FPE101

Fundamentals of Peace Education

Mindanao State University

College of Business Administration and Accountancy
Department of Marketing
Marawi City

FPE101 I Fundamentals of Peace Education

 MODULE 2: PEACE CONCEPTS IN ISLAM, OTHER FAITHS
AND SPIRITUAL TRADITIONS

Lesson 1: The Fundamental Teachings of Islam

Enabling Objectives (Specific Learning Outcomes)

At the end of the session, the learners should be able to:
1. describe the articles of Iman (Faith) in Islam;
2. openly express individually their own perception towards another faith; and
3. define and understand the content of the fundamental teachings of Islam.

Islam as a Deen and Religion

Deen is an Arabic word. It conveys various meanings:
1. Power, suzerainty and control;
2. Obedience and submission;
3. Compensation and atonement; and
4. Way of life, rule of conduct and ideology.

Deen, therefore, means a way of life, rule of conduct and ideology when Allah said in the
Glorious Qur’an: Inna deena indaLlahil Islam “Verily the (true) religion in the sight of Allah is
Islam.
Islam is derived from two root – words: one Salam meaning peace and the other Silm,
meaning surrender, submission. As a religion, Islam stands for complete submission and obedience
to the will of Allah and thus be at peace with the Creator and with all that has been created by Him.
It is through submission to the Will of Allah that peace is brought about.
Islam enjoys the unique distinction of having no such association with any particular
person or people or country. Nor it is the product of any human mind. It is a universal religion and
its objective is to create and cultivate in man the quality and attitude of Islam.

Iman
Iman is an Arabic word, which literally means “to know”, “to believe” or “to be convinced
beyond the least shadow of doubt”. It is rendered in English as Faith. Iman or Faith, thus, is firm
belief arising out of knowledge and conviction. And the man who knows and reposes in himself
unshakable belief in Allah and other articles of Faith is called “Mu’min” (Faithful).

FPE101 I Fundamentals of Peace Education

 It is therefore clear that without faith (iman) no man can be a true Muslim. It is the
indispensable essential; rather, the very starting point, without which no beginning can be made.
The relation of Islam to Iman is the same as that of a tree to its seed. As a tree cannot sprout forth
without its seed, in the same way it is not possible for a man who has no belief to start with, to
become a Muslim.

Six Articles of Faith

The articles of Faith (Iman) in Islam are six in numbers, i.e. belief in:
1. Allah
2. All His Angels,
3. All His Books,
4. All His Messengers or Prophets,
5. The Day of Judgment, and
6. That the power of doing good or bad actions proceeds from Allah and Allah alone.
(Divine Predestination or Qadar)

Belief in Allah (Al Imanu Billah)

The most fundamental and the most important teaching of Prophet Muhammad is faith in
the Oneness of Allah. It means that Allah is One, that there is none like Him. He has no partner;
He neither begets nor is He begotten. He is indivisible in Person. He has neither beginning nor
end. He is the Almighty, the All-knowing, the All-Just; the Peace (As-Salam); the Merciful and
the Compassionate. Allah is the creator of the heavens and earth and all that is between them, and
the creator of all things.
This belief, in order to be effective, requires complete trust and hope in God, submission
to His Will and reliance on His aid. It secures man’s dignity and saves him from fear and despair,
from guilt and confusion.

Belief in All His Angels (Al Imanu bi Malaa-ikatihi)

The second article is Belief in all the Angels of Allah. The Angels are the spiritual
creatures of Allah created of light and endowed with life, speech and reason. They are neither male
nor female; they have no sex. They have neither parents nor spouses, nor sons, nor daughters. They
have no material body and can assume any form they like. They do not eat and drink like human
beings, nor do they sleep. They are free from carnal desires and the disturbance of anger.
They have no share in God’s divinity; they cannot deviate from His commands even by
the slightest fraction of an inch. They have no authority to do anything of their own accord; they
cannot present to God any scheme conceived by themselves, they are not even authorized to
intercede with God for any man.

FPE101 I Fundamentals of Peace Education 23

 The qualities of Angels are pure, holy, righteous, truthful and obedient to the Will of
Allah. Prophet Muhammad informed us that these angels of Allah surround us from all sides, are
attracted to us, and are always in our company. They observe and note all our actions, good or bad.
They preserve a complete record of every man’s life.
The number of Angels is indefinite. Nobody knows how many they are for it is known
only to Allah and Allah alone. We have not been informed of the intrinsic nature of the angels. We
believe in their existence only because God’s true Messenger has informed us of it.
But there are important or general angels who have been named by Allah.
1. Jibreel
2. Mikaael
3. Israfeel
4. Izraeel
5. Ridhwaan
6. Maalik
7. Raqiib
8. Atheed
9. Munkar and
10. Nakir

Belief in All His Books (Al Imanu bi Kutubihi)

The third article of Faith in Islam is “Belief in All Books of Allah”. It means that Allah
revealed commandments and codes of religions (kutub) to different Messengers at different stages
of history for the guidance of mankind.
The Revealed Books (Kutub) are four in number:
1. Tawrah (Torah), revealed to Prophet Musa (Moses) (AS);
2. Zabur (Psalms), revealed to Prophet Dawud (David) (AS);
3. Injil (Gospel), revealed to Prophet ‘Isa (Jesus) (AS) and
4. Qur’an, revealed to Prophet Muhammad.

The laws and teachings laid down in Tawrah, Zabur and Injil have undergone several
changes and have been revealed by Qur’an. The Qur’an has not been distorted and remains pure
and unaltered. The Qur’an has been revealed piecemeal to Prophet Muhammad for twenty three
years of his life. The Qur’an is the last Scripture from Allah. It contains all comprehensible
instructions, laws and all matters concerning the relation between the Creator and His creature
(ibadah) and between man and man (mu’amalah).
Faith in the earlier divine Books should be limited to the confirmation that they were all
from God, were true and were sent down to fulfill, in their time, the same purpose for which the

FPE101 I Fundamentals of Peace Education

24
Qur’an has been sent. On the other hand, belief in the Qur’an should be of the nature that it is
purely and absolutely God’s own words, that it is perfectly true, that every word of it is preserved,
that everything mentioned therein is right, that it is the bounden duty of man to carry out in his life
each and every command of it and that whatever be against it must be rejected.

Belief in All His Messengers/Prophets (Al Imanu bi Rusulihi)

The fourth article of Faith in Islam is Belief in All the Prophets of Allah. It means that at
different stages of History Allah sent Prophets as Messengers for the guidance of mankind. They
are ideal models for mankind and teach them the Commands of Allah; they live in accordance with
the commands of Allah.
Prophets were sent by Allah to all nations at all stages of history to warn them against
their sins and to lead them along the right path. Principally, the Prophet taught mankind to worship
and fear Allah and to be obedient to all His Commands. A Muslim should believe in all the
messengers of God without discrimination among them.
Tradition has it that the total number of Prophets sent to different peoples at different
times is 124, 000. If you consider the life of the world since it was first inhabited and the number
of different peoples and nations that have been on it, this number will not appear too great. They
were, with the exception of Muhammad, known as “national” or local messengers. But their
message, their religion was basically the same and was called Islam, because it came from One
and the Same Source, namely Allah, to serve one and the same purpose, and that is to guide
humanity to the Straight Path of God.
The Muslims have positively believed in those of the Prophets whose names have been
mentioned in the Qur’an. Regarding the rest, they are instructed to believe that all the Prophets
sent by Allah for the guidance of mankind were true:
Among the Prophets mentioned in the Glorious Qur’an are
1. Adam
2. Idris
3. Nuh
4. Hud
5. Salih
6. Ibrahim
7. Lut
8. Ismail
9. Ishaq
10. Ya’qub
11. Yusoph
12. Yunus
13. Ayyub
14. Shu’aib
25
FPE101 I Fundamentals of Peace Education
 15. Harun
16. Musa
17. Alyasa’
18. Dhul Khifl
19. Da’wud
20. Sulaiman
21. Ilyas
22. Zakariyyah
23. Yahya
24. ‘Isa and
25. Muhammad

Thus a Muslim believes in all the Prophets raised in India, China, Persia, Egypt, Africa,
Europe and other countries of the world, but Muslims are not in a position to be definite about a
particular person outside the list of Prophets name in the Qur’an, whether or not he was a Prophet,
for we have not been told anything definite about him. Nor are they permitted to say anything
against the holy men of other religions. It is quite possible that some of them might have been
God’s Prophets, and their followers corrupted their teachings after their demise.
Prophet Muhammad
Muhammad literally means “the highly praised”. He was sent to all lands and to all nations
to proclaim the Divine Message of Allah. His prophethood is Universal. He is the “last and seal of
all Prophets” (Khatam-an-Nabiyyin) and no more prophet after him. The perfect revelation of
Divine Will, the Glorious Qur’an, was revealed to him. When perfect light was cast on all
essentials of religion in the Glorious Qur’an, no prophet was needed after him anymore.
The Qur’an and the Hadith are very explicit on this point. Allah says in the Qur’an: “He
(Muhammad) is the Messenger of God and the last of the Prophets” Surah Al-Ahzab:40
The Holy Prophet himself has said: “There will be no prophet after me.”

Belief in the Day of Judgment (Al Imanu bil Yawmil Akhir)

The fifth article of Faith in Islam is belief in the Day of Judgment. That day is called
“Qiyamah”, i.e. The Last Day. On this day all human beings who had lived in the world since its
inception will be restored to life and will be presented before Allah. The entire record of every
man’s and woman’s wrong doings and misdoings will be presented before Allah for final
judgment. Everyone’s good and bad deeds shall be weighed; all are counted and kept in accurate
records. Reward and punishment will be administered judiciously. Those who emerge successful
in this judgment will go to Paradise (Jannah) and the doors of eternal bliss will be opened for
them. Those who are condemned and deserve punishment will be sent to Hell (Nar).

26
FPE101 I Fundamentals of Peace Education
 Belief in the Day of Judgment and life after death has always been a part and parcel of
the teachings of the prophets. This is to, because denial of life after death makes all other beliefs
meaningless. A man who believes in the next world and has firm conviction of the final
consequences of his acts would look upon all worldly gains and losses as temporary and transitory
and would not stake his eternal bliss for a transitory gain. He will look upon things in their wider
perspective and will always keep the everlasting benefit or harm in view.

Belief in Measurement of Good and Evil (Al Immanu bil Qadari Khayrihi wa Sharrihi
Minallahi Ta’alaa)
The sixth article of Faith in Islam is the belief that the power of doing good or bad actions
proceeds from Allah and Allah alone. The true Muslim believes in the timeless knowledge of God
and in His power to plan and execute His plans. Allah does not like human beings to do bad acts,
and helps them to do good acts by sending prophets to guide them from time to time all along the
right path and to teach them God’s way through His Commandments. Allah is Wise and Loving,
and whatever He does must have a good motive and a meaningful purpose.
A Muslim should have strong faith in Him and accept whatever He does because the
knowledge of man is limited and his thinking is based on individual or personal considerations,
whereas His knowledge is limitless and He plans on a universal basis.
This does not in any way make man fatalist or helpless. It simply draws the demarcation
line between what is God’s concern and what is man’s responsibility. Because man by nature is
finite and limited, they have a finite and limited degree of power and freedom. Therefore, man is
directly responsible for his own actions, good or bad, as a master of his free choice. Man is held
responsible by religion for the right or wrong exercise of his faculties, because God has endowed
him with intellect and revelation who can be free to choose between good or evil.

Pillars of Islam (Arkaanul Islam)

The Five Pillars of Islam
1. Shahadatayn (Testifying or Declaration of two Kalimah Shahadah)
“Ash-hadu alla ilaha illaLlah, wa ash-hadu anna Muhammadar Rasulullha”

I bear witness that there is no God except Allah, and I bear witness that
Muhammad is the Messenger of Allah.

2. Salah (Observing Prayer five times a Day)

3. Zakah (Distribution of Zakat or Poor Due)
4. Sawm (Fasting during the Month of Ramadhan)
5. Hajj (Pilgrimage to Mecca for the performance of Hajj)

27
FPE101 I Fundamentals of Peace Education
 Shahadatayn (Declaration of the Oneness of Allah and the Prophethood of
Muhammad)
In Arabic the word ilah means “one who is worshipped”, that is, a being which on
account of its greatness and power is considered worthy to be worshipped: to be bowed
to in humility and submission. The concept ilah also includes the possession of infinite
powers and conveys the sense that others are dependent on ilah and that he is not
dependent on anyone else.
The word Allah, on the other hand, is the essential personal name of God. La ilaha
illallah literally means “There is no ilah other that the One Great Being known by the
name Allah.”
The second testimony refers to the declaration that Prophet Muhammad is the
Messenger of Allah.

Ibadah or Worship
‘Ibadah is an Arabic word derived from ‘Abd (a slave) and it means submission.
Allah is the Master and the creation is His slave and whatever a slave does in obedience
to and for the pleasure of his Master is ‘Ibadah. The Islamic concept of ‘ibadah is very
wide. All activities are ‘ibadah if they are in accordance with the law of God and the
ultimate objective is to seek the pleasure of Allah. Thus, whenever a person does well or
avoids evil for fear of Allah, in whatever sphere of life and activity, it is considered as
‘ibadah.
To help achieve this aim, a set of formal ‘ibadah (worships) has been drawn up as
a course of training. The ‘ibadah are thus the pillars on which the edifice of Islam rests.

Salah (Prayer)
Salah is an Arabic word which means generally du’a, in English translated as
Prayer. Prayer is the only way to communion with Allah. The aim of the prayers in Islam
is to think of God, to have a pure heart, to take care of the body and clothes, to overcome
evil desires, and to be a good-natured and decent person in all respects. In short, prayer
ensures moral, spiritual and material advantages.
It is easy to understand how daily prayers strengthen the foundations of faith, to
prepare the observance of a life of virtue and obedience to Allah, and refresh that belief
from which springs courage, sincerity, purposefulness, purity of heart, advancement of
the soul and enrichment of morals.
Then, again, a Muslim observes prayer in congregation and especially so the Friday
prayers. This creates among Muslims a bond of love and mutual understanding. It arouses
in them a sense of collective unity and fosters among them national fraternity. Prayers are

FPE101 I Fundamentals of Peace Education 28

 also a symbol of equality, for the poor and rich, the low and the high, the ruled and the
rulers, the unlettered and the educated, the black, brown and white, all stand in a row and
prostrate themselves before their Lord. In short, prayers train people in all those virtues
which make possible the development of a rich individual and collective life and live in
a peaceful life.

Zakah (Poor Due)

Zakah is an Arabic word, literally means purification. It is used to express a portion
of the property bestowed in alms, as a sanctification of the remainder to the proprietor.
Zakah is obligatory on all Muslim who have had in their possession for one complete year
property such as gold and silver which has reached “Nisaab” i.e. fixed amount. The
money that is paid as Zakah is not something Allah needs or receives. He is above any
want and desire. He, in His benign Mercy, promises to reward a Muslim who helps his
brethren.
As every religion of the world preaches charity, Islam makes Zakah an obligatory
charity and binding upon all those who embrace Islam. Here we have an Islamic
brotherhood into which the rich cannot enter unless he is willing to give part of his
possessions for the support of the poor and the needy members of the community. Its
fundamental importance lies in the fact that it fosters the quality of sacrifice and rids
individuals of selfishness and plutolatry.
If the rich Muslim helps his needy brother the act is a manifestation of sympathy
and kindness and this brings peace between them.

Siyam (Sawm)
Siyaam is the act of abstaining from eating, drinking, voluntary vomiting; allowing
anything whatever to enter what is understood as the interior of the body of an organism,
or emission of semen, sexual intercourse, from break of dawn till sunset of the month of
Ramadhan.
Observing this ‘ibadah is nothing but faith in Allah and fear of Him and the Day of
Judgment. Each and every moment during fasting, the Muslim suppress as his passions
and desires and proclaims, by so doing, the supremacy of the Law of God. This
consciousness of duty and spirit of patience that incessant fasting for a whole month
inculcates in the faithful strengthens faith. Rigor and discipline during this month brings
the faithful face to face with the realities of life and helps to make like, during the rest of
the year, a life of true subservience to His Will.
Fasting has an immense impact on society, for all the Muslims irrespective of their
status must fast during the same month. This emphasizes the essential equality of men

29
FPE101 I Fundamentals of Peace Education
 and thus goes a long way towards creating in them sentiments of love and brotherhood.
Love and brotherhood beget peace among the Muslim.

Hajj (Pilgrimage to Mecca)

Hajj literally means taking oneself to a person or a place. Technically, it means
taking oneself at a particular time to Mecca to perform certain devotional acts required
by Islam. The performance of Hajj is incumbent on all Muslim, who possess ability and
are capable of venturing upon a journey to Mecca. They must further have sufficient
means both for their passage and for the maintenance of their dependents during their
absence.
During the pilgrimage, the Muslim is required to suppress his passions, refrain from
bloodshed and be pure in word and deed. Then there are, as in other ‘ibadah, many
benefits that Muslims can derive from this pilgrimage. Mecca is the center towards which
Muslims must converge once a year, meet and discuss topics of common interest, and in
general create and refresh in themselves the faith that all Muslims are equal and deserve
the love and sympathy of others, irrespective of their geographical or cultural origin. Thus
the pilgrimage unites the Muslims of the world into one international fraternity.

Reference
MSU Fundamentals of Peace Education Manual

FPE101 I Fundamentals of Peace Education 30

 MODULE 2: PEACE CONCEPTS IN ISLAM, OTHER FAITHS
AND SPIRITUAL TRADITIONS

Lesson 2: The Concept of Peace in Islam

Enabling Objectives (Specific Learning Outcomes)

At the end of the session, the learners should be able to:
1. differentiate positive peace and negative peace in the context of Islam;
2. explain the concept of peace in Islam; and
3. propose an activity to strengthen one’s faith and peace movements among students
through understanding peace concepts in Islam.

Foundations of Peace in Islam

“Wherewith Allah guides all those who seek His Good Pleasure to ways of Peace, and
He brings them out of darkness by His Will unto light and guides them to a Straight Way”. Qur’an
5:16
“For them will be the home of peace (Paradise) with their Lord. And He will be their
Wali (Helper and Protector) because of what they used to do.” Qur’an 6:127

The Concepts of Peace in Islam

Peace and Islam are derived from the same root and may be considered synonymous. One
of Allah’s names is Peace. The concluding words of the daily prayers of every Muslim are words
of peace. The greeting of Muslim when they return to God is peace. The daily salutations among
the Muslims are expressions of peace. The adjective “Muslim” means peaceful. Paradise in Islam
is the abode of peace. Peace is the nature, the meaning, the emblem and the objective of Islam.
This is how fundamental and dominant the theme of peace is in Islam. The individual
who approaches God through Islam cannot fail to be at peace with God, with himself, and with his
fellow men. Taking all these values together, putting man in his proper place in the cosmos, and
viewing life in the Islamic perspective, men of good faith and principles cannot fail to make our
world, to regain human dignity, to achieve equality, to enjoy universal brotherhood, and to build a
lasting peace.
The universal mission of Islam is to spread and show to all humankind the mercy of God
on earth. Life, with the composition of a single soul and body, is a gift of God to man. Faith and
guidance are also precious gifts of God, and so are the wonderful forms of life including energy,

FPE101 I Fundamentals of Peace Education

weather, mineral, flora, fauna and other innumerable creations of God. This is mentioned in Surah
Yunus: 47.
“And for every Ummah (a community or a nation), there is a Messenger; when their Messenger
comes, the matter will be judged between with them with justice, and they will not be wronged.”
Qur’an 10:47

Allah as God of Peace

Allah is named as Al-Salam in the Qur’an. As a Muslim prays:
“Oh! Allah! You are the Peace. From You comes the Peace and to You returns the Peace! Grant
us to live, Our Lord, in Peace; and make us enter the paradise, Your abode the abode of Peace.
Blessed are You, Our Lord. You are Almighty; You are the Lord of Majesty and Bounty.
Allah says in the Glorious Qur’an:
“He is Allah, besides Whom there is no god (none has the right to be worshipped but He) the King,
the Holy (the One Free from all defects), the Giver of Peace, the Watcher over His creatures, the
Almighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate
as partners with Him. (Qur’an 59:23)

The Qur’an as the Message of Peace

The Qur’an is the greatest gift of Allah to humanity and its wisdom is of unique kind. The
purpose of the Book is to guard the previous revelations and restore the eternal truth of God, to
guide humanity to the Straight Path and quicken the soul of man, to awaken the human conscience
and enlighten the human mind.
The Qur’an is the Word of God revealed to Muhammad through the Angel Jibreel, and it
is beyond human imagination to produce anything like it. The Qur’an accepts man for what he is
and exhorts him to become what he can be. It does not brand man as a helpless or hopeless creature,
condemned from birth to death, and drowned in sin from womb to tomb, but it portrays him as a
noble, honorable and dignified being. The distinctive approach of the Qur’an is that its instructions
are aimed at the general welfare of man and at establishing peaceful community.
“Verily, this Qur’an guides to that which is most just and right and gives glad tidings to the
believers (in the Oneness of Allah and His Messenger, Muhammad, etc.) who worked deeds of
righteousness, that they shall have a great reward (Paradise”) Qur’an 17:9
I (Muhammad) have been commanded only to worship the Lord of this city (Mecca), Him Who has
sanctified it and His is everything. And I am commanded to be from among the Muslims (those
who submit to Allah in Islam). And to recite the Qur’an, so whosoever receives guidance, receives
it for good of his ownself, and whosoever goes astray, say (to him: “I am only one of the warners.”
Qur’an 27:91-92)

32
FPE101 I Fundamentals of Peace Education
“We have indeed revealed this (message) in the Night of Power! And what will explain to you what
the Night of Power is? The Night of Power is better than a thousand months. Therein come down
the angels and the Spirit of Allah’s permission, on every errand. There is Peace until the rise of
morn”. (Qur’an 97:1-5)

The Prophet Muhammad as Messenger of Peace

The Message of Muhammad was not simply a national revival or a racial monopoly or a
temporary deliverance from bondage and oppression. Nor was it an abrupt change or reversion in
the trends of history. The message of Muhammad is to guide humanity for material advancement
and spiritual progress.
Muhammad is a Messenger of Peace. He said in his Hadith:
Narrated by Abu Hurairah said: the Messenger of Allah said: “You will not enter paradise unless
you believe in God. And you don’t believe in God unless you love one another. Do you want me to
teach you something by which of you do you will love one another? Spread peace among you.
Reported by Muslim
Allah says in the Glorious Qur’an:
“And We have sent you (O Muhammad) not but as a mercy for the ‘Alamin (mankind, jinns, and
all that exists)” Qur’an 21:107
In another Qur’anic verse:
“Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who
hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.” Qur’an 33:21
“And Verily, you (O Muhammad) are on an exalted standard of character.” Qur’an 68:4

A Muslim as Advocate of Peace

Every Muslim is enjoined to pray five times a day at specific times. These prayers are
expressions of complete submission to the Will of Allah, worshipping none but Him, and
imploring no aid but His. In the performance of these prayers, the final salutation is: “Assalamu
alaycum wa rahmatullahi was barkatuh!” which is an expression of one’s prayer for peace, mercy
and blessings for others.
The salutation of Muslim is salam, meaning peace. Muslims are obliged to express their
prayer for peace to every Muslim they meet. In Islam, greeting with salam (peace) is not regarded
as being the matter of social custom defined by men, which may be changed and adapted according
to time and circumstances. Greeting with salam (peace) is a clearly defined etiquette which has
been commanded by Allah in His Book, and rules and regulations concerning this greeting have
been set out in numerous hadiths to which the scholars of hadith devoted an entire chapter called
kitab al-salam or bab asl-salam.
33
FPE101 I Fundamentals of Peace Education
 Allah commanded the Muslims to greet one another with salam in clear, definitive terms
in the Qur’an:
“O you who believe! Enter not houses other than your own, until you have asked
permission and saluted (or greeted with peace) those in them. That is best for you, in order that
you may heed (what is seemly).” Qur’an 24:27
Allah commanded the Muslims to return the greeting with something similar or
something better; hence it is an obligation on the one who hears a greeting to return it, and not to
ignore it:
“When a (courteous) greeting is offered you, meet it with a greeting still more courteous,
or (at least) of equal courtesy…” Qur’an 4:86
The Prophet Muhammad strongly encouraged the Muslim to spread salam (peace) and to
greet those they know and those they do not know.
Abdullah ibn Amr said: “A man asked the Prophet, which type of Islam is the best? He
said, ‘To feed people, and to say salam (peace) to those you know and those you do not know”
(Bukhari and Muslim).
A Muslim, as the term connotes, is peaceful. He must live in peace with his fellowmen.
Similarly, a Muslim must live for peace. Towards that end, a Muslim strives to find peace within
his conscience. He must cultivate a healthy spiritual life in order to achieve that kind of life. A
Muslim can achieve peace within himself if he submits to Allah’s will and lives in humility.
Prophet Muhammad emphasized to his followers: he said in a Hadith:
Narrated by Ibn Umarah Al-Bara’ah Ibn ‘Azib said: The Messenger of Allah commanded us to do
seven things: To visit the sick, to attend the funeral, to bless someone when he sneezes, to assist
the weak, to support the oppressed, and to spread the peace (salam), and to help people fulfill their
oaths (Bukhari and Muslim).
Allah Almighty says in the Glorious Qur’an to the effect:
“And the servants of Allah, Most Gracious, are those who walk on earth in humility, and
when the ignorant address them, they say: “Peace!” Qur’an 25:63
The Prophet placed great emphasis on salam and encouraged Muslims to use this greeting
in many hadiths, because he understood its effects in spreading brotherly love and strengthening
the ties of love, closeness and friendship between individuals and groups. He described it as
something which would lead to faith, faith would lead to paradise:
“By the One in Whose hand is my soul, you will not enter Paradise until you believe, and
you will not believe until you love one another. Shall I not tell you of something which if you do
it, you will love one another? Spread salam (peace) amongst yourselves.” (Muslim)
The Muslim community is the abode of peace. Everyone in the community is required to
do his best to attain peace, harmony, tranquility and security for all members of the community.

FPE101 I Fundamentals of Peace Education 34

Reference
MSU Fundamentals of Peace Education Manual

FPE101 I Fundamentals of Peace Education 35

 MODULE 2: PEACE CONCEPTS IN ISLAM, OTHER FAITHS
AND SPIRITUAL TRADITIONS

Lesson 3: Stewardship and Accountability

Enabling Objectives (Specific Learning Outcomes)

At the end of the session, the learners should be able to:
1. differentiate stewardship from accountability;
2. discuss peace in the context of Islamic concept of stewardship and accountability; and
3. relate the significance of conserving natural resources to achieving peace and
development.

Man as a Steward and Trustee on Earth

“And do not mischief on the earth, after it has been set in order, and invoke Him with
fear and hope. Surely, Allah’s mercy is (ever) near unto good-doers” (Qur’an 7:56)

The prophet Muhammad (peace be upon him) said:

“The world is green and pleasant thing and Allah has left you in charge of it and He
looks at how you behave”

“All the Creatures are God’s dependants, and the most beloved to God, among them,
is he who dies good to God’s dependants”

Qur’anic Verses about Accountability

“That none charged with his own burden shall bear another’s burden, and that no man
shall have anything except what he has strived for, and that his striving shall at last
become manifest. It is then he shall be rewarded for it with the appropriate reward.”
(Qur’an 53:38-41 see also 39:7)

“… no one shall be responsible for what one does not except himself, and no bearer of a
burden shall bear another’s burden. Eventually shall you all return to your Lord; He will
then make you realize that about which you were variance. (Qur’an 17:15)

FPE101 I Fundamentals of Peace Education

 “And no soul charged with its own responsibility shall have to bear the responsibility of
another’ and if even on heavily burdened should cry out to another to bear his burden,
naught of it shall be borne by anyone even though he be near of kin. You cannot offer
advice (effectively) only to those who are truly mindful of God and observe prayer. And
whosoever keeps himself in a state of purity does to his own disadvantage. Indeed, to God
shall all return. (Qur’an: 35:18. See also 39:7)

“And verily, this (revelation) shall indeed become (a source of) eminence for you and
your people; but in time you will all be called to account) for what you have done with
it).” (Qur’an 43:44)

“And everything (that man does), be it small or great, is recorded (with God)” (Qur’an
54:53)

“And so it is that your Sustainer would never destroy a community for its wrong doings
so longs as its people are still unaware (of the meaning of right and wrong); for all shall
be judged according to their conscious deeds, and your Sustainer is not unaware of what
they do” (Qur’an 6:131-132)

“Could the reward of the good be anything but good?” (Qur’an 56:60)

“And (so O Prophet) if they give you lie, say “To me (shall be accounted) my doings; you
are not accountable for what I’m doing and I’m not accountable for what you do”
(Qur’an 10:41)

Man as First among Allah’s Creation

Among Allah’s creation, Man is placed above other creations. This is evident in the
following verses in the Qur’an”

“Now, indeed, We created man out of an essence of clay, and then We cause him to remain
as a drop of sperm in (the womb’s) firm keeping, and then We create out of a drop of
sperm a germ cell, and then We create out of a germ cell an embryonic lumps and then
with embryonic lump we create bones and then We clothe the bones with flesh, and the
We bring (all) this into beings as new creation; Hallowed, therefore, is God, the Best of
Artisans. And then behold! After all this, you are destined to die; and then, behold! You
shall be raised from the dead on Resurrection Day. (Qur’an 23:12-16, see also 32:7,
37:11, 35:11, 55:14, 39:6, 6:2, 15:26, 38:71-72, 25:54, 25:45)

“He gives life to the dead and brings death to the living, and He revives the Earth when
it is dead. Likewise, you shall be brought back to life. And one of His signs that he has
molded you out of the Earth, and then has spread you out as human beings (all over the

FPE101 I Fundamentals of Peace Education 37

 Earth). And one of His signs is that He has created for you mates of your own species so
that you may find comfort I their company and (with that end in view) has put between
you love and tenderness. And of his signs is the creation of Heavens and of the Earth and
the variety of your languages (tongues) and color… and of His signs are your slumber by
night and by day, and your quest for His Bounty… and one of His signs is that he lets you
behold the lightening to inspire awe and hope in you and sends down rain from skies and
by it gives life to the Earth when dead… and one of His signs is that the heavens and the
Earth stand firm at His command and this also that when He issues for his call summoning
you out of the Earth, forwith shall you emerge. Whatsoever is in the Heavens and the
Earth is His; everything is subject to His command. (Qur’an 30:19-27)

“And he has subjected to you (for uses), as from Him, All that is in the heavens and on
earth. Indeed, in that are signs for those who reflect.” (Qur’an 45:13)

“It is We Who have placed you with authority on earth, and provided you therein with
means for the fulfillment of your life” (Qur’an 7:10)

“Do you not see that Allah has subjected to your (uses) all things in the heavens and the
earth, and has made His bounties flow to you in exceeding measure, both seen and
unseen?” (Qur’an 31:20)

Man’s Submission to the Will of Allah

Understanding the purpose of creation in a complete sense is beyond man’s innate

abilities. Man is a finite created being and cannot reasonably hope to comprehend the actions of
the infinite Creator. Hence, God made it part of man’s nature to worship Him, and He sent prophets
and books of divine revelation to clarify the aspect of the purpose of creation. That purpose is to
worship God (Ibadah) and the main message of the prophets was to worship God alone (Tawhid).
Consequently, the graves sin is Shirk, the worship of others instead of Allah or along with Allah.

As servants of Allah, man is required to submit to the will of Allah and give full obedience
to Him. Thus, man must put his trust to Allah alone. This is evident in the following verses:

“… put your trust in Allah if you are truly believers” (Qur’an 5:23)

“O mankind! Worship you Lord (Allah), Who created you and those who were before you
so that you may become pious people. It is He Who made the earth a resting place for
you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth
therewith fruits as provision for you. Then do not set up rivals unto Allah (in worship)
while you know (that He Alone has the right to be worshipped). (Qur’an 2:21-22)

FPE101 I Fundamentals of Peace Education

38
 “God is the One Who has fashioned the Earth as a resting place for you and raised over
it the Heavens, and molded you, rendered your forms beautiful and fed you with goodly
things. Such is God, your Lord. Hallowed be the name of God, the Lord of all domains of
existence.” (Qur’an 40:64)

“Certainly We have created man in the best form. Then we let him go down to the lowest
depth, except those who chooset to believe in God and do what is right. Fir such there
shall be an unfailing reward”. (Qur’an 94:5-6)

Man as Vicegerent (Khalifa) on Earth

Love for humanity is one of the attributes of Allah as reflected in the various verses in the
Qur’an as well as narration in the hadith of the Prophet Muhammad (PBUH). In return, man is
required to submit completely to the will of Allah. This is a covenant that man must fulfill to satisfy
in gratitude his Creator.

Islam has specific purpose for man’s existence. This special role relating man to this
Creator is subservience to Allah and worship of Him. All aspects of man’s life are based on this
consideration. Thus, the meaning of worship must be extended to go beyond mere rituals into all
activities since Allah does not only call upon us to perform rituals but His injunctions regulate all
aspects of life. The Qur’an develops his theme:

“And when your Lord addressed the Angels, “Verily, I am about to place on Earth a
vicegerent.” They said “Will you place thereon one who will cause disorder and shed
blood, while verily we hymn Thy praise and exalt your Holiness” He said, “Verily, I know
which you do not know” (Qur’an 2:30)

The Obligation to Understand and Protect the Environment

Environment is synonymous to surroundings. It is the whole complex of factors (like soil,

air, water, climate and living things) that influence the form and ability to survive of a plant, animal
or an ecological community.

The environment comprised everything that surrounds us – lands (agricultural lands,

forestlands, mineral lands, mountains, plains, valleys, plateaus etc.), plants, (trees, flowers,
vegetables, grasses, shrubs etc.), bodies of water (such as lakes, seas, oceans, rivers, creeks,
streams, brooks, ponds), animals (domesticated animals like cows, carabaos, horses, chicken,
roosters, hens, goats, cats, dogs, wild animals like snakes, monkeys, birds, rats, bats, crocodiles,
fishes, frogs etc.), human beings (men, women, children), infrastructures (such as roads, highways,
bridges, buildings etc.), insects, worms, bacteria, air, winds, clouds, climate, wastes and many
more.

FPE101 I Fundamentals of Peace Education

39
 All that is in the environment have inter-relationships and are beneficial to man. Allah
talk about the environment in many places in the Qur’an”

“He Who created for you all that is in the Earth”. (Qur’an 2:29)

“To Him belongs all that is in the Heavens and all that is in the Earth, and all that is in
between them, and all that is under the soil.” (Qur’an 20:6)

“Indeed, in the creation of the Heavens and the Earth and in the alternation of night and
day, there are signs for men of understanding”. (Qur’an 3:190)

Plants and animals (including human beings) have symbiotic relationship. Plants exude
or exhale oxygen and inhale cardon dioxide. In return, man inhales oxygen and exhales carbon
dioxide. This means that what plants throw out, man takes in, and what man throws out, plants
take in.

The oxygen that plants release goes to the air making it fresher and pure for man’s use
day and night. On the other hand, plants absorb and store carbon dioxide. Many plants and animals
are food to humankind. Most plants grow on land, and they protect the soil form the destructive
effect of falling rains. First litters or humus decompose by aid of bacteria, and are organic fertilizers
to plants. Trees catch rainwater that gradually sinks deep into the aquifer and to the bodies of water
like rivers and lakes. In return, we use this water for drinking, ablution, washing, irrigation and
other domestic and industrial use.

What Man Does to his Environment

Man is not mindful of the harm he does to the environment. He throws waste materials
everywhere that pollute the air and water bodies. He cuts down trees and does not replace it. He
never mind that it takes about five minutes to cut down trees using a power chainsaw, but it takes
more than fifty years to replace the same tree.

He applies too much amount of fertilizers in his farmlands; he uses too much amount of
pesticides or insecticides to his rice paddies and agricultural lands. He catches even the fingerlings,
and, worst, he catches egging fishes for their roes or for caviar. With this, Allah said:

“And when it is said to them: ‘Make not mischief on Earth’, they say: ‘We are only peace-
makers’. Verily! They are the ones who make mischief, but they perceived not” (Qur’an
2:11-12)

FPE101 I Fundamentals of Peace Education 40

Consequences of Environmental Destruction

Unmanaged waste disposal pollutes the air and water bodies. Man gets sick when he
breathes polluted air. He gets sick when he drinks contaminated water. Burning of plastics greatly
contribute to the destruction of the ozone layer resulting in global warming. Unregulated cutting
of trees exposes the soil to sever erosion resulting in the silting of rivers and other water channels,
landslides and flashfloods that destroy agricultural crops, properties and human lives. Destruction
of forest trees also contributes to global warming and climate changes.

Application of too much amount of inorganic fertilizers destroys the balanced natural
chemical composition of the soil resulting in reduced food productivity. Unregulated use of
pesticides and insecticides contaminate the habitat of fish and water-dependent animals and plants
resulting in fish kill and reduced fish production. Catching egging fish species results to the loss
of millions of potential fingerlings and ultimately depleting fish resources. Dynamite and other
harmful methods of fishing adversely affect the socio-economic life of the marginalized fishermen.
For this reason, Allah the Almighty said in the Qur’an:

“Mischief has appeared on land and sea because of (the deeds that) the hands of men
have earned, that (Allah) may give them a taste of some of their deeds; in order that they
may turn back (from evil)”. (Qur’an 30:41)

People adversely affected by the destruction of our environment will rebel against those
who are responsible for perpetrating mischief on earth. This in turn will disturb peaceful
coexistence among people in the society. There is, therefore, a need for concerted effort to protect
our environment for the benefit of the greater majority of people. When this is achieved, peace
will reign in the community.

Ways of Protecting the Environment

Allah the Almighty said:

“Let there arise out of you a group of people inviting to all that is good, enjoining what
is good and forbidding what is evil. And it is they who are successful.” (Qur’an 3:104)

In the Prophetic tradition, it is narrated by Abi Sa’eed Al-Khudree – may Allah be pleased
with him that the Prophet Muhammad (peace be upon him) said:

“Whosoever from you sees wrong doing should correct it by his hand. If he fails to do
so, then by his tongue. And if he fails to do so, then by his heart, but that is the weakest
Iman (faith).” (Reported by An-Nisa’e, Muslim, Abu Dawd, Termizi and Ibn Majah).

FPE101 I Fundamentals of Peace Education

41
 Since Allah created the environment for man’s use and enjoyment, it is our duty and
responsibility to protect the environment. In schools or at home, we should organize and join hands
in performing this duty of protecting and enhancing the environment.

Towards this end, we can help protect our environment by managing our solid waste by
properly segregating our solid wastes into biodegradable and non-biodegradable. Non-
biodegradable solid waste like bottles, tins, plastics, metals etc. can be sold to junk stores, while
biodegradable materials like papers, scrap foods etc. can be placed in a composting pit for
decomposition and later used as organic fertilizers in backyard gardens.

Since Allah created all these things we call natural resources for the benefit of humankind,
we must constructively use them and avoid wastage or extravagance, Allah entrusted to us
humankind these natural resources for our use and for the enjoyment of our children and our
children’s children. Therefore, we must conserve our natural resources.

Describing Allah’s favor to man and humankind is a manifestation to Allah’s greatness

and love for humanity. Not only did Allah leave guidance to humankind, but also when He created
man, He created resources to make man survive in this world. God ordained man to take care of
His creations, thus, making man His trustee in this world and making man accountable for his
deeds and in this world. Allah said to this effect:

“And do not mischief on the earth, after it has been set in order, and invoke Him with
fear and hope. Surely, Allah’s mercy is (ever) near unto good-doers” (Qur’an 7:56)

He also said:

“And waste not by extravagance, Verily, He likes not Al-Musrifun (those who waste by
extravagance).” (Qur’an 6:141)

Reference
MSU Fundamentals of Peace Education Manual

FPE101 I Fundamentals of Peace Education 42

 MODULE 2: PEACE CONCEPTS IN ISLAM, OTHER FAITHS
AND SPIRITUAL TRADITIONS

Lesson 4: Rights and Responsibilities

Enabling Objectives (Specific Learning Outcomes)

At the end of the session, the learners should be able to:
1. describe the rights and responsibilities of the humankind on earth in Islam;
2. identify the responsibilities that are connected with the rights in Islamic perspective;
and
3. cite implications of the rights and responsibilities in Islam to the promotion of peace.

This chapter deals with understanding rights and responsibilities, which must be fulfilled
by humankind on earth. It includes discussion on one’s rights and responsibilities to oneself,
towards Allah, family and fellow human beings. This aims to strengthen appreciation of man’s
way of understanding and consciousness of his being a vicegerent on earth.

Understanding Rights and Responsibilities

The term Haq is an Arabic word that describes right and responsibilities. These two words
are inseparable; one concept cannot be appreciated without the other. This is the reason Islam
commands you to understand and preserve both the rights and responsibilities of people.

The better way to understand the rights and responsibilities is to establish strong spiritual
connection with Allah. The spiritual nature of rights and responsibilities is characterized I the name
of Allah (Al Haq) the truth. Haq and responsibilities are common concepts in Islam that need to
be preserved and implemented. It is by the proper observance of the rights and responsibilities that
human dignity and self-respect is achieved.

Qur’anic Verses and Prophetic Sayings on Rights and Responsibilities

“Worship Allah and join none with Him in worship, and do good to parents, kinsfold,
Al-Masakin (the poor), the neighbor who is near of kin, the neighbor who is a stranger,
the companion by your side, the wayfarer you meet) and those (slaves) whom your right
hand possesses. Verily Allah does not like such as proud and boastful” (Qur’an 4:36)

FPE101 I Fundamentals of Peace Education

 “And your Lord has decreed that you worship none but Him and that you be dutiful to
your parents. If none of them or both of them attain old age in your life, say not to them
a word of disrespect, nor shout at them but address them in terms of honor. And lower
unto them the wing of submission and humility through mercy and say “My Lord! Bestow
on them (my parents) Your mercy as they did bring me up when I was small” (Qur’an
17:23-24)

It was narrated by the father of ‘Awn ibn Abi Juhaifa that the prophet (pbuh) established
a bond of brotherhood between Salman and Abu Darda’. One day Salman paid a visit to
Abu Darda and found his wife (Um Darda) dressed in shabby clothes and asked her why
she was in that state. She replied, “Your brother, Abu Darda is not interested in the
luxuries of this world.” In the meantime, Abu Darda came and prepared a meal for him
(Salman), and said to him, “(Please) eat for I am fasting.” Salman said, “I am not going
to eat, unless you eat.” So Abu Darda ate. When it was night, Abu Darda got up (for the
night prayer). Salman said (to him), “Sleep” and he slept. Again Abu Darda got up (for
the prayer), and Salman said (to him) “Sleep”. When it was the last part of the night,
Salman said (to him), “Get up now (for the prayer).” So both of them offered their prayers
and Salman said to Abu Darda’, “Your Lord has a right on you, and your soul and body
have a right on you; and your family has a right on you; so you should give their rights
of all those who have right on you). Later, Abu Darda visited the Prophet (pbuh) and
mentioned that to him. The Prophet said, “Salman has spoken the truth”. (Bukhari Vol.9,
Hadith 161)

Rights and Responsibilities towards One’s Self

Man is a far better than other creatures because he is endowed with reasoning. Reason,
which is an instrument of thinking, separates man from animals. Animals act on instinct while
human beings act out of reason. Reason is that faculty which allows human to make judgments as
to right and wrong.

The human intelligence will not be realized unless social skills will be achieved with
utmost effort. Whether known or not, many people are confronting hard social lives due to the
weakness of their social skills. Even intellectual people are aware of this challenge.

Spiritual skill is another affair that is necessary for man to acquire. This is dynamic and
continuous as man’s faith is either increasing and improving or diminishing and decreasing. It
increases if there is a constant observation and performance of spiritual skills.

FPE101 I Fundamentals of Peace Education

44
 The Needs and Wants of Man

We must understand that every individual has needs and wants. Man’s needs are
essential which must be readily available so he may live a comfortable life. Examples of
needs are food, shelter and work. Beyond these needs are considered wants such as having
a luxurious house and cars.

Needs and wants are different but complementary concepts. The absence of man’s
needs will make his life degrading and miserable, but the absence of his wants will not
make his life miserable. As a matter of fact, man can change his condition by way of his
thinking on how he determines what is good for his ‘wants’ in life. The self and work are
not only requirement to acquire the needs and wants of man. He must be intellectually,
socially, and spiritually ready.

The needs and wants can be also seen as part of the rights of man. These are
considered foundations of the universal rights in the context of every individual’s culture,
politics, religion, and society. Needs must be addressed primarily and completely so as
not to degrade man’s honor. Wants, on the other hand, are only secondary to man’s life.

Rights and Responsibilities towards the Family

The husband and wife form the foundation of the family. They are obliged to have a
progressive and happy family. They have to help each other and reciprocate the needs of one
another. Their example is like a garment which is intrinsically good. It is imperative to make the
husband as a cover of his wife and vice versa. This means that they have to support and protect
each other at all times.

This emotional right and responsibility can be experienced on the physical and social
aspects of life. Although the husband is responsible for the maintenance of the family, many
women are found in the work places to help earn a living and provide for the family. Theses
instances imply the vital justification of inseparability of rights of every husband and wife and
their share of responsibilities.

It is important to note that Islam, although discouraging women to engage in heavy work
to support the family, does not prevent them from working because they also have the
responsibility to make their family life decent and comfortable. The participation of women in
search of sustenance is traceable in Islamic teaching. In the Philippines, as many families struggle
to survive, working wives have become an imperative and a commonplace.

Both tradition and Islam, men as the ones who should provide for his family. However,
the women of today are participating not only in the corporate world but also in the realm of

FPE101 I Fundamentals of Peace Education 45

politics. In the Philippines, majority of the teachers are women, and around the world, so many
women are working.

According to Islamic commandments, husband and wife are the backbones of the family.
They have to be kind and merciful to ne another, supportive of each other in order to establish a
peaceful loving family. Husbands, wives and children have specific rights and responsibilities.
They need to respect, give way and help one another. Children are obliged to exert their utmost
effort for the success and betterment of the family. Their search for knowledge is their
responsibility and they must be conscious that they are the pillars of the family. And most
importantly, they must be aware about their spiritual and moral responsibilities in the society.
Allah said to this effect:

“Oh you who believe! Ward off yourselves and your families from the Fire (Hell)”
(Qur’an 66:6)

Rights and Responsibilities towards Fellow Humans

Man is a social being. Everyone needs one another to be able to sustain one’s existence.
They must utilize manpower, wealth, idea, knowledge, mercy, and other ways to help humanity
and therefore build a harmonious and peaceful community.

Islam introduces three stages and obligations on social life and neighborhood:

1. The relationship of humanity on social, political and economic aspects of life. Muslims and
non-Muslims alike, who are exerting effort to find good companionship in life, are equal
on these walks of life. The term used by the Prophet (pbuh) on this relationship between
Muslim and non-Muslims is “Haq” (right). Religion in this regard is not the emphasis.

2. The relationship between the social aspect of life and religious strength. The focus of this
relationship is primarily on the system of Islam that preserves the effort on social, religious,
political, education, and economic aspects of life.

3. Social rights and responsibilities include three connections which are considered vital to
humanity:

a. Blood relations (race, tribe, nation)

b. Religious connection
c. Connection on social, economic, political, and cultural objectives.

These three rights and responsibilities are fundamental to Islamic teachings. The Islamic
point of view on these three rights is the establishment of trust, peace, social justice, and harmony.
Islamic commandment states that humankind should help one another to preserve the relationship,

FPE101 I Fundamentals of Peace Education 46

companionship, neighborhood and groups, and to eradicate constant debate, argumentation and
discrimination in religion between and among tribes, nations, culture, and languages. Every
Muslim should help and respect his non-Muslim neighbor. It has to be understood that Islam does
not only aim for peaceful coexistence. It also promotes love, mercy and respect for other fellow
human beings. In this effect, Prophet Muhammad (pbuh) said: “He who believes in Allah and the
Day of Judgment should keep good relationship with his neighbors and he who believes in Allah
and the Day of Judgment should speak good words or keep silent.” (Narrated by Bukhari)

Allah also said:

“And give to the kindred his due and to the poor, and to the wayfarer. But spend not
wastefully (your wealth) in the manner spendthrift.” (Qur’an 17:26)

Rights and Responsibilities of Women

Islam has established views on equality issues especially on women. This is reflected in
the booklet on “Women in Islam” compiled by Mostafa Malaekah from Fr. Jamal Badawi’s “The
Status of Women in Islam and Gender Equality in Islam” published by Islamic Education
Foundation, Jeddah, Saudi Arabia.

Spiritual and Human Equity of Women

1. According to the Qur’an, men and women have the same human spiritual nature:

“O mankind, fear your Lord, who created you from one soul and created (of like nature)
from it its mate and dispersed from both of them many men and women…” (Qur’an 4:1)

2. Allah has given both genders with inherent dignity and has made men and women.
Collectively, the trustees of Allah on earth when he said:

“And indeed We have honoured the Children of Adam and We have carried them on land
and sea, and have provided them with lawful good things, and have preferred them above
many of those whom We have created with a marked preference.” (Qur’an 17:70)

3. The Qur’an does not blame woman for the sin of Adam in their earlier life. On the
contrary, the Qur’an depicts Adam and Eve as equally responsible for their sin in the
Garden, never singling out Eve for blame. They both repented and were forgiven.

“The Satan made them slip therefrom (the Paradise), and got them out from that in which
they were. We said: “Get you down, all, with enmity between yourselves. On earth will
be a dwelling place for you and an enjoyment for time.” Then Adam received from his

FPE101 I Fundamentals of Peace Education 47

 Lord Words. And his Lord pardoned him (Accepted his repentance). Verily, He is the One
Who forgives, the Most Merciful.” Qur’an (2:36-37)

4. Men and women have the same religious and moral duties and responsibilities, and
both get the same rewards. Each human being shall face the consequences of his or
her deeds:

“And their Lord responded to them (saying): “Never will I allow to be lost the work of
(Any) worker among you, whether male or female; you are of one another” (Qur’an
3:195)

5. The Qur’an is clear about the issue of superiority or inferiority of any human, whether
male or female. The sole basis for superiority of any person over another is piety and
righteousness not gender, color, nationality or social status:

“O mankind! We have created you from a male and a female, and made you into nations
and tribes, that you may know one another. Verily, the most honorable of you with Allah
is that (believer) who has piety”. (Qur’an 49:13)

6. The absence of women as prophets or “Messengers of Allah”: in prophetic history is

attributed to the demands and physical suffering associated with the role of
messengers and prophets, not because of any spiritual inferiority attributed to women.

The Economic Aspect

1. The Right to possess personal property. Islam emphasizes the right of a woman for
independent ownership. This was deprived before Islam. Even after the spread of
Islam, this deprivation in some cultures is still prevalent. The Shari’ah (Islamic law)
recognizes the full property rights of women before and after marriage.

2. Financial Security. Financial security is assured for women. They are entitled to
receive material gifts without limit and to keep present and future properties and
income for their own security even after marriage.

3. Inheritance Laws. In Islam, the woman’s share of inheritance is half the man’s share.
Allah the Almighty said: “Allah (thus) directs you as regards your children’s
(inheritance):

“to the male a portion equal to that of two females…” (Qur’an 4:11)

But it is interesting to note that a woman may inherit more than, equal, to or less than
the man. The determining factor is her relations to the deceased.

FPE101 I Fundamentals of Peace Education

48
 4. Employment. With regard to the woman’s right to seek employment, it should be stated
first that Islam regards her role in society as a mother and a wife as her most scared
and essential duty. Neither maids nor baby sisters can possibly take the mother’s place
as an educator of an upright and carefully reared child. Such noble and vital role that
largely shapes the future of nations cannot be regarded as “idleness”. However, there
is no decree in Islam that forbids women from seeking employment whenever there
is necessity for it, especially in a position which best fits her nature and in which
society needs her most.

The Social Aspect

1. As a Daughter

The Qur’an ended the cruel pre-Islamic practice of female infanticide:

“And when the girl (who was) buried alive is asked, for what sin she was killed”
(Qur’an 81:8-9)

The Qur’an went further to rebuke the unwelcoming attitude of some parents
upon hearing the news of the birth of a baby girl, instead of a baby boy:

“And when one of them is informed of (the birth) of a female, his face becomes dark,
and he suppresses grief. He hides himself from the people because of the ill of which
he has been informed. Should he keep it I humiliation or bury it in the ground?
Unquestionably, evil is that he decide.” (Qur’an 16:58-59)

Parents are duty bound to support and show kindness and justice to their
daughters. The Prophet (pbuh) said: “Whosoever has daughter and does not bury
her alive, does not insult her, and does not favor his son over her, Allah will enter
him into Paradise”

A crucial aspect in upbringing daughters that greatly influences their future is

education. Education is not only a right but also a responsibility for all males and
females.

2. As a Wife

Marriage in Islam is based on mutual peace, love and compassion, and not the
mere satisfying of human sexual desires. The Holy Qur’an describes the marital
relationship between husband and wife thus:

FPE101 I Fundamentals of Peace Education 49

 “And of his signs is that He created for you from yourselves mates that you may find
tranquility in them, and he placed between your affection and mercy. Indeed in that are
signs for people who give thought.” (Qur’an 30:31)

The woman has the right to accept or reject a marriage proposal. According
to Islam, women cannot be forced to marry anyone without their consent.

The Qur’an urges husband to be kind and considerate to their wives:

“And live with them in kindness. For if you dislike them, perhaps you dislike a thing and
Allah makes therein much good” (Qur’an 4:19)

3. As a Mother

The Qur’an elevates kindness to parents (especially mothers) to a status

second only to the worship of Allah:

“And your Lord decreed that you not worship except Him, and to parents, a kind
treatment. Whether one or both of them reach old age (while) with you, say not to them
(so much) as Uff (an expression of disapproval or irritation) and do not repel them but
speak to them a noble work and lower to them the wing of humility out of mercy and say
“My Lord, have mercy upon them as they brought me up (when I was small)” (Qur’an
17:23-24)

4. As Sister in Faith

The Prophet (pbuh) said: “Women are but sisters (Shaqa’iq or twin halves)
of men”. This Hadith is a profound statement that directly relates to the issue of equality
between men and women. The Prophet (pbuh) taught kindness, care and respect toward
women in general. It is significant that such instruction of the Prophet was among his
final instructions and reminders in the “farewell pilgrimage” address given before his
passing away.

Rights and Responsibilities of Children

Taking care of the children is a divine responsibility entrusted to parents. Interest and
responsibility for the welfare of the child are the utmost important as early as the child is born. It
is Prophetic instruction that the moment the child comes out from the womb of his mother, it is
the responsibility of the father to call the “Azan” (call to prayer) to the right ear of the child and
“iqamah” to the left ear, signifying his coming to the world. After seven days, the child should be
given a good and pleasant name and the head should be shaved for hygienic purpose. A goat or

FPE101 I Fundamentals of Peace Education

50
sheep should be slaughtered and its meat distributed among the poor. This is called Aqiqa. Among
others, Islam has given emphasis on the following concerning the rights of children:

1. Islam teaches the rights of children as expressed in the following Qur’anic verses:

“My Lord, make me keep my prayer and have my offspring (do so too). Our Lord, accept
my appeal. Our Lord, forgive me, both my parents and believers on the Day of Reckoning
will be set up.” (Qur’an 14:40-41)

“… and those who say: Our Lord, bestow the comfort of our eyes on us, on our spouses
and offspring. Make us model for those who do their duty.” (Qur’an 25:74)

2. Prohibition of Abortion

Allah said:

“Do not kill your children in fear of poverty; We shall provide for both them and you.
Killing them is a serious blunder” (Qur’an 17:31)

“Those who stupidly killed their own children without having any knowledge and forbidden
something God has provided them with, have lost out through inventing things about God:
They have gone astray and have not accepted guidance.” (Qur’an 6:140)

Stressing the importance of giving proper training to the children, Prophet Muhammad
(pbuh) was reported to have said: “No better gift can there be from a father to his children than
that he bring them up properly”. (Sahih Muslim Vol. 3, p. 189). It is therefore the right of the
children to be educated. Thus the parents must be prepared to engage the children in experiences
that will mold them into a good practicing Muslim.

Reference
MSU Fundamentals of Peace Education Manual

FPE101 I Fundamentals of Peace Education 51

 MODULE 2: PEACE CONCEPTS IN ISLAM, OTHER FAITHS
AND SPIRITUAL TRADITIONS

Lesson 5: Jihad and Peace

Enabling Objectives (Specific Learning Outcomes)

At the end of the session, the learners should be able to:
1. define the concept of Jihad in Islam;
2. describe the levels of manifestations of Jihad; and
3. relate the concept of Jihad to peace.

Meaning of Jihad

Although jihad is often translated into English as ‘holy war’, it must be noted that war
has never been described as ‘holy’ in any of Islam’s primary texts or even early Islamic literature.
Linguistically speaking, jihad is an Islamic term that applies to a broad spectrum of activities,
ranging from daily striving to meet the day’s challenges to striving against one’s desires and self,
to the struggle to provide one’s family. Its basic definition is ‘the act of striving or struggling in
the way of Allah’. Therefore, jihad is not limited to war; it includes struggling with one’s soul,
speech, body, and wealth so that the message of Allah reaches all humans willing to receive it.

Sometimes the Islamic scholars use jihad to signify terms of salvation of the soul rather
than a struggle for proselytization, as contained in the verse: “He who exerts himself, exerts only
for his own soul.” Qur’an 29:6

Jihad and its Forms

Th Ulama/ Muslim Scholars have referred to different types of jihad, such as, but not
limited to:

1. Jihad against the self, it means striving for the purification of the soul through self-control.
Self-restraint is a sort of Jihad that a Muslim can achieve through understanding Islam,
acting in accordance with the knowledge he learns, and then teaching such knowledge to
others and to be patient with the difficulties of teaching Islam. It connotes that seeking
knowledge on Islam for the sake of pleasure of Allah and His mercy is a Jihad;

FPE101 I Fundamentals of Peace Education

 2. Jihad against the Devil/Satan, striving against Satan, one can strive against Satan through
keeping away from Satanic whispers and doubtful matters portrayed by Satan and resisting
satanic wicked desires;

3. Jihad against the tongue, means controlling it, using it to enjoin what is good, forbid what
is wrong, spread the correct teachings of Islam and answer false ideologies, e.g. violent
extremism;

4. Jihad against aggression, with the purpose of protecting Islam and the lives, honor and
property of Muslims;

5. And other types of Jihad like Jihad against the hypocrites, jihad against mischief makers.
Striving against the disobedient and hypocrites, it can be by means of fighting, property,
tongue and heart. It means a Muslim must make an effort to forbid a wrongdoing by his
hand, then his tongue if he is not able to resist it by hands, and finally, with his heart if the
other means are difficult or impossible.

Jihad and Peace

War is not an objective of Islam nor is it the normal course of a Muslim. It is only the last
resort and is used under the most extra-ordinary circumstances when all other measures fail. This
is the actual status of war in Islam. Islam is the religion of peace; its meaning is peace; one of
Allah’s name is peace; the daily greetings of Muslim is peace; paradise is the house of peace and
the adjective “Muslim” means Peaceful. Peace is the nature, the meaning, the emblem and the
objective of Islam.

Every being is entitled to enjoy the peace of Islam and the kindness of the peaceful
Muslims, regardless of religious or geographical or racial considerations, so long as there is no
aggression against Islam or the Muslims. If non-Muslims are peaceful with the Muslims or even
indifferent to Islam, there can be no ground or justification to declare war on them. There is no
such thing as religious war to force Islam on non-Muslim, because if Islam does not emerge from
deep convictions, from within, it is not acceptable to Allah, nor can it help its professor. Islam is a
religion that guarantees peaceful co-existence with other religion, permits freedom of religion and
forbid compulsion in religion.

Allah says:

“Let there be no compulsion in religion: Truth stands out clear from Error; Whoever
rejects Evil and believes in Allah has grasped the most trustworthy handhold, that never
breaks. And Allah hears and knows all things.” (2:256)

FPE101 I Fundamentals of Peace Education

53
 Even in the propagation of Islam a Muslim is not only forbidden to employ force but is
also commanded to use the most peaceful methods. To Muhammad Allah says:

“Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue
with them in ways that are best and most gracious; For your Lord knows best who have
strayed from His path and who receive guidance.” (16:25)

“And dispute you not with the People of the Book (Jews and Christians) except with
means better (than mere disputation), unless it be with those of them who inflict wrong
(and injury): But say: “We believe in the Revelation which has come down to us and in
that which came down to you; our God and your God is One; and it is to Him we bow (in
Islam)” (29:46)

The aim of Jihad is to have a peaceful Muslim community that follows Shari’ah and laws
of the Country. Islam was never a religion of terror but a religion of justice and peace. What Islam
prohibits should be corrected by Jihad. The evilness of inner self should be corrected by Jihad An-
Nafs. Hadrat Ali said: To fight against desires is the greatest of all fights (Hadrat Ali).

The tyranny of a leader should be fought by Jihad thru saying the truth and fighting
injustice. The violators of Islam, the oppressors of the people and those who are grabbing the land
of the Muslim should be corrected by Jihad al-Qital.

Jihad as a Defensive Measure

The law of war and peace in Islam is highly moral and unique, comprehensive and sound.
It deserves a special study by Muslim jurists, something which this work cannot cover. But it
should be noted, however, that Islam neither justifies an aggressive war nor does it make
destruction of crops, animals, homes, etc. an objective of war. It neither allows killing of non-
combatants, men and women, children and aged people, nor does it tolerate the torture of war
prisoners and the imposition of its teachings on the defeated. It is only a defensive measure,
justified by the practical principles of Islam, as long as wrong, injustice and aggression exist in the
world.

Allah says in the Glorious Qur’an:

“Permission (to fight) is given to those upon whom war is made because they are
oppressed, and most surely Allah is well able to assist them; Those who have been
expelled from their homes without a just cause except that they say: Our Lord is Allah.
And had there not been Allah’s repelling some people by others, certainly there would
have been pulled down cloisters and churches and synagogues and mosques in which
Allah’s name is much remembered; and surely Allah will help him who helps His cause;
most surely Allah is Strong, Mighty. Those who, should We establish them in the land,

FPE101 I Fundamentals of Peace Education 54

 will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah’s is
the end of affairs. (Qur’an 22:39-41)

In Islam, if the defensive Jihad has been permitted, it enjoys a great importance, as it is
one of the best acts of worship to the extent that some scholars consider Jihad the sixth pillar of
Islam. The Prophet (SAW) fought and enjoined Jihad, he said:

“Whoever dies without fighting in the cause of Allah, nor does he express anu desire (or
determination) for it, would die with a characteristic of hypocrisy.”

However, Jihad although it involves fighting the oppressors, also includes much more
activities showing striving in the cause of Allah, not mere fighting. Ibn Qayyim said:

“Jihad is a task which is to be fulfilled by means of heart, tongue, money, or hand. Every
Muslim must strive in the Cause of Allah through any of these means.”

Levels and Manifestations of Jihad

The dissertation entitled Understanding Jihad: Basis for policy Formulation and
Educational Programs for Muslims in the Philippines, written by Potre Dirampaten Diampuan,
discusses two (2) levels of Jihad and corresponding manifestations.

Level of Jihad Manifestations

1. Greater Jihad/ Inner Jihad/ ▪ Fighting Satan and evil in the self
Personal Jihad ▪ Improving Character
▪ Discipline of sense – in listening, talking, feeling
▪ Enjoins/ invites others to do good
▪ Da’wah Tabligh Movement
▪ Patience, Perseverance
▪ Forgiving Muslims and non-Muslims
▪ Fighting Nafsuhawa (material)
▪ Purifying soul, spirit and body
▪ Disciplined
▪ Reflecting what is good; doing what is good and desirable
▪ Conscious and faithful offering of obligatory and
supererogatory acts of worship and devotion.
2. Lesser Jihad/ Physical ▪ Fighting oppression and injustice
Jihad/ Armed Struggle ▪ Expressing Muslim needs and aspirations, unrest in
different forms
▪ Opposing corrupt leaders

Reference
MSU Fundamentals of Peace Education Manual

FPE101 I Fundamentals of Peace Education 55

 MODULE 2: PEACE CONCEPTS IN ISLAM, OTHER FAITHS
AND SPIRITUAL TRADITIONS

Lesson 6: Christ’s Concept of Peace and Approaches with others

Enabling Objectives (Specific Learning Outcomes)

At the end of the session, the learners should be able to:
1. listen to Christ’s perspective of peace;
2. describe the concept of peace in Christianity;
3. identify concepts related to peace; and
4. reflect on how this perspective on peace is similar with other religious views.

PEACE CONCEPT IN CHRISTIANITY

What is Christianity?

Christianity is considered as the biggest monotheistic religion of the world with about 2.2
billion followers.

Christians believe that Jesus Christ is the Son of God who came to earth to save mankind
from eternal destruction for all men have sinned and come short of the glory of GOD
(Romans 3:23); That the BIBLE is the word of GOD that guides believers in their journey
in life. Furthermore, this Holy Book states that Christ reconciled and made us at peace with
God.

The Meaning of Peace to Christianity

In the King James Version, the word peace is mentioned 429 times, the word peaceably is
mentioned 12 times, the word peaceable is mentioned 8 times.

In a large majority of cases, the word “peace” in the Bible is the Hebrew word “shalom.”
While the literal translation is “peace” – the meaning of shalom is far more than simply
the absence of war. In the Hebrew understanding, shalom is being in harmony with God
and all of God’s creation.

It implies wholeness and comprehensive well-being, including good health, prosperity,

harmony, healing, welfare, happiness, and security. Shalom also refers not simply to the
absence of war for the prophets envisioned it as a reality where weapons give way to

FPE101 I Fundamentals of Peace Education

 implements of peace (Castro and Galace, 2008). In Isaiah 2:4 is stated “They shall beat
their swords into plow shares and their spears into pruning hooks. One nation shall not
raise the swords against another nor shall they train for war again.”

In Hosea 2:18, it is seen as an absence of war for it says “I will break bow and sword and
weapons of war and sweep them off the earth so that all the living creatures may lie down
without fear.” From the beginning starting from Christ’s nativity, Christianity already had
contained a concern for peace on earth. The song of the angels to the shepherds declared it
“Glory to God in the highest and upon the earth peace” (Luke 2:14)

Jesus himself while on earth was teaching His disciples a different approach to peace as
cited by Castro and Galace (2008), namely:

1. Rejection of violence – He instructed them during His arrest in Gethsemane

not to take the sword for all who take the sword die by the sword (Matthew
26:51-52).

2. Love and reconciliation rather than retaliation – Jesus’ second most

important commandment is love of neighbor. He mandated His followers to love
one another for by doing so it well be known that they are His disciples (John
13:34). He extended this command to include loving their enemies such that in
Matthew 5:43-44 he said “Love your enemies. Do good to those who hate you,
bless those who curse you and pray for those who maltreat you. Likewise, in
Romans 12:17-21, He said “Never repay injury with injury and never avenge
yourselves for vengeance belongs to me.”

3. The use of transforming initiatives – Christians are called to actively engage

in peacemaking> Jesus told His disciples to respond to violence by taking
surprising initiatives such that:

“When a person strikes you in the right cheek, turn and offer him the other…
and should anyone make you a mile, go with him two miles” (Matthew 5:39-
41)

Related concepts to peace are:

▪ JUSTICE – is interconnected with peace for it also means righteousness. In Psalms

85:10 it is said that “Justice and peace kiss” (or, in some version, “embrace”) and
in Isaiah 32:17 states “Because everyone will do what is right, there will be peace
and security forever (Good News Bible: Today’s English version). This means that
justice is a prelude to peace.

FPE101 I Fundamentals of Peace Education

57
 ▪ LOVE – Because God is love, therefore, we need to love others as we love
ourselves. According to Rick Warren (2002) as cited in Mendoza (2009), “what
matters most is relationships. Life is all about love because God is love; He wants
us to learn how to love. It is in loving relationships that we are most like God. Life
without love is worthless.”

Corinthians 13:4-5
“Love is patient and kind; it is not jealous or conceited or proud… not ill-
mannered or selfish or irritable. Love does not keep a record of wrongs, not
happy with evil, but is happy with truth. Its faith, hope and patience never
fail.”

▪ HUMAN WORTH – God created humans in His image or likeness and put them
in charge of His other creations (Genesis 1:27-28)

In Matthew 5:9, Jesus says, “Blessed are the peacemakers for they shall be called
children of God.”

Traits or Characteristics of Peacemakers

✓ Moral Purity
✓ Gentleness
✓ Impartial and sincere
✓ Peaceable
✓ Humility
✓ Willing to go the extra mile
✓ Growing in the Gospel
✓ Think of others more than themselves
✓ Choose their words wisely

For a peaceful living…

▪ Everyday Christian living is meant to be marked by the qualities of gentleness and

compassion proposed in the Bible (e.g. Colossians 3).
▪ Colossians 3 (8) instructs believers “But now, ye also out off all these: anger, wrath,
malice, blasphemy, filthy communication out of your mouth.” (15) “And let the
peace of God rule in your hearts.”

Reference
MSU Fundamentals of Peace Education Manual 58
FPE101 I Fundamentals of Peace Education
 MODULE 2: PEACE CONCEPTS IN ISLAM, OTHER FAITHS
AND SPIRITUAL TRADITIONS

Lesson 7: Concept of Peace and Other Peace-Related Concepts

in Other Major Religions of the World

Enabling Objectives (Specific Learning Outcomes)

At the end of the session, the learners should be able to:
1. to understand better concepts of peace and other peace-related concepts in major
religions of the world, other than Islam and Christianity;
2. to see commonalities or common grounds regarding concepts of peace among these
religions or spiritual traditions;
3. to appreciate and realize that these common grounds can link together the adherents
of these various spiritual traditions in unity and brotherhood towards peaceful co-
existence.

There are common grounds or similarities in the concept of peace and other core values
valorized in other major religions or traditional faiths and spiritual traditions of the world. These
shared beliefs which form part of the worldview or belief system of adherents of a particular
thought system amount to, or can be regarded as “universals” on which peace crusaders,
peacemakers, and peace educators can draw a common base or sanction for the foundation of Peace
Education.

Immediately suggesting themselves as such “universals” are the Golden Rule (“Do not
do unto others what you do not want others to do unto you.”) and non-maleficence (Do not harm,).
In all religions or cultures of the world, these two are pre-eminently over-arching first order
principles, subserved by other principles or values like respect for the rights of others, justice,
charity, and reciprocity.

Confucianism

In Confucianism, the goal is a harmonious, well-ordered and progressive world in which

man and society are well-developed and adjusted. This envisioned harmony depends on several
concepts, foremost of which is jen.

Love: Harmony among Men in a Well-Ordered World

FPE101 I Fundamentals of Peace Education

 Jen which is translated as love, humanity, or benevolence. Originally, the term connoted
particular virtues – kindness, benevolence, affection, goodness, or human-heartedness. The Master
Sage as Confucius (551-479 B.C.) is known interpreted it to mean the general virtue, the
foundation of all other virtues. So central is this concept in Confucius’ teachings that his thought
system might be regarded as the philosophy of jen.

Humanity is the moral character which enables man to attain true manhood. It is the essence
of humanity, the element that distinguishes man from animals. It is endowed by nature but should
be cultivated by man, and the greatness of man is measured by the extent of the development of
jen in him. This moral character is developed in oneself and in one’s relations with others. A man
of jen, on establishing his own character, establishes the character of others. As an African proverb
goes, “I am because you are.” Jen is so essential that the preservation of one’s jen is considered
more important than the preservation of one’s life.

Jen assumes the harmonious relations among all the members of the family of men,
expressed in gradations of mutual affection and respect from the dearer and nearer to those farther
away. This makes jen or love an embracing concept, enveloping entire humanity.

In government or the larger society, jen is evident in the practice of a “government of

superior men” (chun-tzu). Those who must lead or govern must be men of virtue or noble
characteristics, and learning. Their cultivated minds make them both benevolently concerned for
other men and ritually correct. Thus men’s spirits are harmonized, leading to harmonious
relationships among all men, contributing to order in society and stabilizing harmony of the
cosmos. No conflict mars this order.

Laws and institutions though acknowledged as essential are of secondary importance in

Confucius’ ideal. The techniques of government – e.g. moral suasion and ritual propriety – and the
suasive virtue of the leader rank first. Regulations and appeal to fear or use of power by means of
punishment were placed lowest. Ideally, the good leader should govern without exerting
himself/herself; the governed are hardly aware of the government. Teaching the people to
understand virtue is an essential act of the governing, providing for their material well-being is
next in importance; and organizing them for defense against internal and external enemies was
undertaken only as an acknowledgment of failure.

A government of benevolence functioning through the suasive power of virtue, embodying

the cosmic harmony in the ritualization of relations, and relying on the wisdom and judgment of
cultivated men, needed no codes of laws and no other defenses than the attachment and allegiance
that the people would feel towards it, as members of a family feel towards the patriarch or head of
the family.

Another important concept basic to social harmony or order, stability, and peace is the
doctrine of “Mean” (chung-yung). This denotes moderation as a guide to all human action, but as
conceived by Confucius, it implicitly referred to the ideals of centrality and harmony as well. The

FPE101 I Fundamentals of Peace Education 60

importance of these two is elaborated and emphasized in “The Doctrine of the Mean” which is
traditionally attributed to Confucius’ grandson, Tzu-hsu (492-431 B.C.).

Chung consists in not deviating from the Mean and yung exists in the common, the
ordinary, and the universal. Centrality in the individual is the state of equilibrium in one’s mind
before feelings are aroused. In society, centrality and harmony together mean complete concord in
human relations. Moderation or centrality is a buffer against going to the extremes.

The “good society” – harmonious, well-ordered, and peaceful – rests on ethical humanism.
The noble nature of man is developed by learning, primarily by interest in poetry, the arts, and
music, and observance of rituals (li): “It is by poetry that one’s mind is aroused; it is by ceremonials
that one’s character is regulated; it is by music that one becomes accomplished.” The cultivation
of decorum in man is based on a sense of what is proper or fitting, and music which trains or
schools people in discipline and enhances their appreciation for harmony and social behavior
would afford an element of grace in the individual and civility and harmony in society.

Many later philosophers came under the influence of Confucius. One, however, challenged
the former’s concept of love. Mo Tzu (Mo Ti) preached the doctrine of universal love. The
difference between love in the Confucian thought system and Mo Tzu’s is, the latter did away with
the doctrine of love with distinctions. The idea of special love for those nearer and dearer like
parents or members of one’s family did not appeal to him. He wanted people to love all others
farther away as they love those closer to hearth. Particularly should be replaced by universality.
Universal love (agape among Christians) is the keystone of understanding and peace among men.

Taoism

Balance, Unity and Harmony: Doctrine of Yin and Yang

The doctrine of Yin and Yang is enunciated in the “Book of Changes,” a classic ascribed
to Confucius, but also given prominence in other thought systems, specifically Taoism. The
concept is basic and common to Chinese philosophies and spiritual traditions.

The concept of polarity is articulated through the doctrine of Yin and Yang. It conceived of
two cosmic forces: the Yin (negative, cold, passive, weak or yielding, disintegrative), the dark
principle of the universe was female and the Yang (positive, active, strong and thrusting, and
integrative), the light principle, was male. All things are composed of opposites, or produced
through the interaction of the two forces. These two were at first conceived as opposed to each
other, succeeding each other, or complementary to each other. They were never present anywhere
in the universe in their pure state. Eventually, opposition was replaced by balance achieved through
the interaction of the two principles or forces in response to the movement of the Tao: harmony
reigns over conflict and unity prevails over chaos.

FPE101 I Fundamentals of Peace Education

61
 Simply put, the doctrine conceives a universe of dynamic forces, always changing but well-
ordered and governed by laws in which both contradictions and harmony exist and both unity and
multiplicity prevail. Man and nature form a unity, both governed by the same laws. It was
concluded that the greatest human happiness must necessarily lie in achieving harmony or
congruency with the Natural Order, the first principle in which the material universe lived, moved,
and had its being. Existence is viewed as a dynamic ineffable process of change, obeying definite
laws, following definite patterns, and based on a pre-established harmony.

The best (man) is like water.

Water is good; it benefits all things and does not compete with them.
It dwells in lowly places that all disdain.
This is why it is so near to Tao.
The best man in his dwelling loves the earth.
In his heart, he loves what is profound.
In his associations, he loves humanity.
In his words, he loves faithfulness.
In government, he loves order.
In handling affairs, he loves competence.
In his activities, he loves timeliness.
It is because he does not compete that he is withssout reproach.

Source: Chan, A Sourcebook of Chinese Philosophy

Weakness/Effortless Action and Humility as Virtues: Basic Taoist Teachings

With the exception of Confucius, the influence on Chinese thought of Lao Tzu (Laozi),
who founded Taoism in the 6th century B.C., is greater than that of any other single figure. Among
the principal teachings of Taoism, which are Tao and Te. Tao, the Way or Path, is ultimately
reality; its most important characteristic is nothingness. It is nonbeing, which is the mother of being
which, in time, produces all things. It takes no action, that is, it leaves things along. It supports all
things, but does not take possession of them. It lets things transform themselves. It does nothing
and yet all things are done. Briefly, Tao is Nature transforming itself spontaneously. It is the natural
order.

Te means virtue but as conceived by Lao Tzu is opposed to the concept of virtue of other
schools which emphasize elaborate social organization and regulated behavior and aim at power
and strength. It is characterized by sympathy and weakness. Among the highest virtues are
weakness, symbolized by the infant, female and water. Water dwells in lowly places but it benefits
all things. Although soft, it overcomes the strongest things in life, in time. Weakness is really
strength; it is so because it follows Tao. This implies that one should return evil with goodness.

FPE101 I Fundamentals of Peace Education

62
 As important a Taoist concept as the foregoing are humility and wu-wei (non-action). Man
who realizes that the fortunes of life are ever-changing develops humility. One might possess
wealth and power one day, yet see it all gone the next. One must therefore “keep one’s head down”
or humble and delighting in simple things since the person who has nothing has nothing to lose.
Seeing the natural world as good, he sees the pleasures of the world as being good as well.

Following the Tao (through non-action) means being sensitive to its shifts and changes,
and this implies the need for flexibility. This should not be read as being passive and just allowing
life to “happen”. Rather than meaning that one should not act, wu-wei implies that one should not
act in a manner contrary to that of Tao. Man should guard against inappropriate action, which
comes from too much thought motivated by self-interest. Appropriate non-active action comes
from the non-reflective, intuitive knowledge that is gained from being close to Tao.

Taoism developed in the Warring States Period (c.770-221B.C.), a period of turbulence,

chaos, and instability. Lao-Tzu’s thought system thus sought to find a formula for wise living and
effective government. This is what Taoists advocated then:

Abandon skills and discard profit;

Then there will be no thieves or robbers.
However these things are ornament and not adequate.
Therefore let people hold on to these:
Manifest plainness.
Embrace simplicity.
Reduce selfishness.
Have few desires.

Source: Chan, A Sourcebook of Philosophy, p. 149

The following reminders or caveats should guide government:

Govern the state with correctness

Operate the army with surprise tactics.
Administer the empire by engaging in no activity…
Through this:
The more taboos and prohibitions there are in the world,
The poorer the people will be.
The more cunning and skill man possesses,
the more thieves and robbers there will be.
Therefore the Sage (emperor) says:
I take no action and the people of themselves are transformed
I love tranquility and the people of themselves become correct.
I engage in no activity and the people of themselves become prosperous.
I have no desires and the people of themselves become simple.

FPE101 I Fundamentals of Peace Education

63
 Source: Chan, A Sourcebook of Philosophy, p. 149

The leader governs best who governs least. Under such benevolent sway characterized by
frugality and restraint, the governed live simple, spontaneous life close to nature; they do away
with the usual human preoccupation with wealth and power.

Which does one love more, fame or one’s life?

Which is more valuable, one’s own life or wealth?
Which is worse, gain or loss?
Therefore he who has lavish desires will spend extravagantly.
He who hoards loses heavily.
He who is contented suffers no disgrace.
He who knows when to stop is free from danger.
Therefore ha can long endure.

Source: Chan, A Sourcebook of Philosophy, p. 149

What all these amount to is, a conflict-free, harmonious and peaceful society or world.

Buddhism

While Taoism preaches few desires to lead a simple life, Buddhism which was founded by
Buddha (‘Awakened One’), also known as Siddhartha who lived from 560 to 480 B.C. teaches
extinction of desire to attain nirvana (emptiness) and escape the endless cycle of life and suffering
(samsara).

Gautama Buddha was born of the Shakya clan that belonged to the warrior/ruler class.
Seeing the human condition as miserable and deplorable, he abandoned his comfortable life and
family, ang gave up all worldly possessions. He led the life of a wandering ascetic to find an answer
to his questions about human existence and to find his way out of samsara. It took years before he
achieved enlightenment. This happened while he was meditating under a Bo tree. Moved by
compassion for suffering humanity, he decided to go immediately and communicate his insights
to others.

The Buddha’s analysis of the human condition was based on three basic perceptions or
realizations, referred to as “Three Marks of Existence” (trilaksana). The first of these is
impermanence (anitya). Everything is evanescent or passing, that is, in a constant state of change
or flux. Nothing in the material world is permanent in itself. Things may give the impression of
being lasting, but this is only an illusion. The second realization, unsatisfactoriness (dukha, literally
pain), arises from impermanence. All things that do not last are deeply unsatisfactory. Thus to
place trust in, or become attached to, any material thing is pointless and doomed to failure. The

FPE101 I Fundamentals of Peace Education

64
third mark of existence, also derived from the first: impermanence, is the idea that human beings
did not have, as the Buddha’s Brahmanic contemporaries believed, even any form of permanent
material soul (atman). For the Buddha, humans were no more than composite beings being made
“made up of an ever-shifting cloud of physical and mental components.” In Buddha’s view, talking
about an eternal “kernel” of the human being was, utterly false since such a self could not be
identified. Certain traits and characteristics might possibly persist from life to another, but not the
conscious personality per se.

But the Buddha saw fit to move beyond his pessimistic understanding of the human
condition; he believed that there is a way out of this endless cycle. The way to escape samsara
was the Four Noble Truths.

The Four Noble Truths (arya-satya) are:

▪ The first Noble Truth is Suffering (dukha): all life – birth, ageing, separations,
frustration from unfulfilled desire or wish, disease, and death – is suffering.

▪ The Second Noble Truth is the Arising of Sorrow: this arises from craving (trishna,
meaning thirst or desire), which leads to rebirth, which in turn brings delight and
passion, and seeks pleasure, now here, now there - the craving for sensual pleasure,
the craving for continued life, the craving for power.

▪ The Third Noble Truth is the Stopping (nirodha) of Sorrow: it is the complete
stopping of desire or craving, so that no passion remains, leaving it, being liberated
from it, being released from it, giving no place to it.

▪ The Fourth Noble Truth is the Eightfold Path (ashtangika-marga): this consists of
Right Views, Right Resolve, Right Speech, Right Conduct, Right Livelihood, Right
Effort, Right Mindfulness, and Right Concentration.

Encapsulated in the above simple steps is the complete Buddhist program of salvation,
designed to break the cycle of pratityasamutpada (“interdependent arising”), which was seen as
the driving force in shackling the individual to the painful cycle of death and rebirth.

Implicit in the Eightfold Path is the realization of a harmonious, well-ordered and peaceful
society where people conduct themselves in a thoughtful, decent, and honorable way and live in
peace with their fellowmen through right speech, right views or thoughts, right effort, right resolve,
etc. since they try their utmost to extinguish desire or craving, they do not envy or covet others’
possessions, gifts/talents or art. Conflicts are avoided. Harmony and peace reign in the world
realized.

65
FPE101 I Fundamentals of Peace Education
Hinduism and Jainism

India is the homeland of two great ancient religions: Buddhism and Hinduism. As in other
religious traditions, no matter how much and in what way the various branches diverge from one
another, there is usually a core set of doctrines and beliefs that are common to all, and that persist
through time. In Hinduism, these doctrine and beliefs are enshrined in the Vedas, the earliest
religious literature of India. The Vedas, written in Vedic Sanskrit, comprises of hymns, folk
beliefs, and ceremonial chants that were considered so sacred that they could not be committed to
writing. The contents of the Vedas – Rig Veda, Sama Veda, Yajur Veda, and the Atharva Veda,
known collectively as the Samhitas – were thought to possess such magical power that they were
memorized verbatim and transmitted from generation to generation continuously until parts of
them were finally written down in the third century B.C. The Vedas are treated as revealed
literature on a par with the Christian Bible or the Muslim Qur’an. They are termed by Hindu
theologians as shruti, “that which was heard”.

Attached to the Vedas were the commentarial literature of which the most important for
the developments of later traditions were those known as the Upanishads. Upanishads comes from
a Sanskrit compound that means “to sit near,” and reflects the early Indian practice of sitting near
the feet of a revered teacher or guru. The Upanishads generally took the form of dialogues between
individuals and their teachers, bringing to mind the Socratic dialogues of Plato’s whose ideas and
pedagogic methods closely parallel.

There are a number of fundamental Hindu religious concepts, such as samsara (belief in
the endless cycle of human incarnations), artha (wealth), karma (pleasure), and dharma, but only
karma and dharma are deemed relevant to the quest for peace.

Dharma is ethical and appropriate lifestyle. It refers to the individual’s social and religious
duties and obligations as well as the proper manner in which society and the universe at large
should function. For example, the duty of one from the warrior caste is to fight, that is, to fight
without rancor. When duty is performed in this manner, the inner atman or soul is not harmed, and
no karma is generated that would harm the atman in a future life. This is explained in the Bhagavad
Gita or “Song of the Lord”.

For the Hindus throughout the ages, there is no more inspiring symbol of dharma than
Rama, the hero of the epic Ramayana. Rama’s noble example of devotion to his father and people,
as well as his wife Sita’s long suffering fidelity to Rama, have been looked to as religious and
ethical ideals. He is seen as the embodiment of dharma, and his triumph over wicked Ravana as
the overcoming of vice or malevolence (adharma) in order that moral law and virtue might prevail
in personal and public life. Rama is also venerated as the incarnation of the Supreme Lord who
has come into the world to restore the moral order. In the national struggle for freedom, Gandhi
held up as the ideal the establishment of Rama-rajya, a reign of truth and non-violence.

FPE101 I Fundamentals of Peace Education

66
 No Indian ideal could be inconsistent with dharma or ‘righteousness’. One who follows his
dharma is in harmony with the cosmos and attains bliss. Without dharma, in however etiolated
form, peace, fertility and civilized life are imperiled. As Manu instructs: “Dharma being violated,
destroys, dharma being preserved, preserves; dharma should not be violated, lest violated dharma
destroys us.”

The bleak concept of reincarnation was somewhat mitigated by another concept or

principle, karma. The word literally means work or action, but the idea it represents is more
complex. In earlier Hindu thought, karma referred to the “action” of performing the ritual
sacrifices. In the emerging wisdom tradition, karma took on an ethical meaning, referring to the
belief that all actions have inevitable and inescapable consequences. Hence, good actions have
good results, and bad actions have bad consequences. What was interesting about karmic actions,
however, was that they need not bear fruits in this life alone. Rather they could and did have effects
on future lives as well. It is easy to see how karma could work as a social control, and equally be
seen as source of hope and encouragement for people whose current condition in life offered them
little of either. It works simply. To illustrate: violence begets violence, love begets love.

Over time, deep divisions in Indian religious thought took place. Earlier traditions were
reinterpreted in the light of personal experiences. Knowledge-oriented schools like the nastikas
emerged, questioning earlier interpretations of the Vedas. The nastika group did not believe that
the Vedas were divinely revealed literature, although they did acknowledge usefulness or wisdom
of insights contained in them. Jainism was the first of the nastika traditions.

Jainism, an ancient religion, has its first historical leader in Mahavira in the 6th century B.C.
Generally, Jainism sought to teach humanity the way to liberation from the endless cycle of birth
and death, a theme basic to Indian religious traditions, specifically Hinduism and Buddhism. The
Jains also believed that karma added to or subtracted from the soul body (jiva). Since the soul
continued to exist after the dissolution of the outer physical body, actions had consequences not
only in this lifetime, but also in the next. Liberation from the endless cycle had two components:
preventing the accumulation of karmic matter and cleansing the soul of the matter accumulated.
The accumulation of karmic matter was conditioned by certain predispositions and attitudes that
affected the energy field surrounding the soul. If the soul was ruled by desire of any sort, or passion
like anger and hatred, then conditions were more favorable for the accumulation of karmic matter.

The Jains believe that the fourteen steps on the path to liberation are attained by means of
the “three jewels” of knowledge, faith, and pure conduct. Each of these requires the other two to
be effective. Although faith is seen as the first and foremost of the jewels, it must be based on
knowledge. In all Indian wisdom traditions, it is held that bondage to the cycle of life and death
comes, ultimately, from ignorance. This ignorance could be dispelled through the cultivation of
knowledge.

The practical center of the “three jewels” is conduct. Since all karmic accretions come from
actions and the thoughts that precede and motivate them, conduct is the only way to choke off the

FPE101 I Fundamentals of Peace Education

67
accumulation of karmic material and cleanse the jiva of the material already cloaking and
obscuring it. The Jains recognize five primary virtues: “nonharming” (ahimsa), truth (satya),
“nonstealing” (asteya), sexual purity (brahmacarya), and “nongrasping” (aparigraha). These are
buttressed and augmented by numerous secondary vows, some of which apply to all Jains,
laypersons and monks alike, while others are observed only by the members of the Jain monastic
community. The primary Jain virtue is ahimsa. It could be argued that all questions of good and
evil come down to the question of hurting other living beings (and not just human beings). The
Jains see reality as an interconnected web of beings whose primary purpose is to help one another.
Thus “nonharming,” far from being the simple refraining from causing hurt, has a far deeper
positive meaning. It must be carried out at the level both of action and of intent since, intent creates
the preconditions for karmic accretion. But harm does not hinge, as it does in Hinduism, solely on
intent. Actions that cause harm to others, even if unintentional, are still culpable.

Satya, truth, flows from the primary injunction to prevent harm to other beings (not limited
to humans) and means not only not lying, but also avoiding speech that is unkind, harsh, rude,
gossipy, slanderous, and so forth. Likewise, “nonstealing” involves avoidance of theft and any
form of dishonest business practice. Sexual purity differs according to one’s station in life. If one
is a monk, then it involves total celibacy. If one is a layperson, it involves limiting relations to
those bound by marriage. Finally, there is “nongrasping”, perhaps the most difficult of all the vows
to fulfill. This is the development of complete detachment from the karmically conditioned world.
This means the renunciation not only of physical things but also of the ideas and attitudes that are
their foundations.

These primary virtues lead to a host of secondary features of Jainism, two of which merit
consideration here. The first is radical vegetarianism. Obviously, all human food is gained at the
cost of some other being’s life. The humble carrot may not be an especially vivacious
conversationalist, but by all scientific standards it is a living being. The Jains recognized this, and
it presented them with a difficult dilemma: they were under an absolute injunction not to harm any
other living being. The Jains realized that in the ordinary course of things this meant that they must
necessarily incur bad karma if they were to survive. They therefore attempted to minimize this by
eating vegetables – the least “alive” of beings. They could also use dairy products, since they were
produced with limited harm, but they totally rejected all meat and eggs. Still, there was the
lingering taint of harm caused by eating. This, the Jains believed, could be eliminated by
sallekhana – ritual suicide by fasting to death.

Jainism may now be only a small piece of the Indian mosaic, but its influence on Hinduism
has been very substantial. If we were to consider the greatest of the modern Indian religious figures,
Mahatma Gandhi, by his daily activities and beliefs, particularly, satyagraha (nonviolence), we
would be just as likely to consider him a Jain as much as he was a Hindu. Nonviolence and
reverence for life and other key Hindu concepts clearly can be traced to Jain thought. Indeed if
there were more who share the Jain “nonharming” teaching or abhorrence of violence and any
harmful act, the world would be a gentler, kinder and more peaceful place for everyone.

68
FPE101 I Fundamentals of Peace Education
 In summary, there is much in the wealth of wisdom of ancient Asian thought represented
by various spiritual traditions that can be revisited, revitalized, and tapped as resource for peace
education and the establishment of a culture of peace. Since time immemorial, it has been the same
ideal of good, freedom and truth, and the same evil of violence (in various forms), violation of
human rights, oppression, and discrimination or injustice. The great religions have laid down
ideals, values and standards, and pointed out first principles for the guidance of human life. These
are called by different names, but mean much the same thing. To quote the Bard: “A rose is a rose
called by any name.” Or as a homiletics said: The teachings of the great religions can be reduced
to one word: LOVE. By loving one another, humans show their love of God.

Reference
MSU Fundamentals of Peace Education Manual

FPE101 I Fundamentals of Peace Education

69
 MODULE 2: PEACE CONCEPTS IN ISLAM, OTHER FAITHS
AND SPIRITUAL TRADITIONS

Lesson 8: Similarities in the Concept of Peace in Islam, Christianity,

and other Spiritual Beliefs

Enabling Objectives (Specific Learning Outcomes)

At the end of the session, the learners should be able to:
1. identify the points of similarities in the concepts of peace of Islam, Christianity and
other Spiritual Beliefs; and
2. identify ways to bridge the social distance between Muslims, Christians, Ips and
others.

In the Ambivalence of the Sacred, Appleby (2000) emphasizes that ethics and ethical
convictions, as expressed through religious beliefs, are main drivers of peace. Regardless of which
religion may be prevalent, the ethical power of religion can help unite divided societies.

Most commonly, religion is understood to be a system of beliefs and values associated

with particular organizational forms (e.g. ritual, practices, institutions), and with a supra-natural
deity embodying and emanating some absolute truths. However, such an understanding fails to
capture those traditions (especially Asian) that do not revolve around a single God and tend to
function as philosophies of life. In such contexts, religion is best defined as ‘a conceptual and
moral framework’ for understanding and ordering lives and communities.

Moreover, even when a divinity, beliefs, doctrine and institutions are clearly identifiable,
focusing only on these elements will still not be enough to permit a deeper and sophisticated
appreciation of the power of religion. This is because the ‘substantive’ approach to religion ought
to be complemented by ‘functional’ one, looking at how it affects individual or groups’ behavior,
thoughts and choices. In analyzing religious fundamentalism, for instance, Ernest Gellner argues
that what really matters is not doctrine but ritual, loyalty to procedural rules and celebration of
community. Experiencing shared values and commitment is as important, or perhaps, even more
important than the intellectual and cognitive dimension of faith.

FPE101 I Fundamentals of Peace Education

 The matrix below shows the information about the concepts of peace in Islam, Christianity,
and other Spiritual Beliefs.

ISLAM CHRISTIANITY IPs Others

a. According to Islam, a. At Bethlehem, a. Reverence for nature,

peace should imply announcing the cultural and spiritual
justice and security Savior’s birth: “… practices – spiritual
for all people. glory to God in the connection with
highest heaven, and their land.
on earth peace
among those whom
He favors!” (Luke
2:14)

b. Islam imbues peace in b. Proclaiming the b. The IP’s believe that

the individual’s Beatitudes as the land is God’s gift.
conscience, then his Constitution of the This belief resulted
family, then the Kingdom of God: in their practices:
community and “Blessed are the sharing of goods,
finally in the peacemakers, for services and ideas.
international they will be called Sharing of land and
relations. children of God.” its resources; shared
(Matthew 5:9) with the spirits and
deities and members
of the communities.

c. Islam requires that c. Towards the end of c. Community-based –

there be peace His life, during the restorative justice –
between the Last Supper: “Peace this indicates that a
individual and his I leave with you, my member of that
creator, between the peace give to you.” particular
individual and his (John 14:27) community has
conscience, and committed an
between him and his offense and it will
community. most likely take a
community response
to repair the damage
done by a member
of its community.

FPE101 I Fundamentals of Peace Education

71
 d. Islam can be d. As a Resurrection d. Forgiveness and
established in the greeting: “Peace be Reconciliation: “If
inter-relationship of with you. As the you break
groups, in the relation father has sent Me, something, you
between individuals so I send you.” repair it. If you
and their (John 20:21) make someone sick,
governments, and you must heal
finally between one him/her. Merely
state and another. asking forgiveness
is not enough.”

Lumads forgive
easily. A Lumad
does not sentence
unless he knows the
cause.

e. In order to achieve this e. St. Paul’s summary

end, Islam extends description of the
from the peace of Kingdom: “for the
conscience, to peace Kingdom of God is
in the home, to peace not food and drink
in society and ends in but righteousness
world peace. and peace and joy in
the Holy Spirit.”
(Romans 14:17)

Reference
MSU Fundamentals of Peace Education Manual

FPE101 I Fundamentals of Peace Education

72
 MODULE 2: PEACE CONCEPTS IN ISLAM, OTHER FAITHS
AND SPIRITUAL TRADITIONS

Lesson 9: The Common Universal Values among other

Spiritual Traditions

Enabling Objectives (Specific Learning Outcomes)

At the end of the session, the learners should be able to:
1. identify and enumerate the common universal values among other traditions; and
2. promote the universal values they think most relevant to them.

Cooperation and understanding among various spiritual and faith traditions have now
become imperative. Looking at the common ground or shared values among diverse faiths shows
that despite the diversity, there is one humanity, with the same fundamental aspirations for mutual
respect and acceptance, and for living together in peace. These common universal values from
different traditions can promote and create an environment conducive to peace.

LOVE
Love encompasses a variety of different emotional and mental states, typically strongly
and positive experienced, ranging from the most sublime virtue of good habit, the deepest
interpersonal affection to the simplest pleasure. It is a virtue representing human kindness,
compassion, and affection, as “the unselfish loyal and benevolent concern for the good of another.”
It is the compassionate and affectionate action towards other humans and one’s self. Ancient Greek
philosophers identified five forms of love: familial love (Storge), friendly love (Philia), romantic
love (Eros), guest love (Xenia), Divine love (Agape).

COMPASSION
Sensitivity to the difficult conditions and sufferings of other people and acting with deep
empathy and kindness toward those who are marginalized/excluded.

OPENNESS/TOLERANCE
Openness to the processes of growth and change as well as willingness to approach and
receive other people’s ideas, beliefs and experiences with a critical but open mind; respecting the
rich diversity of our world’s spiritual traditions, cultures and forms of expression.

FPE101 I Fundamentals of Peace Education

HARMONY
(See Module 1, Lesson 3 Components of Peace for the discussion)

GRATITUDE
A thankful appreciation for what an individual receives, whether tangible or intangible and
the readiness to return kindness.

INTERDEPENDENCE
Valuing of cooperative processes and the principle of working together toward the pursuit
of common goals.

EMPATHY
The ability to see the perspective of another person or group and to feel what that person
or group feels. In other words, being empathetic is putting one’s self in someone’s shoes.

CARING AND SHARING

One’s kindness or love towards another individual and the willingness to give his/her
resources to those who are in need.

SPIRITUALITY
The individual’s adherence and faithfulness to his/her beliefs, traditions, customs, religion
or religious matters.

Reference
MSU Fundamentals of Peace Education Manual

FPE101 I Fundamentals of Peace Education

74