Peace Through Understanding

Badshah Khan

2011-07-30T22:47:00.000+04:30

Nonviolent Soldier of Islam

From Wikipedia, the free encyclopedia

Nonviolent Soldier of Islam: Badshah Khan, a man to match his mountains
Ghaffar Khan with Mahatma Gandhi (cover of 1998 edition)‎
Author(s)	Eknath Easwaran
Language	English; later translated into Arabic,^[1] Indonesian,^[2] Italian,^[3]^[4] Korean,^[5] and Turkish^[6]
Genre(s)	Pushtuns - biography; Politicians - Pakistan - Biography
Publisher	Nilgiri Press; others
Publication date	1984; 1999; others
Pages	274 (1999); 240 (1984)
ISBN	1888314001

Nonviolent Soldier of Islam is a biography of Khan Abdul Ghaffar Khan (1890-1988), an ally of Gandhi's in the Indian independence movement. Originally written by Eknath Easwaran in English, foreign editions have also been published in Arabic^[1] and several other languages.^[2]^[3]^[4]^[5]^[6]^[7] The book was originally published in the US in 1984 as A Man to Match His Mountains: Badshah Khan, nonviolent soldier of Islam. A second edition was published in 1999 with the title Nonviolent soldier of Islam: Badshah Khan, a man to match his mountains. Both editions include an afterword by Timothy Flinders. The 1999 US edition contains a new foreword by Easwaran, and an enlarged section of photographs of Khan. The book has been reviewed in magazines,^[8]^[9] newspapers,^[10]^[11]^[12]^[13] and professional journals.^[14] The book inspired the making of the 2008 film The Frontier Gandhi: Badshah Khan, a Torch for Peace.^[15]

[hide]

[edit] Topics covered

Arabic edition (1987), published by the Palestinian Center for the Study of Nonviolence.^[1]‎

Both US editions of Nonviolent Solder are divided into four major parts. Parts one through three tell the story of Khan's life up to Indian independence in 1947. Part four, by Flinders, contains an afterword that describes Khan's life after 1947, and also contains a chronology, as well as a glossary, bibliography, index, maps, and extensive notes on sources.

[edit] Reviews and influence

Reviews have appeared in the New York Post,^[13] the Washington Post,^[10] the Christian Science Monitor,^[11] the Los Angeles Times,^[12] The New Yorker,^[8] and Frontline (India).^[9] In 1985, the Washington Post stated that "Eknath Easwaran's great achievement is telling an American audience about an Islamic practitioner of pacifism at a moment when few in the West understand its effectiveness and fewer still associate it with anything Islamic."^[10] A year later, after Badshah Khan had won the Bharat Ratna, India's highest civilian honor, the same paper again quoted from the book:

"Easwaran writes of the myth that the British were civilized oppressors. In the 1930s and '40s under British tyranny, the 'Pathans had to endure mass shootings, torture, the destruction of their fields and homes, jail, flogging and humiliations. Khan himself spent 15 years in British prisons. But the Pathans remained nonviolent and stood unmoved -- suffering and dying in large numbers to win their freedom.'... Easwaran believes that 'were Khan's example better known, the Western world, as well as Muslims caught in the web of violence all over the Middle East, might come to recognize that the highest religious values of Islam are deeply compatible with a nonviolence that has the power to resolve great conflicts.'"^[16]

In the journal History Compass, a review of resources for teaching about Afghanistan and Pushtu populations, stated that Nonviolent Soldier of Islam was a "highly readable book for the popular market [that] incorporates some of the clearest discussions of an Islamic version of something akin to liberation theology.... its explicitly Gandhian perspective might serve as a useful counterpoint to colonial perspectives" (pp. 548-549).^[14]

In late 2001, the book was discussed in Whole Earth magazine, which stated that "Perhaps no time is more apt than now to study the life of Abdul Ghaffar Khan."^[17] The book was also reviewed in Yes! Magazine,^[18] and elsewhere.^[19]^[20]^[21]

The publisher quoted Mubarak Awad, director of the Palestinian Centre for the Study of Nonviolence in Jerusalem, as stating that "This book is a must for every Muslim. The life of Khan can change and will challenge many readers in the Middle East."^[22]

In late 2001, the book was reviewed in Frontline (India), and described as "crisply written, expertly organised and gripping.... [Easwaran's] subtle grasp of Khan Abdul Ghaffar Khan's non-violent vision of humanity makes this a very exceptional and special book."^[9] The reviewer, who stated that "between 1969 and 1988 I was in his [Khan's] presence many times," noted that

Ghaffar Khan with Mahatma Gandhi.‎

Easwaran calls the 6'6" tall Khan, "a Muslim St. Francis". It is so apt.... The Pathan had a most moving and magnanimous understanding of his great religion. He saw no conflict in his triple identities - his Pathaniat, Hindustaniat and Insaniat (humanity) was an organic whole.... ^[9]

In the National Catholic Reporter, John Dear described Nonviolent Soldier as "the best introduction to Khan."^[23] Dear wrote that "over the past few months, as I have struggled to pray for and think about the suffering people of Pakistan, Afghanistan and Iraq, I have carried around a favorite book, Nonviolent Soldier of Islam."^[23]

The book inspired the making of the 2008 film The Frontier Gandhi: Badshah Khan, a Torch for Peace, which won the top award for documentary films^[24] at the 3rd Middle East International Film Festival at Abu Dhabi in 2009. The film's director, T. C. McLuhan, stated that, upon receiving the book's first edition in 1987 from an acquaintance, "I looked at it and thought, 'I don't know anything about this part of the world,' and three weeks later, at about 3 in the morning, I picked it up and felt all the electrons around me shift."^[15]

[edit] Editions

The original edition was published in English in 1984 by Nilgiri Press, and a year later by Random House. Foreign (non-English) editions have been published in Arabic,^[1] Indonesian,^[2] Italian,^[3]^[4] Korean,^[5] and Turkish.^[6]

A second edition was published 1999 in the US by Nilgiri Press, and English-language editions have been published in India. The US editions are:

Easwaran, Eknath (1999). Nonviolent soldier of Islam: Badshah Khan, a man to match his mountains (2nd ed.). Tomales, CA: Nilgiri Press. ISBN 1888314001. (274 pages)
Easwaran, Eknath (1985). A man to match his mountains: Badshah Khan, nonviolent soldier of Islam. New York: Random House. ISBN 0394734750. ISBN 9780394734750 (240 pages)
Easwaran, Eknath (1984). A man to match his mountains: Badshah Khan, nonviolent soldier of Islam (1st ed.). Tomales, CA: Nilgiri Press. ISBN 0915132338. ISBN 0915132346 (240 pages)

Indian editions:

Easwaran, Eknath (2009). The Two Gandhis (2 ed.). Mumbai, India: Jaico. ISBN 8184950411. ISBN 9788184950410 (240 pages)
Easwaran, Eknath (2001). Badshah Khan: A man to match his mountains (2 ed.). India: Penguin. ISBN 0141006641. ISBN 9780141006642 (274 pages)

[edit] See also

Gandhi the Man (by same author, a biography of Gandhi)

[edit] References

^ ^a ^b ^c ^d Eknath Easwaran (1987). A Man to Match His Mountains (1st ed.), translated into Arabic by Wadih Ibrahim Atta. Palestinian Centre for the Study of Nonviolence. (link to Google-translated Arabic page, accessed 3 April 2010 (does not have ISBN).
^ ^a ^b ^c Eknath Easwaran (2008). Badshas Khan(Leo S. Perwira, trans.). Yogyakarta, Indonesia: Penerbit Bentang. ISBN 9791227462
^ ^a ^b ^c Eknath Easwaran (1990). Badshah Khan. Il Gandhi musulmano (L. Armando, trans.). Italy: Sonda. ISBN 8871060245, ISBN 9788871060248 (252 pages).
^ ^a ^b ^c Eknath Easwaran (2008). Il Gandhi musulmano. Un'alternativa per Bin Laden. Italy: Sonda. ISBN 887106514X, ISBN 9788871065144 (256 pages).
^ ^a ^b ^c Eknath Easwaran (2003). 바드샤 칸(역사인물찾기 14) (Nonviolent Soldier of Islam) (김문호 [gimmunho], trans.). Seoul, South Korea: Silcheon Munhak (via BookCosmos). ISBN 8939204530, ISBN 9788939204539, (452 pages)
^ ^a ^b ^c Eknath Easwaran (2002). Badşah han: islam'ın silahsız askeri (Badshah Khan: Nonviolent Soldier of Islam) (İhsan Özdemir, trans.). Istanbul, Turkey: Timaş yayınları. ISBN 9753626711, ISBN 9789753626712, (278 pages)
^ Foreign editions of Nilgiri Press Books, http://www.easwaran.org/page/150, accessed 3 April 2010.
^ ^a ^b Bill McKibben (1984, Sep. 24). "Notes and Comment" (in "The Talk of the Town"; discusses Easwaran's A Man to Match His Mounts, a biography of Abdul Ghaffar Khan). The New Yorker, pp. 39-40. "A straightforward yet devoted biography.... By his example, [Khan] asks what we ourselves, as individuals made from the same stuff as he, are doing to shape history" (pp. 39-40).
^ ^a ^b ^c ^d K. Natwar Singh (October 13-26, 2001). "A non-violent giant [review of A man to match his mountains: Badshah Khan, nonviolent soldier of Islam, by Eknath Easwaran]". Frontline (Chennai, India: The Hindu Group) 18 (21). ISSN 0970-1710. Retrieved 7 April 2010.
^ ^a ^b ^c Colman McCarthy (February 5, 1985). "On the peace path of Islam [review of a man to match his mountains: Badshah Khan, nonviolent soldier of Islam, by Eknath Easwaran]". Washington Post: pp. E4.
^ ^a ^b Brad Knickerbocker (February 20, 1985). "Ghaffar Khan: Leader of the world's first nonviolent army [review of a man to match his mountains: Badshah Khan, nonviolent soldier of Islam, by Eknath Easwaran]". Christian Science Monitor: pp. 21.
^ ^a ^b Donald Shojai (February 10, 1985). "A Man to Match His Mountains (review of book by Eknath Easwaran)". Los Angeles Times: pp. Q2.
^ ^a ^b Bill McKibben (1989, May 21). "A guru who offers no guarantees: Easwaran teaches a practical method of self-mastery." New York Post, pp. 4-5. Review of Gandhi the Man, A Man to Match His Mountains, Meditation, The Mantram Handbook, and Conquest of Mind.
^ ^a ^b James Caron (2009). "Teaching & learning guide for: Afghanistan historiography and pashtun Islam: Modernization theory's afterimage". History Compass 7 (2): 548–553 \url= http://dx.doi.org/0.1111/j.1478-0542.2007.00402.x \doi= 0.1111/j.1478-0542.2007.00402.x.
^ ^a ^b Allan M. Jalon (2008, Oct. 19). "A Gandhi-like force for peace." Los Angeles Times (retrieved 3 April 2010)
^ Colman McCarthy (February 9, 1986). "Struggling a century for freedom". Washington Post: pp. H2.
^ Michael K. Stone & Vijaya Nagarajan (2001). "Nonviolent soldier of Islam (book) [review"]. Whole Earth 106: 83. (NB: Whole Earth magazine, ISSN 0749-5056, was preceded by Whole Earth Review and later Whole Earth Magazine; in 2003 it was superseded by the Whole Earth website)
^ Carolyn McConnell (2006), "Book Review: Nonviolent Soldier of Islam: Badshah Khan by Eknath Easwaran", Yes! Magazine, Issue 37 (Spring 2006) (ISSN 1089-6651), accessed 3 April 2010.
^ Frederic Brussat and Mary Ann Brussat (n.d.),Book Review: Nonviolent Soldier of Islam: Badshah Khan by Eknath Easwaran, at Spirituality and Practice.
^ Aisha Muhammed (2002). Islam and Nonviolence, review at Pace e Bene (NB: website states also published in The Wolf, Winter 2002, and also anthologized in a 2009 book)
^ Nick Megoran (2002, May 11), posted at Eurasianet.org [1]
^ Quoted from 1984 edition, inside front cover (paperback) or front flap (hardcover).
^ ^a ^b John Dear (2010). "Pakistan's Gandhi [discussion of Abdul Ghaffar Khan, drawing largely from Nonviolent Soldier of Islam, by Eknath Easwaran]". National Catholic Reporter. (accessed 26 November 2010)
^ "MEIFF Announces Winners of 2009 Black Pearl Awards" [2], retrieved 3 Apr 2010.

The Footprint of the Boot

2011-06-22T17:43:00.001+04:30

military

Air Conditioning the Military Costs More Than NASA’s Entire Budget

Kwame Opam — According to Steve Anderson, a retired brigadier general who served as Gen. Petraeus' chief logistician in Iraq, the Department of Defense spends $20 billion air conditioning tents and temporary structures for the military. That's more than NASA's entire $19 billion annual budget.

That cost comes out of the fuel needed to heat and cool tents on the front lines. However, the trucks that transport this fuel have become targets for IEDs used by the insurgency in Iraq and Afghanistan. According to Anderson, at least 1000 soldiers have been killed moving fuel.

Anderson believes that a simple solution would be to instead spray tents with polyurethane foam, kind of like the foam sealant you would use in your own home. In fact, an active $95 million contract to insulate tents is producing $1 billion in cost avoidance, proving it's both safer and greener than air conditioning the desert. Doing this while also searching for other energy-efficient solutions would save both money and lives.

The DOD just needs to hurry up and take on this kind of initiative. [The World via Grist, Image Credit: mumbojumbo / Shutterstock.com]

http://gizmodo.com/5813257/air-conditioning-our-military-costs-more-than-nasas-entire-budget

Islam and Nonviolence

2011-06-09T23:42:00.000+04:30

Islam and Nonviolence

Sunday, 24 February 2008 17:56

Hajj Muhammad Legenhausen

The program of Islam for the prevention of violence and avoidance of war, injustice, and oppression is one that operates on many different dimensions: spiritual, moral, social, cultural, economic, and political. As divine guidance for humanity, it is announced in the Qur'an that Islam has been established to bring peace and fraternal relations in place of enmity: "Hold fast all together to Allah's cord, and do not be divided into sects. And remember Allah's blessing upon you when you were enemies, then He brought your hearts together, so you became brothers with His blessing. And you were on the brink of a pit of fire, from whence He saved you." (Qur'an 3:103)

There is much to reflect upon in this verse. It tells us that enmity brought the pagan Arabs near to damnation, and that they were saved by God when, by His blessings, their enmity was replaced by brotherhood. However, the teachings of Islam with regard to peace should not be seen as primarily concerned with a cessation of hostilities, for they go much deeper and encompass all the areas of human life.

We can divide the program of Islam to bring peace into three main phases: (1) peace with God; (2) peace within the community; and (3) peace with others. Of these, the first is most important, because when people are able to succeed in making peace with God, their intra- and inter-communal relations will also become peaceful.

Phase I: The Inner Peace of Eimaan

Islamic teachings are to be found in the Qur'an and hadiths, in ethics and 'irfan and in 'ilm al-nafs regarding the inner causes of haram violence, anger, hatred and jealousy, and methods for controlling them.

Phase II: The Peace in Community of Islam

The examples of the Prophet and of his Ahlul Bayt provide ample resources to examine cases in which violent conflict threatened the Muslim community from within or plunged it into civil strife. These cases need to be reviewed in order to understand the measures that were proposed by the divine guides to avert or end such internal strife.

Phase III: Ihsan: Promoting Peace as a Muslim Neighbor

In the third phase, we should consider relations between Muslims and non-Muslims. This phase can be divided into four sorts of cases: (1) Muslim minorities in non-Muslim lands, the paradigm of which is to be found in the group of Muslims sent by the Prophet (peace be upon him and his progeny) to Ethiopia to avoid persecution; (2) Muslim relations with non-Muslim minorities living among them (the paradigm for which is the protection offered by the Prophet for the Peoples of the Book); (3) relations between Muslims and non-Muslims under different governments (the paradigm of which is to be found in the treaty agreements offered by the Prophet to many non-Muslim tribes and states); and finally, (4) relations of Muslims to non-Muslims among whom there are conflicts. According to a narration attributed to Imam Sadiq (peace be upon him), when asked whether Muslims could sell weapons to non-Muslims who were at war with one another, he replied that armor and shields could be sold to them, but not weapons with which they could kill one another.

Governing all of these aspects or phases of Islamic teaching about peace is the central precept that one should cause no harm. This precept features prominently as one of the five most important principles of jurisprudence by which divine law is discerned on the basis of its sources. If an action is considered to cause harm, this should be considered as reason to consider the action forbidden, unless there is overriding reason to the contrary. Beyond the prescriptions and prohibitions of the law, however, Islam invites us to go far beyond not doing harm and to offer active aid and benefit.

Hajj Muhammad Legenhausen teaches at the Imam Khomieni Education and Research Institute in Qom, Iran. His blog can be accessed at http://peacethroughunderstanding.blogspot.com

EDITOR'S NOTE: The purpose of "Clergy Corner" is to provide a forum for scholars of Islam to express their ideas, thoughts, and concerns. By publishing these articles, Islamic Insights does not necessarily endorse their views or opinions. If you know of any scholars who would be interested in contributing to this section, please contact us at editor@islamicinsights.com

Bibliography

2011-02-24T16:18:00.000+03:30

http://www.nonviolenceinternational.net/islambib_001.htm#contents

Islam – Peace – Nonviolence A SELECT BIBLIOGRAPHY Compiled by Karim Douglas Crow, Coordinator– Islam and Peace Copyright Ó Nonviolence International , September 1998

The items given here are restricted primarily to English language publications, with the addition of a limited number of Arabic and French or Italian titles. No attempt is made to be comprehensive for materials published in Islamic languages (Arabic, Persian, Turkish, Urdu, Bahasa Indonesia ...); those which are included are almost always from the modern period. Readers are warned that concentration on Occidental publications may result in misleading or insufficient information. Only for the topic ‘Nonviolence’ is special attention is given to translations into Arabic.

Diverse themes touching upon Peace find their place here. Boundaries for inclusion embrace the ethical, social–cultural, psychological, cognitive, and ideological experiences of Muslims, both in the past and the present, with an emphasis on themes of peacebuilding, cultural identity, social transformation, and normative values. Some attention is also given to the related topics of human rights, gender equality, and Islamic polity and governance. Occasionally, brief comments on an item’s utility or content are provided, and those deemed to be particularly significant or noteworthy are marked by an initial asterisk. Names of authors may occur both in technical English transliteration and in their published form in Latin script. Only web sites we have explored and deemed pertinent are listed, yet represent a very limited choice. The bibliography comprises the following divisions:

Contents:

1. Islam and Peace	2. Peace and War in Islam
3. Regional	4. Abdul Ghaffar Khan
5. Islam and Politics	6. Nonviolence: Theory and Practice
7. Periodicals	8. Media & Electronic

1. Islam and Peace (see also Regional)

Abbad, Dr. Abdul Rahman (Spokesman for the Organization of Religious Scholars & Preachers in Palestine). "Peace and Pacifism in Islam." International Journal of Nonviolence [published by Nonviolence International, Washington, DC], III (1996) 60–71.

*‘Abbad, ‘Abd al-Rahman. al-La‘Unf fi l-Islam [Nonviolence in Islam]. Bayt al-Maqdis (East Jerusalem): Hay’at al-‘Ulama’ wa l-Du‘at fi Filastin, 1996 [see esp. the title essay p.1–10, paper read at the Helsinki Conference on Nonviolence, Sept. 27, 1993].

‘Abbad, ‘Abd al-Rahman. Qadaya Islamiyyah Mu‘asirah [Contemporary Islamic Issues]. Jerusalem: Manshurat Wizarat al-Awqaf wa l-Shu’un al-Diniyyah, 1995 [five essays on human rights & peace; see esp. p. 42–58 "al-Salam al-Ijtima‘i / Societal Peace"].

‘Abd al-Rahman, ‘A’ishah. al-Qur’an wa Qadaya l-Insan [The Qur’an and Human Issues]. Beirut: Dar al-‘Ilm li-l-Malayin, 1982.

‘Abd al-Rahim, Muddathir. Islam and Non-Muslim Minorities. Kuala Lumpur: The International Movement for a Just World, 1998 [surveys historical features of Muslim tolerance and accomodation].

Abedin, Syed Zainal. "The Role of Believers in Promoting Mutual Trust and Community." The Islamic Quarterly, v. 34 #1 (1990) 5–21.

*Abou El Azayem, Gamal, & Leila F. Dane, eds. Examining the Merits of Conflict Resolution as an Academic Discipline: Its Applications to Everyday Real Life Situations in the Middle East. Proceedings of the First Conference of the Joint Program on Conflict Resolution (November 12–14, 1991) at the Dar al-Ifta‘ , Cairo, Arab Republic of Egypt [papers published by the World Federation for Mental Health, & World Islamic Association for Mental Health; 130 p.].

Abu l-Fadl, Khalid [see Fadl, Khaled Abou El-].

Abu Laylah, Muhammad. "Islam and Peace." The Islamic Quarterly, 35 #1 (1991) 55–69.

*Abu-Nimer, Muhammad. "Conflict Resolution in an Islamic Context: Some Conceptual Questions." Peace and Change, 21 #1 (Jan. 1996) 22–40.

Abu-Nimer, Muhammad. "Conflict Resolution Approaches: Western and Middle Eastern Lessons and Possibilities." The American Journal of Economics and Sociology, 55 #1 (Jan. 1996) 35–52.

Abu Sinnah, Ahmad Fahmi. "Nazariyyat al-Haqq [Theory of Rights]." in Muhammad Tawfiq ‘Uwaydah, ed., al-Fiqh al-Islami. Cairo: Matabi‘ al-Ahram al-Tijariyyah, 1391/1971; 175–235.

Afkhami, Mahnaz & Erika Friedl, eds. Muslim Women and the Politics of Participation: Implementing the Beijing Platform. Syracuse, NY: Syracuse University Press, 1997.

*Afkhami, Mahnaz & Haleh Vaziri. Claiming Our Rights: A Manual for Women’s Human Rights Education in Muslim Societies. Bethesda, MD: Sisterhood is Global Institute, 1996 [a resource manual with bibliography; also being published in Arabic, Azeri-Turkish, Bengali, Hindi, Malay, Persian, Russian, Urdu, and Uzbek editions].

*Afkhami, Mahnaz, ed. Faith and Freedom: Women’s Human Rights in the Muslim World. Syracuse, NY: Syracuse University Press, 1995.

Afshari, Reza. "Egalitarian Islam and Misogynist Islamic Tradition: A Critique of the Feminist Reinterpretation of Islamic History and Heritage." Critique: Journal of Critical Studies of Iran and the Middle East, 4 (Spring 1994) 13–34.

Ahmad, Alay (University of Peshawar, Pakistan). "Attitude Toward Capital Punishment: An Islamic Perspective." —paper presented at the International Seminar in Kuala Lumpur, on Counseling and Psychotherapy: an Islamic Perspective, sponsered by Dept. of Psychology – International Islamic University Malaysia, & the International Institute of Islamic Thought Malaysia, August 15–17, 1997.

Ahmad, Hazrat Mirza Tahir. Murder in the Name of Allah. trans. Syed Barakat Ahmad. Cambridge, England: Lutterworth Press, 1990 [trans. from the Urdu Mazhab Kay Naam Per Khoon, by a contemporary leader of the sectarian Ahmadi Movement, as a critique of those justifying violence in the name of Islam – such as Mawdudi, Khomeini, Qaddafi, & the Hizbullah].

Ahmad, Israr. The Quran and World Peace. London: TaHa Publishers, 1984 [trans. from Urdu].

Ahmed, Giasuddin (Ghiyath al-Din: Executive Director of Sampreeti: Society for Peace and Development, 1/16 Humayun Road, Mohammadpur, Block-B, Dhaka–1207, Bangladesh). "Peace is the Basic Spirit in Islam." in As–Salamu ‘Alaykum [journal of the Muslim Peace Fellowship, Nyack, New York], 1 #7–8 (November 1995) 3–5, & 2 #1 (February 1996) 8–11.

Ahmad, Razi. "Islam, Nonviolence, and Global Transformation." in Glenn D. Paige, et al., eds., Islam and Nonviolence. Honolulu: 1993; 27–52.

*Ahrari, Mohammed E. "Islam as a Source of Continuity and Change in the Middle East." in M. E. Ahrari, ed., Change and Continuity in the Middle East: Conflict Resolution and Prospects for Peace. London: Macmillan Press, & New York: St. Martin’s Press, 1996; 93–113.

al-Ahsan, ‘Abdullah. Ummah or Nation? Identity Crisis in Contemporary Muslim Society. Leicester: 1992 [advocates strengthening Muslim identification with the ummah ‘Faith Community’ and enhancement of the Organization of the Islamic Conference].

Alternatives Non Violentes, revue associée a l’Institute de recherches sur la resolution non-violente des conflits (IRNC). — #83 Violence et Non-violence en Islam. Ventabren, France: IRNC, Summer 1992 [contributions by Mohammed Arkoun, Bruno Etienne, Jean-Louis Triaud, François Vaillant, Ramin Jahanbegloo, ...]. & see #94 (1995) Les Religions Sont–Elles Violentes?; & #96 (1995) La Peine De Mort Tué! [including Islam’s view of the death penalty].

al-Alwani, Taha Jabir (President, School of Islamic Social Sciences, Leesburg, VA). The Ethics of Disagreement in Islam. Herndon, VA: International Institute of Islamic Thought, 1993.

Anga, Salaheddin Ali Nader Shah. Peace. Verdugo City, CA: M.T.O. Shahmaghsoudi Publications, 1987. repr. as Sufism and Peace. Riverside, CA: M.T.O Shahmaghsoudi Publications, n.d. [meditations of an Iranian Sufi working in N. America].

Arkoun, Mohammed. "The Concept of Authority in Islamic Thought." in The Islamic World from Classical to Modern Times: Essays in Honor of Bernard Lewis. Princeton: Darwin Press, 1989.

*Arkoun, Mohammed. "The Unity of Man in Islamic Thought." Translated R. Scott Walker. Diogenes, 140 (1987) 50–69.

Arkoun, Mohammed. Pour une critique de la raison islamique. Paris: Maisonneuve et Larose, 1984.

Ascha, Ghassan. Du Statut inférieur de la femme en Islam. Paris: L’Harmattan, 1987.

*al-Ashmawi, Muhammad Sa‘id. "Shari‘a in the Discussion on Secularism and Democracy." in Christopher Toll & Jakof Skasgaard-Petersen, eds., Law and the Islamic World: Past and Present. Copenhagen: The Royal Danish Academy of Sciences & Letters, 1995; 133–138 [for al-Ashmawi’s thought, see C. Fluehr-Lobban, ed., Against Islamic Extremism].

al-Ashmawy, Muhammad Saïd. L'Islamisme contre l-islam, trans. Richard Jacquemond, with Iman Farag & Raphael Costi. Paris: La Découverte, 1989 [translation of al-Islam al-Siyasi. Cairo: Editions al-Fikr, 1987].

Athar, Shahid. Peace through Submission. Karachi, Pakistan: Pan–Islamic Publishing House, 1989.

*al-Attas, Syed Muhammad Naquib (Founder–Director, ISTAC). Haqiqat al-Sa‘adah wa Ma‘naha fi l-Islam. Kuala Lumpur: International Institute of Islamic Thought and Civilization, 1993. English trans. The Meaning and Experience of Happiness in Islam. Kuala Lumpur: ISTAC, 1993.

al-Attas, Syed Muhammad Naquib. Islam, Secularism, and the Philosophy of the Future. London: Mansell, 1985.

Austin, R.J.W. "Some Key Words in the Islamic Concept of Man." Studies in Comparative Religion, 10 (1976) 46–57.

al-‘Awwa, Muhammad Salim. "al-Ta‘addudiyyah al-Siyasiyyah min Manzur Islami [Political Pluralism from an Islamic Perspective]." Minbar al-Hiwar, 6 #20 (Winter 1991), 129ff. See English version: Mohamed Selim El-Awa, "Pluralism in Islam," The American Journal of Islamic Social Sciences, 8 (1991).

al-‘Awwa, Muhammad S. Punishment in Islamic Law. Indianapolis: American Trust Publications, 1982.

*Ayoub, Mahmoud. Islam: Faith and Practice. Markham, Ontario, etc.: The Open Press, 1989 [sensitive overview of major aspects of Islamic tradition, covers often neglected topics; see esp. chapter 10 on Muslim society or the Ummah as a religious, social and economic entity, and chapter 11 on jihad].

Ayoub, Mahmoud. "Islam and Pluralism." Encounters, 3 #2 (1997) 103–18.

Ayoub, Mahmoud. "Religious Freedom and the Law of Apostasy in Islam." Islamochristiana [Journal of the Vatican Secretariat for Non-Christians], 20 (1994) 75–91.

*Ayoub, Mahmoud. "The Muslim Ummah and the Islamic State." in Syed Othman Alhabshi & Syed Omar Syed Agil, eds., The Role and Influence of Religion in Society. Malaysia: Institute of Islamic Understanding, 1994; 49–57.

Ayoub, Mahmoud. "Islam and Christianity: Between Tolerance and Acceptance." Islam and Christian–Muslim Relations, (December 1991) 171–181.

*Ayoub, Mahmoud. "Roots of Muslim–Christian Conflict." The Muslim World, 79 #1 (1989) 25–45.

Ayoub, Mahmoud. "Martyrdom in Christianity and Islam." in R.T. Antoun & M.E. Hegland, eds., Religious Resurgence: Contemporary Cases in Islam, Christianity, and Judaism. Syracuse, NY: Syracuse University Press, 1987; 67–77.

*Ayoub, Mahmoud. "The Problem of Suffering in Islam." Journal of Dharma, (1977) 267–294.

Azad, Abul Kalam. Islamic Conception of Love and Goodness. Karachi: Peermahomed Ebrahim Trust, 1970 [trans. from his Urdu work Khilafat va Imamat; for an appreciation of his thought, see the work of S. Muzzammil below].

*Azad, Abul Kalam. The Tarjuman al-Qur’an, ed. & rendered into English by Syed Abdul Latif. Bombay & New York: Asia Publishing House, 1962 [vols.1–2 of his Qur’an commentary].

Azad, Abul Kalam. The Quintessence of Islam, written & compiled by Ashfaq Husain. Bombay & New York: Asia Publishing House, 1960 [summary of Azad’s commentary on al-Fatihah, the first chapter of the Qur’an; see the study of Azad’s thought below by S. Muzzammil.]

Aziz, Qutubuddin. The Prophet of Peace and Humanity. London: TaHa Publishers, 1986.

*‘Azzam, ‘Abd al-Rahman. The Eternal Message of Muhammad, trans. Caesar E. Farah. London: The Islamic Texts Society, 1993 [1^st ed., Toronto: 1964; reprint of a classic work].

Azzam, Salem, ed. Universal Islamic Declaration of Human Rights. London: Islamic Council of Europe, 1981.

Baba, Noor Ahmad. "Muslim Quest for Unity and the Emergence of the Organization of Islamic Conference." Islam and the Modern Age, 19 #1 (1988) 13–41.

Bakar, Osman. "Islam and Bioethics." in N.M. Vaporis, ed., Orthodox Christians and Muslims. Brookline, MA: Holy Cross Orthodox Press, 1986; 157–179.

al-Banna, Hasan. al-Salam fi l-Islam [Peace in Islam]. Beirut: Manshurat al-‘Asr al-Hadith, 1971.

Bashear, Suliman. Arabs and Others in Early Islam. Princeton, NJ: Darwin Press, 1997 [studies interplay of ethnicities and cultural identities in the formative Islamic era; pertinent for Muslim self-definition].

Behishti, Ayatullah Muhammad Hosayni, & Hujjatul–Islam Javad Bahonar. The Philosophy of Islam. Salt Lake City, Utah: Islamic Publications, n.d. [two theorists of the Iranian revolution on relevance of Islam for contemporary needs].

Bodman, Herbert L., & Nayereh E. Tohidi, eds. Women in Muslim Societies: Diversity Within Unity. Boulder, CO: Lynne Rienner Publishers, 1998 [the status, roles, and contributions of Muslim women in various parts of the Islamic world].

*Boisard, Marcel A. Jihad: a Commitment to Universal Peace. Indianapolis, IN: American Trust Publications, 1988 [first published as L’Humanisme de l’Islam, Paris: Albin Michel, 1979].

Borrmans, Maurice. "Les droits de l’homme en milieu musulman." Studia Missionalia, 39 (1990) 254–276.

Boulares, Habib. Islam: the Fear and the Hope. London & New Jersey: Zed Books, 1990.

Boullata, Isa J. "Fa-stabiqu ’l-khayrat: A Qur’anic Principle of Interfaith Relations." in Yvonne Y. Haddad & Wadi Z. Haddad, eds., Christian–Muslim Encounters. Gainesville, etc.: University Press of Florida, 1995; 43–53 [examines the Qur’anic basis for harmonious religious pluralism].

Brohi, A. K. (former minister of law and religious affairs in Pakistan). "Human Rights and Duties in Islam, A Philosophic Approach." in S. Azzam, ed., Islam and Contemporary Society. London: 1982.

Brohi, A. K. "The Nature of Islamic Law and the Concept of Human Rights." in International Commission of Jurists, Kuwait University, & Union of Arab Lawyers, Human Rights in Islam: Report of a Seminar Held in Kuwait, December 1980. International Commission of Jurists, 1982; 43–60 [places ‘duties’ over ‘rights’ from within a theocentric perspective].

Brown, Daniel. Rethinking Tradition in Modern Islamic Thought. New York: Cambridge University Press, 1996 [looks at impact of approaches to reviving Islamic law upon Islamist revival movements and attitudes toward religious authority].

Burns, J. Patout, ed. War and its Discontents: Pacifism and Quietism in the Abrahamic Traditions. Washington, D.C.: Georgetown University Press, 1996 [see contribution by Professor A. A. Sachedina].

*Cahen, Claude, & M. Talbi, et al. "Hisba." Encyclopaedia of Islam, new edition, III 485–93.

Clarke, Lynda. "Suicide." In J.L. Esposito, ed., Oxford Encyclopedia of the Modern Islamic World, IV 133–35.

11^th Conference on the Law of the World; Cairo, Egypt; September, 1983. The Universal Legal Principles as a Basis for World Peace. Washington, D.C.: World Peace Through Law Center, 1984.

*Cooper, John, & Ronald Nettler & Mohamed Mahmoud, eds. Islam and Modernity: Muslim Intellectuals Respond. London: I.B. Tauris, 1998 [on contemporary Muslim responses to current realities; see esp. the late J. Cooper’s study of the Syrian thinker Shaykh ‘Abd al-Rahman al-Buti].

*Coulson, Noel. "The State and the Individual in Islamic Law." International and Comparative Law Quarterly, 6 (1957) 49–60 [on the relation of duties vs. rights, and communal or individual roles].

Crane, Robert. Shaping the Future: Challenges and Response. Boston, MA: Islamic Society of Boston, 1998 [a scholar, former US government official and convert to Islam, reviews the crisis of global civilization, and points to common universal values of the American Constitution and Islamic Shari‘ah].

*Crow, Karim D., ed. Islam and Peace in the 15^th/21^st Century. Proceedings of the Symposium held at The American University, February 6–7, 1998. Nonviolence International: forthcoming, 1999; series Islam & Peace #2 [Keynote Addresses by Seyyid Hossein Nasr and Sayyidah Rabab Sadr Charafeddine; summary of discussions; texts of the working papers by Maulana Wahiduddin Khan, Ustadh Jawdat Sa‘id, Professor Su‘ad al-Hakim, M. A. Muqtedar Khan, Dr. Mehmet A. Ersoy; & summaries of papers by Haji Abdurrahman Wahid and Dr. Sohail Hashmi; with introduction & annexes].

Crow, Karim D. "Between Prophets and History: The Radical Vision of Islamic Peace by Ustadh Jawdat b. Sa‘id Muhammad." forthcoming in Studies in Contemporary Islam.

Crow, Karim D. "Muslims and the Way of Peace." Sojourners: Faith, Politics, and Culture, 27 #3 (May–June 1998) 11–12.

Crow, Karim D. "Divided Discourse: Muslim Discussions about Islam and Peace." The Diplomat, 2 #6 (Nov. 1997 / Rajab 1418) 32–34, & Arabic 28–30.

Crow, Karim D. "Islamic Ethics and ‘Changing Behavior’." International Journal of Nonviolence, III (1996) 72–86.

*Crow, Ralph E., & Philip Grant & Saad E. Ibrahim, eds. Arab Nonviolent Political Struggle in the Middle East. Boulder, CO & London: Lynne Rienner Publishers, 1990; Arab Thought Forum International Dialogues Series [conference in Amman, Nov. 15–18, 1986, under the auspices of the Arab Thought Forum] — includes appendices by Gene Sharp & Ronald M. McCarthy. See the Arabic edition: *Sa‘d al-Din Ibrahim, ed. al-Muqawamat al-Madaniyyah fi l-Nidal al-Siyasi [Civil Resistance in Political Struggle]. Amman: Muntada l-Fikr al-‘Arabi, 1988 [papers vary somewhat from English edition]. — See esp. Chaiwat Satha–Anand, "al-La‘Unf fi l-Islam [Nonviolence in Islam]" [modified version of his previously published "Nonviolent Crescent"]; Hasan Hanafi, "Jadaliyyat al-‘Unf wa l-La‘Unf fi l-Islam [The Polemic of Violence and Nonviolence in Islam]" 65–80; Ralph Crow & P. Grant, "Tasa’ulat wa Khilafat hawl al-La‘Unf fi l-Sharq al-Awsat [Questions and Controversies about Nonviolent Struggle in the Middle East]" 143–160; also see further, Johan Galtung, Nonviolence and Israel / Palestine (Honolulu: 1989) chaps. 1 & 4 [his paper presented in Amman].

*Dallal, Ahmad S. "Ummah." in J.L. Espositio, ed., The Oxford Encyclopaedia of the Modern Islamic World. New York: Oxford University Press, 1995 [good bibliography on this key notion].

Davies, Meryl Wyn, & Adnan Khalil Pasha, eds. Beyond Frontiers: Islam and Contemporary Needs. London: Mansell, 1989.

Dietrich, William Louis. "Re-interpretation of Traditional Boundaries for the Uses of Violence and Nonviolence: Islam and Judaism." Master’s Thesis, University of Texas at Austin, 1994; 74 p.

Djait, Hisham. La Personnalité et le devenir arabo-islamiques. Paris: albin Michel, 1979.

Duran, Khalid. "The Vocation of Islam in a Conflictual World." in Paul Peachey, George F. McLean & John Kromkowski, eds., Abrahamic Faiths, Ethnicity and Ethnic Conflicts. Washington D.C.: The Council for Research in Values and Philosophy, 1997.

Dwyer, Kevin. Arab Voices: The Human Rights Debate in the Middle East. Berkeley: University of California Press, 1991.

Eickelman, Dale F. "Mass Higher Education and the Religious Imagination in Contemporary Arab Societies." American Ethnologist, 19 #4 (November 1992) 643–655.

*El Azayem, Ahmed G.M. "Hudaybiyya Peace Conciliation." in Examining the Merits of Conflict Resolution as an Academic Discipline; Proceedings of the First Conference of the Joint Program on Conflict Resolution (Cairo, November 12–14, 1991) 43–48.

*Encyclopaedia of Islam, New Edition. C.E. Bosworth, E. van Donzel, W.P. Heinrichs, & G. Lecomte, eds. Leiden: E. J. Brill, 1960— [currently at vol. VIII ‘S’; unparalleled scholarly resource, sound bibliographies, covers historical and conceptual aspects of Islamic tradition, thought, and personalities].

Engineer, Asghar Ali (Director – Indian Institute of Islamic Studies, Bombay). The Rights of Women in Islam. New York: St. Martin’s Press, 1996 [presents what he views as the original intention of Islamic prescriptions on women’s behavior & how they were misinterpreted; calls for reforming Muslim personal law in India].

Engineer, Asghar Ali. "Islam and Nonviolence." in Arun Gandhi, ed., World Without Violence: Can Gandhi’s Vision Become Reality? New Delhi & London, etc.: Wiley Eastern Limited & New Age International Limited, 1994; 88–90.

*Engineer, Asghar Ali. Islam and Liberation Theology: Essays on Liberative Elements in Islam. New Delhi, India: Sterling Publishers Private Limited, 1990.

Engineer, Asghar Ali. "On Developing Liberation Theology in Islam." in Asghar Ali Engineer, Islam and its Relevance to our Age. Bombay: Institute of Islamic Studies, 1984; 88–129.

*Esack, Farid (University of the Western Cape, South Africa). Qur’an, Liberation and Pluralism: An Islamic Perspective of Inter-religious Solidarity Against Oppression. Oxford: Oneworld Publications, 1997; & London: Macmillan, 1997.

Esposito, John L.. ed. The Oxford Encyclopaedia of the Modern Islamic World. Oxford: Oxford University Press, 1995 [useful surveys of current topics and trends].

Ezzat, Heba Raouf & Ahmad. Beyond Politics: Islamic Perspectives. forthcoming.

*Fadl, Khaled Abou El. The Authoritative and Authoritarian in Islamic Discourses. Austin, TX: Quill Publishers, 1997.

Fadl, Khaled Abou El. "Islamic Law and Muslim Minorities." Islamic Law and Society [Leiden], 1 #2 (August 1994).

Fadlallah, al-Sayyid Muhammad Husayn. In the Realm of Muslim-Christian Dialogue. Birmingham, UK: Centre for the Study of Islam and Christian-Muslim Relations (Selly Oak Colleges), 1997 [CSIC Occasional Paper].

Fattal, Antoine. Le Statut légal des non-musulmans en pays d’Islam. Beirut: Imprimerie Catholique, 1958.

Fellowship, 60 #5–6 (May/June 1994) — special issue on "Islam, Peace and Nonviolence" [published by the Fellowship of Reconciliation & IFOR].

Ferjani, Mohamed–Chérif. Islamisme, laïcité, et droits de l’homme: un siècle de débat sans cesse reporté au sein de la pensée arabe contemporaine. Paris: Editions l’Harmattan, 1991 [covers the Arab world and Islam–state relations with regard to human rights].

Fernea, Elizabeth W., ed. Children in the Muslim Middle East. Austin, TX: University of Texas Press, 1995 [pioneering collection of articles covering fifteen countries, most written by indigenous Muslim scholars; includes the code of children’s rights in Islam, & adoption in Islamic society].

Fluehr-Lobban, Carolyn, ed. Against Islamic Extremism: The Writings of Muhammad Sa‘id al-’Ashmawy. Gainesville: University Press of Florida, 1998.

FONS VITAE (Book Publisher & Distributor, Louisville KY, ( /Fax 502–897-3641). Islam and World Peace [forthcoming 1999; simple brief overview].

Gardet, Louis. La cité musulmane. Paris: 1954 [classic overview of Islamic urban civilization].

al-Ghannouchi, Rashid (al-Ghannushi; Tunisian Islamist thinker). "Towards Inclusive Strategies for Human Rights Enforcement in the Arab World—A Response." Encounters [Leicester, UK], 2 #2 (September 1996).

*al-Ghannushi, Rashid. al-Hurriyyat al-‘Ammah fi l-Islam [Public Freedom in Islam]. Beirut: Center for Arab Unity Studies, 1993.

*al-Ghazali, Abu Hamid Muhammad (d. 505/1111). Al-Ghazali on Disciplining the Soul / Kitab Riyadat al-nafs & on Breaking the Two Desires / Kitab Kasr al-shahwatayn. Books XXII and XXIII of The Revival of the Religious Sciences / Ihya’ ‘ulum al-din. Translated with an introduction and notes by T. J. Winter. Cambridge, UK: The Islamic Texts Society, 1995; 2^nd pr. 1997 [basic for comprehending the normative faith–practice underlying Islam’s moral and social order].

Haddad, Yvonne Y. "Islamist Depictions of Christianity in the Twentieth Century: the pluralism debate and the depiction of the other." Islam and Christian-Muslim Relations, 7 #1 (1996); 75–93.

Haidar, S. M. "Equality Before Law and Equal Protection of Laws as Legal Doctrines for the Prevention of Discrimination and Protection of Minorities." in S. M. Haidar, ed., Islamic Concept of Human Rights. Lahore: Book House, 1978; 213–237.

Hakim, K.A. Islamic Ideology: the fundamental beliefs and principles of Islam and their application to practical life. Lahore: Institute of Islamic Culture, 1951.

al-Hakim, Su‘ad (Chair: Dept. of Philosophy, The Lebanese University, Beirut). "al-Islam wa l-Salam [Islam and Peace]." Paper presented at the Symposium ‘Islam and Peace’ (February 6–7, 1998; The American University, Washington D.C.). forthcoming in: Karim Crow, ed., Islam and Peace in the 15^th/21^st Century.

Hamed, Safei El-Deen. "Seeing the Environment Through Islamic Eyes: Application of Shari‘ah to Natural Resources, Planning and Management." Journal of Agricultural and Environmental Ethics, 6 #2 (1993) 145–164.

Hamdi, Mohamed El-Hashmi (Muhammad al-Hashimi al-Hamidi, progressive Tunisian thinker and independent publisher). The Making of an Islamic Political Leader: Conversations with Hasan Al-Turabi. Boulder, CO: Westview Press, 1998 [interviews on pressing topics with the ideological leader of Sudan’s Islamist movement].

*Hanafi, Hassan [Hasan]. Islam, Religious Dialogue and Liberation Theology, and Islam and Reconciliation. Birmingham: Centre for Study of Islam and Christian–Muslim Relations, 1997.

Hanafi, Hassan. "An Islamic Approach to Multilateralism." in Robert W. Cox, ed., The New Realism: Perspectives on Multilateralism and World Order. New York: United Nations University Press, 1997.

Hanafi, Hasan. Min al-‘Aqidah ila l-Thawrah [From Belief to Revolution]. vols. 1—5, Cairo: Maktabat al-Madbuli, 1988 [part of his massive ongoing project al-Turath wa l-Tajdid / The Heritage and Renewal, Cairo: Maktabat al-Madbuli, 1980—; offering a committed Islamist view of reform].

*Hasan, Hanafi. "Jadaliyyat al-‘Unf wa l-La‘Unf fi l-Islam [The Polemic of Violence and Nonviolence in Islam]." In Sa‘d al-Din Ibrahim, ed., al-Muqawamat al-Madaniyyah fi l-Nidal al-Siyasi (Amman 1988) 76-82.

Hanafi, Hassan. "Life in Peace: An Islamic Perspective." Bulletin of Peace Proposals 18 #3 (1987) 433–48.

Hanafi, Hassan. Religious Dialogue and Revolution: Essays on Judaism, Christianity, and Islam. Cairo: Anglo Egyptian Bookshop, 1977.

Harik, Ramsey M. & Elsa Marston. Women in the Middle East: Tradition and Change. Danbury, CT: Grolier Publishing Co., 1996 [a well-nuanced presentation of issues, proceeding through the stages of a woman’s life from childhood to later years].

*Hashmi, Sohail H. "Islamic Ethics and International Society." in T. Nardin, ed., International Society: Diverse Ethical Perspectives. The Ethikon Series, Princeton University Press, 1998;

*Hashmi, Sohail H. "The Islamic Ethics of War and Peace." Ph.D., Harvard University, 1996 [forthcoming 1999].

*Hashmi, Sohail H. "Interpreting the Islamic Ethics of War and Peace." in T. Nardin, ed., The Ethics of War and Peace: Religious and Secular Perspectives. The Ethikon Series, Princeton University Press, 1996; 146–166.

*Hashmi, Sohail H. "Self-Determination and Secession in Islamic Thought." in Mortimer Sellers, ed., The New World Order: Sovereignty, Human Rights, and the Self-Determination of Peoples. Washington, D.C.: BERG, 1996; 117–151.

*Hashmi, Sohail H. "Is There an Islamic Ethic of Humanitarian Intervention?" Ethics and International Affairs, 7 (1993) 55 –73.

Hassan, Riffat. "On Human Rights and the Qur’anic Perspective." in Arlene Swidler, ed., Human Rights in Religious Traditions. New York: The Pilgrim Press, 1982; 51–65.

Hjarpe, J. "Historiography and Islamic Vocabulary in War and Peace: A Memento for Conflict Resolution in the Muslim World." in Douglas P. Fry & Kaj Bjorkqvist, eds., Cultural Variation in Conflict Resolution: Alternatives to Violence. Mahwah, New Jersey: Lawrence Erlbaum Associates, 1996; 115–122.

Hofmann, Murad Wilfried (former German Ambassador to Algeria & Morocco). Islam 2000. Beltsville, MD: Amana Publications, 1996.

Hoyland, Robert G. Seeing Islam As Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam. Princeton, NJ: Darwin Press, 1997 [analyzes some 120 non-Muslim texts dealing with the first century and a half of Islam (ca. 620–780 C.E.), drawing out historical implications for the process of Islamization; relevant for historical & current Muslim self-definition].

Ibn Taymiyyah, Taqi l-Din Ahmad b. ‘Abd al-Halim (d.728 / 1328, noted Hanbali theologian & jurist of Damascus). Public Duties in Islam, trans. Mukhtar Holland. Leicester: UK Islamic Foundation, 1982.

Ibrahim, Anwar (former Deputy Prime Minister, Malaysia). The Need for Civilizational Dialogue. Washington, D.C.: Center for Muslim-Christian Understanding, Georgetown University, 1995.

*Ibrahim, Anwar. "The Ummah and Tomorrow’s World." Futures 23 #3 (April 1991) 302–310 [special issue on ‘Islam and the Future’; argues for the dynamic utility of ummah in reinterpreting the past and meeting global problems of equity and justice, in terms of a critical and open traditionalism].

Ibrahim, Sa‘d al-Din (Director, Ibn Khaldoun Center for Development Studies, Cairo), ed. al-Muqawamat al-Madaniyyah fi l-Nidal al-Siyasi [Civil Resistance in Political Struggle] — see S.-D. Ibrahim, "Introduction: Why Nonviolent Political Struggle in the Middle East?", in Ralph E. Crow, et al., eds., Arab Nonviolent Political Struggle, 1–8.

*‘Imarah, Muhammad. al-Islam wa Huquq al-Insan: Darurat La Huquq [Islam and Human Rights: Requirements not Rights]. Cairo: Dar al-Shuruq, 1409/1989.

Inayatullah, Sohail. "Exploring the Futures of the Ummah: A Review of Simulation Models and Approaches to the Study of Alternative Futures." The American Journal of Islamic Social Sciences, 15 #1 (Spring 1998) 1–30 [suggests ways of re-envisioning the ummah as an "interpretive community" in legitimizing the view of the future from Islamic perspectives].

Inayatullah, Sohail. "Islamic Responses to Emerging Scientific, Technological and Epistemological Transformations." Islamic Thought & Scientific Creativity, 6 #2 (1995) 47–68.

Iqbal, Afzal. The Prophet’s Diplomacy: The Art of Negotiation as Conceived and Developed by the Prophet of Islam. 2^nd ed., Cape Cod, MA: Claude Stark & Co., 1975; 5^th ed. New Delhi: International Islamic Publishers, 1992 [sketchy and naively idealistic].

Islahi, M. Y. Etiquettes of Life in Islam. Delhi: 1979.

"Islam and Peacemaking." Reconciliation International (February, 1988) [Magazine of the International Fellowship of Reconciliation, London].

*Izutsu, Toshihiko. Ethico–Religious Concepts in the Qur’an. Montreal: McGill University Press, 1966 [insightful review of essential Qur’anic teachings by a profound student of Islamic thought].

Jabre, B., Underwood, C., and L. Goodsmith. Arab Women Speak Out: Profiles of Self-Empowerment. Johns Hopkins School of Public Health, Center for Communications Programs, Baltimore, Maryland & the Center for Arab Women for Training and Research, Tunis, Tunisia: 1997 [in English & Arabic versions; accompanies a series of ten video profiles on women and social change].

*Jalabi, Khalis M. Falsafat al-Quwwah wa l-Muqawamah [The Philosophy of Power and Resistance]. Damascus: Dar al-Fikr, forthcoming.

*Jalabi, Khalis M. Sikulujiyyat al-‘Unf wa Istratijiyyat al-‘Amal al-Silmi [The Psychology of Violence and the Strategy of ‘Peaceful Action’]. Damascus: Dar al-Fikr, 1998 [an analysis of human violence, calling for adopting tactics of direct nonviolent action for change in Muslim societies].

*Jalabi, Khalis M. Series of lengthy articles in his weekly Thursday column in al-Riyadh daily newspaper (al-Riyad, Saudi Arabia), including:

"al-Hajj wa Dars al-La‘Unf [The Pilgrimage and the Lesson of Nonviolence]," April 24, 1997 / 17 Dhu l-Hijjah 1417;

"Tahyid al-‘Unf [Neutralizing Violence]" – in three parts: (1) Sept. 18, 1997 / 17 Jumada l-Ula 1418, (2) "Jadaliyyat al-Fikrah wa l-Sayf [Polemic between Thought and the Sword]," Sept. 25, 1997 / 24 Jumada l-Thani 1418, & (3) "Jadaliyyat al-Sira‘ al-Insani [The Polemic on Human Conflict]," Oct. 2, 1997 / 1 Jumada l-Akhirah 1418;

"al-Taharrur min al-Khawf [Liberation from Fear]" – part (2) "Jadaliyyat al-Khawf wa l-‘Unf [The Polemic of Fear and Violence]," Nov. 11, 1997 / 12 Rajab 1418;

"Qanun al-Hubb wa Qanun al-‘Unf [The Law of Love and the Law of Violence]," March 12, 1998 / 14 Dhu l-Qa‘dah 1418;

"Naba’ Ibnay Adam: Falsafat al-Quwwah wa l-Muqawamah [‘Tidings of the two sons of Adam’: The Philosophy of Force and Resistance]"– in three parts: (1) April 2, 1998 / 5 Dhu l-Hijjah 1418, (2) April 9, 1998 / 12 Dhu l-Hijjah 1418, (3) April 16, 1998 / 19 Dhu l-Hijjah 1418;

"al-Khiyar al-Sa‘b bayna l-Ghabah wa l-Dawlah: Masar al-‘Unf Anthrubulujiyyan wa Falsafat Wiladat al-Dawlah [Difficult Choice between the Jungle and the State: The Path of Violence Viewed Anthropologically, and the Philosophy of State Genesis]"– in two parts: (1) April 23, 1998 / 26 Dhu l-Hijjah 1418, (2) April 30, 1998 / 4 Muharram 1419;

"Afkar Ta’sisiyyah li-l-Nuhud [Foundational Ideas for Revival]," May 28, 1998 / 3 Safar 1419; "Ta’sis La‘Unf ‘Arabi Dakhili [Establishing Regional Arab Nonviolence]," June 18, 1998 / 24 Safar 1419 (text of his paper delivered at the conference on ‘Extremism, Violence, & Terrorism’ in Amman, May 3–13, 1998, sponsored by the Suja Foundation for Artistic Creation).

[In these detailed articles, Dr. Jalabi elaborates an enlightened Islamic conception of "neutralizing violence" through recourse to Islamic Tradition, contemporary behavioral psychology, social anthropology and philosophy; in order to foster adoption of this ‘tactic of nonviolence’ for invigorating Arab–Islamic political, cultural, and social revival.]

*Jensen, Jeppe S. (University of Aarhus, Denmark). "Towards Contemporary Islamic Concepts of the Person." in Hans G. Kippenberg, Y.B. Kuiper, & A.F. Sanders, eds., Concepts of Person in Religion and Thought. Berlin & New York: Mouton de Gruyter, 1990; 177–217 [insightful].

*Kamali, Mohammad Hashim (Professor of Law, International Islamic University, Malaysia). Freedom of Expression in Islam. Cambridge (U.K.): Islamic Texts Society, 1997 [revised version of 1^st edition (Kuala Lumpur: 1994); a detailed, well documented study of the legal and ethical sources].

*Kamali, M. H. "Freedom of Expression in Islam: An Analysis of Fitnah." American Journal of Islamic Social Sciences, 10 (1993) 178–201.

*Kamali, M. H. "An Analysis of Rights in Islamic Law." American Journal of Islamic Social Sciences, 10 (1993) 340–367.

*Kamali, M. H. "Have We Neglected the Shari‘ah Law Doctrine of Maslahah?" Islamic Studies, 27 (1988) 287–304.

Kateregga, Badru D. & David W. Shenk. Islam and Christianity: A Muslim and Christian in Dialogue. Nairobi, Kenya: Uzima Press, 1980; rpr. 1997 [available from F.O.R., Nyack, NY].

Kaur, Jatinder (Jami‘ah Milliyyah Islamiyyah, New Delhi). "Psychotherapy and Counseling in Islam." —paper presented at the International Seminar in Kuala Lumpur, on Counseling and Psychotherapy: an Islamic Perspective, sponsered by Dept. of Psychology – International Islamic University Malaysia, & the International Institute of Islamic Thought Malaysia, August 15–17, 1997.

Khadduri, Majid. "Sulh." The Encyclopaedia of Islam, new edition. v. IX 845–46.

*Khan, Maulana Wahiduddin (President – The Islamic Center, New Delhi). "Non-Violence and Islam." Paper presented at the Symposium ‘Islam and Peace’ (February 6–7, 1998) forthcoming in: Karim Crow, ed., Islam and Peace in the 15^th/21^st Century.

*Khan, Maulana Wahiduddin. Fikr-e Islami [Islamic Thought]. New Delhi: al-Risala Books – The Islamic Centre, 1996; see esp. p.5–112 on jihad [in Urdu; major summary of the ideas of a prominent Muslim peace thinker].

*Khan, Mohammed A. Muqtedar. "Peace and Change in the Islamic World." Paper presented at the Symposium ‘Islam and Peace’; forthcoming in: Karim Crow, ed., Islam and Peace in the 15^th/21^st Century.

*Khan, Mohammed A. Muqtedar. "Islam as an Ethical Tradition of International Relations." Islam and Christian–Muslim Relations, 8 #2 (1997) 173–188 [explores Islamic ethical traditions as potential source for peaceful relations between nations & peoples].

Khan, Mohammed A. Muqtedar. "Islam and Peace." The American Journal of Islamic Social Sciences, 15/1 (Spring 1998) 158–162 [conference report ].

Khan, Muhammad Zafrulla. Human Rights in Islam. London: Higginson, 1967.

*Khatemi, Seyyed Mohammad (President, Islamic Republic of Iran). Hope and Challenge: The Iranian President Speaks, trans. Alidad Mafinezam; eds. Parviz Morewedge & Kent P. Jackson. Binghamton, NY: Institute of Global Cultural Studies, Binghamton University, State University of New York, 1997 [gives four texts of political and cultural import: two essays first published in Khatami’s Fear of the Wave (Tehran 1993), a lecture ‘Observations on the Information World’ delivered in 1995 at the National Library of Iran, and his August 4, 1997 inaugural address].

*Khuri, Richard K. Freedom, Modernity, and Islam: Toward a Creative Synthesis. Syracuse, NY: Syracuse University Press, 1998 [treats philosophical origins of the notions of freedom in both Western and Islamic context, and examines the status of freedom in the Arab Muslim world].

Kishtainy, Khalid [see al-Qishtayni].

*Kubba, Laith. "Recognizing Pluralism." Journal of Democracy, 7 (April 1996). [See Kubba’s bi-lingual publication from London, Islam 21, for fresh views on pressing Islamic issues.]

Kuftaro, Shaykh Ahmad (1915– ; Grand Mufti of the Syrian Arab Republic). The Way of Truth, trans. Farouk Akbik. Damascus: World Quran School, 1996. [letters & speeches of H.E. Shaykh Kuftaro].

Kumar, Mahendra, ed. Nonviolence: Contemporary Issues and Challenges. New Delhi: Gandhi Peace Foundation, 1994 [reprint of a special issue of Gandhi Marg #14 / 1 (April–June 1992) on Nonviolence]. — see: Asghar Ali Engineer, "Sources of Nonviolence in Islam" 98–106; Syed Sikander Mehdi, "Islam and Nonviolence" 116–140; & Syeda Saiyidain Hameed (Nehru Memorial Museum & Library, Teen Murti House, New Delhi), "Nonviolence in Islam" 141–153.

Lampe, Gerald E., ed. Justice and Human Rights in Islamic Law. Washington, D.C.: International Law Institute & Shaybani Society of International Law, 1997 [see the final contribution by Majid Khadduri on spiritual jihad].

Landau, Jacob M. The Politics of Pan–Islam: Ideology and Organization. Oxford: The Clarendon Press, 1990.

*Lapidus, Ira M. "Knowledge, Virtue, and Action: the Classical Muslim Conception of Adab and the Nature of Religious Fulfillment in Islam." in Barbara D. Metcalf, ed., Moral Conduct and Authority: the Place of Adab in South Asian Islam. Berkeley, CA: Univ. of California Press, 1984; 38–61 [fine overview of classical Islamic ethical norms].

Lawrence, Bruce B. Shattering the Myth: Islam Beyond Violence. Princeton, NJ: Princeton University Press, 1998.

*Lawyers Committee for Human Rights. Islam and Justice: Debating the Future of Human Rights in the Middle East and North Africa. New York: LCHR, Jan. 1997.

Lee, Robert D. Overcoming Tradition and Modernity: the Search for Islamic Authenticity. Boulder, CO: Westview Press, 1997 [how contemporary Muslim thinking seeks to avoid a false dichotomization of modernity and tradition, studies four 20^th century thinkers: M. Iqbal, Sayyid Qutb, ‘Ali Shari‘ati, & M. Arkoun].

Lindholm, Tore & Kari Vogt, eds. Islamic Law Reform and Human Rights: Challenges and Rejoinders. Copenhagen: Nordic Human Rights Publications, 1993.

*Madelung, Wilfred. "Amr Be Ma‘ruf." Encyclopaedia Iranica, ed. Ehsan Yarshater. London, etc.: Routledge & Kegan Paul, 1985; v.I 992–95 [important details on historical unfolding of the key doctrine ‘Enjoining the good and Forbidding the reprehensible’].

*Mahmassani, Subhi. Arkan Huquq al-Insan fi l-Islam [Bases of Human Rights in Islam]. Beirut: Dar al-‘Ilm li-l-Malayin, 1979 [exemplifies how Muslims are joining contemporary notions of human rights with Islamic tradition ].

Mahmood, Tahir, et al. "Symposium: Organ Transplant—Euthanasia—Right to Die: Indian and Islamic Legal Responses." Islamic and Comparative Law Quarterly, 7 #2 (1987) 111–164.

Mahmud, Ibrahim. al-Hijrah ila l-Islam: Hawl al-‘Alam al-Fikri li-Jawdat Sa‘id; Hiwar – Dirasat – Ta‘qib [The Migration towards Islam: On the Thought World of Jawdat Sa‘id: Conversations – Studies – Critique]. Damascus: Dar al-Fikr; & Beirut: Dar al-Fikr al-Mu‘asir, 1995 [studies the thought of this contemporary Muslim peace philosopher].

Makdisi, George. The Rise of Humanism in Classical Islam and the West. Edinburgh: Edinburgh University Press, 1990.

Malek Bennabi [see al-Nabi, Malik ibn].

*Malik, Iftikhar H. "Islamic Discourse on Jihad, War and Violence." Journal of South Asian and Middle Eastern Studies, 21 #4 (Summer 1998) 47–78.

Mansoor, Parvez. "The Crisis of Muslim Thought and the Future of the Ummah." in Zia Sardar, ed., The Early Crescent: The Future of Knowledge and the Environment in Islam. London & New York: Mansell, 1989; 57–92.

*Marlow, Louise. Hierarchy and Egalitarianism in Islamic Thought. Cambridge & New York: Cambridge University Press, 1997 [studies Islam’s original social egalitarianism, how it became undermined by political success and over time associated with political subversion].

al-Masihiyyah wa l-Islam fi l-Hiwar wa l-Ta‘awun [Christianity and Islam in Dialgue and Cooperation] – series by Markaz al-Abhath fi l-Hiwar al-Masihi al-Islami : I. al-‘Adl fi l-Masihiyyah wa l-Islam [Justice in Christianity and Islam], ed. ‘Adil Tiyudur & Mushayr Basil ‘Awn. Juniyah (Lebanon): al-Maktab al-Bulisiyyah, 1996 – see esp. Mahmud Hamdi Zaqzuq (Minister of Religious Endowments, Arab Republic of Egypt), "Mafhum al-‘Adl fi l-Tasawwur al-Islami [The Notion of Justice in Islamic Conception]," & Ridwan al-Sayyid, "Mas’alat al-‘Adl fi l-Fikr al-Islami al-Hadith wa l-Mu‘asir [The Question of Justice in Modern and in Contemporary Islamic Thought]").

III. Salam li-l-Bashar: al-Masihiyyah wa l-Islam Yanzuran ila l-Salam fi Ususihi wa Mashakilihi wa Ab‘adihi al-Muqbilah [Peace for Humans: Christianity and Islam examine the foundations and problems of peace...]. Juniyah: Paulist Press, 1997 – see esp. M. H. Zaqzuq’s piece.

*Mayer, Ann Elizabeth. Islam and Human Rights: Tradition and Politics. Boulder, CO: Westview Press, 1991; 2^nd ed. 1995; 3^rd revised ed. 1999 [integrates politics, jurisprudence, and history; well documented study of the comparative legal analysis of civil and political rights; gives trans. of relevant sections of the 1979 & 1989 Constitution of the Islamic Republic of Iran, and the 1993 Cairo Declaration of Human Rights in Islam; 2^nd ed. has a good bibliography].

Mayer, Ann Elizabeth. "Universal Versus Islamic Human Rights: A Clash of Cultures or a Clash with a Construct?" Michigan Journal of International Law, 15 (1994) 317–402 [critiques the approach of cultural relativism].

Mazrui, Ali. "Islamic and Western Values." Foreign Affairs, 76 #5 (September–October 1997) 118–132.

McDonough, Sheila. Gandhi’s Responses to Islam. New Delhi: D.K. Printworld, 1994.

McDonough, Sheila. "Iqbal, Gandhi and Muhammad Ali." in D. Smith, ed., Islamic Studies: essays presented to Niyazi Berkes. Leiden: E.J. Brill, 1975.

*Meier, Fritz. "The ultimate origin and the hereafter in Islam." in Girdhari L. Tikku, ed., Islam and its Cultural Divergence. Urbana: University of Illinois Press, 1971.

Mitchell, Richard P. The Society of the Muslim Brothers. Oxford: The Clarendon Press, 1969.

Mohideen, M. Mazzahim. "Islam, Nonviolence, and Interfaith Relations." in Glenn D. Paige, et al., eds., Islam and Nonviolence. Honolulu: 1993; 123–144.

Moinuddin, Hasan. The Charter of the Islamic Conference: The Legal and Economic Framework. Oxford: Oxford University Press, 1987

*Monshipouri, Mahmood. Islamism, Secularism, and Human Rights in the Middle East. Boulder, CO: Lynne Rienner Publishers, 1998.

Monshipouri, Mahmood. "Islamic Thinking and the Internationalization of Human Rights." The Muslim World, 84 #2–3 (1994) 217–239.

Mottahedeh, Roy P. "Toward an Islamic Theology of Toleration." in Tore Lindholm & Kari Vogt, eds., Islamic Law Reform and Human Rights. Copenhagen & Lund: Nordic Human Rights Publications, 1993; 25–36.

*Moussalli, Ahmad. "An Islamic Model for Political Conflict Resolution: Tahkim." in Paul Salem, ed., Conflict Resolution in the Arab World; 44–71.

Muhaiyaddeen, M.R. Bawa. Islam and World Peace: Explanations of a Sufi. Philadelphia: The Fellowship Press, 1987; introduction by Professor Annemarie Schimmel [optimistic vision of a Muslim spiritual teacher from Sri Lanka who taught near Philadelphia, PA, for many years].

*Murad, Abdal Hakim. "Islam and the New Millennium." http://sunnah.org/audio/millen.htm

[lecture given at Belfast Central Mosque on March 1997; penetrating dissection of contemporary trends and future prospects, focusing on demography, religious change, and the environment].

*Murata, Sachiko. The Tao of Islam. A Sourcebook on Gender Relationships in Islamic Thought. Albany, NY: State University of New York Press, 1992 [rich survey of inner teachings, serving as a corrective for Occidental Feminist interpretations of Islam].

Mutahhari, Murtada. "Islam and the Freedom of Thought and Belief," trans. ‘Ali Husayn. Al-Tawhid, 9 #2 (1412 / 1992) 143–63.

Muslehuddin, M. Morality: its concept and role in Islamic order. Lahore: Islamic Publications, 1978.

Muzzammil, Safia. Abul Kalam Azad: Islam and Humanity. Hyderabad, India: Al-Kausar Publishers, 1988 [useful study of his thought].

*al-Nabi, Malik ibn (Malek Bennabi, 1905–1973). Le probleme des idées dans le monde musulman. Algiers: al-Bayyinat, 1990 [completed in 1970; an original Algerian thinker concerned with the adaptation of Islamic values to modernity].

al-Nabi, Malik ibn. La Démocratie en Islam. Alger: Mosquee de Beni Messous, n.d. (late 1980s).

al-Nabi, Malik ibn. Mushkilat al-Thaqafah [The Culture Problem], trans. ‘Abd al-Sabur Shahin & ‘Umar Kamil Masqawi. 4^th ed., Damascus: Dar al-Fikr, 1984 [first published Cairo, 1959; the relation of the individual to society, and of establishing a valid identity for Arab–Islamic societies].

Nadrat al-Na‘im, Makarim Akhlaq al-Rasul al-Karim [Bloom of Grace, Eminent Character Traits of the Noble Prophet ], ed. by a committee of religious scholars under supervision of H.E. Shaykh Salih b. ‘AbdAllah b. Hamid (al-khatib – Masjid al-Haram, Makkah). 12 vols., Makkah: Dar al-Wasilah li-l-Nashr wa l-Tawzi‘ , 1418 / 1997 [a comprehensive encyclopedia of Islamic morals based on the person of the Prophet Muhammad, drawn from authentic sources; forthcoming in English, Urdu, Malay & Swahili; English ed. distributed by the Islamic Society of North America, POBox 38, Plainfield, Indiana 46168; Fax 317–839-1840].

*an-Na‘im, Abdullahi Ahmed (School of Law, Emory University, Atlanta, GA). Toward an Islamic Reformation: Civil Liberties, Human Rights, and International Law. Syracuse, NY: Syracuse University Press, 1990; repr. 1996 [argues it is not possible to expand the meaning of the historical Shari‘ah’s major concepts (e.g., shura, ijma‘) and opts for the minor concept of naskh or ‘abrogation’ of Qur’anic texts, transforming it into a methodology for change].

an-Na‘im, Abdullahi Ahmed. Human Rights and Religious Values: An Uneasy Relationship? Grand Rapids: W.B. Eerdmans, 1995.

an-Na‘im, Abdullahi Ahmed. "Mahmud Muhammad Taha and the Crisis in Islamic Law Reform: Implications for Interreligious Relations." Journal of Ecumenical Studies, 25 #1 (Winter 1988) 1–21.

an-Na‘im, Abdullahi A. "Religious Minorities Under Islamic Law and the Limits of Cultural Relativism." Human Rights Quarterly, 9 (1987) 3f.

*Nassar, Nasif. Mafhum al-Ummah bayna l-Din wa l-Tarikh [The Concept of ‘Community’ between Religion and History]. Beirut: 1978 [reviews the notion of the Faith–Community in the Qur’an, Hadith, and later Islamic historical and philosophical writings].

*Nasr, Seyyid Hossein. "Metaphysical Roots of Tolerance and Intolerance: An Islamic Interpretation." in Mehdi Amin Razawi, & David Ambuel, eds., Philosophy, Religion, and the Question of Intolerance. Albany, NY: State University of New York Press, 1997; 42–51.

*Nasr, Seyyed Hossein. Traditional Islam in the Modern World. London & New York: Kegan Paul International, 1987.

Nasr, Seyyid Hossein. "Islam and the Question of Violence." Alserat [al-Sirat], 13 / 2 (1987) 26–29 [published in London by the Muhammadi Trust of Great Britain and Northern Ireland].

*Nasr, Seyyed Hossein. Ideals and Realities of Islam. 1^st ed., London: George Allen & Unwin, 1966 [excellent survey of Islamic Faith and Tradition, that has stood the test of time].

Nieuwenhuijze, C.A.O. van. "The Ummah – An Analytic Approach." Studia Islamica, 10 (1959) 5–22.

*Nursi, Bediüzzaman Said (1876–1960). Risale-i Nur Kulliyati [Epistle of Light], vol. I–II. Istanbul: Nesil Yayinlari, 1996; and translated by Sukran Vahide, Istanbul: 1993 [collection of the writings of an important Turkish reformist trained in the Khalidi Naqshbandi Order, who inspires the current Nurcu movements; consisting mainly of commentaries on the Qur’an from which his views on nonviolent action may be gleaned].

*Osman, Mohamed Fathi. The Children of Adam: an Islamic Perspective on Pluralism. Washington, D.C.: Center for Muslim-Christian Understanding, Georgetown University, 1996.

*Paige, Glenn D., Chaiwat Satha–Anand & Sarah Gilliatt, eds. Islam and Nonviolence. Honolulu: Matsunaga Institute for Peace, University of Hawai’i, 1993 [report on an international seminar on Islam and nonviolence, held in Bali, Indonesia, Feb.14–19, 1986]. — see esp., Razi Ahmad (past secretary of National Gandhi Museum, New Delhi), "Islam, Nonviolence, and Global Transformation" 27–57; Abdurrahman Wahid (chairman, Nahdlatul Ulama, Jakarta), "Islam, Nonviolence, and National Transformation" 53–57; Mamoon al-Rasheed (founder of Comprehensive Rural Educational, Social, Cultural and Economic Centre, in Dhaka, Bangladesh), "Islam, Nonviolence, and Social Transformation" 59–107; Khalijah Mohd. Salleh (Prof. of Physics, Universiti Kebangsaan, Bangi, Selangor, Malaysia), "Islam, Nonviolence, and Women" 109–122 [available from Fellowship of Reconciliation, Nyack, NY].

Peermahomed Ebrahim Trust. Islam and Peace. Karachi: Peermahomed Ebrahim Trust, 1975.

Peyretti, Enrico. "L’Islam, la violenza, l’Occidente [Islam, Violence, and the West]." Azione nonviolenta, Rivista mensile del Movimento Nonviolento fondata da Aldo Capitini nel 1964, 35 #5 (May 1998) 4–7 [cover article for issue L’Islam e la nonviolenza, reflecting on Western mis-comprehension of Islam’s nonviolent potential].

H.R.H. The Prince of Wales. "Islam and the West" [lecture given at the Oxford Centre for Islamic Studies, Oct. 27, 1993]. Oxford Centre for Islamic Studies, 1993; 28p.

al-Qaradawi, Yusuf. Ghayr al-Muslimin fi l-Mujtama‘ al-Islami [Non–Muslims in Islamic Society]. Cairo: 1977.

*al-Qishtayni, Khalid (Iraqi researcher & journalist). Dalil al-Muwatin li-l-Jihad al-Madani [The Citizen’s Guide to ‘Civil Jihad’]. London: Dar al-Rafid, 1998 [expands his ideas on peaceful civil struggle as a viable means for social and political change in the Arab-Islamic world].

al-Qishtayni, Khalid. "Violent and Nonviolent Struggle in Arab History." in R. Crow, et al., eds., Arab Nonviolent Political Struggle in the Middle East (Boulder & London, 1990) 9–24.

*al-Qishtayni, Khalid. Nahwa l-La‘Unf: al-Muqawamat al-Madaniyyah ‘abra l-Tarikh [Towards Nonviolence: Civil Resistance throughout History]. Amman: Dar al-Karmil, 1984; repr. East Jerusalem: Palestinian Center for the Study of Nonviolence, 1986 [examines the relevance of nonviolent ‘civil resistance’ as an effective strategy for change in the Arab world].

Qureshi, M.H. "Islam and non-violence." Paper presented at the Seminar on Nonviolent Theory and Practice, April 2–4, 1998; Gandhi–Ashram, New Delhi; 3p.

Qutb, Sayyid. Islam and Universal Peace. Indianapolis: American Trust Publications, 1993.

*Qutb, Sayyid. ‘Adalah al-Ijtima‘iyyah fi l-Islam. Cairo: 1949; 5^th ed. 1964. See William E. Shepard, Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam. New York: E.J. Brill, 1996 [excellent translation giving a nuanced study of Qutb’s theological and ideological tendencies].

*al-Rabi‘u, Turki ‘Ali (Syrian researcher). al-‘Unf wa l-Muqaddas [Violence and the Sacred]. Beirut: 1994.

al-Rabi‘u, Turki ‘Ali. al-Islam wa Malhamat al-Khalq wa l-Usturah [Islam, the Slaughter of Humans, and Myth]. Beirut: 1992.

*Rahman, Fazlur. "The Principle of Shura and the Role of the Ummah in Islam." in Mumtaz Ahmad, ed., State, Politics and Islam. Indianapolis, IN: American Trust Publications, 1986; 87–96.

Rahman, Fazlur. "Law and Ethics in Islam." in Ethics in Islam: Ninth Giorgia Levi Della Vida Biennial Conference, ed. Richard G. Hovanissian. Malibu, CA: Undena Publication, 1985.

*Rahman, Fazlur. Major Themes of the Qur’an. Minneapolis: Biblioteca Islamica, 1980.

Ramsbotham, Oliver. "Islam, Christianity, and Forcible Humanitarian Intervention." Ethics and International Affairs, 12 (1998) 81–102.

al-Rasheed, Mamoon. "Islam, Nonviolence, and Social Transformation." in Glenn D. Paige, et al., eds., Islam and Nonviolence. Honolulu: 1993; 59–107.

Renard, John. "Al-Jihad al-Akbar: Notes on a Theme in Islamic Spirituality." The Muslim World, 78 #3–4 (1988) 225–42.

*Rosen, Lawrence. "Responsibility and Compensatory Justice in Arab Culture and Law." in Benn Lee & Greg Urban, eds., Semiotics, Self, and Society. Berlin: Mouton de Gruyter, 1989;

Rosenthal, Franz. " ‘I Am You’—Individual Piety and Society in Islam." in A. Banani & S. Vryonis, eds., Individualism and Conformity in Classical Islam. Wiesbaden: Harrasowitz, 1977.

*Rosenthal, Franz. Knowledge Triumphant: the Concept of Knowledge in Medieval Islam. Leiden: E.J.Brill, 1970 [invaluable survey of an essential component of Muslim culture].

Rosenthal, Franz. The Muslim Concept of Freedom Prior to the Nineteenth Century. Leiden: E.J. Brill, 1960.

Rosenthal, Franz. "On Suicide in Islam." Journal of the American Oriental Society, 66 (1946) 239–59 [survey of Qur’an, Hadith, & philosophical data].

*Sachedina, Abdulaziz A. (Professor of Religion, The University of Virginia). "Justifications of Violence in Islamic Tradition." In J. Partout Burns, ed., War and Its Discontents: Pacifism and Quietism in the Abrahamic Traditions. Washington, D.C.: Georgetown University Press, 1996; 122–160.

Sachedina, Abdulaziz. "Political Implications of the Islamic Notion of ‘Supersession’ as Reflected in Islamic Jurisprudence." Islam and Christian-Muslim Relations, 7 #2 (July 1996); 159–168.

Sachedina, Abdulaziz. "Can Classical Islamic Legal Theory Become the Source for Conflict Resolution in Modern Times?" in Examining the Merits of Conflict Resolution as an Academic Discipline; Proceedings of the First Conference of the Joint Program on Conflict Resolution (Cairo, Nov. 12–14, 1991) 31–42.

*Sachedina, Abdulaziz. "Freedom of Conscience and Religion in the Qur’an." in Human Rights and the Conflict of Cultures: Western and Islamic Perspectives on Religious Liberty. Columbia: University of South Carolina Press, 1988; 53–90.

*Sachedina, Abdulaziz. "The Creation of a Just Social Order in Islam." in Mumtaz Ahmad, ed., State, Politics and Islam. Indianapolis, IN: American Trust Publications, 1986; 115–132.

Sachedina, Abdulaziz. "Jews, Christians, and Muslims According to the Qur’an." in N.M. Vaporis, ed., Orthodox Christians and Muslims. Brookline, MA: Holy Cross Orthodox Press, 1986; 105–120.

Sahlieh, Sami Aldeeb Abu. Les Musulmans face aux droits de l’homme: Religion et droit et politique. Etude et documents. Bochum, Germany: Verlag Dr. Dieter Winkler, 1994.

Sahlieh, Sami Aldeeb Abu. "Liberté religieuse et apostasie dans l’Islam." Praxis juridique et religion, 3 (1986) 43–76.

Sahlieh, Sami Aldeeb Abu. "Les Droits de l’homme et l’Islam." Revue général de droit international public, 89 (1985) 625–716.

Said, Abdul Aziz. "Human Rights in Islamic Perspectives." in Adamantia Pollis & Peter Schwab, eds., Human Rights: Cultural and Ideological Perspectives. New York: Praeger Publishers, 1980.

Said, Abdul Aziz. "Precept and Practice of Human Rights in Islam." Universal Human Rights, 1 #1 (January 1979) 63–79.

Sa‘id, Ustadh Jawdat (Bi’r ‘Ajam, Syrian Arab Republic). "An Investigation into the Bases for the Concepts of ‘Law’ and ‘Religion’," trans. ‘Afra Jalabi. forthcoming in Journal of Law and Religion. [On Jawdat Sa‘id’s thought, see above: Ibrahim Mahmud, al-Hijrah ila l-Islam; & Karim Crow, "Between Prophets and History... ," Studies in Contemporary Islam, forthcoming.]

*Sa‘id, Jawdat. Madhhab Ibn Adam al-Awwal: Mushkilat al-‘Unf fi l-‘Amal al-Islami [The Doctrine of Adam’s First Son: the Problem of Violence in Islamic Action]. 1^st ed. Damascus: 1966; 5^th ed., Beirut: Dar al-Fikr al-Mu‘asir, 1993; this is the first volume of his six volume series Sunan Taghyir al-Nafs wa l-Mujtama‘ [Programs for Transforming Self and Society] [a creative vision drawn from original Islamic sources, of Islam as a peaceable method for social change].

See other works by Jawdat Sa‘id re-printed in this series; e.g., ‘Hatta Yughayyiru Ma bi-Anfusihim’ [‘Until They Change What is Within Themselves’], introduction by Malik ibn Nabi, 1972; 7^th pr. 1993; & al-Insan hina yakunu Kallan wa hina yakunu ‘Adlan [The Human Being: when he is a wearisome burden and when he is just], 1969; repr. 1993.

*Sa‘id, Jawdat. ‘La Ikraha Fi l-Din!’ [‘No Coercion in Faith!’—Studies and Researches in Islamic Thought], ed. Muhammad Nafisah. Damascus: al-‘Ilm wa l-Salam li-l-Dirasat wa l-Nashr, 1997 [collection of recent short pieces, lectures, & interviews, published by a group of Syrian students].

*Sa‘id, Jawdat. Kun ka-Ibni Adam! [Be like Adam’s (First) Son!]. Damascus & Beirut: Dar al-Fikr, 1997 [the ‘second part’ of his Madhhab Ibn Adam al-Awwal, treating a variety of current issues relevant to the use of force and violence in social change and peace building].

Sa‘id Jawdat. Majalis Bi’r ‘Ajam [Two volumes of eleven ‘round table’ discussions with Ustadh Sa‘id convened in his village near Qunaytrah during 1993]: I. Mafhum al-Taghyir [The Concept of Change] & II. Riyah al-Taghyir [Winds of Change]. Beirut: Dar al-Fikr al-Mu‘asir, 1995.

*Saiyidain, K.G. Islam, the Religion of Peace. New Delhi: Islam and the Modern Age Society, 1976; 2^nd ed.: Dr. Abid Husain Memorial Trust, Har-Anand Publications, 1994 [sensitive overview].

Salem, Paul, ed. Conflict Resolution in the Arab World: Selected Essays. Beirut: American University of Beirut Press, 1997 [papers from the Larnaca, Cyprus, conference of July 1993; distributed in North America by Syracuse University Press.]

Salleh, Khalijah Mohd. "Islam, Nonviolence, and Women." in Glenn D. Paige, et al., eds., Islam and Nonviolence. Honolulu: 1993; 109–122.

Salmi, Ralph H., Cesar Adib Majul & George K. Tanham, eds. Islam and Conflict Resolution: Theories and Practices. Lanham, MD: University Press of America, 1998.

Sardar, Zia. Postmodernism and the Other: The New Imperialism of Western Culture. London: Pluto Press, 1998 [critiques postmodern Western dominance as a continuation of its distorted imagination of other civilizations, and challenges Muslims to re-appropriate the ‘Islamic paradigm’].

Sardar, Zia. How We Know: ‘Ilm and the Revival of Knowledge. London: Grey Seal, 1991 [urges the revival of an Islamic science shaped by the Islamic paradigm and holistic values, to rescue Muslims from postmodern relativism].

*Sardar, Ziauddin. "The Other Jihad: Muslim Intellectuals and Their Responsibilities." Inquiry, 2 #10 (London, Oct. 1985) 40–45.

Satha-Anand, Chaiwat (or Haji Qader Muheideen; Faculty of Political Science, Thammasat University, Bangkok, Thailand; founder of the Peace Information Center). Islam e nonviolenza. Rome: Gruppo Abele, 1997 [86p., Italian translations of several of the following articles].

Satha-Anand, Chaiwat. "Islam e Pace." in Rocca, #12, #14, #15 (1996).

Satha-Anand, Chaiwat. "The Politics of Forgiveness: Islamic Teachings and Gandhi’s Teachings." in The Nonviolent Crescent: Two Essays on Islam and Nonviolence, 9–24. Alkmaar, the Netherlands: International Fellowship of Reconciliation, 1996; occasional paper ‘Patterns in Reconciliation’ #3.

Satha-Anand, Chaiwat. "The Islamic Tunes of Gandhi’s Ahimsa." in M. Kumar, ed. Nonviolence, Contemporary Issues and Challenges (New Delhi: 1994) 107–115.

*Satha-Anand, Chaiwat. "Core Values for Peacemaking in Islam: The Prophet’s Practice as Paradigm." in Elise Boulding, ed., Building Peace in the Middle East: Challenges for States and Civil Society. Boulder, CO: Lynne Rienner, 1994; 295–302.

Satha-Anand, Chaiwat. "From Violent to Nonviolent Discourse." in Elise Boulding, Clovis Brigagao, & Kevin Clements, eds., Peace Culture and Society: Transnational Research and Dialogue. Boulder, CO: Westview Press, 1991; 124–132.

Satha-Anand, Chaiwat. "Towards a Peace Culture in Asia." UNESCO Yearbook on Peace and Conflict Studies. Paris: 1991.

*Satha-Anand, Chaiwat. "The Nonviolent Crescent: Eight Theses on Muslim Nonviolent Actions." [Paper given at United Nations University International Seminar on ‘Islam and Nonviolence’ in Bali, Indonesia, Feb. 14–19, 1986.] Printed in: R.E. Crow, et. al., eds., Arab Nonviolent Political Struggle, 25–40; & in G. Paige, et. al., eds., Islam and Nonviolence, 7–26; also repr. in IFOR occasional papers ‘Patterns in Reconciliation’ #3 (1996); & translated into Bahasa Indonesia as "Bulan Sabit Tanba Kekerasan: Delapan Tesis Tindak Kekerasan Dalam Islam," in Menggapai Dunia Damai, ed. Mochtar Lubis (Jakarta: Yayasan Obor Indonesia, 1988).

*al-Sayyid, Ridwan. "Contemporary Muslim Thought and Human Rights." Islamochristiana [Rome: Pontificio Istituto di Studi Arabi e D’Islamistica], 21 (1995) 27–41.

*al-Sayyid, Ridwan. al-Ummah wa l-Jama‘ah wa l-Sultah: Dirasat fi l-Fikr al-Siyasi al-‘Arabi al-Islami [Community, Assembly, and Authority: Studies in Arab–Islamic Political Thought]. Beirut: Dar Iqra’, 1984 [important scrutiny of the notion of ‘Community’ and its relation with political authority in classical Muslim experience].

*Schimmel, Annemarie. Deciphering the Signs of God: A Phenomenological Approach to Islam. Albany: State University of New York Press, 1994 [esp. p.178–215 for the anthroposophy of Islam].

Shahrur, Muhammad (Professor of Engineering, Damascus University; 1938— ). al-Kitab wa l-Qur’an [The Book and The Qur’an]; includes appendix by Ja‘far Dakk al-Bab, Kitab Asrar al-Lisan al-‘Arabi [Secrets of the Arabic Tongue]. 4^th revised ed.; Damascus: al-Ahali li-l-Tiba‘ah wa l-Nashr wa l-Tawzi‘, 1992 [affirms a secular liberal case for Islam, and its relevance for contemporary thought; the first volume in his trilogy].

Shahrur, Muhammad. Dirasat Islamiyyah Mu‘asirah fi l-Dawlah wa l-Mujtama‘ [Contemporary Islamic Studies on State and Society]. Damascus: al-Ahali li-l-Tiba‘ah wa l-Nashr wa l-Tawzi‘, 1994.

*Shahrur, Muhammad. al-Islam wa l-Iman: Manzumat al-Qiyam [‘Submission’ and Faith: the System for Accomplishment]. Damascus: al-Ahali li-l-Tiba‘ah wa l-Nashr wa l-Tawzi‘, 1996.

Shaida, S.A. "Islamic Ethics: Some Theoretical Questions." Journal of Objective Studies, 1 (1989) 95–100.

Shaikh, M.A. "Ethics of Decision Making in Islamic and Western Environments." American Journal of Islamic Social Sciences, 5 (1988) 115–128.

el-Shakankiri, Mohamed. "Loi divine et loi humaine et droit dans l’histoire juridique de l’Islam." Studia Islamica, 59 (1981) 161–182.

*Shaker, Sallama. "Development and Islamic Values." in Elise Boulding, ed., Building Peace in the Middle East. Boulder, CO: Lynne Rienner Publishers, 1994; 237–240.

*Shayegan, Daryush. Cultural Schizophrenia: Islamic Societies Confronting the West, trans. John Howe. Syracuse, NY: Syracuse University Press, 1997 [portrays the relation between Muslim culture and Western modernity, and the consequences induced in Muslim identity].

Shepard, William. "The Doctrine of Progress in Some Modern Muslim Writings." Bulletin of the Henry Martyn Institute of Islamic Studies, 10 #4 (Oct.–Dec. 1991) 51–64.

Sherif, Mahmoud El- (former Minister of Information, Jordan). "Relevance of the Doctrine of Non-Violence to Contemporary Middle East." al–Nadwah (Bulletin of the World Affairs Council, Amman) vol. VII #3 (July, 1996 / Safar 1417) 14–19 [also published in the Jordanian Weekly The Star, May 9, 1996; on irrelevance of Gandhi’s ideas to the Arab world].

*Shifferd, Kent D. "The Greater Jihad and Twentieth–Century Islamic Pacifism." in Religion, War, and Peace. Stevens-Point, WI: Wisconsin Institute for Peace and Conflict Studies, 1997; 99–106 [paper presented in Conference at Ripon College, Nov. 1996].

Siddiqui, Ataullah. Christian-Muslim Dialogue in the Twentieth Century. London: Macmillan, 1997.

Singh, N.K. Peace Through Nonviolent Action in Islam. Delhi: Adam Publishers & Distributors, 1995 [not seen].

Smith, Daniel L. "The Rewards of Allah." Journal of Peace Research, 26 #4 (1989) 385–98.

Smock, David R., ed. Perspectives on Pacifism: Christian, Jewish, & Muslim Views on Nonviolence & International Conflict. Herndon, VA: United States Institute of Peace Press, 1995.

Sorush, ‘Abd al-Karim [see V. Vakili].

*Stowasser, Barbara. "The Status of Women in Early Islam." in Freda Hussain, ed., Muslim Women. New York: St. Martin’s Press, 1984; 11–43.

Strawson, John. "A Western Question to the Middle East: ‘Is There a Human Rights Discourse in Islam?’" Arab Studies Quarterly, 19 (Winter 1997) 31–58.

Tabandeh, Sultanhussein. A Muslim Commentary on the Universal Declaration of Human Rights, trans. F.J. Goulding. Guildford, England: F.J. Goulding, 1970 [holds that international standards of human rights were invented first by Islam].

Taha, Mahmoud Mohamed. The Second Message of Islam, trans. Abdullahi Ahmed an-Na‘im. Syracuse, NY: Syracuse University Press, 1987 [controversial interpretation of Islamic essentials by a Sufi leader, publicly hanged in Khartoum in 1985; argues for the Meccan priority of Islamic precedents].

Tayyebulla, Maulana (President of Assam Congress from 1940–48). Islam and Non-Violence. Allahabad: Kitabistan, 1959; 103p.; forward by Sri Prakasa [written in 1944 under British detention in Jorhat; Tayyebulla supported the All India Congress & Muslim–Hindu unity, and dedicated this work to Gandhi; he argues for the essentially nonviolent character of the Prophet Muhammad’s activities, and compares Qur’anic ethics with the Bhagwat Gita].

Thompson, Henry O. World Religions in War and Peace. Jefferson, NC: McFarland, 1988; see section on "Islam" 37–58.

*Tibi, Bassam. Islam and the Cultural Accommodation of Social Change, trans. Clare Krojzl. Boulder, CO: Westview Press, 1990 [examines how Islam responds on the theological and ideological levels to the modernization process].

Tibi, Bassam. The Crisis of Modern Islam: A Preindustrial Culture in the Scientific Technological Age, trans. Judith von Silvers. Salt Lake City: University of Utah Press, 1988.

Universal Islamic Declaration of Human Rights (UIDHR). London: The Islamic Council, 1981. Prepared by representatives from Egypt, Pakistan, Saudi Arabia and other conservative Muslim countries under the direction of the Islamic Council, and presented to UNESCO in Paris in a bi-lingual Arabic & English format. The two versions diverge in several points; see two translations of the Arabic version in IslamoChristiana 9 (1983) 103–120 (English) & 121–140 (French).

*Unnithan, T.K.N. & Yogendra Singh. "Islam and the Tradition." in Traditions of Nonviolence. New Delhi: Arnold Heinemann India, 1973; 202–279.

Vakili, Valla. "Debating Religion and Politics in Iran: The Political Thought of Abdolkarim Sorush." New York: Council on Foreign Relations, 1996 [Occasional Paper Series, no. 2].

Volkan, Vamik (Director, Center for the Study of Mind and Human Interaction, University of Virginia School of Medicine). Bloodlines: From Ethnic Pride to Ethnic Terrorism. New York: Farrar, Straus & Ciroux, 1997.

*Volkan, Vamik. The Need to Have Enemies and Allies: From Clinical Practice to International Relations. Northvale, NJ: J. Aronson, Inc., 1988 [a leading authority in psycho-politics studies the unconscious projection of fears and hidden resistances in inter-group conflict].

*Wahid, Hajji Abdurrahman (Chairman, Nahdlatul Ulama, Jakarta). "Islam, Nonviolence, and National Transformation." in Glenn D. Paige, et al., eds., Islam and Nonviolence. Honolulu: 1993; 53–57.

Zartman, I. William. "A Quest for a Model for Conflict Resolution\Management in the Relations Between the States and the Islamic Movements." in Imad-ad-Dean Ahmad & Ahmed Yousef, eds., Islam and the West: A Dialog (Springfield, VA: 1998) 214–244.

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2. Peace and War in Islam

*‘AbdAllah ibn al-Mubarak (d. AH 181 / CE 798). Kitab al-Jihad [On ‘Sacred Struggle’], ed. Nazih Hammad. Tunis: al-Dar al-Tunisiyyah li-l-Nashr, 1978 [archaic collection of valuable traditions by a leading mujahid–ascetic, showing the centrality of jihad as a spiritual duty; the author also compiled the important Kitab al-Zuhd wa l-Raqa’iq / On Renunciation and Softening the Heart].

Abedi, Mehdi & Gary Legenhausen, eds. Jihad and Shahadat: Struggle and Martyrdom in Islam. Houston: Institute for Research and Islamic Studies, 1986. — See Ayatullah Murtaza Mutahhari, "Defense: The Essence of Jihad."

Abu Sulayman, Abdul–Hamid. Toward an Islamic Theory of International Relations: New Directions for Islamic Methodology and Thought. Herndon, VA: International Institute of Islamic Thought, 1987 [theoretical review of Muslim doctrines by a progressive modernist].

Abu Zahrah, Muhammad. Concept of War in Islam, trans. Muhammad al-Hady & Taha Omar. Cairo: Ministry of Awqaf, 1961 [general survey of classical juristic views].

Arnaldèz, Roger, ed. Les religions et la guerre. Paris: Cerf, 1991. — See Moustapha Zemili, & Mohamed Missaoui, p.373f.

*Ayoub, Mahmoud. "Jihad: A Source of Power and Framework of Authority in Islam." Bulletin of the Institute of Middle Eastern Studies, International University of Japan [Tokyo], VI (1995) 205–232 [concise evaluation by a deeply informed scholar, critiques the dominance of juristic views on this issue].

*al–Banna’, Jamal. "al-Faridah al-Gha’ibah": Jihad al-Sayf am Jihad al-‘Aql? ["The Neglected Duty": Struggle by the Sword or Struggle of the Mind?]. Cairo: Dar Thabit, 1404/1984.

[The original work al-Faridah al-Gha’ibah by the Egyptian Muslim activist & engineer Muhammad ‘Abd al-Salam Faraj, characterized military jihad as an ‘unfulfilled duty’ incumbent on all Muslims; it was the manifesto of the group which assassinated Anwar al-Sadat. For an English trans., see: Johannes J.G. Jansen, The Neglected Duty: The Creed of Sadat’s Assassins and Islamic Resurgence in the Middle East, New York: Macmillan, 1986; 159–230.]

*al-Buti, Muhammad Sa‘id Ramadan (Professor of Theology, Damascus University). Jihad in Islam, How to Understand and Practice It, trans. & abridged Munzer Adel Absi. Damascus: Dar al-Fikr, 1415/1995; al-Jihad fi l-Islam: kayfa nafhamuhu wa kayfa numarisuhu? Damascus: Dar al-Fikr, 1995.

Charnay, Jean–Paul. L’Islam et la guerre. Paris: Fayard, 1986 [historical & geo-political study].

*Chittick, William C. "The Theological Roots of Peace and War According to Islam." The Islamic Quarterly, 34 #3 (1990) 145–163.

*Churchill, R. Paul. "Interpreting the Jihad of Islam: Militarism versus Muslim Pacifism." in The ACORN , Journal of the Gandhi–King Society,6 #2 (Fall 1991) 20–28 [useful overview].

Crépon, Pierre. Les religions et la guerre. Paris: Albin Michel, 1991.

Davis, Joyce M. Between Jihad and Salaam: Profiles in Islam. New York: St. Martin’s Press, 1997 [seventeen short interviews with Muslim activists giving a generally superficial western journalistic view of Islamic political activism couched in religious terms].

Dajani-Shakeel, Hadia, & Ronald A. Meissier, eds. The Jihad and Its Times. Ann Arbor, MI: University of Michigan Press, 1991.

*Donner, Fred. "Sources of Islamic Conceptions of War." in James T. Johnson & John Kelsay, eds. Just War and Jihad: Historical and Theoretical Perspectives on War and Peace in Western and Islamic Traditions. New York: Greenwood Press, 1991.

Esposito, John L., ed. The Oxford Encyclopedia of the Modern Islamic World. New York & Oxford: Oxford University Press, 1995 [authoritative state of the art surveys of contemporary trends and movements in Islam; lacks articles on ‘peace’ or ‘reconciliation’; includes articles on ‘Jihad’ & ‘Terrorism’].

*FadlAllah, Shaykh Muhammad Husayn. al-Islam wa Mantiq al-Quwwah [Islam and the Logic of Force]. 2^nd ed. Beirut: 1981 [written in 1976 by the ideological theorist of the Lebanese Hizbullah, & vice-president of the central council in Tehran of the international Hizbullah; explores conditions for the use of force and political violence under the constraints of oppression and invasion].

Faraj, Muhammad ‘Abd al-Salam. al-Faridah al-Gha’ibah. [see al-Banna’, Jamal].

Gerber, Haim. Islam, Guerrilla War, and Revolution: A Study in Comparative Social History. Boulder, CO: Lynne Rienner Publishers, 1988.

al-Ghunami, Mohammad Talaat. The Muslim Conception of International Law and the Western Approach. The Hague: Martinus Nijhoff, 1968.

Haddad, Hassan S. (Professor of History, Xavier College, Chicago). "War and Peace in Christian and Islamic Traditions." Keynote address presented on Oct. 15, 1988, at the conference ‘In Search of Common Ground: Peace Within Islamic Traditions’, Iowa Peace Institute; in Cedar Rapids, Iowa; 13p. typedraft.

Hamidullah, Muhammad. The Muslim Conduct of State. 7^th ed., Lahore: Sh. M. Ashraf, 1977.

Jad al-Haqq, Shaykh Jad al-Haqq ‘Ali (former Rector of al-Azhar Mosque). Bayan ila l-Nas [Clear Discourse to People]. 2 vols. Cairo: al-Azhar, 1984 & 1988 [see esp. the chapter on jihad in vol. I, which establishes an understanding of the ethics of nonviolence in Islam].

Jandora, John W. Militarism in Arab Society: An Historiographical and Bibliographical Sourcebook. Westport, CT: Greenwood Press, 1997 — see esp. the essay on "The Struggle within and without the Islamic Domain (Fitna and Jihad)" [useful as a bibliographic handbook; suffers from methodological generalization in his historical narrative when handling ethno-cultural components].

Jani, Mohammad Shah Bin. "Sayyid Qutb’s View of Jihad: An Analytical Study of his Major Works." Ph.D. Dissertation, Centre for the Study of Islam and christian-Muslim Relations, Selly Oak Colleges (Birmingham, UK), 1998.

Jansen, J.J.G. "Mudjahid." Encyclopaedia of Islam, new edition, VII 290–92.

Johnson, James T. & John Kelsay, eds. Cross, Crescent and Sword: The Justification and Limitation of War in Western and Islamic Tradition. New York: Greenwood Press, 1990.

Johnson, James T. & George Weigel. Just War and the Gulf War. Washington, D.C.: Ethics and Public Policy Center, 1991.

*Jourdan, François. "Guerre et violence dans le Coran et la tradition islamique." in Alternatives Non Violentes, #83 Violence et Non-Violence en Islam. Saint-Etienne (France): Institut de recherche sur la resolution non-violente des conflits, 1992; 28–37.

*Khadduri, Majid. The Islamic Conception of Justice. Baltimore: Johns Hopkins University Press, 1984; see esp. 161–173 ‘Justice among Nations’ & 174–191 ‘Social Justice’.

*Khadduri, Majid. articles: "Harb – Legal aspect," III 180–1; & "Maslaha," VI 738–40. Encyclopaedia of Islam, new edition.

Khadduri, Majid. The Islamic Law of Nations: al-Shaybani’s Siyar. Baltimore: Johns Hopkins University Press, 1966 [useful translation & study of an early 2^nd/8^th century legal theory of jihad].

*Khadduri, Majid. War and Peace in the Law of Islam. Baltimore: Johns Hopkins University Press, 1955.

Khan, Inamullah. "Nucleur War and the Defense of Peace: The Muslim View." International Peace Research Newsletter, 23 #2 (April 1985) 9–11 [published for the IPRA by Gandhi Peace Foundation, Delhi, India].

Khomeini, Ruhollah. Islam and Revolution: Writings and Declarations of Imam Khomeini, trans. & annotated by Hamid Algar. Berkeley: Mizan, 1981.

Lawrence, Bruce. "Holy War (jihad) in Islamic Religion and Nation–State Ideologies." in J. Kelsay & J. Turner, eds., Just War and Jihad. New York: Greenwood Press, 1991.

Majma‘ al-Buhuth al-Islamiyyah. al-Mu’tamar al-Rabi‘: al-Jihad. Cairo: al-Azhar, 1388 / 1968 [4^th Conference of The Society for Islamic Research, on jihad ‘sacred struggle’, meant to mobilize Arab public opinion against Israel; gives a mixture of moderate and hard line approaches].

*Martin, Richard C. "The Religious Foundations of War, Peace, and Statecraft in Islam." in J. Kelsay & J. Turner, eds., Just War and Jihad.

*Mawdudi, Abu l-A‘la. Jihad fi Sabil Allah [‘Sacred Struggle’ in God’s Path]. Lahore: Idarat Tarjuman al-Qur’an, 1988 [first published in 1927 as al-Jihad fi l-Islam; a major study in Urdu of the conditions and requirements for jihad in Islamic tradition. See one section trans. into Arabic as al- Jihad fi Sabil Allah (Cairo: 1977), along with essays by Hasan al-Banna & Sayyid Qutb].

Mayer, Ann E. "War and Peace in the Islamic Tradition and International Law." in J. Kelsay & J. Turner, eds., Just War and Jihad.

*al-Mikrad, Fahd Hamad. Dirasat Siyasiyyah fi l-‘Alaqat al-Dawliyyat al-Islamiyyah [A Political Study of Islamic International Relations]. Kuwait: Maktabat al-Fani al-Hadith, 1993 [an informed analysis of major aspects of classical Islamic approaches to international relations; see esp. 63–72 on the use of force and its sanctions, 133–42 on theories of peace, 161–219 on jihad and war & peace in the Shari‘ah].

Mir, Mustansir. "Jihad In Islam." in H. Dajani-Shakeel & R.A. Meissier, eds., The Jihad and Its Times. Ann Arbor: 1991.

Naby, Eden. "The Concept of Jihad in Opposition to Communist Rule: Turkestan & Afghanistan." Studies in Comparative Communism, 21 #3–4 (1986) 287–300.

Peters, Rudolph, trans.& ed. Jihad in Medieval and Modern Islam: The Chapter on Jihad from Averroes’ Legal Handbook Bidayat al-Mujtahid, and the Treatise Koran and Fighting by the Late Shaykh al–Azhar, Mahmud Shaltut. Leiden: E.J.Brill, 1977. + sections repr. in R. Peters, Jihad in Classical and Modern Islam. Princeton, NJ: Marcus Wiener Publishers, 1996; see trans. of Ibn Rushd (d.1198), Bidayat al-Mujtahid 27–42, & M. Shaltut (d. 1963), al-Qur’an wa l-Qital 60–101.

Peters, Rudolph. Islam and Colonialism: The Doctrine of Jihad in Modern History. The Hague, Paris, Berlin: Mouton-de Gruyter, 1979.

Qutb, Sayyid. see: M. Shah Bin Jani, "Sayyid Qutb’s View of Jihad...;" & William E. Shepard, Sayyid Qutb and Islamic Activism ... Analysis of Social Justice in Islam. New York: E.J. Brill, 1996.

*Rajaee, Farhang. Islamic Values and World View: Khomeyni on Man, the State and International Politics. Lanham, MD & London: 1983 [insightful study of Khomeinist international thought].

*al-Sayyid, Ridwan. al-Jama‘ah wa l-Mujtama‘ wa l-Dawlah: sultat al-idiyulujiyya fi l-fikr al-siyasi al-‘arabi al-islami [The Community, the Society and the State: the Authority of Ideology in Arab–Islamic Political Thought]. Beirut: Dar al-Kitab al-‘Arabi, 1997.

*Schacht, Joseph. "Katl." Encyclopaedia of Islam, new edition, IV 766–72 [classical Islamic legal positions on killing, conflict & war (qatl & qital), and on punishment and execution].

Shadid, Muhammad. al-Jihad fi l-Islam. 7^th ed. Cairo: al-Risalah, 1985.

Shariati, Ali. Martyrdom: Arise and Bear Witness, trans. Ali Asghar Ghassemy. n.p.: Ministry of Islamic Guidance, March 1981.

Smock, David R., ed. Religious Perspectives on War: Christian, Muslim, and Jewish Attitudes Toward Force After the Gulf War. Washington D.C.: United States Institute of Peace, 1992. — see M.M. Ali & Mumtaz Ahmad, "The Islamic Perspective" 22–28.

Tibi, Bassam. "Jihad." in R.S. Powers & W.B. Vogele, eds., Protest, Power, and Change. New York & London: Garland, 1997; 277–281.

Tibi, Bassam. "War and Peace in Islam." in Terry Nardin, ed., The Ethics of War and Peace, Religious and Secular Perspectives. Princeton, NJ: Princeton University Press, 1996; 128–145.

Turner, James. The Holy War Idea in Western and Islamic Traditions. College Park, PA: Pennsylvania State University Press, 1997.

Tyan, E. "Djihad." Encyclopaedia of Islam, new edition, II 538–40.

*al–‘Unf al–Usuli [The Violent Fundamentalism]. London & Beirut: Riad El–Rayyes Books Ltd., 1995 [in the series Kitab al-Naqid; reprint of articles appearing over seven years of publication in al–Naqid]. Three vols.: 1. al–Ibda‘ min Nawafudh Jahannam / The Gates of Hell. 2. Muwajahat al-Sayf wa l-Qalam / The Clash of the Sword and the Pen. 3. Nawwab al-Ard wa l-Sama’ / As In Heaven or In Earth. [Seminal articles by leading Arab thinkers, including Ghali Shukri, Hasan Hanafi, Ayatullah Muhammad Husayn FadlAllah, & Muhammad Shahrur.]

Vaux, Kenneth L. "Islam, Jihad, and Iraq’s Holy War." in K.L. Vaux, Ethics and the Gulf War: religion, rhetoric, and righteousness. Boulder, CO: Westview Press, 1992.

Watt, W. Montgomery. "Islamic Conceptions of the Holy War." in Thomas Murphy, ed., The Holy War. Columbus: Ohio State University Press, 1976; 141–156.

Weber, Edgard. Croisade d’hier, Jihad d’aujourd’hui. Paris: Cerf, 1989.

*al-Zuhayli, Wahbah. Athar al-Harb fi l-Fiqh al-Islami [The Influence of War within Islamic Jurisprudence].

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3. Regional

Abduvakhitov, Abdujabbar. "Islamic Revivalism in Uzbekistan." in Dale F. Eickerman, ed., Russia’s Muslim Frontiers: New Directions in Cross-Cultural Analysis. Bloomington: Indiana University Press, 1993; 79–97.

Albert, David H., ed. Nonviolent Struggle in the Middle East. Philadelphia: New Society Publishers, 1985 [reprints articles by R.S. Kennedy on the Golani Druze, & Mubarak Awad on Palestine].

*Albert, David H., ed.,with intro. Tell the American People: Perspectives on the Iranian Revolution. new revised ed., Philadelphia, PA: Movement for a New Society, 1980 [on the nonviolent character of the overthrow of the Pahlavi Shah].

Arjomand, Said Amir. The Turban for the Crown: the Islamic Revolution in Iran. New York & Oxford: Oxford University Press, 1988.

Awad, Mubarak & Paul Hubers. "Nonviolence in the Intifada: Long-Term Costs and Values." Peace Research, 25 #3 (August 1993) 61–68 [paper presented at the International Peace Research Association Conference, Kyoto, Japan, July 1992].

Awad, Mubarak. "Nonviolence and the Intifada." in Graeme MacQueen, ed., Unarmed Forces: Nonviolent Action in Central America and the Middle East. Toronto: Science for Peace / Samuel Stevens, 1992; 83–94 [an address delivered at the Centre for Peace Studies at McMaster University, June 1989].

*Awad, Mubarak E. (Founder & Director, Nonviolence International). "Non–Violent Resistance: A Strategy for the Occupied Territories." Journal of Palestine Studies, 13 #52 (Summer 1984) 22–36. Repr. in D.H. Albert, ed., Nonviolent Struggle in the Middle East. Philadelphia: New Society Publishers, 1985; 23–37. Arabic trans., al-La‘Unf fi l-Ard al-Muhtallah. East Jerusalem: Palestinian Center for the Study of Nonviolence, 1986.

Barton, Greg. "Indonesia’s Nurcholish Madjid and Abdurrahman Wahid as Intellectual ‘Ulama’. The Meeting of Islamic Traditionalism and Modernism in Neo-Modernist Thought." Studia Islamika (Indonesian Journal for Islamic Studies), 4/1 (1997) 29–81.

Barton, Greg, & Greg Fealy, eds. Nahdlatul Ulama, Traditional Islam and Modernity in Indonesia. Monash Asia Institute: Clayton, 1996.

Bennett, Brad. "Arab Muslim Cases of Nonviolent Struggle." in Ralph E. Crow, et. al., eds., Arab Nonviolent Political Struggle in the Middle East; 41–57 [with a basic bibliography].

Birai, Umar M. "Islamic Tajdid and the Political Process in Nigeria." in M.E. Marty & R.S. Appleby, eds., Fundamentalisms and the State, University of Chicago Press, 1993; 184–203.

Bonine, Michael E., ed. Population, Poverty and Politics in Middle East Cities. Gainesville: University Press of Florida, 1997.

Brenner, Louis, ed. Muslim Identity and Social Change in Sub–Saharan Africa. Bloomington: Indiana University Press, 1994.

*Brown, Nathan J. The Rule of Law in the Arab World: Courts in Egypt and the Gulf. New York: Cambridge University Press, 1997.

Burgat, François & William Dowell. The Islamic Movement in North Africa. 2^nd ed., Austin, TX: Center for Middle Eastern Studies, University of Texas at Austin, 1997 [updated translation of Burgat’s L’Islamisme au Maghreb, Paris: Karthala, 1988].

Carapico, Sheila. Civil Society in Yemen: the Political Economy of Activism in Modern Arabia. New York: Cambridge University Press, 1998 [shows how Yemen is seeking to develop the political, economic and social structures of the modern democratic state].

*Dajani, Souad R. [Su‘ad al-Dajani]. Eyes Without Country: Searching for a Palestinian Strategy of Liberation. Philadelphia: Temple University Press, 1994; (esp. p.95–158, on nonviolent civilian resistance).

al-Dajani, Su ‘ad. "al-Muqawamat al-Madaniyyah fi l-Daffat al-Gharbiyyah [Civilian Resistance in the West Bank]." in Sa‘d al-Din Ibrahim, ed., al-Muqawamat al-Madaniyyah fi l-Nidal al-Siyasi (Amman, 1988) 83–109.

Dodd, Peter. "Family Honor and the Forces of Change in Arab Society." International Journal of Middle East Studies, 4 (1973) 40–53 [on male dominance and female honor].

Entelis, John P., ed. Islam, Democracy, and the State in North Africa. Bloomington: Indiana University Press, 1997.

Galtung, Johan. Nonviolence and Israel / Palestine. Honolulu: University of Hawaii Institute for Peace, 1989 [both a review of nonviolent principles & case studies, and an assessment of whether Palestinian nonviolence is a realistic option; chaps. 1 & 4 were originally delivered at the conference on Nonviolent Political Struggle, Arab Thought Forum, Amman, November 15–18, 1986].

*Galtung, Johan. "The Middle East and the Theory of Conflict." Essays in Peace Research, vol. V. Copenhagen: Ejlers, 1980; chapter 3, 77–116; also in Journal of Palestine Studies, 2 #1 (1972) 34–63; + Arabic trans. in al-Siyasat al-Duwaliyyah, 30 (1972) 32–67.

Gladney, Dru. Muslim Chinese: Ethnic Nationalism in the People’s Republic. Cambridge, MA: Harvard University Press, 1991 [see p.612–663 on the rising tide of ethnic nationalism and strengthened sense of Islamic identity among Chinese Muslims].

Grant, Philip. "Nonviolent Political Struggle in the Occupied Territories." in R. Crow, et al., eds., Arab Nonviolent Political Struggle in the Middle East (Boulder & London, 1990) 59–74.

Haddad, Yvonne Y., ed. The Muslims of America. New York, NY: Oxford University Press, 1993.

*Hamdi, Mohamed El-Hashmi. The Politicisation of Islam: A Case Study of Tunisia. Boulder, CO: Westview Press, 1998 [an inside perspective of the Islamic Tendency Movement by a disillusioned Islamist and progressive critic].

Harney, Desmond. The Priest and the King: An Eyewitness Account of the Iranian Revolution. London & New York: British Academic Press, 1998 [a day-to-day account by a senior British diplomat].

Hofmann, Murad. "Muslims as Co-Citizens in the West—Rights, Duties, Limits and Prospects." The American Journal of Islamic Social Sciences, 14 #4 (Winter 1997) 87–95.

Hopkins, Nicholas S. & Saad Eddin Ibrahim. Arab Society – Contemporary Views: Class, Gender, Power, and Development. New York: Columbia University Press, 1998.

Hunter, F. Robert. The Palestinian Uprising: A War by Other Means. London & New York: I.B. Tauris, 1991 [good chronology & analysis].

Ibrahim, Saad Eddin. Egypt, Islam and Democracy. Cairo: American University in Cairo Press, 1996.

Irani, George E. "Reconciliation and Peace: Rituals for the Middle East." Middle East Insight, 13 #5 (September-October 1998) 24–26.

Irani, George Emile, ed. Reconciliation Processes and the Displaced Communities in Post-War Lebanon. Beirut: Lebanese American University, 1997 [bi-lingual text, Arabic & English; proceedings of a workshop in Byblos on March 1–2, 1996].

‘Irani, George Emile, & Lauri King-‘Irani, eds. al-I‘tiraf bi-l-Akhar, al-Ghufran wa l-Musalahah: Durus min Lubnan [Recognizing the Other, Forgiveness and Reconciliation: Studies from Lebanon]. Beirut: al-Jami‘at al-Lubnaniyyat al-Amirkiyyah / Lebanese American University, 1996 [seventeen Lebanese academics & community leaders offer views on post-war conciliation among differing religious communities; English translation forthcoming].

Jabbour, Elias J. SULHA: Palestinian Traditional Peacemaking Process. New York: House of Hope Publications, 1996.

Kalimat Sawa’: al-Imam Musa al-Sadr wa l-Hiwar /Common Terms: Imam Musa al-Sadr and Dialogue. Proceedings of the Conference on Christian–Muslim Interrelations held at the Beirut Commodore Hotel, Nov. 13–14, 1996. Beirut: Markaz al-Imam al-Sadr li-l-Abhath wa l-Dirasat, 1997 [Lebanese and Syrian Christian, Muslim, and Druze religious & community leaders discuss inter-faith understanding; hosted by the Imam Musa al-Sadr Center for Research and Study].

Kane, Ousmane (‘Uthman Kan). "Muslim Missionaries and African States." in S.H. Rudolph and J. Piscatori, eds., Transnational Religion and Fading States. Boulder, CO: Westview Press, 1997; 47–62 [focuses on the Niassène Tijaniyya order of West Africa, its extension in N. America, and its role as networks of global civil society].

Kennedy, R. Scott. "The Druze of the Golan: A Case of Nonviolent Resistance." Journal of Palestine Studies, 13 #50 (Winter 1984) 48–64. Repr. in D.H. Albert, ed., Nonviolent Struggle in the Middle East. Philadelphia: New Society Publishers, 1985; 5–21.

Kepel. Gilles. Muslim Extremism in Egypt: The Prophet and Pharaoh, trans. Jon Rothschild. Berkeley & Los Angeles: University of California Press, 1993 [update of the 1984 ed.; the best survey and analysis of contemporary religious movements in Egypt].

Khan, Maulana Wahiduddin. Indian Muslims: the Need for a Positive Outlook. New Delhi: al-Risala Books, 1994.

Khosrokhavar, Farhad. L’Islamisme et la mort: la martyre révolutionnaire en Iran. Paris: Harmattan, 1995 [meaningful study of the ideology of martyrdom in the Islamic Republic of Iran].

Kiri?çi, Kemal & Gareth M. Winrow. The Kurdish Question in Turkey: An Example of a Trans-State Ethnic Conflict. London: Frank Cass, 1997.

Kumar, Krishna & I. Rosenthal. "Scientific Cooperation and Peace Building: A Case Study of USAID’s Middle East Regional Cooperation Program." in After the War is Over What Comes Next? Promoting Democracy, Human Rights, and Reintegration in Post-conflict Societies [USAID Conference, October 30–31, 1997]. Washington, D.C.: United States Agency for International Development, Center for Development Information and Evaluation, 1997.

Lateef, Nelda. Women of Lebanon: Interviews with Champions for Peace. Jefferson, NC: McFarland & Company, Inc., 1997 [interviews with forty-two Lebanese women from various sectors of society, demonstrating resilience and efforts at peace building in society after the civil war].

Lawyers Committee for Human Rights. Beset by Contradictions: Islamization, Legal Reform and Human Rights in the Sudan. July, 1996.

Lewis, Philip. Islamic Britain: Religion, Politics and Identity among British Muslims. London: I.B. Tauris, 1994.

Lin, Phylis Lan, ed. Islam in America: Images and Challenges. Bloomington, IN: University of Indianapolis Press, 1998.

Mardin, ?erif. "The Nakshibendi Order of Turkey." in M.E. Marty & R.S. Appleby, eds., Fundamentalisms and the State (University of Chicago Press 1993) 204–232.

McCarthy, Justin. Death and Exile: The Ethnic Cleansing of Ottoman Muslims, 1821–1922. Princeton, NJ: The Darwin Press, 1995 [documents sustained Christian prejudice and brutality toward Muslims of the late Ottoman Empire in the Balkans, southern Russia, and modern Turkey].

McChesney, Robert D. Central Asia: Foundations of Change. Princeton, NJ: The Darwin Press, 1996 [an informed analysis of the region stressing long range patterns, institutions, and social realities, and giving attention to religious, economic, and political aspects].

Mehdi, Syed Sikander (International Relations, University of Karachi). "Rediscovering the Culture of Peace in South Asia." in Hendrick Bullens & Seiitsu Tachibana, eds., Restructuring Security Concepts, Postures, and Industrial Base. Mosbach, Germany: AFES–PRESS Publishers, 1997.

Mehdi, Syed Sikander. "Pakistan: Nonviolence in a Violent Society." & "A University of Peace and Nonviolence for South Asia." — papers presented at 16^th General Conference of the International Peace Research Association, Brisbane, Australia, 1996.

Messaoudi, Khalida. Unbowed: An Algerian Woman Confronts Islamic Fundamentalism. Philadelphia: University of Pennsylvania Press, 1998 [interviews with Elisabeth Schemla].

Nabuwwah, Khadr A., ed. Ta’rikh Harakat al-La‘Unf fi Lubnan [History of the Movement for Nonviolence in Lebanon]. Beirut: al-Manshurat al-Adabiyyah, 1983; 89p. [reprints documents from 1967–1977 of the Movement for Nonviolence, founded by a group of Christian and Muslim Lebanese in reaction to Arab–Israeli conflict and internal Lebanese violence; includes the movement’s Charter; all nine issues of the monthly magazine al-La‘Unf [Nonviolence, Feb. 1967– April 68] with contributions by the likes of the Druze chief Kamal Junbulat, Antiochian Orthodox Bishop George Khodr, the poet Adonis, & reactions to Martin Luther King’s murder; a list of the movement’s Bulletins (—1977), and newspaper articles].

an-Na‘im, Abdullahi A. "Religious Freedom in Egypt: Under the Shadow of the Islamic Dhimma System." in Leonard Swidler, ed., Religious Liberty and Human Rights in Nations and Religions. Philadelphia: Ecumenical Press, 1986; 43–59.

el-Naiem [al-Na‘im], Abdullahi. "A Modern Approach to Human Rights in Islam: Foundations and Implications for Africa." in Claude Welch Jr. & Ronald Meltzer, eds., Human Rights and Development in Africa. Albany: State University of New York Press, 1984; 75–89.

Nielsen, Jorgen. "Citizens or Aliens?" Muslim Politics Report [New York, NY] #15 (1997) [treats the current status of Muslim presence in Western Europe].

*Nielsen, Jorgen. Muslims in Western Europe. Edinburgh: Edinburgh University Press, 1991.

The Open Society, The Forced Migration Projects. Coping with Conflict: a Guide to the Work of Local NGOs in the North Caucasus. New York, NY: The Open Society, 1998 [useful overview of current conditions and prospects in Chechnya, Ingushetia, and Dagestan].

Ozdalga, Elisabeth. The Veiling Issue, Official Secularism and Popular Islam in Modern Turkey. Surrey, UK: Curzon Press, 1998 [published for the Nordic Institute of Asian Studies].

Palestine Center for the Study of Nonviolence. "Nonviolence and the Palestinian Resistance to Israeli Occupation of the West Bank and Gaza Strip." East Jerusalem: mimeograph, 1989 ?

Piscatori, James. "Islamic Values and National Interest: the Foreign Policy of Saudi Arabia." in A. Dawisha, ed., Islam in Foreign Policy. Cambridge: Cambridge University Press, 1983; 33–53.

Ramadan, Abdel Azim. "Fundamentalist Influence in Egypt: The Strategies of the Muslim Brotherhood and the Takfir Groups." in M.E. Marty & R.S. Appleby, eds., Fundamentalisms and the State. Chicago: University of Chicago Press, 1993; 152–183.

Ramage, Douglas E. Politics in Indonesia: Democracy, Islam and the Ideology of Tolerance. London & New York: Routledge, 1995.

Roy, Olivier. Afghanistan: From Holy War to Civil War. Princeton, NJ: Darwin Press, 1995 [an assessment of the Afghan mujahidin movement in the context of Islamism, and the return to ethnic and tribal divisions in traditional Afghan society].

Salla, Michael E. "Kosovo and Nonviolent Conflict Resolution." Social Alternatives, vol. 16 #2 (April 1997) [special issue ed. by M. True & R. Summy, on ‘Nonviolent Campaigns: A decade of Peaceful Struggles Around the World’].

Salla, Michael E. "The Nonviolent Struggle Continues: An Analysis of Recent Political Events in the Former Yugoslav Autonomous Province of Kosovo." International Journal of Nonviolence, I (Sept. 1993) 79–89.

Salla, Michael E. Islamic Radicalism: Muslim Nations and the West. Nedlands (Western Australia): The Indian Ocean Centre for Peace Studies, The University of Western Australia, 1993 [reviews Islamic resurgence in Jordan and Uzbekistan].

Satha-Anand, Chaiwat. Islam and Violence: A Case Study of Violent Events in the Four Southern Provinces of Thailand 1976–1981. Tampa, FL: University of South Florida, 1987.

Shahin, Emad Eldin. Political Ascent: Contemporary Islamic Movements in North Africa. Boulder, CO: Westview Press, 1997 [reviews writings of Islamic thinkers from the Maghrib on role of Islam & state, democracy, and nonviolent change].

Sharp, Gene. "The Intifadah and Nonviolent Struggle." Journal of Palestine Studies, 21 #73 (1989) 3–13.

Sharp, Gene. "Nonviolent Struggle." Journal of Palestine Studies, 17 #1 (1987) 37–55 [interview by Dr. Afif Safieh].

Sick, Gary & Lawrence Potter. The Persian Gulf at the Mellennium: Essays in Politics, Economy, Security, and Religion. New York: St. Martin’s Press, 1997.

Smerling, Thomas R. "Imkaniyyat Harakat La‘unfiyyah fi l-Daffat al-Gharbiyyah wa Ghazzah [Prospects for a Nonviolent Movement in the West Bank and Gaza]." in Sa‘d al-Din Ibrahim, ed., al-Muqawamat al-Madaniyyah fi l-Nidal al-Siyasi, 110–134.

Sonn, Tamara, ed. Islam and the Question of Minorities. Atlanta, GA: Scholars Press, 1996 [complex issues facing the one-quarter Muslims worldwide living in pluralist non-Muslim majority states, as well as intra–Islamic pluralism; includes studies on South Africa, Germany, France, & Kurds in Turkey].

Starrett, Gregory. Putting Islam to Work: Education, Politics, and Religious Transformation in Egypt. Berkeley: University of California Press, 1998.

*Sullivan, Denis J. Private Voluntary Organizations in Egypt: Islamic Development, Private Initiative, and State Control. Gainesville: University Press of Florida, 1994 [important for appreciating the non-state roles of Islamist movements].

Triaud, Jean-Louis. "L’Islam en Afrique Noire, entre violence et non-violence." in Alternatives Non Violentes #83, Violence et Non-Violence en Islam (1992) 53–56.

Vogele. William B. "Learning and Nonviolent Struggle in the Intifadah." Peace & Change, 17 #3 (1992) 312–40.

Volkan, Vamik, & Norman Itzkowitz. Turks & Greeks: Neighbours in Conflict. Cambridgeshire, UK: Eothen Press, 1994; 2^nd printing 1996.

*Volkan, Vamik. Cyprus—War and Adaptation: A Psychoanalytical History of Two Ethnic Groups in Conflict. Charlottesville, VA: University Press of Virginia, 1979 [uses insights of psycho-politics to explain inter-group animosity of inter-ethnic conflict between Greek and Turk].

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4. Abdul Ghaffar Khan [or Badshah Khan, 1890–1988]

*Bondurant, Joan V. "Satyagraha in an Islamic Setting." in Conquest of Violence: The Gandhian Philosophy of Conflict. Berkeley & Los Angeles: University of California Press, 1958; 2^nd ed. 1988; see esp. p.221–270.

Easwaran, Eknath. A Man to Match his Mountains: Badshah Khan, Nonviolent Soldier of Islam. Petaluma, CA: Nilgiri Press, 1984; repr. 1996 [available from Fellowship of Reconciliation, POBox 271, Nyack, New York 10960–0271]. Arabic translation by Ibrahim Wadi‘ ‘Ata, Rajul, wa La Kulla l-Rijal: Badshah Khan, Jundi al-La‘Unf fi l-Islam. East Jerusalem: al-Markaz al-Filastini li-Dirasat al-La‘Unf [Palestinian Center for the Study of Nonviolence], 1987.

*Johansen, Robert C. "Radical Islam and Nonviolence: A case study of religious empowerment and constraint among Pashtuns." Journal of Peace Research, 34 #1 (1997) 53–71 [fine bibliography].

Khan, Khan Abdul Ghaffar. My Life and Struggle: Autobiography of Badshah Khan as Narrated to K.B. Narang. Trans. Helen H. Borman. Delhi: Hindu Pocket Books, 1969 [his memoirs dictated after release from Pakistani prison; mostly on his independence activities against the British].

Korejo, Muhammad Souleh. Frontier Gandhi. Karachi, etc.: Oxford University Press, 1990.

*Tendulkar, D.G. Abdul Ghaffar Khan: Faith is a Battle. New Delhi: Gandhi Peace Foundation, 1967 [most detailed, masses of documentation, essential for appreciating Khan’s career, philosophy, and his role in the Indian independence struggle].

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5. Islam and Politics

*Abu-Rabi‘, Ibrahim M. Intellectual Origins of Islamic Resurgence in the Modern Arab World. Albany, NY: State University of New York Press, 1996.

Ahmad, Imad-ad-Dean & Ahmed Yousef, eds. Islam and the West: A Dialog. Springfield, VA: United Association for Studies and Research & The American Muslim Foundation, 1998; series Islamic Roundtables #1.

Ahmad, Rif‘at Sayyid. Tanzimat al-Ghadab al-Islami [Organizations of Islamic Anger]. Cairo: 1989.

Appleby, R. Scott, ed. Spokesmen for the Despised: Fundamentalist Leaders of the Middle East. Chicago & London: University of Chicago Press, 1997 [interviews with contemporary Islamist leaders].

*Beinin, Joel & Joe Stork, eds. Political Islam—Essays from Middle East Report. Berkeley & Los Angeles: University of California Press, 1997 [printed in cooperation with MERIP].

Brynen, Rex, & Baghat Korany & Paul Noble, eds. Political Liberalization and Democratization in the Arab World, vol. I: Theoretical Perspectives. Boulder, CO: Lynne Rienner Publishers, 1995 [see esp. the sections on political culture and political economy: contributions by Salwa Ismail, "Democracy in Contemporary Arab Intellectual Discourse;" by Gudrun Kramer, "Islam and Pluralism;" & Mervat E. Hatem on state-led reform and women’s political participation, "Political Liberalization, Gender, and the State"]. vol. II: Experiences. Boulder: 1998 [examines prospects and process of political reform in ten Arab countries].

Burgat, François. The Islamic Movement in North Africa. Austin, TX: University of Texas Press, 1997.

Butterworth, Charles. "The Intersection of Islamic Resurgence and Democracy." in Imad-ad-Dean Ahmad & Ahmed Yousef, eds., Islam and the West: A Dialog (Springfield, VA: 1998) 95–114.

Cantori, Louis J. "Civil Society, Liberalism and the Corporatist Alternative in the Middle East." Middle East Studies Association Bulletin, 31 #1 (July 1997) 34–41 [critique of current Occidental theoretical assumptions, suggests that liberal pluralist paradigms of civil society, democracy, and globalization are not congruent with the reality of centralized power in the Middle East].

*Eickelman, Dale F. "Trans–State Islam and Security." in S.H. Rudolph & J. Piscatori, eds., Transnational Religion & Fading States. Boulder, CO: Westview Press, 1997; 27–46.

*Eickelman, D. F. & James Piscatori. Muslim Politics. Princeton, NJ: Princeton Univ. Press, 1996 [an excellent overview].

*Esposito, John L., ed. Political Islam: Revolution, Radicalism, or Reform? Boulder, CO: Lynne Rienner, 1997 [emphasis is on the diversity of Islamist phenomena, impact of globalization, and transnational influences; see esp. contributions by Lisa Anderson distinguishing violence from ideology, "Fulfilling Prophecies: Illegal Opposition and Islamic Radicalism;" by R.W. Baker on moderate Islamists in Egypt, "Invidious Comparisons: Realism, Postmodern Globalism, and Centrist Islamic Movements in Egypt;" & by J. Voll on the international relations of political Islam, "Relations Among Islamist Groups"].

*Esposito, John L. The Islamic Threat: Myth or Reality? 2^nd ed., New York: Oxford University Press, 1996.

Esposito, John L. Political Islam: The Challenge of Change. Springfield, VA: United Association for Studies and Research, 1995.

Etienne, Bruno. L’islamisme radical. Paris: Hachette, 1987 [Le Livre de Poche, no. 4103].

Fuller, Graham E. Islamic Fundamentalism in the Northern Tier Countries: An Integrative View. Santa Monica: Rand, 1991 [stresses the diversity and specificity of the Islamist movements].

Heiberg, Marianne, ed. Subduing Sovereignty: Sovereignty and the Right to Intervene. London: Pinter Publishers (distributed in US by St. Martin’s Press), 1994 [results of a workshop convened by the Norwegian Institute of International Affairs in 1992, dedicated to the memory of the late foreign minister Johan Jorgen Holst, architect of the Oslo Accord; covers the ethics and legitimacy of intervention, and the possibilities for building new communities transcending state boundaries; very relevant for peace building].

Hibbard, Scott & David Little. Islamic Activism and U.S. Foreign Policy, foreward by William B. Quandt. Herndon, VA: United States Institute of Peace Press, 1997 [examines Iran, Algeria, Jordan, Pakistan, and Indonesia, from perspective of U.S. interests].

Imam, Ayesha M. "The Muslim Religious Right ("Fundamentalists") and Sexuality." Women Living Under Muslim Laws: Dossier 17. (June, 1997) 31–61.

Islam and Politics. Special issue of Third World Quarterly, 10 #2 (April 1988) [still relevant].

Jaber, Hala. Hezbollah: Born with a Vengance. New York, NY: Columbia University Press, 1997.

*Kuran, Timur. "The Economic Impact of Islamic Fundamentalism." in M.E. Marty & R.S. Appleby, eds., Fundamentalisms and the State, University of Chicago Press, 1993; 302–341.

Madelung, Wilferd. The Succession to Muhammad: A Study of the Early Caliphate. Cambridge & New York: Cambridge University Press, 1997 [major re-evaluation of sources and fresh reconstruction of the historical events, provides insights into the genesis of state power and the ideology of authority under the first five Caliphs].

*Malley, Robert. The Call from Algeria: Third Worldism, Revolution, and the Return to Islam. Berkeley: University of California Press, 1996 [traces the complex political, social, & economic transformations underway in Algeria and the Middle East; focuses on the disengagement of corporatist state ideology and its replacement by Islamism].

Marty, Martin E. & R. Scott Appleby, eds. Fundamentalisms and the State: Remaking Polities, Economies, and Militance. Chicago: University of Chicago Press, 1993; vol. 3 of ‘The Fundamentalism Project’.

Mayer, Ann E. "The Fundamentalist Impact on Law, Politics, and Constitutions in Iran, Pakistan, and the Sudan." in M.E. Marty & R.S. Appleby, eds., Fundamentalisms and the State, University of Chicago Press, 1993; 110–151.

Moussalli, Ahmad. Historical Dictionary of Islamic Fundamentalist Movements in the Arab World, Iran and Turkey. forthcoming.

Moussalli, Ahmad. "Modern Islamic Fundamentalist Discourses on Civil Society, Pluralism, and Democracy." in A.R. Norton, ed., Civil Society in the Middle East. Leiden, New York & Koln: E.J. Brill, I 1995 & II 1996; in vol. I 100f.

*al-Mutlaq, Hanah (Saudi Arabian psychiatrist). "Aspects of Non–Spiritual Rewards of Islamic Fundamentalism." Mind & Human Interaction, 7 #2 (May 1996) 91–96 [journal of the Center for the Study of Mind and Human Interaction, University of Virginia School of Medicine; points to repressed sexuality as one motive of Islamist intolerance].

Noor, Farish A. Terrorising the Truth: The Shaping of Contemporary Images of Islam and Muslims in Media, Politics and Culture. Kuala Lumpur: The International Movement for a Just World, 1998 [a report on the workshop organised by Just World Trust, Oct. 7–9, 1995].

O’Ballance, Edgar. Islamic Fundamentalist Terrorism, 1979–1995. New York, NY: New York University Press, 1997 [somewhat sensationalist & alarmist, useful as a chronology].

*Pelletiere, Stephen C. "A Theory of Fundamentalism: An Inquiry into the Origin and Development of the Movement." Carlisle Barracks, PA: Strategic Studies Institute, 1995 [cogent overview of Islamist phenomena by a U.S. intelligence analyst]; summarized as "Origins of Political Islamic Movements: A Western Perspective," in Imad-ad-Dean Ahmad & Ahmed Yousef, eds, Islam and the West (Springfield, VA: 1998) 67–94.

al-Qaradawi, Yusuf [prominent Egyptian thinker of the Muslim Brethren]. Islamic Awakening between Rejection and Extremism. Herndon, VA: International Institute of Islamic Thought, 1981.

Roy, Olivier. L’echec de l’Islam politique. Paris: Éditions du Seuil, 1992 [see esp. p.118–166 on the emergence of the "micro–intellectuals" or new ‘ulama’ as self-trained charismatic individuals].

al-Sayyid, Ridwan. Siyasiyyat al-Islam al-Mu‘asir: Muraja‘at wa Mutabi‘at [Political Aspects of Contemporary Islam]. Beirut: Dar al-Kitab al-‘Arabi, 1418 / 1997.

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6. Nonviolence: Theory & Practice

Ackerman, Peter & Christopher Kruegler. Strategic Nonviolent Conflict: The Dynamics of People Power in the Twentieth Century. Westport, Conn.: Praeger, 1994.

Avruch, Kevin. Culture and Conflict Resolution. Herndon, VA: United States Institute of Peace Press, 1998 [advocates importance of a coherent concept of culture for conflict resolution].

*Boubault, Guy; Christian Brunier, Jean-Marie Muller, & Vincent Roussel. Ghandi, Sani‘ al-La‘Unf [Gandhi – artisan de la non-violence], trans. Antoine Abu Zayd. al-Jumayzah (Beirut): Markaz al-La‘Unf wa Huquq al-Insan (Jam‘iyyat al-‘Amal al-Ijtima‘i al-Thaqafi), 1^st ed. 1996 [128 pp.; essays by various authors, trans. & published with subvention from Diakonia (Sweden); original French edition by Non-violence Actualité (Montargis: 1991)]. See Center for Nonviolence & Human Rights / Markaz al-La‘Unf wa Huquq al-Insan, Beirut, ( (961–01–) 585403.

*Curle, Adam. "Istikhdam al-La‘Unf didd al-Zulm wa l-‘Udwan [Employing Nonviolence against Repression and Aggression]." in Sa‘d al-Din Ibrahim, ed., al-Muqawamat al-Madaniyyah fi l-Nidal al-Siyasi, 26–37.

Dalton, Dennis. Mahatma Gandhi: Nonviolent Power in Action. New York: Columbia University Press, 1993.

Friesen, Duane K. "Religion and Nonviolent Action." In R.S. Powers & W.B. Vogele, eds., Protest, Power, and Change, 425–430.

Galtung, Johan. "On the Meaning of Nonviolence." in Peace, War and Defence, Essays in Peace Research, v. II. Copenhagen: Christian Ejlers, 1976; 341–377.

Gandhi, Mohandas K. Nonviolence in Peace and War. Ahmedabad: Navajivan Publishing House, 1978.

Gandhi, Mohandas K. All Men are Brothers: Autobiographical Reflections, compiled by Krishna Kripalani. New York: Continuum, 1980. French trans. Tous les hommes sont freres. Paris: Ed. Gallimard, 1993. Arabic trans. by Antoine Abu Zayd: Kullu l-Bashar Ikhwah. Beirut: Center for Nonviolence & Human Rights, forthcoming.

Gandhi, Mohandas K. An Autobiography or the Story of My Experiments with Truth. Ahmedabad: Navajivan, 1948. Arabic trans. by Munir al-Ba‘alabakki: Qissat Tajaribi ma‘a l-Haqiqah. Beirut: Dar al-‘Ilm li-l–Malayin, 1958; 6^th pr. 1981.

*Gregg, Richard B. The Power of Nonviolence. Ahmedabad: Navajivan, 1935. 2^nd revised ed., New York: Schocken, 1966 [a classic study].

Junbulat, Kamal. "Ba‘da asalib al-nidal al-silmi li-l-mahatma Ghandi [Some Methods of ‘Peaceful Struggle’ of Mahatma Gandhi]." in Khadr A. Nabuwwah, ed., Ta’rikh Harakat al-La‘Unf fi Lubnan (Beirut: 1983) 59–61 [first published in the Beirut monthly al-La‘Unf #8, Jan. 1968].

Lederach, John Paul. Building Peace: Sustainable Reconciliation in Divided Societies. Herndon, VA: United States Institute of Peace Press, 1997.

Muller, Jean-Marie. Ma‘na al-La‘Unf [= Le principe de non-violence, Parcours philosophique; French ed. Desclee de Brouwer]. Arabic trans. by Markaz al-La‘Unf wa Huquq al-Insan, Beirut: 1995.

Powers, Roger S. & William B. Vogele, eds. Protest, Power, and Change: An Encyclopedia of Nonviolent Action. Hamden, CT: Garland Publishing, Inc., 1997 [comprehensive Western resource guide for concepts and people].

Program on Nonviolent Sanctions and Cultural Survival. Transforming Struggle: Strategy and the Global Experience of Nonviolent Direct Action. Cambridge, MA: Program on Nonviolent Sanctions and Cultural Survival, Harvard University, 1992.

Salibi, Walid. As’ilah wa Ajwibah Hawla l-Nahj al-La‘Unfi fi l-Taghyir al-Ijtima‘i [Questions and Answers Concerning the Nonviolent Method of Social Change]. Beirut: Center for Nonviolence & Human Rights, forthcoming.

Sharp, Gene, & Brad Bennett. Nonviolent Action, A Research Guide. New York & London: Garland Publishing, Inc., 1997 [a comprehensive annotated bibliography, includes topics relating to Islam].

Sharp, Gene (President, Albert Einstein Institution). "Nonviolent Struggle Today." in Graeme MacQueen, ed., Unarmed Forces: Nonviolent Action in Central America and the Middle East. Toronto: Science for Peace / Samuel Stevens, 1992; 1–19.

*Sharp, Gene. "The Role of Power in Nonviolent Political Struggle." In R. Crow, et al., eds., Arab Nonviolent Political Struggle in the Middle East, 91–106; Arabic text "Dawr al-Quwwah fi l-Kifah al-La‘Anif," in Sa‘d al-Din Ibrahim, ed., al-Muqawamat al-Madaniyyah fi l-Nidal al-Siyasi, 9–25.

Sharp, Gene. Nonviolent Struggle: an efficient technique of political action. East Jerusalem: Palestinian Center for the Study of Nonviolence, n.d. [interview with Sharp, originally published in the Palestinian newspaper al-Fajr, May 2, 1986].

*Sharp, Gene. Gandhi as a Political Strategist, with essays on Ethics and Politics; introduction by Coretta Scott King. Boston, MA: Porter Sargent Publishers, 1979 [pieces published from 1959–1970].

*Sharp, Gene. The Politics of Nonviolent Action. 3 vols., Boston: Porter Sargent, 1973.

See abbreviated Arabic trans. under supervision of Mubarak ‘Awad, entitled al-Muqawamat al–La‘Unfiyyah. al-Quds (East Jerusalem): Palestinian Center for the Study of Nonviolence, 1986. Fresh Arabic trans. by Walid Salibi, Siyasat al-‘Amal al-La‘Unfi. Beirut: Markaz al-La‘Unf wa Huquq al-Insan, forthcoming.

Shridharani, Krishnalal. War Without Violence. Bombay: Bharatiya Vidya Bhavan, 1962 [repr. of author’s original work of 1939 (London & New York); describes and analyzes Gandhi’s Satyagraha].

Vaillant, François. La non–violence. Essai de morale fondamentale. Paris: Cerf, 1990.

*Wink, Walter. Engaging the Powers: Discernment and Resistance in a World of Domination. Minneapolis, MN: Fortress Press, 1992 [offers a profound scriptural basis for Christian nonviolence]. See Wink’s recent summation of his works in The Powers That Be (New York: Doubleday, 1998), & When the Powers Fall (Philadelphia: Fortress Press, 1998).
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7. Periodicals

As–Salamu ‘Alaykum. Published by Muslim Peace Fellowship / Ansar as-Salam

(afilliated with Fellowship of Reconciliation, Nyack, NY). Editor: Rabia T. Harris (—vol 3, 1418 / 1998); articles by K. Kishtainy, F. Esack, Eqbal Ahmad, Giasuddin Ahmad. F.O.R., Box 271, 521 N. Broadway, Nyack, New York 10960. ( 914–358-4601. Fax 914–358-4924. : http://www.nonviolence.org/mpf/

Civil Society. Publication of The Ibn Khaldoun Center for Development Studies, Director, Saad Eddin Ibrahim (—vol 7, 1998); 17, Street 12, Mokattam, POBox 13, Cairo, Egypt. ( 202–5061617. Fax 202–5061030. : civsocl@frcu.eun.eg

The Diplomat. An English–Arabic Forum for the Dialogue of Cultures and Civilizations. Published by Dar al-Mustakillah, London, UK; Editor– Dr. Mohamed Elhachmi Elhamdi [al-Hashimi al-Hamidi] (—vol. 3. 1418 / 1998). ( (181–)903-7899. Fax (181–)795-1493. : diplomat@almustakillah.co.uk

Gandhi Marg. Journal of the Gandhi Peace Foundation, 221–223 Deen Dayal Upadhyaya Marg, New Delhi 110 002, INDIA. ( (91–11–)323-7491. Fax –724-9058 [occasional articles on aspects of Islam].

Inter-Faith Quarterly [in English], and Al-Nashra [in Arabic]. Published by the Royal Institute for Inter-Faith Studies, PO Box 830562, Amman 11183, Jordan. ( (962–6) 618051, Fax —618053, : riifs@go.com.jo [both feature articles on Islam & Muslim–Christian relations].

International Journal of Nonviolence. Published by Nonviolence International, Washington D.C.

International Journal of Peace Studies. Published twice yearly by Formosa College, on behalf of the Global Political Economy Study Commission of the IPRA. [Professor Cheng-Feng Shih, POBox 26-447, Taipei 106, Taiwan. Fax 886–2–707-7965].

International Peace Research Association Newsletter, ed. Mahendra Kumar. Published by the International Peace Research Association (IPRA) [President: Professor Kevin P. Clements, Director, Institute for Conflict Analysis & Resolution, George Mason University, Fairfax, Virginia 22030-4444. ( 703–993-1300. Fax 703–993-1302] and by The Gandhi Peace Foundation.

Islam 21 . Published by the The International Forum for Islamic Dialogue / al-Minbar al-Duwali li-l-Hiwar al-Islami. Director: Laith Kubba; Premier House, 313 Kilburn Lane, Westminster, London W9 3EG. ( /Fax 44–181–9642944. : islam21@delphi.com [provocative, intelligent, significant.]

Islamic Horizons . Published bi-monthly by The Islamic Society of North America (ISNA), POBox 38, Plainfield, Indiana 46168. ( 317–839-8147. Fax –839-1840. : isna@surf-ici.com

Non–violence Actualité (mensuel pour la résolution non-violente des conflits). Edited by Vincent Roussel. Monthly analyses of violent conflicts worldwide, and of positive peaceful methods for resolving them; frequent attention to Islamic affairs or regions. order: BP 241, 45202 Montargis, France. ( 02–38936722. Fax 02–38937472.

Peace and Conflict: Journal of Peace Psychology. Published by the Division of Peace Psychology of the American Psychological Association (APA) [Division of Peace Psychology, 2607 Connecticut Ave. NW, Washington DC 20008].

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8. Media & Electronic Video Arab Women Speak Out—Profiles of Self-Empowerment. VHS, 10 documentary video profiles (Egypt, Lebanon, Palestine, Tunisia, Yemen), Johns Hopkins University Center for Communication Programs, & the Center of Arab Women for Training and Research in Tunisia, 1998. JHU/CCP, School of Hygiene and Public Health, 111 Market Place – Suite 310, Baltimore, MD 21202-4012 ( 410–659-6300, Fax 410–659-6266. or CAWTAR, 44 Rue de Pologne – 1005 El Omrane, Tunis ( (216-1) 571-945 & —571-867, Fax (216-1) 574-627. A documentary, training, and advocacy project promoting women’s empowerment and active participation in social development.

Five Pillars of Islam. VHS, 5 parts, 1991—1994. Dir: Farouk Ubaysi; Prod: Nazir Khaja & Bashir Matin; for The Islamic Information Service. 1) The Shahada: Declaration of Faith, 2) Salat: How to Perform Prayer, 3) Zakat: Community Tax, 4) Fasting During Ramadan, 5) Hajj: The Fifth Pillar of Islam. Narrated by an American Muslim convert, Dr. Nasiha Al-Sakina, interviewing various guests (Hassan Hathout, Muzammil Saddiqui, Misbeh Dor) and giving a blend of history, Qur’anic recitation, current practice and belief. The Islamic Information Service, PO Box 6220, Altadena, CA 91003-6220. ( 800–531-4447, Fax 818–791-9824.

The Hajj: One American’s Pilgrimage to Mecca. VHS 22 min., MP 7267. Michael Wolfe, an American convert, documents his trip for ABC News Nightline. MPI Home Video, 16101 S. 108^th Ave., Orland Park, IL 60467. ( 800–777-2223.

*Islam: A Pictorial Essay in Four Parts. By Gray H. Gouverneur, VHS, 90 min., ISBN 0946621004 – The Islamic Texts Society, 1986. Exceptional quality & craft; highly accurate with visually appealing slide illustrations. 1) The Doctrine, 2) The History and Culture, 3) Life of the Prophet and the Faith, 4) The Arts and the Sciences. Order from: FONS VITAE, Louisville KY, ( /Fax 502–897-3641.

Islam, with Bill Moyers & Huston Smith (56 mins.); and The Islamic Mind: Seyyid Hossein Nasr, with Bill Moyers & Professor Nasr (30 mins.); VHS. Princeton, NJ: Films for the Humanities & Sciences.

*Islamic Conversations. VHS. Princeton, NJ: Films for the Humanities and Sciences, 1994. A six–part three hour series featuring a number of Islamic thinkers and themes; 1) Islam and Pluralism [with Anwar Ibrahim], 2) Islam and Christianity, 3) Islam and War [with Sayyid Husayn FadlAllah], 4) The Islamic State [with Hasan Turabi], 5) Authority and Change [with Shaykh Sayyid Tantawi], 6) Women & Islam. Order from Films for the Humanities & Sciences, POBox 2053, Princeton, NJ 08543-2053. ( 800–257-5126. Fax 609–275-3767. : custerv@films.com

*Living Islam. VHS. A six video BBC presentation by anthropologist Akbar Ahmed, on what it means to be a Muslim in today’s world (excellent for classroom use). 1) Foundations of Islam,

2) Challenges of the Past, 3) Muslims in Minority, 4) The Muslim Family, 5) Islam and Modernity,

and 6) The Last Crusade. Order from Islam Publications International, POBox 247, Dept. mea 2, Teanaeck, NJ 07666. ( 800–568-9814. Fax 800–466-8111. : http://www.Islampub.com

The Story of Islam. VHS 120 min., MP 6024. A PSA production surveying the culture, philosophy, and way of life of Islam. MPI Home Video, ( 800–777-2223.

Tolerance—Dedicated to Mawlana Jalal al-Din Rumi. VHS. [Turkey] 1995, 32 min. Directed & Produced by Fehme Gerceker & Azuiz Akyavas under UNESCO patronage. Courtesy of Landmark Media, Inc., 3450 Slace Run Drive, Falls Church, VA 22042. ( 800–342-2030. Fax 703–536-9540.

*The World of Islam. VHS. Princeton, NJ: Films for the Humanities, 1988. An intelligent six–part three hour survey of the Islamic world and civilization: 1) The Five Pillars of Islam, 2) Islamic Art, 3) The Islamic City, 4) Orient / Occident, 5) Islamic Science and Technology, 6) Islam Today.

Organizations American Muslims for Global Peace and Justice.

800 San Antonio Rd., Suite 1, Palo Alto, CA 94303. ( 650–856-2912.

[lobbies to change U.S. policy towards Iraq]

Islamic Foundation of America (IFA). Tel. 703–734-0221, Fax 703–734-0222.

Just World Trust / The International Movement for a Just World,

POB. 288, 46730 Petaling Jaya, Selangor, Malaysia. ( 603–7583641 / 7583727

Fax 603–7583735. : http://www2.jaring.my/just/ Muslims for Humanity, 166–26 89^th Ave., Jamaica, NY 11432. 718–658-7028, Fax 718–658-3434. In Canada: 905–257-9997, Fax 905–257-9996.

[orphan sponsorships, shelter, education, & medical relief — worldwide].

Sisterhood is Global Institute, 4343 Montgomery Ave., Suite 201, Bethesda,

MD 20814. 301–657-4355, Fax 301–657-4381. : sigi@igc.apc.org; www.sigi.org Sisters in Islam. SIS Forum (Malaysia) Berhad. P.O.Box 8334

Kelana Jaya, 46787 Selangor, Malaysia. Fax 603–717 4533.

Center for Nonviolence & Human Rights / Markaz al-La‘Unf wa Huquq

al-Insan, Beirut, Lebanon ( (961–01–) 585403.

Web Sites Arab Internet Directory. : 1001sites.com (comprehensive).

Benevolence International Foundation. : http://www.benevolence.org

(projects in Bosnia, Azerbaijan, Chechnya, Afghanistan, Bangladesh, Pakistan, & Tajikistan; POB. 548, Worth IL 60482, ( 703–233-0062, Fax 708–233-0069) Discover Islam. : http://www.discoverislam.com HADI, Human Assistance & Development International [an Islamic internet service] : hadi@islam.org , http://Islam.org & IslamiCity.org

Islam-Net. : http://www.isnet.org (news and views).

Islamic Relief Worldwide, POB. 6098, Burbank, CA 91510. : info@irw.org http://www.irw.org Middle Eastern Network Information Center, University of Texas at Austin

(part of World Wide Virtual Library). : (comprehensive, with maps)

MSA NEWS (Internet online service of the Muslim Student Association).

: msaosu@osu.edu [There are many useful Islamic sites mostly run by MSA chapters of American Universities; e.g., Islam-usa.com (Abdul Hafeez of Georgia); and the Safaar Page: http://www.safaar.com ]

‘The Muslim Community Online’ : http://www.muslimsonline.com & admin@muslimsonline.com (offers free web space & Email accounts to members) Muslim Peace Fellowship. : mpf@igc.apc.org

: http://sunnah.org (variety of views, news, and commentary).

The Wisdom Fund (Islamic missionary organization; online Qur’an, Hadith,

teaching materials, & Muslim apologetics). : World Council of Muslim Women Foundation. :

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Last Updated: 9 October 1998

Prayers at Night: We can bend iron with our prayers at night

2010-08-15T10:09:00.000+04:30

Prayers at Night: We can bend iron with our prayers at night: "As Ramadan is the month for learning fortitude and self-restraint, we would like to encourage reflection on the connection between our relia..."

Stone, Breath, Light, the Ocean

2010-06-05T00:54:00.006+04:30

Love is like a rock,
a rock, even a stone,
a stone cast from a dock
by one who stands alone.
One is like a word,
a word for one to say,
to say and to have heard
to splash beside the quay.
The sea is like a song,
a song of words of love:
I to You belong!
A stone falls from above.
A heart is like a stone
that shines just like the sea
into which it's thrown
with constant melody.
Then wave falls upon wave
as hand reaches to hand
as words our hearts engrave
with song of love's command.

Hajj Muhammad Legenhausen

Tehran
June 8, 1992
18 Khordad 1371

2007 IKIM Conference

2010-05-31T11:47:00.004+04:30

Muslim States Should Create Islamic Peace Organisation

18/07/2007 |

KUALA LUMPUR, July 18 (Bernama) -- Muslim states should create an Islamic Peace Organisation (IPO) to end the violence that plagues too much of the Muslim world, an Iranian academician said Wednesday.

Dr Muhammad Legenhausen, a lecturer of the Imam Khomeini Education and Research Institute, said the IPO could be coordinated through the Organisation of the Islamic Conference (OIC).

"The programmes undertaken by the IPO should include conflict transformation and resolution efforts, conciliation and arbitration, recovery and post-traumatic aid and long-term peace building," he said.

Dr Muhammad made the suggestion in his paper on "Mechanism and Initiatives to Eliminate Extremism, Terrorism, Criminal Violence and War" in the two-day international conference on "The Role of Islamic States in a Globalised World" which ended here Wednesday.

He said Islamic states in this globalised world needed to cooperate to form a civilian peace service comprising Muslim clerics, diplomats and other Muslim men and women trained in conflict transformation.

"The tasks of IPO will involve cooperation with governmental agencies, national and international non-governmental organisations (NGOs) and local groups focusing on the role that religious leadership, instruction and faith can play to promote Islamic peace development," he said.

He said all activities of the IPO should be undertaken in compliance with the legal rulings governing the project areas and in full cooperation with host governmental agencies.

"I do not mean to suggest that the IPO should approach peace development solely through an intellectual appeal, which would be unrealistic.

"However, if practical means are integrated with approaches toward peace and ideals, understanding may prove to be a key to the achievement of lasting peace," he said.

Dr Muhammad also suggested that the governments and NGOs in Islamic states promote Islamic Peace Studies (IPS) which should involve the study of the causes, remedies and alternatives to violence, incorporating traditional Islamic sciences and modern fields of research.

"Where there is injustice and oppression, the IPS should investigate the means to peace that is achieved with the removal of the injustice and oppression in accordance with Islamic norms," he said.

He added that the Islamic states should employ graduates of university programmes in IPS as diplomats, civil servants, policy researchers and advisors to government agencies and the media.

-- BERNAMA

Plurality of Pluralisms

2010-05-01T09:57:00.005+04:30

Below is the correct version of the article that has appeared with faulty typesetting here:
http://www.alhikmah.org/Pdf/vol1.pdf

I hope that in the not too distant future this will be corrected in the pdf available on-line at the address above.
In the meantime, I can offer this:

http://docs.google.com/fileview?id=0BzsHYCeFSiirMmZkNjcxZWQtMDNkMS00MTYwLWE1NGUtZGFiZDIyOGE1YWZh&hl=en

Grand National Peace Jubilee (1869)

2010-01-31T15:28:00.001+03:30

Odd that it seems to take the end of a war to get people to celebrate peace. The following is from:
http://www.americanmusicpreservation.com/nema.htm

Illustrations show the announcement and the interior of the huge Coliseum for the five day National Peace Jubilee, held in Boston in June of 1869, from Patrick S. Gilmore's History of the National Peace Jubilee and Great Musical Festival (Boston, 1871).

This first Peace Jubilee was organized by band leader, Patrick Sarsfield Gilmore, to commemorate the end of the Civil War, and U.S. President Ulysses S. Grant attended the opening ceremonies.

The Peace Jubilee featured a band and orchestra of about 1,000 musicians plus soloists and members from 100 choral groups totaling of over 10,000 singers.

It was one of the first "monster concerts" and a forerunner of today's massive outdoor concerts of classical or rock music.

There was a new piece written for the National Peace Jubilee: "Hymn of Peace," in commemoration of the end of the Civil War and premiered during the First Day on June 15, 1869 [see No. 1 at left]

The words were written for the occasion by Dr. Oliver Wendell Holmes (1809-1894) and set to "American Hymn" by Matthias Keller, and later included in the extensive collection titled, Heart Songs - Dear to the American People, published in 1909). Copies of the National Peace Jubilee music collection and Heart Songs are in the NEMA library.

These are the three verses of the hymn by Dr. Holmes:

Angel of Peace, thou hast wandered too long!
Spread thy white wings to the sunshine of love!
Come while our voices are blended in song—
Fly to our ark like the storm-beaten dove!
Fly to our ark on the wings of the dove,—
Speed o’er the far-sounding billows of song,
Crowned with thine olive-leaf garland of love;—
Angel of Peace, thou hast waited too long!

Brothers we meet, on this altar of thine
Mingling the gifts we have gathered for thee.
Sweet with the odors of myrtle and pine,
Breeze of the prairie and breath of the sea,
Meadow and mountain and forest and sea!
Sweet is the fragrance of myrtle and pine,
Sweeter the incense we offer to thee,
Brothers once more round this altar of thine!

Angels of Bethlehem, answer the strain!
Hark! a new birth song is filling the sky!
Loud as the storm-wind that tumbles the main,
Bid the full breath of the organ reply,
Let the loud tempest of voices reply,
Roll its long surge like the earth-shaking main!
Swell the vast song till it mounts to the sky! —
Angels of Bethlehem, echo the strain!

This hymn, edited and conducted by Roger Hall, was recorded in its first modern day performance in the 1980 Boston concert by the Old Stoughton Musical Society.

World's Peace Jubilee
and
International Music Festival
(1872)

This second music festival took place in Boston and was to celebrate the end of the Franco-Prussian War in Europe. It was once again organized by Patrick S. Gilmore and took place in June of 1872. Known as the World's Peace Jubilee and International Musical Festival, it featured about 2,000 musicians in the orchestra and 20,000 in the chorus. Among the special invited guests were two European composers, Johann Strauss II and Franz Abt. Though it was considered a failure because of poor attendance, this was probably the largest ensemble of musicians ever assembled in one location in the United States during the 19th century. For the occasion a new piece titled, "Festival Hymn" by Dudley Buck was composed and performed during the the second Peace Jubilee in 1872.

Now Available!

New England Choral Sampler: From The Pilgrims To Peace

a compilation of music, including the "Hymn of Peace"
from the National Peace Jubilee of 1869,
and "Festival Hymn" from the World's Peace Jubilee of 1872

Tyrannosaurus Rex

2009-11-15T14:23:00.007+03:30

هو

Tyrannosaurus Rex

Beneath dark spathes and fantail fronds

Love was a hard striving

In those most delicate of times

When suspicions and lusts were easily aroused,

Volcanic eruptions were as common as parasites,

And patience was sought from old stories.

Under the oversized crescent moon hung sky

Hunting was hard and meat was scarce.

What scant prey there was would scamper away,

As a black marble eye scanned the horizon,

And reflected the luster of the lune lit firmament,

But love was ever yet stronger than the trial.

Below globular clusters of heavenly bodies

The horrible horny claw removed mountains,

Cast aside natural arrogance and congenital pride,

And let fall some limp carcass from its bloody maw

To share the kill with the pack,

To let them feed.

With the expenditure of that fierce strength

Came a kind of quickened instinctive knowledge

Of both annihilation and subsistence.

As the urgent reflex to gulp was killed, too,

And the young muzzles were nudged toward nourishment,

A viciously hard serenity descended upon the tyrannosaur.

They continued to hunt on strong swart legs

Pumping through marshes and across stony wastes

Until with finding, finding passed away.

-Hajj Muhammad Legenhausen

Ramadan 1422/ Adhar 1380/ December 2001

Dwight D. Eisenhower

2009-10-12T16:08:00.002+03:30

After searching and trying to find the source of my own personal motto, one I learned at the 1964 World's Fair in Flushing Meadows, Queens, New York, and after going learning that the motto of the Fair was adopted in meetings with various lawyers and Robert Moses, I have finally come across what might have been the direct inspiration, the motto of Dwight D. Eisenhower. President Eisenhower needed a coat of arms due to his being awarded the Order of the Elephant from the Danish royalty after the war, 1945. The coat of arms was not finished until after 1954 as indicated in the following document from the presidential archives.

Document #851; April 27, 1954
Files, Coat of Arms Corr.

To Thorkild R. Knudsen
Series: EM, AWF, Microfilm Series: Personal

The Papers of Dwight David Eisenhower, Volume XV - The Presidency: The Middle Way
Part V: Maintaining "a united defense"; April 1954 to August 1954
Chapter 10: Losing the war "they could not win"

Dear Mr. Knudsen:¹ I have two suggestions concerning the sketch of a proposed Coat-of-Arms to be sent to Denmark in connection with my membership in "The Order of the Elephant."²

The first one is that I would prefer to use as the motto the words "Peace Through Understanding" rather than the present "Peace Through Education." I realize that the quotation was originally taken from something I said several years ago, but I am inclined at present to feel that "Peace Through Understanding" more exactly approaches my philosophy today.

If it were possible to include on the design my SHAPE insignia I think I should like this done. I say this for the reason that the SHAPE organization was designed to promote peace, just as the SHAEF organization was developed to regain the peace.

I am sure the first change could be made, but if you find it would be awkward or impossible to make the second, I will withdraw the suggestion. As soon as I hear from you, I shall either return the sketch to you or forward it to the proper address in Denmark.³

With warm regard, Sincerely

¹ Knudsen, a native of Denmark and chairman of the board of the Los Angeles-based Knudsen Creamery Company of California, had met with Eisenhower in Palm Springs, California, in February (on Eisenhower's Palm Springs vacation see no. 734).
² In 1945 Eisenhower had been awarded Denmark's highest ranking order of knighthood, the Order of the Elephant. Believed to have been established in the twelfth century, the exclusive order was now reserved for foreign heads of state and members of royalty. In February, at Palm Springs, Knudsen had spoken to Eisenhower regarding the possibility of presenting the Eisenhower coat of arms and a portrait of the President to Copenhagen's Frederiksborg Castle Church Museum in connection with this honor. Following up on that conversation, Knudsen had written to the President's personal secretary Ann C. Whitman to report that the museum had requested the Eisenhower coat of arms, but not his portrait (Feb. 26, 1954 [not in EM]; Mar. 22, 1954, AWF/M: Pers., Coat of Arms Corr.). Knudsen then offered to have a presidential coat of arms made up because, as he recalled, Eisenhower said he did not have one. Whitman sent Knudsen an artist's sketch that the General had rejected in 1951 (Mar. 26, 1954, ibid.). Knudsen replied that plans were nevertheless underway for an artist in Los Angeles to design "an appropriate Coat-of-Arms for the President" (Mar. 30, 1954, ibid.).
Finally, on April 21 Knudsen sent Whitman the artist's rendering: "A careful study was made to see that the proposed Coat-of-Arms was heraldically correct for the President," Knudsen wrote, "and I feel certain that it is entirely appropriate" (ibid.). In addition to an anvil in its center--alluding to the Eisenhower name ("hewer of iron")--four fields designating Eisenhower's achievements appeared on the design: the presidential seal, the Columbia University seal, the SHAEF insignia, and five stars (see Knudsen to Whitman, Mar. 26, 1954, Whitman to Knudsen, Mar. 30, 1954, Knudsen to Whitman, Apr. 21, 1954, and copy of design, all in ibid.).
³ For developments see no. 856.

Bibliographic reference to this document:
Eisenhower, Dwight D. Files, Coat of Arms Corr.

To Thorkild R. Knudsen, 27 April 1954. In The Papers of Dwight David Eisenhower, ed. L. Galambos and D. van Ee, doc. 851. World Wide Web facsimile by The Dwight D. Eisenhower Memorial Commission of the print edition; Baltimore, MD: The Johns Hopkins University Press, 1996, http://www.eisenhowermemorial.org/presidential-papers/first-term/documents/851.cfm

Here it is:

The picture above is of Eisenhower’s arms as they appear in Frederiksborg Castle, photographed by Sunil Saigal, and posted on David B. Appleton's blog, Heraldry.

It does give one pause to think that the man who pushed the button had as his motto "peace through understanding". And now that the IAEA is so much in the news about Iran, we might notice that it was Eisenhower who proposed the creation of the agency in his "Atoms for Peace" speech at the UN, in 1953, the year in which I was born.

Audio mp3 of Address

From the speech, "Atoms for Peace":

I feel impelled to speak today in a language that in a sense is new, one which I, who have spent so much of my life in the military profession, would have preferred never to use. That new language is the language of atomic warfare.

The atomic age has moved forward at such a pace that every citizen of the world should have some comprehension, at least in comparative terms, of the extent of this development, of the utmost significance to everyone of us. Clearly, if the peoples of the world are to conduct an intelligent search for peace, they must be armed with the significant facts of today’s existence.

My recital of atomic danger and power is necessarily stated in United States terms, for these are the only incontrovertible facts that I know. I need hardly point out to this Assembly, however, that this subject is global, not merely national in character.

On July 16, 1945, the United States set off the world’s first atomic explosion.

Since that date in 1945, the United States of America has conducted forty-two test explosions. Atomic bombs today are more than twenty-five times as powerful as the weapons with which the atomic age dawned, while hydrogen weapons are in the ranges of millions of tons of TNT equivalent.

Today, the United States stockpile of atomic weapons, which, of course, increases daily, exceeds by many times the total [explosive] equivalent of the total of all bombs and all shells that came from every plane and every gun in every theatre of war in all the years of World War II.

A single air group, whether afloat or land based, can now deliver to any reachable target a destructive cargo exceeding in power all the bombs that fell on Britain in all of World War II. In size and variety, the development of atomic weapons has been no less remarkable. The development has been such that atomic weapons have virtually achieved conventional status within our armed services.

In the United States, the Army, the Navy, the Air Force, and the Marine Corps are all capable of putting this weapon to military use. But the dread secret and the fearful engines of atomic might are not ours alone.

In the first place, the secret is possessed by our friends and allies, Great Britain and Canada, whose scientific genius made a tremendous contribution to our original discoveries and the designs of atomic bombs.

The secret is also known by the Soviet Union.

...the knowledge now possessed by several nations will eventually be shared by others, possibly all others.
...
The United States would seek more than the mere reduction or elimination of atomic materials for military purposes. It is not enough to take this weapon out of the hands of the soldiers. It must be put into the hands of those who will know how to strip its military casing and adapt it to the arts of peace.

The United States knows that if the fearful trend of atomic military build-up can be reversed, this greatest of destructive forces can be developed into a great boon, for the benefit of all mankind. The United States knows that peaceful power from atomic energy is no dream of the future. That capability, already proved, is here, now, today. Who can doubt, if the entire body of the world’s scientists and engineers had adequate amounts of fissionable material with which to test and develop their ideas, that this capability would rapidly be transformed into universal, efficient, and economic usage?

To hasten the day when fear of the atom will begin to disappear from the minds of people and the governments of the East and West, there are certain steps that can be taken now. I therefore make the following proposals:

The governments principally involved, to the extent permitted by elementary prudence, to begin now and continue to make joint contributions from their stockpiles of normal uranium and fissionable materials to an international atomic energy agency. We would expect that such an agency would be set up under the aegis of the United Nations.

The more important responsibility of this atomic energy agency would be to devise methods whereby this fissionable material would be allocated to serve the peaceful pursuits of mankind. Experts would be mobilized to apply atomic energy to the needs of agriculture, medicine, and other peaceful activities. A special purpose would be to provide abundant electrical energy in the power-starved areas of the world. Thus the contributing Powers would be dedicating some of their strength to serve the needs rather than the fears of mankind.

The United States would be more than willing -- it would be proud to take up with others “principally involved” the development of plans whereby such peaceful use of atomic energy would be expedited.

Against the dark background of the atomic bomb, the United States does not wish merely to present strength, but also the desire and the hope for peace.

Yusef Lateef

2009-10-12T10:49:00.003+03:30

A SYLOGISM

By Yusef Lateef

Flowers, beautiful flowers, children, humanity, lovely, love, life, embrace all – please! Don’t let evil subdue us. Take from our minds the thornlike thoughts that torture us like bloodsucking leeches and demons of disenchantment. Free us of withering, despairing thoughts that inhabit our minds like the dull buzzing of dragonflies. Take from our hearts the veils of ignorance that we may walk in peace. Come soon – please!

Love opens the gates of truth and justice and the lips of flowers – yes, love while there is time, while the heart still struggles within, to love. The beating while we live is constant, that bleeding flesh within the chest. How long will it continue? A heart stops, another starts, it beats and bleeds within the chest, it whispers, it speaks the truth – listen! The soul, sometime staggering under life’s challenge, is straining every unseen fiber, then desires and fears are seen no longer; the soul is but a stillness somewhere in space. The heart speaks to the soul. Listen to this internal dialogue. See with the eyes of the heart; Listen when it speaks, for the heart is born pure.

The waves of life scatter the winds of time. Shreds of life are floating along in time. Loveless moments are to be avoided.

When the soul looks out of its body, it should see only beauty in its path. These are the sights we must hold in mind, in order to move to a higher place. Time after time in our hearts and soul we find love. No static, no pain – so pure, so happy to be alive. Waves of love consume us. We find no hatred – just love for all.

Check out Yusef Lateef's new site here.

Lester B. Pearson

2009-10-12T09:22:00.002+03:30

There is a college prep high school in Canada with the motto, "Peace through Understanding":

Lester B. ("Mike") Pearson was a winner of the Nobel Peace Prize in 1957. Here is the Nobel Foundation's bio:

Lester Bowles Pearson

The Nobel Peace Prize 1957

Biography

For four decades Lester Bowles Pearson (April 23, 1897-1972) has been noted for his diplomatic sensitivity, his political acumen, and his personal popularity. He is affectionately called «Mike», a nickname given to him by his flying instructor in World War I, who discarded «Lester» as being insufficiently bellicose.

Born in Toronto of Irish stock on both sides of his family, he received a balanced education in politics, learning the conservative position from his father, a Methodist minister, and the liberal from his mother. Pearson entered Victoria College at the University of Toronto in 1913 at the age of sixteen. Too young to enlist as a private when Canada declared war in 1914, he volunteered to serve with a hospital unit sponsored by the University. After two years in England, Egypt, and Greece, he was commissioned and transferred eventually to the Royal Flying Corps, but, sustaining some injuries from two accidents, one of them a plane crash, he was invalided home. He served as a training instructor for the rest of the war, meanwhile continuing his studies at the University. He received his degree in 1919 and then worked for two years for Armour and Company, a meat processing firm; years later he said, with the wit for which he is renowned, that the Russians were claiming he had once worked for an armament manufacturer.

Returning to academic life, Pearson won a two-year fellowship and enrolled at Oxford University. There he excelled not only in his chosen field of history where he received the bachelor and master degrees, but also in athletics where he won his blues in lacrosse and ice hockey.

In 1924 Pearson joined the staff of the History Department of the University of Toronto, leaving it and academic life in 1928 to accept a position as first secretary in the Canadian Department of External Affairs. In this post until 1935, Pearson received an education in domestic economic affairs while «on loan»; in 1931 as secretary to a commission on wheat futures and during 1934-1935 as secretary of a commission investigating commodity prices; the same post provided him with an apprenticeship in international diplomacy when he participated in the Hague Conference on Codification of International Law(1930), the London Naval Conference (1930), the Geneva World Disarmament Conference (1933-1934), another London Naval Conference (1935), and in sessions of the League of Nations (1935).

Pearson moved forward rapidly. From 1935 to 1941 he served in the office of the High Commissioner for Canada in London; in May, 1941, he was appointed assistant undersecretary of state for External Affairs at Ottawa; in June, 1942, named minister-counselor at the Canadian Legation in Washington; in July, 1944, promoted to the rank of minister plenipotentiary and in January, 1945, to the rank of ambassador. During his Washington stay, Pearson participated in the establishment of the United Nations Relief and Rehabilitation Administration (UNRRA) in 1943 and the United Nations Food and Agriculture Organization (FAO) 1943-1945; in the Dumbarton Oaks Conference on preliminary discussion for an organization of united nations (1944); and in the San Francisco Conference on the establishment of the UN (1945).

Pearson took over the post of undersecretary of state for External Affairs in the fall of 1946, but gave it up two years later for the possibility of action in a larger arena. In that year, Louis S. St. Laurent, the secretary of state, became prime minister of a Liberal government, replacing his retiring leader, Mackenzie King. Pearson, having conducted a successful campaign for a seat in the Commons to represent the Algoma East riding of Ontario, was given the External Affairs portfolio, holding it for nine years until the advent of John Diefenbaker's Conservative government.

Pearson drafted the speech in which Prime Minister St. Laurent proposed the establishment of the North Atlantic Treaty Organization (NATO), signed the enabling treaty in 1949, headed the Canadian delegation to NATO until 1957, and functioned as chairman of the NATO Council in 1951-1952. Pearson also headed the Canadian delegation to the UN from 1946 to 1956, being elected to the presidency of the Seventh Session of the General Assembly in 1952-1953. As chairman of the General Assembly's Special Committee on Palestine, he laid the groundwork for the creation of the state of Israel in 1947. In the Suez crisis of 1956, when the United Kingdom, France, and Israel invaded Egyptian territory, Pearson proposed and sponsored the resolution which created a United Nations Emergency Force to police that area, thus permitting the invading nations to withdraw with a minimum loss of face.

When the Liberals were defeated in the elections of 1957, Pearson relinquished his cabinet post but, accepting that of leader of the Opposition, began to rebuild the party. Six years later, when the Conservative government lost the confidence of the electorate, especially on the issues raised by the Cuban confrontations between the United States and Russia, and when Pearson, after a careful review of his philosophical position on national defence, announced his willingness to accept nuclear warheads from the United States, the Liberal Party was voted enough strength to establish a government with Pearson as prime minister.

In control for five years, Pearson pursued a bipartisan foreign policy based on a philosophy of internationalism. In domestic policy he implemented programs long discussed but never adopted; among them, in the field of social legislation: provisions for old age pensions, medical care, and a generalized «war on poverty»; in education: governmental assistance for higher education and technical and vocational education; in governmental operations: redistribution of electoral districts and reformation of legislative procedures. The most acrimonious debate of his half-decade in office centered on legislation to create a new flag for Canada. This legislation became the battlefield of the Conservatives, who wanted some portion of the design to recognize the traditions of the past, versus the Liberals, who wanted to eliminate historical symbols. The Liberals won and the new flag was raised on February 15, 1965.

Pearson retired from the leadership of his party in the spring of 1968 and died in 1972.

Selected Bibliography

Ayre, W. Burton, Mr. Pearson and Canada's Revolution by Diplomacy. Montreal, Wallace Press, I96.

Beal, John R., Pearson of Canada. New York, Duell, Sloan & Pearce, 1964.

Newman, Peter C., Renegade in Power: The Diefenbaker Years. Toronto, McClelland & Stewart, 1963.

Nicholson, Patrick, Vision and Indecision. Ottawa, Longmans Canada, 1968.

Pearson, Lester Bowles, The Crisis of Development. New York, Praeger, 1970.

Pearson, Lester Bowles, Democracy in World Politics. Princeton, N.J., Princeton University Press, 1955.

Pearson, Lester Bowles, Diplomacy in the Nuclear Age. Cambridge, Mass., Harvard University Press, 1959.

Pearson, Lester Bowles, The Four Faces of Peace and the International Outlook, ed. by Sherleigh G. Pierson. New York, Dodd, Mead, 1964.

Pearson, Lester Bowles, Peace in the Family of Man. London, British Broadcasting Corporation, 1969.

Pearson, Lester Bowles, «The United Nations and Peace», in A Critical Evaluation of the United Nations, pp. 9-24. Vancouver, University of British Columbia, 1961.

Poliquin, Jean-Marc, and John R. Beal, Les Trois Vies de Pearson. Première partie par Poliquin, pp. 7-70. Deuxième partie par Beal, pp. 71-265, is a translation by Poliquin from the English of Beal's Pearson of Canada, q. v. Ottawa, Longmans Canada, 1968.

From Nobel Lectures, Peace 1951-1970, Editor Frederick W. Haberman, Elsevier Publishing Company, Amsterdam, 1972

This autobiography/biography was written at the time of the award and first published in the book series Les Prix Nobel. It was later edited and republished in Nobel Lectures. To cite this document, always state the source as shown above.

Lester Bowles Pearson died on December 27, 1972.

Pearson Peace Medal

Brochure: 2009 Pearson Peace Medal - Call for Nominations (pdf)

Each year the United Nations Association in Canada (UNA-Canada) honours a Canadian for his or her outstanding achievements in the field of international service and understanding.

The Pearson Peace Medal is awarded to a Canadian who has personally contributed, through their working lives and voluntary commitments, to those causes to which Lester B. Pearson devoted his distinguished career: aid to the developing world, mediation between those confronting one another with arms, succour to refugees and others in need, equal rights and justice for all humanity, and peaceful change through world law and world organization. A jury of eminent Canadians selects the recipient of honour. The Medal is presented, often by the Governor-General of Canada, on or about United Nations Day, October 24, or Human Rights Day, December 10.

Here is the speech Pearson gave when he accepted the Nobel Peace Prize:

Lester Bowles Pearson

The Nobel Peace Prize 1957

Nobel Lecture

Nobel Lecture*, December 11, 1957

Listen to a Sound Recording
1 min. »

In order to hear the sound you need RealPlayer.

The Four Faces of Peace

I cannot think of anything more difficult than to say something which would be worthy of this impressive and, for me, memorable occasion, and of the ideals and purposes which inspired the Nobel Peace Award.

I would like, at the very beginning, to pay my tribute to the memory of a great man, Alfred Nobel, who made this award - and others - possible. Seldom in history has any man combined so well the qualities of idealism and realism as he did - those of the poet and the practical man of business. We know all about his dynamite and his explosives and how he lamented the use to which they would be put. Yet ideas can also be explosive, and he had many that were good and were deeply concerned with peace and war. He liked to write and talk about the "rights of man and universal brotherhood", and no one worked harder or more unselfishly to realize those ideals, still so far away.

At this moment I am particularly conscious of the wisdom of one of his observations that "long speeches will not ensure peace".

May I also express my great pleasure at being again in Norway, a country to which my own is so closely bound by ties of friendship, freedom, and understanding. I have worked in a very close and cordial way with Norwegian representatives at many international meetings, and the pleasure I felt at those associations was equaled only by the profit I always secured from them.

Perhaps I may be pardoned for putting any words I may have to say about peace within the framework of my own personal experience. During my lifetime greater and more spectacular progress has been made in the physical sciences than in many centuries that preceded it. As a result, the man who lived in 1507 would have felt more at home in 1907 than one who died fifty years ago if he came back to life today.

A great gulf, however, has been opened between man's material advance and his social and moral progress, a gulf in which he may one day be lost if it is not closed or narrowed. Man has conquered outer space. He has not conquered himself. If he had, we would not be worrying today as much as we are about the destructive possibilities of scientific achievements. In short, moral sense and physical power are out of proportion.

This imbalance may well be the basic source of the conflicts of our time, of the dislocations of this "terrible twentieth century".

All of my adult life has been spent amidst these dislocations, in an atmosphere of international conflict, of fear and insecurity. As a soldier, I survived World War I when most of my comrades did not. As a civilian during the Second War, I was exposed to danger in circumstances which removed any distinction between the man in and the man out of uniform. And I have lived since - as you have - in a period of cold war, during which we have ensured by our achievements in the science and technology of destruction that a third act in this tragedy of war will result in the peace of extinction.

I have, therefore, had compelling reason, and some opportunity, to think about peace, to ponder over our failures since 1914 to establish it, and to shudder at the possible consequences if we continue to fail.

I remember particularly one poignant illustration of the futility and tragedy of war. It was concerned, not with the blood and sacrifice of battles from 1914-1918, but with civilian destruction in London in 1941 during its ordeal by bombing.

It was a quiet Sunday morning after a shattering night of fire and death. I was walking past the smoking ruins of houses that had been bombed and burned during the night. The day before they had been a neat row of humble, red brick, workmen's dwellings. They were now rubble except for the front wall of one building, which may have been some kind of community club, and on which there was a plaque that read "Sacred to the memory of the men of Alice Street who died for peace during the Great War, 1914-1918". The children and grandchildren of those men of Alice Street had now in their turn been sacrificed in the Greater War, 1939-1945. For peace? There are times when it does not seem so.

True there has been more talk of peace since 1945 than, I should think, at any other time in history. At least we hear more and read more about it because man's words, for good or ill, can now so easily reach the millions.

Very often the words are good and even inspiring, the embodiment of our hopes and our prayers for peace. But while we all pray for peace, we do not always, as free citizens, support the policies that make for peace or reject those which do not. We want our own kind of peace, brought about in our own way.

The choice, however, is as clear now for nations as it was once for the individual: peace or extinction. The life of states cannot, any more than the life of individuals, be conditioned by the force and the will of a unit, however powerful, but by the consensus of a group, which must one day include all states. Today the predatory state, or the predatory group of states, with power of total destruction, is no more to be tolerated than the predatory individual.

Our problem, then, so easy to state, so hard to solve, is how to bring about a creative peace and a security which will have a strong foundation. There have been thousands of volumes written by the greatest thinkers of the ages on this subject; so you will not expect too much from me in a few sketchy and limited observations. I cannot, I fear, provide you, in the words of Alfred Nobel, with "some lofty thoughts to lift us to the spheres".

My aim this evening is a more modest one. I wish to look at the problem in four of its aspects - my "four faces of peace". There is peace and prosperity or trade, peace and power, peace and policy or diplomacy, peace and people.

Peace and Prosperity

One face of peace is reflected in the prosperity of nations. This is a subject on which thought has changed greatly within the memories of most of us and is now, I submit, in process of rapid further change.

Not so long ago prominence was always given to economic factors as causes of war. That was at a time when people sought more assiduously than we now do for rational causation in human behavior. To the philosophers of the nineteenth century it seemed that there must be a motive of real self-interest, of personal gain, that led nations into conflict. To some extent there was. But in this century we have at least learned to understand more fully the complexity of motives that impel us both as individuals and as nations. We would be unwise to take any credit for that. The cynic might well remark that never has irrationality been so visible as in our times, and especially in relation to war.

We know now that in modern warfare, fought on any considerable scale, there can be no possible economic gain for any side. Win or lose, there is nothing but waste and destruction. Whatever it is that leads men to fight and suffer, to face mutilation and death, the motive is not now self-interest in any material sense.

If, however, we no longer stress so much economic factors as the direct cause of war, that does not lessen their importance in the maintenance of a creative and enduring peace. Men may not now go to war for trade, but lack of trade may help to breed the conditions in which men do go to war. The connection is not simple. Rich nations are not necessarily more peace-loving than poorer nations. You do not have to have poverty and economic instability; people do not have to be fearful about their crops or their jobs in order to create the fears and frustrations and tensions through which wars are made. But poverty and distress - especially with the awakening of the submerged millions of Asia and Africa - make the risks of war greater.

It is already difficult to realize that a mere twenty years ago poverty was taken almost for granted over most of the earth's surface. There were always, of course, a few visionaries, but before 1939 there was little practical consideration given to the possibility of raising the living standards of Asia and Africa in the way that we now regard as indispensable. Perhaps only in North America every man feels entitled to a motor car, but in Asia hundreds of millions of people do now expect to eat and be free. They no longer will accept colonialism, destitution, and distress as preordained. That may be the most significant of all the revolutionary changes in the international social fabric of our times.

Until the last great war, a general expectation of material improvement was an idea peculiar to Western man. Now war and its aftermath have made economic and social progress a political imperative in every quarter of the globe. If we ignore this, there will be no peace. There has been a widening of horizons to which in the West we have been perhaps too insensitive. Yet it is as important as the extension of our vision into outer space.

Today continuing poverty and distress are a deeper and more important cause of international tensions, of the conditions that can produce war, than previously. On the other hand, if the new and constructive forces which are at work among areas and people, stagnant and subdued only a few years ago, can be directed along the channels of cooperation and peaceful progress, it should strengthen mankind's resistance to fear, to irrational impulse, to resentment, to war.

Arnold Toynbee¹ voiced this hope and this ideal when he said: "The twentieth century will be chiefly remembered by future generations not as an era of political conflicts or technical inventions, but as an age in which human society dared to think of the welfare of the whole human race as a practical objective."

I hope he was not too optimistic.

It is against this background that we should, I suggest, reassess our attitude to some ideas about which we have of late been too indifferent. It has been fashionable to look on many of our nineteenth-century economic thinkers as shallow materialists. We have, for instance, made light of the moral fervor and high political purpose that lay behind such an idea as free trade. Yet the ideals to which Richard Cobden² gave the most articulate expression, at least in the English-speaking world, were not ideals about commerce alone. They visualized a free and friendly society of nations, for whom free trade was at once a result and a cause of good relations. It is a bitter commentary on our twentieth-century society that the very phrase "free trade" has come to have a hopelessly old-fashioned and unrealistic ring to it.

We all recognize that in the depressed and disturbed economic conditions between the wars an upsurge of economic nationalism was inevitable. But why should so many be so ready to go on thinking in the same terms when the conditions that produced them are now different?

We are too inclined to assume that man's today is more like his yesterday than like the day before yesterday. In some respects, I submit, the economics of our day are less different from those of nineteenth-century expansionism than they are from the abnormal period of depression and restrictionism that, just because it is nearer in time; still dominates much of our economic thinking.

The scientific and technological discoveries that have made war so infinitely more terrible for us are part of the same process that has knit us all so much more closely together. Our modern phrase for this is interdependence. In essence, it is exactly what the nineteenth-century economist talked about as the advantages of international specialization and the division of labor. The main difference is that excessive economic nationalism, erecting its reactionary barriers to the international division of labor, is far more anomalous and irrational now than it was when the enlightened minds of the nineteenth century preached against it and for a time succeeded in having practiced what they preached.

The higher the common man sets his economic goals in this age of mass democracy, the more essential it is to political stability and peace that we trade as freely as possible together, that we reap those great benefits from the division of labor, of each man and each region doing what he and it can do with greatest relative efficiency, which were the economic basis of nineteenth-century thought and policy. In no country is this more clearly understood than in Norway and in no country is the impulse to peace deeper or more widespread.

In this sphere, our postwar record is better than it is fashionable to recognize. Under the General Agreement on Tariffs and Trade³ there has been real progress in reducing trade barriers and in civilizing the commercial policies of national governments. The achievement so far has its limits, of course, and there have been setbacks, but there has been more progress, and over a wider area, than any of us would have dared to predict with confidence twelve years ago.

Now the European nations are launching themselves, through the Common Market and its associated free trade area⁴, on an adventure in the economic unification of peoples that a few years ago would have seemed completely visionary. Is it any more visionary to foresee a further extension of this cooperative economic pattern? Is it not time to begin to think in terms of an economic interdependence that would bridge the Atlantic, that would at least break down the barrier between dollar and non-dollar countries which, next only to Iron Curtains, has hitherto most sharply divided our postwar One World?

You will say that this is far too unrealistic. I can only reply that in the past decade we have already seen even more profound revolutions in men's political and social attitudes. It would be especially tragic if the people who most cherish ideals of peace, who are most anxious for political cooperation on a wider than national scale, made the mistake of underestimating the pace of economic change in our modern world.

Just as we cannot in this day have a stable national democracy without progress in living standards and a sense that the community as a whole participates in those standards, without too great extremes of wealth and poverty, likewise we cannot have one world at peace without a general social and economic progress in the same direction. We must have rising living standards in which all nations are participating to such a degree that existing inequalities in the international division of wealth are, at least, not increased. For substantial progress on those lines we need the degree of efficiency that comes only with the freest possible movement of commerce through the world, binding people together, providing the basis of international investment and expansion, and thereby, I hope, making for peace.

Peace and Power

I now come to peace and power.

Every state has not only the right but the duty to make adequate provision for its own defense in the way it thinks best, providing it does not do so at the expense of any other state. Every state denies and rejects any suggestion that it acquires military power for any other purpose than defense. Indeed, in a period of world tension, fear, and insecurity, it is easy for any state to make such denial sound reasonable, even if the ultimate aims and policies of its leaders are other than pacific.

No state, furthermore, unless it has aggressive military designs such as those which consumed Nazi leaders in the thirties, is likely to divert to defense any more of its resources and wealth and energy than seems necessary. The economic burden of armaments is now almost overpowering, and where public opinion can bring itself effectively to bear on government, the pressure is nearly always for the greatest possible amount of butter and the fewest possible number of guns.

Nevertheless, defense by power as a first obligation on a state has to be considered in relation to things other than economics. For one thing - and this is certainly true of smaller countries - such power, unless it is combined with the defense forces of other friendly countries, is likely to be futile, both for protection and for prevention, or for deterrence, as we call it. This in its turn leads to coalitions and associations of states. These may be necessary in the world in which we live, but they do extend the area of a possible war in the hope that greater and united power will prevent any war. When they are purely defensive in character, such coalitions can make for peace by removing the temptation of easy victory. But they can never be more than a second-best substitute for the great coalition of the whole United Nations established to preserve the peace, but now too often merely the battleground of the cold war.

Furthermore, the force which you and your allies collect for your own security can, in a bad international climate, increase, or seem to increase, someone else's insecurity. A vicious chain reaction begins. In the past, the end result has always been, not peace, but the explosion of war. Arms, produced by fear out of international tension, have never maintained peace and security except for limited periods. I am not arguing against their short-run necessity. I am arguing against their long-run effectiveness. At best they give us a breathing space during which we can search for a better foundation for the kind of security which would itself bring about arms reduction.

These coalitions for collective defense are limited in area and exclusive in character. And they provoke counter-coalitions. Today, for instance, we have now reached the point where two - and only two - great agglomerations of power face each other in fear and hostility, and the world wonders what will happen.

If the United Nations were effective as a security agency - which it is not - these more limited arrangements would be unnecessary and, therefore, undesirable. But pending that day, can we not put some force behind the United Nations which - under the authorization of the Assembly - might be useful at least for dealing with some small conflicts and preventing them from becoming great ones?

Certainly the idea of an international police force effective against a big disturber of the peace seems today unrealizable to the point of absurdity. We did, however, take at least a step in the direction of putting international force behind an international decision a year ago in the Suez crisis. The birth of this force was sudden and it was surgical. The arrangements for the reception of the infant were rudimentary, and the midwives - one of the most important of whom was Norway - had no precedents or experience to guide them. Nevertheless, UNEF⁵, the first genuinely international police force of its kind, came into being and into action.

It was organized with great speed and efficiency even though its functions were limited and its authority unclear. And the credit for that must go first of all to the Secretary-General of the United Nations⁶ and his assistants.

Composed of the men of nine United Nations countries from four continents, UNEF moved with high morale and higher purpose between national military forces in conflict. Under the peaceful blue emblem of the United Nations, it brought, and has maintained, at least relative quiet on an explosive border. It has supervised and secured a cease-fire.

I do not exaggerate the significance of what has been done. There is no peace in the area. There is no unanimity at the United Nations about the functions and future of this force. It would be futile in a quarrel between, or in opposition to, big powers. But it may have prevented a brush fire becoming an all-consuming blaze at the Suez last year, and it could do so again in similar circumstances in the future.

We made at least a beginning then. If, on that foundation, we do not build something more permanent and stronger, we will once again have ignored realities, rejected opportunities, and betrayed our trust. Will we never learn?

Today, less than ever can we defend ourselves by force, for there is no effective defense against the all-destroying effect of nuclear missile weapons. Indeed, their very power has made their use intolerable, even unthinkable, because of the annihilative retaliation in kind that such use would invoke. So peace remains, as the phrase goes, balanced uneasily on terror, and the use of maximum force is frustrated by the certainty that it will be used in reply with a totally devastating effect. Peace, however, must surely be more than this trembling rejection of universal suicide.

The stark and inescapable fact is that today we cannot defend our society by war since total war is total destruction, and if war is used as an instrument of policy, eventually we will have total war. Therefore, the best defense of peace is not power, but the removal of the causes of war, and international agreements which will put peace on a stronger foundation than the terror of destruction.

Peace and Policy

The third face of peace, therefore, is policy and diplomacy. If we could, internationally, display on this front some of the imagination and initiative, determination and sacrifice, that we show in respect of defense planning and development, the outlook would be more hopeful than it is. The grim fact, however, is that we prepare for war like precocious giants and for peace like retarded pygmies.

Our policy and diplomacy - as the two sides in the cold war face each other - are becoming as rigid and defensive as the trench warfare of forty years ago, when two sides dug in, dug deeper, and lived in their ditches. Military moves that had been made previously had resulted in slaughter without gain; so, for a time, all movement was avoided. Occasionally there was almost a semblance of peace.

It is essential that we avoid this kind of dangerous stalemate in international policy today. The main responsibility for this purpose rests with the two great world powers, the United States and the U.S.S.R. No progress will be made if one side merely shouts "coexistence" - a sterile and negative concept - and "parleys at the summit", while the other replies "no appeasement", "no negotiation without proof of good faith".

What is needed is a new and vigorous determination to use every technique of discussion and negotiation that may be available, or, more important, that can be made available, for the solution of the tangled, frightening problems that divide today, in fear and hostility, the two power-blocks and thereby endanger peace. We must keep on trying to solve problems, one by one, stage by stage, if not on the basis of confidence and cooperation, at least on that of mutual toleration and self-interest.

What I plead for is no spectacular meeting of a Big Two or a Big Three or a Big Four at the summit , where the footing is precarious and the winds blow hard, but for frank, serious, and complete exchanges of views - especially between Moscow and Washington - through diplomatic and political channels.

Essential to the success of any such exchanges is the recognition by the West that there are certain issues such as the unification of Germany and the stabilization of the Middle East which are not likely to be settled in any satisfactory way without the participation of the U.S.S.R. Where that country has a legitimate security interest in an area or in a problem, that must be taken into account.

It is also essential that the Soviet Union, in its turn, recognize the right of people to choose their own form of government without interference from outside forces or subversive domestic forces encouraged and assisted from outside.

A diplomatic approach of this kind involves, as I well know, baffling complexities, difficulties, and even risks. Nevertheless, the greater these are, the stronger should be the resolve and the effort, by both sides and in direct discussions, to identify and expose them as the first step in their possible removal.

Perhaps a diplomatic effort of this kind would not succeed. I have no illusions about its complexity or even its risks. Speaking as a North American, I merely state that we should be sure that the responsibility for any such failure is not ours. The first failure would be to refuse to make the attempt.

The time has come for us to make a move, not only from strength, but from wisdom and from confidence in ourselves; to concentrate on the possibilities of agreement, rather than on the disagreements and failures, the evils and wrongs, of the past.

It would be folly to expect quick, easy, or total solutions. It would be folly also to expect hostility and fears suddenly to vanish. But it is equal or even greater folly to do nothing: to sit back, answer missile with missile, insult with insult, ban with ban.

That would be the complete bankruptcy of policy and diplomacy, and it would not make for peace.

Peace and People

In this final phase of the subject, I am not thinking of people in what ultimately will be their most important relationship to peace: the fact that more than thirty millions of them are added to our crowded planet each year. Nor am I going to dwell at any length on the essential truth that peace, after all, is merely the aggregate of feelings and emotions in the hearts and minds of individual people.

Spinoza⁷ said that "Peace is the vigor born of the virtue of the soul." He meant, of course, creative peace, the sum of individual virtue and vigor. In the past, however, man has unhappily often expressed this peace in ways which were more vigorous than virtuous.

It has too often been too easy for rulers and governments to incite man to war. Indeed, when people have been free to express their views, they have as often condemned their governments for being too peaceful as for being too belligerent.

This may perhaps have been due to the fact that in the past men were more attracted by the excitements of conflict and the rewards of expected victory than they were frightened by the possibility of injury, pain, and death.

Furthermore, in earlier days, the drama of war was the more compelling and colorful because it seemed to have a romantic separation from the drabness of ordinary life. Many men have seemed to like war - each time - before it began.

As a Canadian psychiatrist, Dr. G.H. Stevenson, put it once : "People are so easily led into quarrelsome attitudes by some national leaders. A fight of any kind has a hypnotic influence on most men. We men like war. We like the excitement of it, its thrill and glamour, its freedom from restraint. We like its opportunities for socially approved violence. We like its economic security and its relief from the monotony of civilian toil. We like its reward for bravery, its opportunities for travel, its companionship of men in a man's world, its intoxicating novelty. And we like taking chances with death. This psychological weakness is a constant menace to peaceful behavior. We need to be protected against this weakness, and against the leaders who capitalize on this weakness."

Perhaps this has all changed now. Surely the glamour has gone out of war. The thin but heroic red line of the nineteenth century is now the production line. The warrior is the man with a test tube or the one who pushes the nuclear button. This should have a salutary effect on man's emotions. A realization of the consequences that must follow if and when he does push the button should have a salutary effect also on his reason.

People and peace have another meaning. How can there be peace without people understanding each other, and how can this be if they don't know each other? How can there be cooperative coexistence, which is the only kind that means anything, if men are cut off from each other, if they are not allowed to learn more about each other? So let's throw aside the curtains against contacts and communication.

I realize that contact can mean friction as well as friendship, that ignorance can be benevolent and isolation pacific. But I can find nothing to say for keeping one people malevolently misinformed about others. More contact and freer communication can help to correct this situation. To encourage it - or at least to permit it - is an acid test for the sincerity of protestations for better relations between peoples.

I believe myself that the Russian people - to cite one example - wish for peace. I believe also that many of them think that the Americans are threatening them with war, that they are in danger of attack. So might I, if I had as little chance to get objective and balanced information about what is going on in the United States. Similarly, our Western fears of the Soviet Union have been partly based on a lack of understanding or of information about the people of that country.

Misunderstanding of this kind arising from ignorance breeds fear, and fear remains the greatest enemy of peace.

A common fear, however, which usually means a common foe, is also, regrettably, the strongest force bringing people together, but in opposition to something or someone. Perhaps there is a hopeful possibility here in the conquest of outer space. Interplanetary activity may give us planetary peace. Once we discover Martian space ships hovering over earth's airspace, we will all come together. "How dare they threaten us like this!" we shall shout, as one, at a really United Nations!

At the moment, however, I am more conscious of the unhappy fact that people are more apt to be united for war than for peace; in fear rather than in hope. Where that unity is based on popular will, it means that war is total in far more than a military sense. The nation at war now means literally all the people at war, and it can add new difficulties to the making or even the maintenance of peace.

When everybody is directly involved in war, it is harder to make a peace which does not bear the seeds of future wars. It was easier, for instance, to make peace with France under a Napoleon who had been kept apart in the minds of his foes from the mass of Frenchmen, than with a Germany under Hitler, when every citizen was felt to be an enemy in the popular passions of the time.

May I express one final thought. There can be no enduring and creative peace if people are unfree. The instinct for personal and national freedom cannot be destroyed, and the attempt to do so by totalitarian and despotic governments will ultimately make not only for internal trouble but for international conflict. Authority under law must, I know, be respected as the foundation of society and as the protection of peace. The extension of state power, however, into every phase of man's life and thought is the abuse of authority, the destroyer of freedom, and the enemy of real peace.

In the end, the whole problem always returns to people; yes, to one person and his own individual response to the challenges that confront him.

In his response to the situations he has to meet as a person, the individual accepts the fact that his own single will cannot prevail against that of his group or his society. If he tries to make it prevail against the general will, he will be in trouble. So he compromises and agrees and tolerates. As a result, men normally live together in their own national society without war or chaos. So it must be one day in international society. If there is to be peace, there must be compromise, tolerance, agreement.

We are so far from that ideal that it is easy to give way to despair and defeatism. But there is no cause for such a course or for the opposite one that leads to rash and ill-judged action.

May I quote a very great American, Judge Learned Hand, on this point: "Most of the issues that mankind sets out to settle, it never does settle. They are not solved because... they are incapable of solution, properly speaking, being concerned with incommensurables. At any rate... the opposing parties seldom do agree upon a solution; and the dispute fades into the past unsolved, though perhaps it may be renewed as history and fought over again. It disappears because it is replaced by some compromise that, although not wholly acceptable to either side, offers a tolerable substitute for victory; and he who would find the substitute needs an endowment as rich as possible in experience, an experience which makes the heart generous and provides his mind with an understanding of the hearts of others."⁸

Yet even people with generous and understanding hearts, and peaceful instincts in their normal individual behavior, can become fighting and even savage national animals under the incitements of collective emotion. Why this happens is the core of our problem of peace and war.

That problem, why men fight who aren't necessarily fighting men, was posed for me in a new and dramatic way one Christmas Eve in London during World War II. The air raid sirens had given their grim and accustomed warning. Almost before the last dismal moan had ended, the antiaircraft guns began to crash. In between their bursts I could hear the deeper, more menacing sound of bombs. It wasn't much of a raid, really, but one or two of the bombs seemed to fall too close to my room. I was reading in bed and, to drown out or at least to take my mind off the bombs, I reached out and turned on the radio. I was fumbling aimlessly with the dial when the room was flooded with the beauty and peace of Christmas carol music. Glorious waves of it wiped out the sound of war and conjured up visions of happier peacetime Christmases. Then the announcer spoke in German. For it was a German station and they were Germans who were singing those carols. Nazi bombs screaming through the air with their message of war and death; German music drifting through the air with its message of peace and salvation. When we resolve the paradox of those two sounds from a single national source, we will, at last, be in a good position to understand and solve the problem of peace and war.

* This lecture was delivered by the laureate in the Auditorium of the University of Oslo. The text is taken from Les Prix Nobel en 1957.

1. Arnold J. Toynbee (1889- ), English historian, well known for his 10-volume A Study of History.

2. Richard Cobden (1804-1865), English statesman and economist, known as the "Apostle of Free Trade", who, with John Bright, was primarily responsible for the repeal of England's Corn Laws (1846); actively supported international arbitration and disarmament.

3. Drawn up by an international Conference on Trade and Employment in 1947, it included commitments on over 40,000 different tariff rates and a comprehensive commercial policy code aimed at elimination of discriminating treatment in international commerce.

4. The Common Market (officially the European Economic Community), organized in 1957 by the Benelux countries, France, Italy, and West Germany (Greece became an associate member in 1962), aims at the establishment of an area within which commodities, capital, services, and labor can move freely.

5. United Nations Emergency Force, proposed by Pearson and created by the UN in November, 1956. See Jahn's presentation speech, pp. 124-125.

6. Dag Hammarskjöld (1905-1961), recipient, posthumously, of the Nobel Peace Prize for 1961.

7. Baruch, or Benedict, Spinoza (1632-1677), Dutch philosopher.

8. Learned Hand (1872-1961), American jurist, in "A Plea for the Open Mind and Free Discussion", in The Spirit of Liberty: Papers and Addresses of Learned Hand (New York: Knopf, 1952), p. 281.

From Nobel Lectures, Peace 1951-1970, Editor Frederick W. Haberman, Elsevier Publishing Company, Amsterdam, 1972

Copyright © The Nobel Foundation 1957

The speech was later collected with other speeches by Pearson and published as a book with the same name as the acceptance speech. George Grant wrote a rather scathing review of the book, saying that it was full of platitudes, that Pearson was a good committee man but had no significant writing skills, and he wonders that the book was allowed to be published!

Finally, I should mention Pearson's suggestion for the Canadian national flag, known as the "Pearson Pennant" in which the two blue stripes were to signify the Atlantic and Pacific Oceans.

2009-10-11T15:59:00.000+03:30

Late Autumn Walk

2009-10-11T15:58:00.000+03:30

The Surging Sea

2009-10-11T15:57:00.002+03:30

Thank You, God!

2009-10-11T15:55:00.001+03:30

The One

2009-10-10T18:06:00.001+03:30

Old photo I found

2009-09-14T15:13:00.002+04:30

Burning Bush

Whoever gazes in the sky

might see dragons floating by

becoming towers, birds, or apes—

every minute changing shapes.

Just for a moment, look away,

then try to find, again, your way

to what you had imagined there

and now is only wisps and air.

It’s also hard to recognize

an old acquaintance behind strange eyes.

Shifting forms make all seem strange

as each part makes a different change.

Even the self is the sacrifice

to the river in which no one steps twice.

Despite the change and complexity

of transformations and variety,

a single voice is always calling out

from every face and tree and cloud;

it calls the lion and the lamb,

it calls us all and says,

“I am!”

Hajj Muhammad Legenhausen

21. Ramadan 1439

20. Shahrivar 1388

11. September 2009

Scriptural Reasoning in Qom

2009-05-21T18:51:00.003+04:30

Today we had our first scriptural reading session here in Qom at the Imam Khomeini Education and Research Institute.
This was a sort of trial session. We all benefited from it and agreed that we should try to have this take place on a regular basis starting next Fall. Our topic was prayer. The participants were:
Mr. Abaie of the Jewish faith, Wally and Evie Shellenberger, our Mennonite friends who will be returning to the US in ten days, and Seyyed Hassani and Dr. Shomali represented Shi'a Islam, and I acted as a sort of moderator, although I didn't do any moderating other than to introduce everyone and indicate starting. So, we had a very small group with unequal religious representation, but it went very well and everyone asked some good questions. Mr. Abaie started by reading Psalm 145 in Hebrew and translating it into Farsi as he went along, also throwing in some explanation between the lines. When he finished, the others asked him questions. One of the interesting points he mentioned was the way the lines in Hebrew start with each of the letters of the Hebrew alphabet, a sequence also used in Arabic and called "abjad". He also explained a bit about the Jewish prayer schedule. Then the Shellenbergers read Matt. 6: 7-15; Mark 1:35; Philippians 4: 6-7; and I Thessalonians 5:17. They read the text in English and commented after every verse or two on what they thought was interesting or important. This was followed by some questions about the original language of the text and their very brief remarks about the problems of manuscripts and the formation of the canon of the New Testament. Evie also spoke about what it means to pray constantly and about using prayer beads as a reminder. Next Dr. Shomali read from the Qur'an, 2:186; 8:24; 40:60; and 25:77, in Arabic with English and Farsi translation as he went (all participants understand both English and Farsi). Mr. Abaie pointed out the similarity between the reference to divine nearness in connection with prayer in both the readings from the Qur'an and the Psalms. Dr. Shomali pointed out that in the Qur'an we are told that God is near to all, while in the Psalm it was stated that God is near to those who call Him, and he reconciled them with the comment that there is a sense in which we are calling on God with our very being. There was a good spirit of inquiry and camaraderie throughout the session. When it ended we all thanked one another and God for the blessing. We are grateful for the encouragement of both Prof. Ochs, without whose efforts it would never have occurred to us to try something like this, and to Susan Harrison for all her advice, and Abbot Timothy Wright who also encouraged us. We agreed that in the future we would like to involve Iranian Christians and have sessions with three or four people from each of the three faith traditions. God willing, we will try to arrange regular sessions after Ramadan, and perhaps we can have a rotating venue, too.