There are at least, three approaches to peace, including realism, just war theory, and pacifism. The Holy Qur’ān as the main source in Islam can be seen as a Source of peace that believes in a just war on the battlefield. Peace can be classified into positive and negative concepts. From the Quranic viewpoint, peace is applicable in both aspects. Acceptance of peace and social pluralism is a realistic principle according to the Quranic ethics. There are primarily three challenges-disability, injustice, and restriction of freedom- that have been mentioned in having peace. These challenges could be justified with the moral principles and rules of peace. This paper will deal with the general moral principles of peace from a Qur’ānic perspective using descriptive-analytical research methodology. In general, the Quranic moral principles for peace could be considered as giving priority to peace; placing justice for achieving peace; Avoiding anti-peace factors; Strengthening the agents of peace; Accepting legitimate pluralism; Empowering peace-seekers; and, Coalition for Peace.
عون, سید محمد علی و احمدی امین, علی . (1402). Ethics of Peace in The Quran:
Solving Ethical Challenges by Emphasizing Ethical Principles. قرآن: مطالعات معاصر, 2(3), 66-83. doi: 10.22034/qns.2023.8106
MLA
عون, سید محمد علی , و احمدی امین, علی . "Ethics of Peace in The Quran:
Solving Ethical Challenges by Emphasizing Ethical Principles", قرآن: مطالعات معاصر, 2, 3, 1402, 66-83. doi: 10.22034/qns.2023.8106
HARVARD
عون, سید محمد علی, احمدی امین, علی. (1402). 'Ethics of Peace in The Quran:
Solving Ethical Challenges by Emphasizing Ethical Principles', قرآن: مطالعات معاصر, 2(3), pp. 66-83. doi: 10.22034/qns.2023.8106
CHICAGO
سید محمد علی عون و علی احمدی امین, "Ethics of Peace in The Quran:
Solving Ethical Challenges by Emphasizing Ethical Principles," قرآن: مطالعات معاصر, 2 3 (1402): 66-83, doi: 10.22034/qns.2023.8106
VANCOUVER
عون, سید محمد علی, احمدی امین, علی. Ethics of Peace in The Quran:
Solving Ethical Challenges by Emphasizing Ethical Principles. قرآن: مطالعات معاصر, 1402; 2(3): 66-83. doi: 10.22034/qns.2023.8106