Question: “Peaceful settlement is better” (Nisa 4:128) reads a Qur’anic verse. What are the messages to be drawn from this verse?

Answer: The basic factor that lies in the basis of clashes and fights today is entanglement with oneself. Everybody is seeking to establish their own model of the individual, family, city, state, and world. In a world where everybody runs after their own model and structure it is not possible to meet in the middle with a compromise. Accordingly, when every intellectual, movement, and state envisions some ideas and systems of theirs, they take these as the sole criteria and expect others to comply with them too, it will obviously result in such a mess. Unfortunately, such a reality underlies behind the tensions, disorder, and confusion we experience today.

Tolerance and clemency

The best elixir to solve these confusions is tolerance and clemency, being open to agreement and reconciliation with almost everybody, and our readiness to engage in dialogue with others. To realize that, we need to shake off our own caprices, greed, and the diseases of asserting their own feelings and thoughts as the only right way to go. Doubtlessly, this depends upon a person’s ability to break free of arrogance, destroy the egotism of “I,” and take some rest in the stopover of “us,” and then journey onto “Him” (to God) afterwards.

It is very difficult for those taken by their egotism, considerations of affiliation, or by love of their groups to stand open to peace and meet different ideas with respect. As far as they hold the benefits of their own group above everything else and cannot rid themselves of bigotry, they cannot form strategies of peace for the good of humanity. Actually, it is very difficult to say that those people ever have such a goal in mind since they are consistently so uncompromising to diversity.

In the globalizing world of our time, there is no other alternative than tolerance and dialogue in order for humanity to live in peace. As for letting a culture of tolerance prevail, it is necessary for both individuals and societies to give up seeing themselves as the absolute representatives of truth and to always deem the possibility that other’s thoughts and approaches can also be correct. Even if different ideas and thoughts are not completely true, it should not be forgotten that there may be a grain of truth in them at least. Remember the statements of Said Nursi who said that there is a grain of truth even in the Mu‘tazilite and Fatalist (Jabriya) schools of thought, but that these sects went wrong since they saw the truth as exclusive to themselves.

Today, everyone has a peculiar “correct” viewpoint of their own, and others’ opinions are wrongfor the sole reason that they belong to others. Such a bias does not allow suitable grounds to discuss whether they are correct or not. We sometimes try to defend ideas even we don’t believe.

Peace begins in the family

Actually, by decreeing that “peaceful settlement is better” (Nisa 4:128) the Qur’an invites people to reconciliation and agreement, to accept that there can also be a share of truth in others’ statements and actions. As is known, this verse was revealed about the family, the smallest molecule of society. God Almighty showed the way to be followed against occasional discord and situations between spouses; He taught that they are not supposed to consider divorce right away but instead it is necessary to seek mutual agreement while preserving the family.

Given that the Qur’an demands resolving dents and fissures by peaceful means, even in a familial level, approaching problems at the scope of a town, city, state, or world with peace will be much more desirable.

In this respect, no matter which aspect of society is concerned, the duty that falls upon people is being in pursuit of maintaining peace and all of the beneficial and good byproducts that come from peaceful means. The fact that people have different religions, cultures, ethnical identities, and worldviews should not be seen as an obstacle to this issue. It must be shown that peaceful coexistence is possible even between people who follow different religions or who do not believe in any religion.

Therefore, it is necessary to develop projects for maintaining such a general peace and to develop reasonable strategies because maintaining that is not as easy as it might seem. The maintenance of peace calls for very serious efforts and endeavors. On the way to obtain such an important outcome, sometimes it is necessary to be ready to forget certain fights that occurred in the past, to be ready to forgive, and to make concessions when needed. In short, it is needed to forbear everything possible for the sake of letting people live together in an atmosphere of peace. Of course, while doing so no one should compromise the honor of a people or nation.

Obstacles are overcome with mature people

It is only those alive with regards to their spirit, heart, senses, feelings, and thoughts who will succeed at building a spirit of unity and a culture of reconciliation in society. Those with high spirit can spark vibrancy in others, too. For people who have reached a serious level of satiation, satisfaction, and contentment in the spiritual sense, even very big problems become very little. Such people even pass over enormous trenches with the ease of jumping over little pits. However, as for a person who has not been able to break free from their ego, who has not been able to abandon being physical-oriented, and who has not been saved from being directed by fancies and desires, in short, a person who has not started journeying into the life degrees of the heart and spirit will not do much for the peace and happiness of humanity.

This is a significant reason for the breakings, cracks, conflicts, and fights that are happening in our time. People who are not sufficiently mature are so touchy and easily offended by even the slightest things. As they have not been able to rid themselves of their roughness, they get offended and hurt right away when they cannot find the looks they desired and the attitudes that they expected. If someone gives them a nudge in the ribs to invigorate, warn, or to stimulate them, they react as if they were hurt with a spear.

The duty that falls to believers is not being heartbroken even in the face of offensive behavior. Instead of accusing those who behave negatively and making negative assumptions about them, they should turn to God and say: “O God, we are probably facing these difficulties because of our failure to be properly righteous; please set them, and us, right!”

One must be very determined about not being heart broken and offended by anyone. If we devoted ourselves to serving humanity, then it is necessary to lay our heads under their feet with utter self-sacrifice. To put it in the words of Seyyid Nigari:

“Will one who seeks the Beloved be concerned for his own life?
And will one concerned for his own life be in quest of the Beloved?”

I think this is the very thought to let humanity, which has miserably doubled up, to straighten up again.

As is known, the noble Prophet Muhammad (pbuh) positioned a group of archers before the Battle of Uhud on a hill and gave strict instructions that they were not supposed to leave their position no matter what happened. However, most of the archers who had not grasped the critical importance of precision at following the orders left their positions upon seeing the enemy fleeing the ground; they thought that their duty was over. It is after this point that the Muslims were surrounded from behind with a new maneuver by the polytheist army and received a very serious blow. Even the noble Prophet received an injury to his blessed head and his tooth was broken. But he gathered his Companions again as if nothing had happened and held a consultation with them. He did not embarrass them by mentioning their fault and did not reproach them in the slightest degree. What a breeze of kindness that was!

Who knows how humiliated they felt because of the judgmental error they had made. By means of referring to their consultation again about the new steps to be taken, he relieved the hearts of his Companions who were aware of their fault and were suffering with due remorse. This is the way to spur heroism in spirits and to mend the breakages and cracks that occur.

The Peace of Hudaybiya

At this point, I think most people will not help but remember the treaty of Hudaybiya, because the noble Prophet had made concessions upon concessions for the sake of making that treaty. Although accepting some of the articles was so hard on him, he forbore with that solely for the sake of maintaining reconciliation and forming an atmosphere of peace.

While departing from Medina, the Messenger of God had promised to his Companions a pilgrimage visit to the holy Ka‘ba. For the sake of realizing this promise, they had covered a distance of more than 400 km riding their horses and camels and come to the vicinity of Mecca. They had even put on their ihram garbs for this visit and taken their sacrifices with them. However, the polytheists of Mecca accosted them in Hudaybiya and said, “we neither let you enter Mecca, nor do we let you visit the Ka‘ba.” Thanks to the endeavors and prophetic intelligence of God’s Messenger, the polytheists were convinced to sign the peace treaty of Hudaybiya. However, they also stipulated as an article of the treaty that the Muslims would go back without observing their pilgrimage visit. This was very heavy on the Companions who had been homesick for Mecca and the Ka‘ba for eight years. So much so that they reminded the noble Prophet about the promise he had made but received the answer that he had not specified it to be in that year, but they also received a promise from him that they would observe it the following year. It is not so difficult to imagine how much this situation must have hurt the Prophet, the paragon of kindness.

During this confrontation at Hudaybiya, the Meccan commander Khalid ibn Walid, who had not become a Muslim then, kept spurring his horse here and there in a manner of challenging the Muslims, and he even tried to provoke them. In addition, Mecca’s representative Suhayl ibn Amr objected to the title “Messenger of God” to be written in the treaty and they stipulated the noble Prophet’s name to be written as “Muhammad, son of Abdullah.” In the meantime, the same Suhayl ibn Amr’s son Abu Jandal, who had been imprisoned by his father broke free and came up until Hudaybiya in a pitiable condition by dragging the shackles on his leg. He sought refuge with the Messenger of God. However, the father demanded his son to be given back to him as required by the treaty and for the sake of not upsetting the established peace, God’s Messenger had to accept it unwillingly.

Note that all of these conditions were not to be accepted easily. The more so when the noble Prophet is concerned, a person with such a high degree of honor, dignity, and esteem; because great personages have sensitivity and caring beyond our estimation. Nevertheless, the Qur’anic statement meaning, “It may be that you (O Messenger) will torment yourself to death because they refuse to believe” (Shuara 26:3) also expresses his lofty degree of caring. However, the Messenger of God managed to suppress all of these by exercising an extraordinary degree of self-possession. He did not make these offenses a matter of honor.

In a way, this meant having a holistic perspective and seeing very well the beautiful future that peace and tolerance promised. With this attitude, the Pride of Humanity was at the same time giving Muslims a lesson that they should not be obstinate at certain matters, not act for the sake of their ego, to keep away from superficial and casual evaluations, from being farsighted, not being offensive to others, and from not generating problems in the future by resorting to brutality and violence. This is the way to keep away from intertwined troubles and spiral of problems.

The Treaty of Hudaybiya Is the Conquest

Such are the heavy conditions that the peace treaty of Hudaybiya was signed under. This had felt hurtful to the dignity and honor of Muslims. However, the Qur’an gave the glad tidings that this treaty was a plain victory and the results of the treaty also proved this. Only after this treaty was it that Muslims had an opportunity to travel freely and express themselves in the Arabian Peninsula, grudge, hatred, and animosities abated, many people got to know Muslims more closely.

Based upon this practice, we can say the following: If contemporary Muslims as well want to build such an atmosphere of peace in their country and abroad then they must know to make serious sacrifices. If they cannot tolerate certain unpleasant situations that they do not approve of but always bring their honor and pride to the fore, then they will be deprived of large-scale examples of goodness to be obtained by means of peace.

If the conditions of the contemporary world are considered, it will be seen that the humanity is in dire need of such agreement and reconciliation more than ever. Because solving so many gangrenous problems, saving countries from disintegration, and maintaining security of roads are dependent on this. In this respect, the logic and reasoning in the peace of Hudaybiya need be comprehended and practiced very well.

THE FOUNTAIN: What are the general views of religions toward war?

Dr. Petriano: One could say that in general the world’s religions all preach and promote peace. An example of this can be seen in the gathering of religious leaders from all over the world that took place in Assisi, Italy on January 14, 2002. Religious leaders from all the world’s major religions gathered there to pray and exchange views on how the world’s religions could be a more vital and unified force for peace. One of their commonly agreed upon goals was ‘to proclaim our firm conviction that violence and terrorism are incompatible with the authentic spirit of religion, and, as we condemn every recourse to violence and war in the name of God or of religion, we commit ourselves to doing everything possible to eliminate the root causes of terrorism.’ This was a profoundly important statement agreed upon unanimously by Christian, Jewish, Muslim, Buddhist, Hindu, Sikh and several other religious leaders from around the world.

THE FOUNTAIN: Even though, in general, religions do not counsel ‘war’ unless absolutely necessary in the case of defense, how do you interpret war, including the current terrorism?

Dr. Petriano: My thoughts on this subject are influenced by a recent book by a historian from the University of Notre Dame, R. Scott Appleby. His book is titled, The Ambivalence of the Sacred: Religion, Violence, and Reconciliation. He correctly points out that there is, historically speaking, what can be called some sort of ambivalence within religions when it comes to questions of war and peace. On the one hand, religions teach and promote peace, but yet, historically religious passion and zealotry have also been strong factors behind many of the great conflicts of the past and present. Examples of this kind of militancy in the name of God or religious principles are numerous and can be found in many religions. Part of this has to do with what happens when political, ethnic, or nationalist agendas make use of religion or religious values to advance what is really a political or nationalist goal. Another reason has to do with forgetfulness or a convenient neglect of the basic principles and teachings of various religions. You might call this a ‘selective’ reading of the various scriptures, for example, the Bible or the Holy Qur’an, in a way that justifies violence in the name of a religious principle or value. Most of the religions also do have ‘just war’ teachings. Many times, however, I am afraid that these teachings can be invoked in a way that is not consistent with the reasons for which they were first devised.

THE FOUNTAIN: What can ordinary people, from the perspective of their faith, do to prevent wars?

Dr. Petriano: This is an excellent question. I think ordinary people can actually do a great deal. There is a song called ‘Let there be peace on earth.’ One line of the song is, ‘and let it begin with me’. I think peace must begin with each of us. First of all we must learn to find peace in our own hearts. I think religion can help us find that ‘inner peace’. Secondly, we must learn to not just ‘tolerate’, but to genuinely respect people who are different from each other ‘ whether that difference be religious, ethnic, economic or racial. Is this not what Jesus, Muhammad, Buddha and the great Jewish prophets all taught, peace be upon them all? We have to be willing to reach out to others. It is only when we do so that we can begin to realize how alike we really are. Maybe what we are most afraid of is not our differences, but rather our similarities. I would say that ordinary people have a responsibility to be well informed. Fear comes from ignorance, and it is fear that ultimately is the cause of violence. By ‘well informed’, I mean both historically and religiously. Education is central. I teach a course in World Religions here at St. Josephs College, and it amazes me and my students how little we know about other people’s religious beliefs and how much of what we think is based on false stereotypes. The more we learn, the more we realize how similar we are. We cannot stay isolated. By education, I also mean it is important for religions and nations to know and admit the mistakes they have made in the past.

THE FOUNTAIN: Even though people’s lives are affected greatly by war and disasters, can people be tolerant enough to forget all such events? If so, how can this be done?

Dr. Petriano: This is where I think religion has a vital role to play. Religion and religious leaders can exercise a great deal of influence in society, and all the great religions teach forgiveness and reconciliation as important values. One thinks of the Truth and Reconciliation Commission in South Africa as an example of how an appeal to religious values can have a vital role in helping a society come together after a long history of violence, hatred and torture. Forgiveness and reconciliation are key. There are some very good models of conflict resolution out there, and just as religious passion can sometimes ignite violence, I believe, it can also be used to promote peace and reconciliation.

THE FOUNTAIN: What can we do to stop people losing their lives in wars and disasters?

Dr. Petriano: All loss of life is tragic. In the case of war, it seems so unnecessary. One would like to think that at the beginning of the third millennium, human beings would be able to solve their conflicts without having to resort to war. It seems that this is a possible, desirable and necessary goal. We have to use our intelligence to find ways other than building bigger and more destructive weapons. Dr. Martin Luther King once said that in the modern world the choice is no longer between war and peace but rather that it is between peace and nonexistence. I believe that he was right. It is the very existence of our world that is at stake. We have to find a better way!

THE FOUNTAIN: What do you think about a dialogue between different faiths? How should people from different cultures interact with one another and learn? What methods should be utilized? Do you think it is possible that wars and disasters can bring people together, make them closer, making their faith stronger rather than breaking them apart?

Dr. Petriano: Yes, absolutely. One of the many vivid memories I have of the aftermath of 9/11 was an interfaith prayer service that took place the following week at the Yankee Stadium. There, representatives of all the great religions gathered for a memorial service. They all offered a prayer on the basis of their religious tradition. It was a wonderful moment of religious unity and solidarity, the likes of which I had never seen before. Ever since then, there have been many more efforts, especially among Muslims, Christians, and Jews, to meet to discuss, interact and learn from each other. This has been a good thing, and it must continue. Dialogue is important. Mutual respect is important. I think people getting together, even just socially, can be a good thing. We all like to associate with people who are like us. It is important to provide occasions where people of different faiths can come together and meet one another. I also think participating, to what degree possible, in one another’s religious services can also be a good thing. I have begun the practice of taking students from my World Religions class to a local mosque for Friday prayer. In the beginning the students were a little reluctant to go, but the experience has proven to be a very positive one. The mosque has been very welcoming, and students gain a new respect and deeper understanding for Islam. I think we must do more of these sort of things.

THE FOUNTAIN: What do you think about the power of the media today and how it is being used to form the opinions of people around the globe?

Dr. Petriano: Yes, the media is very powerful and influential. In the United States there is a danger today of the emergence of a few large communications conglo- merates that will control the majority of media outlets. The danger is that people will be exposed to a limited point of view. Also, the media is not always good at reporting issues that have to do with religion. I find that their staff is not always sufficiently knowledgeable about religion and the various religions and that sometimes reports are made in generalities that do not always promote genuine and accurate understanding. Many times, unfortunately, it is news of disasters or controversies that sell a lot.

THE FOUNTAIN: Do you think Armageddon theories in different faiths play a role in current issues?

Dr. Petriano: Armageddon theories do have a role to play in current issues. They are especially prominent among Christian fundamentalists who have read Revelation, which is the last book of the Bible, in a very literal way. In such a literal reading of Revelation, the end of the world and the Second Coming of Christ will be preceded by a great battle between the forces of good and evil. This battle is referred to as Armageddon. According to this interpretation, the Second Coming of Christ will occur only when the Jewish people have re-established control of the Holy Land. It is for this reason that some fundamentalist groups have given unqualified support to this goal. I want to stress that this point of view is not held by all Christians. It is found primarily among fundamentalists. The majority of Christians do not share this kind of thinking or this interpretation of the Book of Revelation. I personally do not think this way of thinking is helpful to the world situation today.

THE FOUNTAIN: Being involved in the education community yourself, what are your observations regarding the general level of knowledge about other faiths and cultures of the average American student population?

Dr. Petriano: I think a lot of work needs to be done in this area. In general, students are not well informed about any religious beliefs or traditions other than their own. That is why education is so important; not only education in the classroom, but providing opportunities for people of different religions and cultures to meet and get to know one another.

THE FOUNTAIN: What are the main reasons, as you see them, for Sufism being so popular in the USA?

Dr. Petriano: I believe that Sufism is attractive to many because of its emphasis on universality and its teachings of tolerance and peace. It offers a teaching that stresses what all human beings have in common rather than what separates them. Also, its mysticism responds to a hunger that many people have for spiritual connection. I think people, especially in our fast paced and technological society have a need and hunger for genuine spiritual experiences.