Politics and Religion Journal (18206581)14(1)pp. 85-101
The necessity for peaceful coexistence today makes clearer the requirement for study on tolerance. The vast region from Central Asia-Khorasan to the Balkans has had its ups and downs for centuries in the study of its historical geography. The diversity of nations and tribes along this path highlights the attention to common cultural components. Meanwhile, the existence of various Sufi groups throughout the history in the region has a special character. The idea of Sufism was essentially based on tolerance and grew into a Peaceful coexistence. However, various Sufi groups have experienced violence at historic junctures by entering the political arena. But it must be said that the distinction between cultural and ideological Sufism has shown peaceful life. This article endeavor to introduce the Sufism growth and development in different regions so that a significant and plausible path can be drawn as a Sufi Road. In addition, the legacy of Sufism has been activated by its cultural image in the areas in question, showing many similarities between different Sufi groups in various countries. The homogeny among the cultural components of Sufism in the geography of the region are a way for dialogue. As a result, one can experience cultural exchange in the form of coexistence and tolerance. © 2020 Authors. Center for Study of Religion and Religious Tolerance, Belgrade, Serbia.
Journal of the History of Philosophy (00225053)28(21)
At the beginning of the establishment of the Islamic government, the Messenger of God (SAWS) started to take purposeful measures in order to strengthen his newborn governance. One of his outstanding measures was to codify a general treaty among all the people of Medina including the Jews, which allowed for peaceful coexistence in the town. Among the Jewish tribes inhabiting Medina, Banu Qaynaqa' signed the treaty with the Messenger of God. However, for some reasons to be discussed in the article, later on they took the pathway of hostility and enmity to Islam and the Prophet. Having become unable to oppose the Prophet and Muslims, eventually they surrendered and were banished from Medina in accordance with the divine decision. The opposition between Banu Qaynaqa' and the Messenger of God is among the cases addressed by Quran. The present article aims to answer the question what is the Quran's attitudinal and authorship approach to the opposition. In view of the philosophy of the revelation of Quran, i.e. the guidance of the humankind, it seems that the Qur'anic historical working-through of historical events including Ghazwa Banu Qaynaqa' is unique from both attitudinal and authorship perspectives and directed at the objective of guidance, which distinguishes Quran from historical sources. © 2018 Johns Hopkins University Press. All rights reserved.
