25 Icons of Peace in the Quran

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We cannot take responsibility for items which are lost or damaged in transit. For purchases where a shipping charge was paid, there will be no refund of the original shipping charge. Publisher Description. No sacred images of Muhammad are on public display in the UK. A second image appears on the museum website along with an introduction to the artistic tradition behind it. Thus, illustration of him was a common practice, particularly in the eastern regions of the Islamic world. From around AD, in Ottoman areas, images began to show Muhammad with his face covered by a veil, or in some cases replaced by golden flames.

His face was not obscured in every depiction, though, and while the tradition of depicting him in human form waned, it never died. It is most common in Shia Iran, where until recently postcards, pictures and even carpets depicting the prophet could be found on sale, and in the government commissioned a beautiful five-storey mural of Muhammad riding towards paradise , inspired by one of the manuscript paintings. It has also reappeared in largely Sunni Egypt, where a wall painting on Mohamed Mahmoud Street, created during the revolutionary turmoil of , shows Muhammad on a horse, perhaps ready to ride into battle, turned away from the viewer but identified by calligraphy floating in stars above his head.

Nasima Begum, spokeswoman for the Muslim Council of Great Britain, said views on representations of Muhammad were uniform, and described the sacred art as a historical anomaly. In the 12th and 13th centuries, there may well have been books producing images of the prophet, however the very fact that images of his face were covered up in the 16th century or so does show that Muslims were not happy about the depictions and therefore resulted in a veil being used to cover the face.

She declined to comment on whether the council would object to the display of the images in exhibitions of Islamic art, or their publication. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the Lord your God gives you from your enemies. This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby.


However, in the cities of the nations the Lord your God is giving you as an inheritance, do not leave alive anything that breathes. Otherwise they will teach you to follow all the detestable things they do in worshipping their gods, and you will sin against the Lord your God. Deuteronomy We have already seen in the Qur'an that God promises to help those who, when He has established them in a land after war, " In this spirit, when the Muslim army was victorious over the enemy, any of the defeated people who wished to remain in the land could do so under a guarantee of protection for their life, religion and freedom, and if they wished to leave they could do so with safe conduct.

If they chose to stay among the Muslims, they could become members of the Muslim community. If they wished to continue in their faith they had the right to do so and were offered security. The only obligation on them then was to pay jizya , a tax exempting the person from military service and from paying zakat , which the Muslims have to pay - a tax considerably heavier than the jizya.

Neither had the option of refusing to pay, but in return the non-Muslims were given the protection of the state. Jizya was not a poll-tax, and it was not charged on the old, or poor people, women or children. Humanitarian intervention is allowed, even advocated in the Qur'an, under the category of defending the oppressed. However it must be done within the restrictions specified in the Qur'an, as we have shown above.

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In intervening, it is quite permissible to co-operate with non-Muslims, under the proviso:. Co-operate in what is good and pious and do not co-operate in what is sinful and aggression.

In the sphere of war and peace, there is nothing in the Qur'an or hadith which should cause Muslims to feel unable to sign and act according to the modern international conventions, ,and there is much in the Qur'an and hadith from which modern international law can benefit. The Prophet Muhammad remembered an alliance he witnessed that was contracted between some chiefs of Mecca before his call to prophet-hood to protect the poor and weak against oppression and said:. I have witnessed in the house of lbn Jud'an an alliance which I would not exchange for a herd of red camels, and if it were to be called for now that Islam is here, I would respond readily.

There is nothing in Islam that prevents Muslims from having peaceful, amicable and good relations with other nations when they read and hear regularly the Qur'anic injunction, referring too members of other faiths:. God loves those who are equitable. This includes participation in international peace-making and peace-keeping efforts. The rule of arbitration in violent disputes between groups of Muslims is given in the Qur'an:. If two, of the believers take up arms against one another, make peace between them.

If either of them commits aggression against the other, fight against the aggressors until they submit to God's judgment. When they submit make peace between them in equity and justice. God loves those who act in justice.

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This could, in agreement with rules of Islamic jurisprudence, be applied more generally to disputes within the international community. For this reason, Muslims should, and do, participate in the arbitration of disputes by international bodies such as the United Nations.