Journals / Dini Araştırmalar / 2014 / Cilt: 17 - Sayı: 44

İslam ve Gandi’nin Barış ve Şiddetsizlik Konusundaki Yaklaşımı

ISLAM AND GANDHI ON PEACE AND NONVIOLENCE

Pages
209–224
Publication Date
2022-10-12
DOI
—
🏛️Bibliographic metadata and full text access for this article are provided via DergiPark.
DergiPark Record ↗
✨

AI Summary & Key Takeaways

AI Insight
⚡ TL;DR(Too Long; Didn't Read)

Furthermore, this article deals with similarities of Gandhi’steachings with “ehsan” (benevolence), “tavakol (trust in God), “al-niyyat” (intent) and“an—nasiha”(sincerity) in Islamic thought.

📌 3 Key Takeaways

🎯
Objective & Hypothesis:One of the basic issues of modern times is how to construct nonviolent and pe—aceful society and achieve the goal of one—world community that lives in peace andharmony.
📊
Key Findings & Data:It handles attributes77 of ahimsa and satyagraha such as “loving sinners and even your enemy having nointention to harm others”, “rest on God”, “consistency of word and action”, whichare held forth by Gandhi.
💡
Conclusion & Impact:Furthermore, this article deals with similarities of Gandhi’steachings with “ehsan” (benevolence), “tavakol (trust in God), “al-niyyat” (intent) and“an—nasiha”(sincerity) in Islamic thought.
🔬Design:Research Article
📍Scope:Comprehensive Sample
⚙️Variables:Domain Parameters

Abstract

One of the basic issues of modern times is how to construct nonviolent and pe—aceful society and achieve the goal of one—world community that lives in peace andharmony. Islam and Mahatma Gandhi’s approaches, in this regard, are remarkable.Both share same aims about common ethical concepts such as nonviolent, compassionfor all creation, freedom, justice, patience and tolerance. There are remarkable similaritiesbetween the ideas of Gandhi and teachings of Islam, particularly in the conceptsof peace and nonviolence are concerned. This article, thus, mentions about the conceptsof peace and nonviolence (ahimsa) as propounded by them. It handles attributes77 of ahimsa and satyagraha such as “loving sinners and even your enemy having nointention to harm others”, “rest on God”, “consistency of word and action”, whichare held forth by Gandhi. Furthermore, this article deals with similarities of Gandhi’steachings with “ehsan” (benevolence), “tavakol (trust in God), “al-niyyat” (intent) and“an—nasiha”(sincerity) in Islamic thought.

Özet

Günümüzde hemen her bireyi yakından ilgilendiren temel konulardan biri, büt-- ün insanların barış ve güven içinde yaşayabileceği toplumsal bir yapının nasıl inşa edileceği meselesidir. Islam'ın ve Gandi'nin bu konudaki yaklaşımları dikkat çekici-- dir. Zira her ikisi de barış, şiddetsizlik, eşitlik, merhamet, hoşgörü gibi ortak değerler üzerinde durmaktadır. Gandi bu hususta ahimsa ve satyagraha gibi öğretileri ile ken-- dine özgü bir yol belirlemiştir. Onun bu öğretileri, herkese iyilikte bulunma, Tanrı'ya güvenme, söz ve fiilde tutarlı olma ve başkalarına zarar verme amacından uzak durma gibi özellikler taşır. Gandi'nin bu düşünceleri ile İslam'daki ihsan, tevekkül, nasihat ve niyet gibi kavramlar benzerlik gösterir. Bu makalede ilk olarak Islam'ın ve Gandi'nin barış ve şiddetsizlik konusundaki görüşleri ele alınmış daha sonra da bunların benzer yönleri mukayese edilmiştir.

🔖

Cite This Article

KUTLUTÜRK, C. (2022). İslam ve Gandi’nin Barış ve Şiddetsizlik Konusundaki Yaklaşımı. Dini Araştırmalar, Cilt: 17 - Sayı: 44, 209–224. https://ajindex.com/articles/489467

📄 Full Text PDF Viewer

📄

PDF görüntüleyici hazırlanıyor...

References (12)

  1. Al-Shatibi (1425/2004). Al—Muwafaqatfi usul ash—Sharia, Beyrut: Dâr’ul—Kutub al—llmiyya. Andrews, C. F. (1949). Mahatma Gandhi ’s Ideas, Including selections from his writings, London: George Allen and Unwin. Appleby, R. S. (1996). Religion as an Agent of Conflict Transformation and Peace Building, Washington: DC: USIP Press.
  2. Arslan, Hammet (2008). “Hint Dinlerinde Ahimsa Öğretisi: Hiçbir Can11y1 Incitmel”, Çevre ve Din Uluslararası Sempozyumu Bildiri Metinleri (I—II), İstanbul: Yalın Yay., 71—84. Bose, Anima. (1981). “A Gandhian Perspective on Peace”. Journal ofPeace Research 18/2: 159-164.
  3. Caillat, Colette, Juergensmeyer, Mark and Parrinder, Geoffrey. The Encyclopedia ofReligion (1987), ed. Mircea Eliade, “Ahimsa”, “Gandhi M.”, “Peace”, Vols. 1, and 11, Newyork: Macmillan Publishing Company (l Vol.). el—Cevziyye, İbn Kayyim (1403/ 1983). Medâricü ’s—sâlikîn, Kahire. Datta (1968).
  4. The Philosophy ofMahatma Gandhi, Calcutta: University of Cal— cutta. El—Kütübü’s—Sitte (2008). Neşr. Salih b. Abdulaziz Muhammed b. İbrahim, Riyad: Dâru’s—Selâm li’n—Neşri ve’t-Tevzi‘. Eroglu, A. Hikmet (2013). Osmanlı Devletinde Yahudiler (XIX. Yuzyil sonuna kadar). Ankara:
  5. Berikan Yayınevi.
  6. Gandhi, Mahatma (1983). The Essential Gandhi: An Anthology ofHis Writings on His Life, Work, and Ideas, ed. Louis Fischer, New York: Vintage Books. Gandhi, Mohandas (1955). Truth is God. Ahmedabad: Navajivan Publishing House. Gandhi, Mohandas and Dear, John (2002). Mohandas Gandhi: Essential Writing, New York: Orbis Books. http://thinkexist.com/quotes/mohandas_gandhi/4.html (25.02.2014).
  7. İbn Manzür, Ebu’l-Fazl (1375/1955-6). Lisânu ’l—Arab, Beyrut: Dâru Beyrut (15 Vol.). Klitgaard, Robert E. (1971). “Gandhi’s Non-Violence as Tactic”, Journal of Peace Research 8/2: 143—153. Lal, B. K. (1973). Contemporary Indian Philosophy. Delhi: Motilal Banarsidass Publishers. Mâturîdî, Ebü Mansfir Muhammed b. Muhammed b. Mahmud (1979). Kitâbü ’tevhîd, Istanbul. Merton, Thomas (1964). Gandhi Writings ofMahatma on Nonviolence: Selec— tion from the Gandhi. New York: New Direction Publishing. Nasr, Hossein (2009). The Heart ofIslam Enduring values for Humanity, HarperCollins Publishers.
  8. Özdemir, Mehmet (1994).
  9. Endülüs Müslümanları, Ankara:
  10. Türkiye Diyanet Vakfı Yayınları.
  11. Pal, Amitabh (2011). “Islam” Means Peace: Understanding the Muslim Principle ofNonviolence Today, Colifornia: Greenwood Publishing Group. Raju, P. A. (2000).
  12. Gandhi and His Religion, Delhi: Concept Publishing Com— pany. Sarıçam, İbrahim (200