human selfcontrol towards his means of provision, his society, and the environment. With a disciplined human attitude towards material means, material abundance or scarcity of worldly things will not disrupt one’s conviction and self-sufficiency. We then discuss the by-products of non-contentment and greed such as wasting of food and other natural resources. This leads us to the topic of self-discipline in terms of dealing with the material world and our fellows. Finally we discuss the importance of self-discipline through frugal- moderation for individual and civilisational renewal.

Tazul Islam

Understanding the higher objectives of the Qur'ān (Maqāṣid al-Qur'ān) is an essential issue in Qur'ānic studies. The current curriculum design in Sciences of the Qur'ān ('Ulūm al-Qur'ān) partially contributes to this topic; yet there is hardly any course that deals exclusively with understanding the objectives of Qur'ānic discourse. This omission is made clearer when contrasted with another maqāṣidic study, i.e. Maqāṣid ash-Sharī'ah, a branch of learning exclusively concerned with the objectives of the normative portion of the Qur'ān, which has earned a dignified place in the curriculum of Islamic studies. If this latter subject, with its limited scope, deserves to be a specialized course, then it logically follows that Maqāṣid al-Qur'ān—whose scope covers the objectives of the entire Qur'ān—should be given a similar place in the curriculum. Hence, in view of fulfilling this existing gap, this study presents a curriculum framework for Maqāṣid al-Qur'ān in the Qur'ānic sciences ('Ulūm al-Qur'ān), including an introduction, a conceptual background, a discussion of the importance, rationale and benefits of this subject and a course outline. It is expected that this study would encourage academic debate on the issue concerned.

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Religion and Peace Essay – Christianity and Islam (19/20)

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Religion and Peace – Christianity and Islam Essay. “You have heard that it was said, ‘You shall love your neighbour and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you, so that you may be children of your father in heaven.” (Matthew 5:43-45) ”The wrongdoers shall be sternly punished. As for those that have faith and do good works, they shall be admitted to gardens watered by running streams, in which, by their Lord’s leave, they shall abide forever. Their greeting shall be ‘Peace!’” (Surat 14:23) Analyse how Christianity and Islam influence the individual to work towards peace The dynamic nature of the term ‘peace’ is fundamentally what develops the differing interpretations of it across religious traditions. A definition can be stated as simply an absence of war in the form of justice across the globe, or rather “freedom from disturbance or tranquillity” (Oxford Dictionary 2020), within an individual. Principle teachings of peace are exhibited in the religious traditions of Christianity and Islam and through examination, one can find that in the Bible, specifically the New Testament, inner peace is displayed through prayer and having good relations with oneself and others, with the central focus being peace through love. Similarly one finds that in Islam, inner peace is achieved through the following of the Quran and Hadith, and absolute surrender to Allah, with the central focus of peace through good deeds. Through the evaluation of principle beliefs and sacred texts, key ideas of peace within religious traditions can be drawn, demonstrating how individuals of Christianity and Islam work towards peace. In Christianity, strong emphasis is placed to strive for peace within themselves and others. This emphasis is showcased in the stimulus “Love your enemies and pray for those who persecute you so that you may be children of God in heaven” (Matthew 5:43-45), showcasing the immense importance of loving all, as this is what leads to world peace. The beatitude of “Blessed are the peacemakers, for they shall be called the children of God” (Matthew 5:9) influences adherents to work towards peace as God will have appointed them as blessed in the kingdom of heaven, therefore Christians should keep good relations with others in order to be right with God. For example, Martin Luther King Jr was a Christian civil rights leader who fought for peace between black and white people in the USA. He attempted to achieve this through peaceful protests about equality. Christians today can use this example to advocate against injustice in a peaceful manner, in which one’s enemies are treated justly and righteously. It is evident that world peace and inner peace are closely connected as one can only attempt to achieve world peace if peace within oneself is found. This is demonstrated in “What causes fights and quarrels among you? Don’t they come from your desires that battle within you?” (James 4:13), stating that the absence of inner peace causes war. Consequently, adherents achieve world peace through following the example of Jesus Christ and advocating against injustice in their everyday lives. A significant example in Christianity is arguably St Paul, who preached that inner peace is the foundation of world peace and that it relies on the adherent, ‘it depends on you, be at peace with all’ (Romans 12:18).

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The Architectural and Social Significance of Mosques in Islamic Culture

This essay about the multifaceted role of mosques in Islamic culture explores their significance as architectural, social, and spiritual entities. It describes how mosques, from Marrakech to Istanbul, are not only architectural masterpieces but also centers for community bonding and personal spiritual growth. They serve as venues where diverse communities unite in worship and dialogue, fostering social cohesion and offering solace and renewal to individuals seeking inner peace.

How it works

In the vibrant mosaic of Islamic culture, mosques emerge as more than just architectural wonders; they are dynamic expressions of faith and community, each with its own distinctive narrative to tell. From the sun-kissed courtyards of Marrakech to the bustling streets of Istanbul, these sacred structures stand as testaments to the enduring spirit of Islam, embodying a rich tapestry of tradition, innovation, and social cohesion.

At the heart of every mosque lies a story waiting to be told, woven into the very fabric of its design.

The graceful arches and intricate tilework of the Alhambra Mosque in Spain whisper of a bygone era of Moorish splendor, where art and architecture flourished in harmony with the divine. Meanwhile, the towering minarets and majestic domes of the Blue Mosque in Turkey bear witness to the ingenuity and craftsmanship of Ottoman architects, who sought to elevate earthly structures to celestial realms.

But it is not just in their physical form that mosques find their significance; it is in the intangible spaces they create, where the boundaries between the sacred and the profane blur and dissolve. Within these hallowed walls, worshippers of all backgrounds and beliefs come together in a shared act of devotion, united by the common thread of their humanity. Here, the barriers of language, culture, and nationality fade into insignificance, replaced by a sense of belonging to something greater than oneself.

Indeed, mosques have long served as crucibles of social and intellectual exchange, where ideas are debated, friendships forged, and alliances formed. In the bustling markets that often surround them, merchants ply their trade, poets recite their verses, and scholars impart their wisdom, each contributing to the rich tapestry of communal life. And in times of hardship and strife, mosques stand as beacons of hope and resilience, offering solace to the downtrodden and oppressed.

Yet, for all their outward beauty and social significance, mosques are ultimately spaces of inner transformation, where the soul finds its true home in the embrace of the divine. Here, amidst the gentle echo of prayers and the soft glow of candlelight, the noise of the outside world fades away, leaving only the quiet whisper of the heart. In this sacred silence, worshippers are invited to journey inward, to confront their fears and desires, and to emerge reborn, like the phoenix rising from the ashes.

In conclusion, mosques are more than just buildings; they are living symbols of the enduring spirit of Islam, resonating with the hopes, dreams, and aspirations of millions of believers around the world. As architectural marvels, they inspire awe and wonder, inviting us to contemplate the mysteries of creation. As social institutions, they foster bonds of solidarity and empathy, reminding us of our shared humanity. And as spiritual sanctuaries, they offer refuge and renewal, guiding us on the path towards inner peace and enlightenment. Truly, mosques are the beating heart of Islamic culture, pulsating with the rhythms of faith, community, and love.

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The Architectural and Social Significance of Mosques in Islamic Culture. (2024, May 12). Retrieved from https://papersowl.com/examples/the-architectural-and-social-significance-of-mosques-in-islamic-culture/

"The Architectural and Social Significance of Mosques in Islamic Culture." PapersOwl.com , 12 May 2024, https://papersowl.com/examples/the-architectural-and-social-significance-of-mosques-in-islamic-culture/

PapersOwl.com. (2024). The Architectural and Social Significance of Mosques in Islamic Culture . [Online]. Available at: https://papersowl.com/examples/the-architectural-and-social-significance-of-mosques-in-islamic-culture/ [Accessed: 13 May. 2024]

"The Architectural and Social Significance of Mosques in Islamic Culture." PapersOwl.com, May 12, 2024. Accessed May 13, 2024. https://papersowl.com/examples/the-architectural-and-social-significance-of-mosques-in-islamic-culture/

"The Architectural and Social Significance of Mosques in Islamic Culture," PapersOwl.com , 12-May-2024. [Online]. Available: https://papersowl.com/examples/the-architectural-and-social-significance-of-mosques-in-islamic-culture/. [Accessed: 13-May-2024]

PapersOwl.com. (2024). The Architectural and Social Significance of Mosques in Islamic Culture . [Online]. Available at: https://papersowl.com/examples/the-architectural-and-social-significance-of-mosques-in-islamic-culture/ [Accessed: 13-May-2024]

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