BUILDING A CULTURE OF PEACE FOR A CIVIL SOCIETY
Some Principles of Islam on Harmony and Peace Education
by
Salman Harun**

Among principles established in the Charter of United Nations (A/Res/52/13, 1998) are respect for human rights, democracy and tolerance, and promotion of development and education for peace. As a response of that resolution, UNESCO has declared the decade 2001-2010 as the International Decade for a Culture of Peace and Non-Violence. The organizing of the Big Hope Global Youth Congress held by Liverpool Hope University could be considered as an implementation of the declaration.
I comprehend that the theme or the vision of the Congress emphasizes on “the creation of a more humane global society, with integrity in public life and respect for faith; a society in which every individual has the right to participate and to which every individual has the responsibility to participate.”
Its objective is “to bring together leaders of the future to consider the much needed inter-connection between personal integrity and public life and to consider the question of how we may develop a humane global society and our role as individuals to help make it possible.”
And its strategy and method to reach that objective are “listening, learning, and discussion, and sharing; action, performance, service and prayer; with young people from many cultures, many countries and every continents; young vision of faith, vision and humanity,” we put our big hope and expectation to “shape the global society in 21st Century.”

The global community contains many aspects of differences of cultures, philosophies of life, and religions. Concerning the religions, one of them is Islam. In this paper I would like to inform some verses of the Qur’an that teach its believers some basic teachings of Islam concerning the principles of the brotherhood, solidarity, harmony and peace among mankind.

A. ISLAM
Islam literally means "peace". A good Muslim performs five
prayers a day. In the end of each prayer he declares "peace for you, and Mercy of God and His Bliss" to his right and left side (audience). Peace, then, is the fundamental meaning and teaching of Islam.
The concept of faith of Islam is quiet compatible with the concept of faith in other religions. That is based on oneness of God, although the oneness of God in Islamic faith, namely tawhid, is shaper than what other religions have. In facts, three religions, (Islam, Judaism, and Christianity), have the same God, namely Allah.
That slight different in oneness of God, in fact or history, has caused the world in many difficulties in relationship between the adherents of the religions. It must not be happened again. The causal factors are only misunderstanding, prejudice, or dislike.[1]

B. THE PRINCIPLES OF INTER-RELIGIOUS RELATIONSHIP FOR PEACE:

Although Islam is different from other religions in its concept of faith, it has many principles and values in treating the adherents of other religions to live together in harmony and peace.
1. The first policy taken by Prophet Muhammad after he
migrated to Medina was reconciling the tribes and the religions. The reconciliation was issued in the form of law, which was well known as "The Constitution of Medina ".[2] The Prophet, thus, gave us an example how to treat the various ethnics, races and religions so that they can live always in peace and harmony and the development of the country can be carried out satisfactorily.
2.Islam has acknowledged other religions as religions as a verse of the Qur'an states, "To you be your religion and to me my religion".[3] The
meaning of "acknowledgement" is that God recognizes the existence of the religions,[4] but in the day of hereafter the true religion for Him is only Islam.[5]
3. Islam forbids its adherents not to look down on the people who their God is more than one God. If they despise other believers, they will also despise Allah. It is only God (Allah) who has the right to judge the truth of one religion.[6]
4. Islam forbids war in the name of religion. If it is done Allah will defend those who are warred on. It is naturally understandable, that if they are allowed to war on other religions, they will destroy everything including the worshipping places being considered as the symbols of religions in which His Name is glorified.[7]
5. Islam gives protection for non-Muslims their life and their safety. If they are part in the Muslim's community they will be treated as their neighbors who must be hold in high esteem, and if they come to the Muslim's community for a business their safety in the Muslim's community must be guaranteed.[8]
6. Islam views that human beings come from one same ancestor i.e. Adam (and Eve). They come from one blood pedigree, and it must be maintained as it is the human nature.[9] They are indeed brothers and sisters.
7. To maintain the brotherhood (and sisterhood) of the mankind, Allah has declared that killing anyone means "the end of the world" (Doomsday); it is the biggest crime.[10] Anyone must respect one's life. If that is taken care, all people will be safe because people safety is dependent on individual safety. That is why that taking one's life should be sentenced to death (qisas) or forgiveness of his/her family.[11] And the forgiveness is better than sentence to death.[12]
8. Allah admits the differences of human beings based on sexes, nationalities, ethnics. The purpose is to make them be acquainted with each other, whereas the degree of their dignity is based on their good deed they perform.[13] The life of a couple proves that the differences of sexes just exactly bring about love that is started from knowing and then understanding. The differences of ethnics, nationalities and races, then, should be treated as differences in a family. This treatment will produce a mosaic that will beautify the world as the beauty of a family.
9. Harmony and peace among people in the world should not be broken because of religious differences. God declares that He intentionally lets mankind vary in their creeds. That is because of their varying ways and approaches. But His intension is to bring about competition among believers to serve their devotions to mankind. The truth of God is really one, but He will only confirm it in the Day of Judgment.[14]
10. Allah lets people dedicate to others as well as they do for their own parents. But it must be under the condition that they are not fought for and are not expelled from their homes in the name of a religion.[15]
11. Islam does not discriminate the poor based on their religions. Help must be given to the poor without considering what religion they embrace. One's faith is not a matter of anyone but it is in God's authority. What God appraises is only what one performed sincerely. God will reward the sincerity not the quantity they have done.[16]

D. SOME VALUES TOUGHT BY ISLAM FOR PEACE:
The above eleven principles contain some core and sub values:
From 1st principle: reconciliation taken by the Prophet:
1. Harmony: trust and understanding, collaboration, reconciliation, consensus;
From 2nd principle: acknowledgment other religions:
2. Tolerance: equality, respect for other, respect for differences, accept cultural diversity, respect for minority and foreigners, acceptance, openness;
From 3rd principle: forbidden to look down other believers:
3. Empathy: friendliness, resilience, morality, sensitivity, stewardship, encouragement, fairness;
From 4th principle: forbidden of making war in the name of religion:
4. Love: self respect, trust and respect for others, openness, caring for other, loyalty, courage;
From 5th principle: one same ancestor:
5. Brotherhood/sisterhood: understand others, respect for others, respect for the value of life, belief in the spirit of mankind, honesty, reflective attitude, globalization;
From 6th principle: neighborhood:
6. Helpful: honest, collaboration, caring;
From 7th principle: forbidden of killing others:
7. Respect for human rights: respect for life of mankind, willingness to accept, justice;
From 8th principle: equality of the sexes, nationalities, and ethnics:
8. Freedom: freedom of expression and belief, equality rights of job;
From 9th principle: competition in good deeds:
9. Loyalty: enthusiasm, socialistic attitude, humanism, puritan, holiness;
From 10th principle: dedication for others:
10. Dedication for mankind: helpful, sacrifice, non-materialistic attitude, thankfulness, socialistic responsibility;
From 11th principle: dealing with poverty:
11. Development: discipline, work hard, non-consumerism.

E. MULTI-FAITH EDUCATION FOR PEACE

1. Philosophy
Peace is the state of mind felt and experienced by anyone or people or society or even a nation where people live together harmoniously, and love, care, understanding and tolerance have become ways of life of the people. Peace is not simply the absence of violence, but rather a dynamic state of consciousness and behaviors built in daily activities into a culture.
Education for peace is all endeavors and activities through learning processes directed to build the culture of harmony and peace. Multi-faith education for peace is education to develop the culture of harmony and peace among religious adherents.

2. Goal of Multi-faith education for peace
The goal of Multi-faith education for peace is to develop skills, knowledge, and attitudes in learners and teachers that they can transform the present condition of multi-faith relationship to the condition where the adherents of religions live together in harmony and peace.
And its objectives are:
a. To deepen the moral values taught by religions on harmony and peace;
b. To understand the nature and origins of violence and its effects;
c. To sharpen awareness about existence of peaceful relationship between people within, and between religious adherents.
d. To encourage the search for alternative or possible non violence skills.
e. To equip learners with personal conflicts resolution skills.

3. Learning Process
a. Content:
1) Knowledge: containing matters related to origin and philosophy of religion, human rights, justice, freedom, human welfare;
2) Skill: behavior of nonviolence, ability to negotiate, compromise, and assess personal feelings, listening and communication, and conflict resolution.
3) Values: common and different moral values, principles, and faiths, caring, awareness, and tolerance.
b. Learning Methodologies: must be in accordance with the nature of values education processes.
c. Strategies:
1) Students' active based learning: inquire approach, student' active learning, experiential learning approach;
2) Various kinds of peace skills;
3) Conflict resolution model: mediation, negotiation, constructive dialogue;
4) Diversity management as a strategy in managing diversity of people.
d. Learning Outcome:
Because the content of multi-faith education consists of knowledge, skills, and values, the learning outcome is the degree of accomplishment of all those aspects.
e. Evaluation:
1) whether the learners have acquired the values in their behaviors;
2) is the value really installed in the behaviors of the learners;
3) are respect for others, love others and compassion really installed in the mind and behaviors of the learners and have become their habitual activities (Gaffar, 2005:6).

4. Development of models of learning for peace
A learning model contains teaching materials, time frame, teaching methodologies, learning facilities, values attached, and evaluation instrument (Gaffar, 2005:8).

F. EDUCATIONAL STATEGIES
1. In elementary level: values education is integrated in all lessons without stating that certain value comes from certain religion;
2. In secondary level: value education is integrated in all lessons and the students know what religion is the origin of the values;
3. In university level: the students study the teachings of the religions from their own sources.

G. EDUCATIONAL POLICIES
It should be prepared an international program sponsored by United Nations. The program includes:
1. At United Nations level:
a. Formation of a committee in global level from different representatives of world religions. And UNESCO is responsible for the program.
b. Developing an action plan.
c. Developing a pro-type of instructional material for teachers and students act different educational levels.
d. Testing implementation of this new program in some countries.
e. Implementation of this program all over the world (Moafi, 2005:948).

2. At international level:
Formation an international association for multi-faith education.
It is better to inform that the Center for Multi-faith Education State Islamic University Jakarta in February 2005 has organized an international seminar on multi-faith education for harmony and peace. Among the speakers are:
a. Venerable Master Chin Kung, President of Pure Land College.
Australia.
b. H. Abdurrahman Wahid, Former President of the Republic of Indonesia.
c. Prof. Toh Sween Hin, Director of The Multi-faith Centre Griffith University, Australia.
d. Baroness Caroline Cox, House of Representative, UK.
e. Prof. Dr. Azyumardi Azra, Rector of State Islamic University, Jakarta, Indonesia.
f. Prof. John D’Arcy May, Director of Trinity College of Dublin.
g. Master Lee Zhiwang, President of Toist Mission, Singapore.
h. Sister Joan Kirby, Director of Temple of Understanding, USA
i. Nurah-Rosalie P. Jeter Ammat'ullah, Director of Muslim Women’s Institute for Research and Development-MWIRD, New York, USA
j. Mir Nawaz Khan Marwat, International President, World Conference of Religion and Peace, Pakistan
k. Xue Cheng, Secretary General, The Buddhist Association of China, Beijing.
l. Dr. Somvir, Ministry of Education and Culture, India.
In the business meeting they formed the International Association for Multi-faith Education (IAMFE), and Professor Dr. Azyumardi Azra is elected as its first president. And decided that second seminar will be in Peng Lei, China.

3. At national level:
Formation a national association for multi-faith education.

4. At university level:
Formation a center for multi-faith education in universities.

References:
Gaffar, Mohammad Fakry. 2005. The Roles of Education in Promoting
Peace. Paper presented at 5th CESA Conference. Kuala Lumpur: Universiti Kebangsaan Malaysia.
Moafi, Mahmood. 2005. Spiritual Curriculum Theory for Peace
Education and Its Dimensions. Paper presented at 5th CESA Conference. Kuala Lumpur: Universiti Kebangsaan Malaysia.
Rahman, Fazlur. 1983. Major Themes of the Qur'an. Translated to
Indonesian by Mahyudin. Bandung: Mizan.
Watt , W. Montgomery. 1994. Muhammad at Medina. Karachi: Oxford
University Press.







































Appendix
THE CONSTITUTION OF MEDINA
(W. Montgomery Watt, 1994, Muhammad at Medina, Karachi, Oxford University Press, pp. 221-225)
IBN ISHAQ has preserved an ancient document commonly known as the 'Constitution of Medina'. Apart from the introductory: words, however, he tells us nothing about it, neither how he come by it nor when and how it was brought into force. On the otter points he must be presumed ignorant; its place near the beginning of his account of the Medinan period is simply that called for by logic.
The text of the document
Ibn Ishaq said: The Messenger of God (God bless and preserve him) wrote a writing (kitab) between the Emigrants and the Ansar, in which he made a treaty and covenant with the Jews, confirmed them in their religion and possessions, and gave them certain duties and rights:
In the name of God, the Merciful, the Compassionate!
This is a writing of Muhammad the prophet between the be­lievers and Muslims of Quraysh and Yathrib and those who follow them and are attached to them and who crusade (jahadu) along
,With them..
They are a single community (ummah) distinct from (other) people.
1. The Emigrants of Quraysh, according to their former con­dition, pay jointly the blood-money between them, and they (as a group) ransom their captive(s), (doing so) with uprightness and justice between the believers.
2. Banu 'Awf, according to their former condition, pay jointly the previous blood-wits, and each sub-clan (tai'ifah) ransoms captive(s), (doing so) with uprightness and justice between believers.
3. Bani '1-Harith, according to their former condition, jointly. . . (as 3)..
4. Bani Sa'idah . . . (as 3).
5. Bani Jusham . . . (as 3).
6. Bani 'n-Najjar . . . (as 3).
7. Bani 'Amr b. 'Awf . . . (as 3).
8. Bani 'n-Nabit . . . (as 3).
9. Banii 'l-Aws . . . (as 3).
10. The believers do not forsake a debtor among them, but give him (help), according to what is fair, for ransom or blood-wit.
11. A believer does not take as confederate (halif) the client (mawla) of a believer without his (the latter's) consent.
12. The God-fearing believers are against whoever of them ac wrongfully or seeks (? plans) an act that is unjust or treacherous or hostile or corrupt among the believers; their hands are all again him, even if he is the son of one of them.
13. A believer does not kill a believer because of an unbeliever and does not help an unbeliever against a believer.
14. The security (dhimmah) of God is one; the granting of 'neighbourly protection' (yujir) by the least of them (the believer is binding on them; the believers are patrons (or clients-mawali) of one another to the exclusion of (other) people.
15. Whoever of the Jews follows us has the (same) help support (nasr, iswah) (as the believers), so long as they are wronged (by him) and he does not help (others) against them;
16. The peace (silm) of the believers is one; no believer m peace apart from another believer, where
there is fighting in the way of God, except in so far as equality and justice between them (is
maintained).
17. In every expedition made with us the parties take turns with one another.
18. The believers exact vengeance for one another where a man gives his blood in the way of
God. The God-fearing believers are under the best and most correct guidance.
19. No idolater (mushrik) gives 'neighbourly protection' (yujir) for goods or person to Quraysh, no
intervenes in his (a Qurashi's) favour against a believer.
20. When anyone wrongfully kills a believer, the evidence being clear, then he is liable to be killed in retaliation for him, unless the representative of the murdered man is satisfied (with a payment). The believers are against him (the murderer) entirely; nothing is permissible to them except to oppose him.
21. It is not permissible for a believer who has agreed to what '_in this document (fahifah) and believed in God and the last day help a wrong-doer! or give him lodging. If anyone helps him gives him lodging, then upon this man is the curse of God and His wrath on the day of resurrection, and from him nothing will be accepted to make up for it or take its place.
22. Wherever there is anything about which you differ, it _is. to be referred to God and to Muhammad (peace be upon him).
23. The Jews bear expenses along with the believers so long as they continue at war.
24. The Jews of Banu 'Awf are a community (ummalz) along with the believers. To the Jews their religion (din) and to the Muslims their religion. (This applies) both to their clients and to themselves, with the exception of anyone who has done wrong or acted treacherously i he brings evil only on himself and on his household.
25. For the Jews of Banu 'n-Najjar the like of what is for the Jews of Banu 'Awf.
26. For the Jews of Banu '1-I:Hirith the like. . .
27. For the Jews of Banu Sa'idah the like. . . .
28. For the Jews of Banu Jusham the like. . .
29. For the Jews of Banu 'l-Aws the like. .
30. For the Jews of Banu Tha'labah the like of what is for the Jews of Banu 'Awf, with the exception of anyone who has done wrong or acted treacherously i he brings evil only on himself and household.
31. Jafnah, a subdivision (batn) of Tha'labah, are like them.
32. For Banu 'sh-Shutaybahl the like of what is for the Jews Banu 'Awf; honourable dealing (comes) before treachery.
33. The clients of Tha'labah are like them.
34. The bitanah of (particular) Jews are as themselves.
35. No one of them (? those belonging to the ummah) may go out (to war) without the permission of Muhammad (peace be upon him), but he is -not restrained from taking vengeance for wounds. Whoever acts rashly (fataka) , it (involves) only himself and household, except where a man has been wronged. God is the truest (fulfiller) of this (document).
36. It is for the Jews to bear their expenses and for the Muslims to bear their expenses. Between them (that is, to one another) there is help (nasr) against whoever wars against the people of this document. Between them is sincere friendship (nas'h wa-nasihah),. and honourable dealing, not treachery. A man is not guilty of treachery through (the act of) his confederate. There is hell (or, help is to be given to) the person wronged.
37. The Jews bear expenses along with the believers so long they continue at war.
38. The valley of Yathrib is sac red for the people document.
39. The 'protected neighbour' (jar) is as the man himself so long as he does no harm and does not act treacherously.
No woman is given 'neighbourly protection' (tujar) without the consent of her people. _
40. Whenever among the people of this document there ( any incident (disturbance) or quarrel from which disaster (the people) is to be feared, it is to be referred to God a Mul:1ammad, the Messenger of God (God bless and preserve God is the most scrupulous and truest (fulfiller) of what is in this document.
41. No 'neighbourly protection' is given'(la tujar) to Quraysh and those who help them.
42. Between them (? the people of this document) is help against whoever suddenly attacks Yathrib.
43. Whenever they are summoned to conclude and accept it; when they conclude and accept it; when they in turn summon to the like of that, it is for them upon the believers, except whoever wars about religion; for (? = incumbent on) each man is his share from side which is towards them.
44. The Jews of al-Aws, both their clients and themselves, are the same position as belongs to the people of this document while they are thoroughly honourable in their dealings with the people of this document. Honourable dealing (comes) before treachery.
45. A person acquiring (? guilt) acquires it only against him­self. God is the most upright and truest (fulfiller) of what is in this document. This writing does not intervene to protect a wrong-doer or traitor. He who goes out is safe, and he who sits still is safe in Medina, except whoever does wrong and acts treacherously. God is 'protecting neighbour' (Jar) of him who acts honourably and fears God, and Muhammad is the Messenger of God (God bless and preserve him).


* Pointers presented at WCCI 12th World Conference in Education on “Building a Culture of Peace for a Civil Society”.
** Salman Harun is Professor in Tafsir (Qur'anic interpretation), former Dean of the Faculty of Education, "Syarif Hidayatullah" State Islamic University, Jakarta (1994-1996, 2001-2005), Indonesia. He is now the Director of the Center for Multi-faith Education at that University. His address is: Jl. Juanda 95 Ciputat 15419 Jakarta Indonesia, phone: 021-7409866, mobile: 081314130061, e-mail: salmanhar2000@ yahoo.com

[1] The Qur’an says, “Mankind were one community and Allah sent prophets with glad tidings and warnings and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear Signshad come unto them through hatred one to another. Then Allah by His leave guide those who believe unto the truth of that wherein they differed. And Allah guides whom He will to a straight path.” (2:213)
[2] Text of the Constitution, please see Appendix

[3] “Say, O disbelievers! I worship not that which you worship. Not will you worship that which I worship. And I shall not worship that which you are worshiping. Nor will you worship that which I worship. To you be your religion and to me my religion.” (Q.S. 109).

[4] To each among you We have prescribed a Law and an Open Way. If Allah willed, He would have made you one umma (one religious community), but that (He) may test you in what He has given you; so strive as in a race in good deeds. The return of you (all) is to Allah; then He will inform you about that in which you used to differ (S. 5:48).
Ibn Kasir (n.d.:285) stated that the acknowledgement is intended for the adherents of all religions. According to Fazlurrahman (1983:286), Al-Qur'an explains endlessly that Islam, Judaism, and Christianity have the same foundation that is the Oneness of God as it was taught by the same ancestor, Prophet Ibrahim. Because they refused to accept the foundation, they are called "al-Ahzab" meaning that they belong to fractions having the same root. Furthermore they are exclusively called Judaism and Christianity, which mean that there are two (new) religions appearing besides Islam.

[5] Truly the religion in the Sight of Allah is Islam… (Q.S. 3:19); And whoever desires a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers (Q.S. 3:85).

[6] And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge. Thus We have made fair-seeming to each people its own doings, then to their Lord is their return and He shall then inform them of all that they used to do.” (S.6:108)

[7] Permission to fight is given to those (i.e. believers against those disbelievers) who are fighting them (and) because they (believers) have been wronged, and surely Allah is Able to give them (believers) victory. (They are) those who have been expelled from their home unjustly only because they said, “Our Lord is Allah.” For had it not been that Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, wherein the Name of Allah is mentioned much. Verily, Allah will help those who help His (Cause). Truly Allah is All-Strong, All-Mighty (S. 22:39-40). Monasteries are worshipping places for Hindu and Buddha.

[8] And if anyone of the Pagans seek your protection, than grant him protection, so that he mayhear the word of Allah (i.e. Al-Qur’an), and then escort him to where he can be secure, that is because they are men who know not Q.S. 9:6).
.
[9] O mankind! Be dutiful to your Lord, Who created you from a single soul and from it created its mate, and from them both scattered many men and women, and fear Allah through Whom you demand your mutual (rights) and not to cut the relations of the wombs (kinship). Surely Allah is ever a wether over you (S. 4:1).

[10] Because of the account, We ordained for the children of Israel that if anyone killed a person, it would be as if he killed all mankind, and if anyone saved a life, it would be as he saved the life of all minkind. And indeed there came to them Our apostles with clear signs, even then after that many of them continued to exceed the limits (S. 5:32).

[11] O you who believes! The Law of Equality in punishment is made compulsory for you in case of murder, the free for the free, the slave for the slave, and(S. 2:178).

[12] The recompense for the evil is an evil the like thereof but whoever forgives and makes amends his reward is due from Allah. Verily He likes not the wrong-doers (Q.S. 42:40)

[13] O, mankind! We have created you from a single (pair) of a male and a female, and made you into nations and tribes that you may know one another. Verily, the most honorable of you in the sight of Allah is that (believer) who is best in good deeds. Verily, Allah is All-Knowing, All-Aware (S.49:13).

[14] To each among you We have prescribed a Law and an Open Way. If Allah willed, He would have made you one umma (one religious community), but that (He) may test you in what He has given you; so strive as in a race in good deeds. The return of you (all) is to Allah; then He will inform you about that in which you used to differ (S. 5:48).

[15] Allah forbids you not with regards to those who fought not against you on account of religion and drove you not out from your homes that you should show them kindness and deal justly with them. Verily, Allah loves the just dealers (S. 60:8). The meaning of birr is the sincere devotion and it is used for devoting our life to our parents, close relatives and the poor (S. 19:14, 32; S. 2:177). That similar world has been used by Allah in the Qur'an for other religious followers having done good deeds.

[16] Not upon you (Muhammad saw.) is their guidance, but Allah guides whom He will. And whatever of good you spend, it is for yourselves, when you spend not except for the Sake of Allah. And whatever of good you spend, it will be repaid to you in full, and you shall not be wronged (S. 2:272).
and drove you not out from your homes that you should show them kindness and deal justly with them. Verily, Allah loves the just dealers (S. 60:8). The meaning of birr is the sincere devotion and it is used for devoting our life to our parents, close relatives and the poor (S. 19:14, 32; S. 2:177). That similar world has been used by Allah in the Qur'an for other religious followers having done good deeds.

[16] Not upon you (Muhammad saw.) is their guidance, but Allah guides whom He will. And whatever of good you spend, it is for yourselves, when you spend not except for the Sake of Allah. And whatever of good you spend, it will be repaid to you in full, and you shall not be wronged (S. 2:272).