The Qur’anic monotheism and its opportunities for building empathy and peace

علوم قرآن و حدیث

مقاله 3، دوره 50، شماره 1 - شماره پیاپی 100، مهر 1397، صفحه 115-143   

نوع مقاله: Research

شناسه دیجیتال (DOI): 10.22067/naqhs.v50i1.27585

نویسندگان

رسول اکبری؛ Mahdi Hasanzadeh^*

دانشگاه فردوسی مشهد

چکیده

The Qur’an has been examined as a relevant resource in the extensive literature regarding notions of violence, peace, and conflict resolution. It has often been suggested that the Qur’anic tradition can be applicable in building theoretical foundations for acts of peacebuilding and nonviolence. However, researchers have frequently referred to certain challenges of integration as regards the relationship between Islamic and Western realizations of peace. As a response, many scholars have underlined the necessity to utilize indigenous processes and opportunities of peacebuilding in Muslim culture. We know that monotheism (Tawhīd) is the most fundamental theme of the Qur’an and functions as the basis of all Islamic life. Hence, the present paper aims at extracting the monotheistic opportunities of the Qur’an for building empathy as an important concept in peace studies. Application of contemporary theories of peace in order to understand the Qur’anic opportunities suggested that monotheistic teachings tend to encourage some sense of integrity within human community necessary for developing harmonious relationships in the global milieu. In addition, a triangular pattern of human commonality was reproduced based on the monotheistic doctrines. This model seems to shape the Qur’anic geometry needed for building empathy and peace in human community.

کلیدواژه‌ها

قرآن کریم؛ توحید؛ صلح؛ همدلی

مراجع

Abdalla, A. (2000). Principles of Islamic Interpersonal Conflict Intervention:

A Search Within Islam and Western Literature. The Journal of Law and Religion, 15, 151-184.

Abu‐Nimer, M. (1996). Conflict resolution in an Islamic context: Some conceptual questions. Peace & Change, 21(1), 22-40.

Abu-Nimer, M. (2003). Nonviolence and peace building in Islam: Theory and practice. Gainesville: University Press of Florida.

Abu‐Nimer, M., & Nasser, I. (2013). Forgiveness in the Arab and Islamic Contexts. Journal of Religious Ethics, 41(3), 474-494.

Appleby, R. S. (2000). The Ambivalence of the Sacred: Religion, Violence and Reconciliation. Lanham, Maryland, Rowman & Littlefield.

Armstrong, K. (2002). Islam: A Short History. New York: Modern Library, Random House.

Armstrong, K. (2006). The Great Transformation: the Beginning of our Religious Traditions. New York: Alfred A. Knopf.

Assmann, J., (2010). The price of monotheism. Translated by Robert Savage. Stanford: Stanford University Press.

Barak, A. (1990). Counselor training in empathy by a game procedure. Counselor Education and Supervision, 29, 170–186.

Batson, C. D., Polycarpou, M. P., Harmon-Jones, E., Imhoff, H. J., Mitchener, E. C., Bednar, L. L., Klein, T. R., &Highberger, L. (1997).

Empathy and Attitudes: Can Feeling for a Member of a Stigmatized Group Improve Feelings toward the Group? Journal of Personality and Social Psychology, 72, 105-118.

Batson, C. D., & Ahmad, N. Y. (2009). Using empathy to improve intergroup attitudes and relations. Social Issues and Policy Review, 3(1), 141-177.

Bayman, H. (2003). The Secret of Islam: Love and Law in the Religion of Ethics. Berkley: North Atlantic Books.

Bhawuk, D.P.S. (2011). Spirituality and Indian Psychology: Lessons from the Bhagavad-Gita. New York: Springer.

Boldt, M. (2011). A Quest for Humanity: The Good Society in a Global World. Toronto: University of Toronto Press.

Bouma, G. (2007). Religious resurgence, conflict and the transformation of boundaries. In P. Beyer & L. Beaman, Religion, Globalization, and Culture. Leiden and Boston: Brill, 187-202.

Bowen, J. R. (1993). Muslims through discourse: Religion and ritual in Gayo society. Princeton, New Jersey: Princeton University Press.

Dawkins, R. (2006). The God Delusion. London: Bantam Press.

Ellwood, R. S. (2003). Cycles of Faith: The Development of the World's Religions. California: AltaMira Press.

Erera, P. I. (1997). Empathy training for helping professionals: Model and evaluation. Journal of Social Work Education, 33, 245–260.

Esposito, J. L. (2010). The Future of Islam. New York: OxfordUniversity Press

.

Gabriel, M. A. (2002). Islam And Terrorism: What the Quran Really Teaches about Christianity, Violence and the Goals of the Islamic Jihad. Charisma House.

Gabriel, M. A. (2005). Journey Into The Mind of an Islamic Terrorist: Why They Hate Us and How We Can Change Their Minds. Strang Book Group.

Galtung, J. (1969). Violence, Peace and Peace Research. Journal of Peace Research, 6(3), 167-191.

Galtung, J. (1990). Cultural Violence. Journal of Peace Research, 27(3), 291-307.

Galtung, J. (2000). Conflict Transformation by Peaceful Means (The Transcend Method). The United Nations Disaster Management Training Programme (DMTP).

Galtung, J. (2007). Introduction: Peace by Peaceful Conflict Transformation – the TRANSCEND Approach. In C. Webel, & J. Galtung (Eds.), Handbook of Peace and Conflict Studies (pp. 14-32). New York: Routledge.

Girard, R. (2005). Violence and the Sacred. New York: Continuum International Publishing Group.

Glasse, C. (2001). The new encyclopedia of Islam. California: Altamira Press.

Gopin, M. (2000). Between Eden and Armageddon, the Future of World Religions, Violence, and Peacemaking. Oxford: OxfordUniversity Press.

Gopin, M. (2001). Forgiveness as an Element of Conflict Resolution in Religious Cultures Walking the Tightrope of Reconciliation and Justice. In Mohammed Abu-Nimer (ed.) Reconciliation, justice, and coexistence: Theory and practice. Lanham: Lexington Books, 87-99.

Harris, S. (2004). The End of Faith: Religion, Terror and the Future of Reason. New York: W. W. Norton.

Herriot, P. (2009). Religious Fundamentalism: Global, Local and Personal. New York: Routledge.

Hertog, K. (2010). The Complex Reality of Religious Peacebuilding: Conceptual Contributions and Critical Analysis. Lexington Books

Hitchens, C. (2007). God is not Great: How Religion Poisons Everything. New Zealand: Allen &Unwin.

Jafari, S. & Said, A. A. (2011). Islam and peacemaking. In Nan, S. A., & Mampilly, Z. C. (eds.) Peacemaking: From Practice to Theory. ABC-CLIO. 228-243.

Juergensmeyer, M. (2003). Terror in the Mind of God: the Global Rise of Religious Violence. Berkeley: University of California Press.

Juergensmeyer, M., & Kitts, M. (2011). Princeton Readings in Religion and Violence. Princeton, New Jersey: Princeton University Press.

Jung, C. G. (1959). The archetypes and the collective unconscious. New York:Bollingen Foundation.

Kadayifci-Orellana, S. A. (2007). Islamic Tradition of Nonviolence: A Hermeneutical Approach. In Daniel Rothbart and Karina Korostelina (eds.) Identity, Morality, and Threat: Towards a Theory of Identity-based Conflict. Lexington, KY: Lexington Books. 211-237.

Kadayifci‐Orellana, S. A. (2009). Muslim perspectives on war and peace. In Mohammed Abu-Nimer & David Augsburger (eds.) Peace-Building by, between, and beyond Muslims and Evangelical Christians. Lanham: Lexington Books. 19-47.

Kearns, C. M. (2008). The Virgin Mary, Monotheism, and Sacrifice. New York: Cambridge University Press.

Kimball, C. (2008). When Religion Becomes Evil. HarperCollins.

Litvack-Miller, W., MacDougall, D., & Romney, D. M. (1997). The Structure of Empathy during Middle Childhood and its Relationship to Prosocial Behaviour. Genetic, Social and General Psychology Monographs, 123, 303-324.

Mayton, D. M. (2009). Nonviolence and Peace Psychology: Intrapersonal, Interpersonal, Societal, and World Peace. London: Springer.

Muzaffar, C. (2005). Religious Conflict in Asia: Probing the Causes, Seeking Solutions. In TerHaar, G., &Busuttil, J. J. (Eds.) Bridge Or Barrier: Religion, Violence, and Visions for Peace. Leiden: Brill. 57-79.

Peters, F. E. (1994). Muhammad and the Origins of Islam. Albany, N.Y.: SUNY Press.

Pettigrew, T. F. (1997). Generalized intergroup contact effects on prejudice. Personality and Social Psychology Bulletin, 23, 173–185.

Pinzone-Glover, H. A., Gidycz, C. A., & Jacobs, C. D. (1998). An acquaintance rape prevention program. Psychology of Women Quarterly, 22, 605–621.

Randeree, K., & Faramawy, A. T. E. (2011). Islamic perspectives on conflict management within project managed environments. International Journal of Project Management, 29(1), 26-32.

Rapoport, D. (2001). Inside Terrorist Organizations. New York: Routledge.

Reynolds, T. E. (2010). Toward a Wider Hospitality: Rethinking Love of Neighbour in Religions of the Book. Irish Theological Quarterly, 75(2), 175-187.

Richardson, D. (2003). Secrets of the Qur’an: Revealing Insights into Islam’s Holy Bible. Ventura, California: Regal Books.

Rush, J. A. (2008). Failed God: Fractured Myth in a Fragile World. Berkeley: Frog Books.

Sachedina, A. (2001). The Islamic Roots of Democratic Pluralism. New York: Oxford University Press.

Sachedina, A. (2006). Huamn vicegerency. In Schweiker, W., Johnson, M. A., & Jung, K. (Eds.). Humanity before God: contemporary faces of Jewish, Christian, and Islamic ethics. Minneapolis: Augsburg Fortress.

Sachedina, A. (2009). Islam and the Challenge of Human Rights. New York: Oxford University Press.

Saeed, A. (2014). Reading the Qur’an in the Twenty-first Century: A Contextualist Approach. New York: Routledge.

Said, A. A., Funk, N. C., & Kadayifci, A. S. (2001). Peace and conflict resolution in Islam: precept and practice. University Press of America.

Schwartz, R. M. (1997). The curse of Cain: The violent legacy of monotheism. Chicago: University of Chicago Press.

Shoebat, W. (2005). Why I Left Jihad: The Root of Terrorism and the Return of Radical Islam. Top Executive Media.

Smith, B. K. (1998). Monotheism and its discontents: Religious violence and the Bible. Journal of the American Academy of Religion, 66(2), 403-411.

Spencer, R. (2009). The Complete Infidel’s Guide to the Qur’an. Washington DC.: Regnery Publishing.

Stein, R. (2010). For Love of the Father: a Psychoanalytic Study of Religious Terrorism. Stanford: Stanford University Press.

Stephan, W. G., & Finlay, K. (1999). The Role of Empathy in Improving Intergroup Relations. Journal of Social Issues, 55, 729-743.

Stern, J. (2003). Terror in the Name of God: Why Religious Militants Kill. New York: HarperCollins.

Takim, L. (2007). Holy Peace or Holy War: Tolerance and Co-existence in the Islamic Juridical Tradition. Islam and Muslim Societies, 3(2), 295-307.

Ter Haar, G. (2005). Religion: source of conflict or resource for peace?. In TerHaar, G., &Busuttil, J. J. (Eds.) Bridge Or Barrier: Religion, Violence, and Visions for Peace. Leiden: Brill. 3-34.

Thomas, S. (2005). The Global Resurgence of Religion and the Transformation of International Relations.New York: Palgrave Macmillan.

Thomas, S. (2010). Response: reading religion rightly—the “clash of rival apostasies” amidst the global resurgence of religion. In J. Chaplain & R. Joustra (Eds.), God and Global Order: The Power of Religion in US Foreign Policy. Waco, TX: Baylor University Press, 187-204.

Tröger, K. W. (1990). Peace and Islam: In theory and practice. Islam and Christian‐Muslim Relations, 1(1), 12-24.

Vescio, T. K., Sechrist, G. B., & Paolucci, M. P. (2003). Perspective taking and prejudice reduction: The mediational role of empathy arousal and situational attributions. European Journal of Social Psychology, 33(4), 455-472.

Wang, Y. M., Davidsion, M., Yakushko, O. F., Bielstein Savoy, H., Tan, J. A., &Bleier, J. K. (2003). The scale of Ethnocultural Empathy: Development, Validation, and Reliability. Journal of Counseling Psychology, 50, 221-234.

Wessels, A. (2002). Can the Children of Abraham be Reconciled? Ishmael and Isaac in the Bible and the Qur’an. In Gort, J. D., Jansen, H., & Vroom, H. M. (Eds.) Religion, Conflict and Reconciliation: Multifaith Ideals and Realities. Amsterdam: Rodopi. 134-144.