Nonviolence and Islamic Imperatives is a timely book that provides a valuable perspective to the ongoing dialogue on Islam, peace, and Islamophobia today. Chaiwat Satha-Anand offers his expertise as a peace researcher to inform readers on the history and present application of Islamic nonviolent movements, through contextual analysis of sacred texts, as well as, current examples of Islamic nonviolence in action. This perspective is vital to counter the false perception of violence in Islam. Nonviolence and Islamic Imperatives is highly relevant and critical to continuing a crucial dialogue on the subject matter.

The so-called 'war on terror' has gone badly for the West, playing directly into the strategy of al-Qa'ida and the rest of the terrorist network. Why did this happen? Were there other approaches that might have been implemented with better prospects of success? This edited collection of perspectives on the non-violent counter to terrorism opens the topic to serious consideration. The development of a non-violent paradigm brings into sharp focus the deficiencies of present thinking, and paves the way for comprehending how non-violence might overcome those deficiencies and introduce viable alternatives. Since there is a general ignorance about the history, theory and operational dynamics of non-violence, these aspects are featured throughout the book, and related to the special case of terrorism. To understand empathetically the background and mind-set of the opponent (without condoning his actions), to study his culture, to avoid the strategic trap he has set, to examine the different gender reactions of a Muslim Society, to differentiate between non-violent Islam and Islamic Terrorism, to jettison the misinformed baggage we carry about violence, to appreciate the positive role education and aesthetics can play, and to investigate ways in which a non-violent counter to terrorism might be staged, including a Gandhian response. These are just some of the tasks that the contributors have collectively pursued. Their ideas excitingly open up a whole new set of possibilities for a more peaceful world.

This book looks at two contradictory ethical motifs—the warrior and the pacifist—across four major faith traditions—Buddhism, Judaism, Christianity, and Islam—and their role in shaping our understanding of violence and the morality of its use. The Warrior and the Pacifist explores how these faith traditions, which now mutually inhabit our life spaces, bring with them across the millennia the moral teachings that have traveled from prehistoric humanity, embedded in the beliefs, rituals, and institutions socially constructed by humans to deal with ultimate concerns, core aspects of daily personal and social life, and life transitions.

This edited volume examines the group dynamics of social reconciliation in conflict-affected societies by adopting ideas developed in social psychology and the everyday peace discourse in peace and conflict studies. The book revisits the intra- and inter-group dynamics of social reconciliation in conflict-affected societies, which have been largely marginalised in mainstream peacebuilding debates. By applying social psychological perspectives and the discourse of everyday peace, the chapters explore the everyday experience of community actors engaged in social and political reconciliation. The first part of the volume introduces conceptual and theoretical studies that focus on the pros and cons of state-level reconciliation and their outcomes, while presenting theoretical insights into dialogical processes upon which reconciliation studies can develop further. The second part presents a series of empirical case studies from around the world, which examine the process of social reconciliation at community levels through the lens of social psychology and discourse analysis. This book will be of much interest to students of peacebuilding, conflict resolution, social psychology, discourse analysis and international relations in general.

Known to many as American University’s “peace legend,” Abdul Aziz Said (1930–2021)led an academic career spanning nearly sixty years. Always a forward-looking thinker,Said consistently sought to be among the first to grapple with the leading-edge issues ofhis day, from decolonization and turbulent social change in developing countries to theinfluence of multinational corporations, the normative priority of human rights, culturalaspects of conflict resolution, and the promotion of Islamic-Western understanding.Taken together, his extensive writings, innovative pedagogy, and practical pursuits offera model for engaged scholarship, characterized by dynamic use of the platform providedby a university career to advance international peace, intercultural dialogue, and socialjustice as well as a spiritual ethic emphasizing unity and connectedness among peoplefrom diverse cultural, religious, and racial backgrounds. • Abdul Aziz Said has been an innovator in international relations and peacestudies;• Born in Syria, he completed his higher education in the United States and wenton to teach multiple generations of international affairs students;• He was a leading scholar focusing on global peace as well as Islam and peace;• His writings address salient global issues from the 1950s to the first decades ofthe twenty-first century./div

From Poland 1980-89 to Algeria 2019 we can identify seven "waves" where massive civil society mobilization has successfully challenged the ruling regimes. These changes have mainly been done outside the accepted constitutional processes and civil society actors have been central driving forces. In this booklet we have taken a closer look at Benin and the changes in 1989-90. Our hope is to inspire students and colleagues to do more research on less studied unarmed regime changes. Only by studying and evaluating the experiences of the past can we better understand and help future generations in similar situations.

A contest is afoot in Muslim discourses around the world in the twenty-first century. Prevalent norms and acts are subject to competing motivations, trends and forces. The image of a monolithic Islam is thus wholly inadequate to identify and interpret the different expressions of Muslim thought and practice in their specific yet connected contexts. This book proposes competing and persuasive perspectives for interpreting what Muslims say, do and think in collective settings or in the light of common frames of reference. The chapters contained in this book reflect a diversity of disciplines and interests. Nonetheless, a common thread of the preoccupation with meanings in context unites the contributors and the approaches to their chosen examples. Islam is not a discrete category that is taken for granted. Instead, the cacophony of voices in the Muslim world situated in specific contexts, variously national, regional or global, is allowed to inform each chapter. Here one encounters contemporary Muslims participating in discourses with a contested character that create opportunities to augment or question orthodox dictates or transmit or alter existing beliefs and practices. What emerges are nuanced portraits of contemporary Muslim thought and practice that reveal a far from monolithic Islam to which all things Islamic can be reduced.

In this book, author Hayat Alvi’s purpose and focus are to illustrate the legal basis for Islamic nonviolent activism, as Maulana Abul Kalam Azad promoted and exemplified. Maulana Azad’s endorsement of nonviolent civil disobedience as a means to expel British colonial rule from India poses a strong counterargument against Islamist extremism, and a legal precedent for nonviolent activism in Islam. Millions of Indian Muslims participated under Maulana Azad and Mahatma Gandhi’s leadership in nonviolent civil disobedience against the British Raj. These facts indicate that there is such a thing as nonviolent activism in Islam. Abul Kalam Azad introduced “nonviolent Jihad” in the form of civil disobedience. As a legitimate religious authority, trained as an Islamic jurist and scholar, he endorsed Mahatma Gandhi’s nonviolent civil disobedience and activism to free India from British colonial rule. A highly respected Islamic scholar and jurist, Maulana Azad’s endorsement of nonviolent civil disobedience provides the legal precedent for nonviolent activism in Islam. Contemporary Muslim leaders and activists can learn lessons from Maulana Azad’s example, and as Alvi’s thoroughly researched book shows, can be an argument against blind dogma, extremism, and militancy in the modern era.