Sulh: Difference between revisions
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==Usage== | ==Usage== | ||
In Quranic Arabic, ṣulḥ is used as a term signifying an agreement or settlement over a property dispute and retains this sense in later Islamic legal usage. In Bedouin customary law, it can signify a settlement of a tribal feud and in modern Arabic usage, it is applied to treaties, such as ṣulḥ Versailles (the Treaty of Versailles). | In Quranic Arabic, ṣulḥ is used as a term signifying an agreement or settlement over a property dispute and retains this sense in later Islamic legal usage. In Bedouin customary law, it can signify a settlement of a tribal feud and in modern Arabic usage, it is applied to treaties, such as ṣulḥ Versailles (the Treaty of Versailles). <ref>Lewis, (1991), pg 78-80 </ref> In general, it reflects a sense of resolution of conflict through negotiation. The two parties select respected individuals to mediate the conflict, a truce (hudna) is declared, a settlement is reached that maintains the honor and status of both parties, and a public ritual takes place. Particularly important is the fact that the practice affirms bonds between groups and not just individuals. <ref>Irani, George Emile (2006). "Apologies and Reconciliation: Middle Eastern Rituals". Taking wrongs seriously: apologies and reconciliation. Stanford University Press. </ref> It averts a cycle of revenge. <ref>Gopin, Marc (2002). Holy war, holy peace: how religion can bring peace to the Middle East. Oxford University Press. </ref> | ||
==Significance== | ==Significance== | ||
Ṣulḥ, in its sense of conflict mediation, has always been an important means of resolving disputes. In the Middle Ages, qadis could ratify an amicable settlement reached by litigants. | Ṣulḥ, in its sense of conflict mediation, has always been an important means of resolving disputes. In the Middle Ages, qadis could ratify an amicable settlement reached by litigants. <ref>Tillier, Mathieu (2016-12-30). "Arbitrage et conciliation aux premiers siècles de l'Islam : théories, pratiques et usages sociaux". Revue des mondes musulmans et de la Méditerranée (in French) (140): vol 140, 27–52. doi:10.4000/remmm.9590. ISSN 0997-1327. </ref> It is still common in rural areas where governmental systems of justice have little force. <ref>Gopin, Marc (2002). Holy war, holy peace: how religion can bring peace to the Middle East. Oxford University Press. </ref> | ||
==In Muslim political thought== | ==In Muslim political thought== | ||
In the early days of the Islamic Empire, ṣulḥ, in the sense of "treaty" or "armistice," typically meant that a region had "surrendered on terms" or similarly during the Ottoman retreat it preceded a region's independence. Typically, it signified an area that was ruled and administered by its local political structure but acknowledged itself as a subject through the payment of tribute. | In the early days of the Islamic Empire, ṣulḥ, in the sense of "treaty" or "armistice," typically meant that a region had "surrendered on terms" or similarly during the Ottoman retreat it preceded a region's independence. Typically, it signified an area that was ruled and administered by its local political structure but acknowledged itself as a subject through the payment of tribute. <ref>Lewis, (1991), pg 78-80</ref> | ||
In the Muslim world view on divisions of the world the region called the Dār al-‘Ahd (دار العهد, "house of truce") or Dār aṣ-Ṣulḥ (دار الصلح, "house of treaty") or Dār al-Hudna (دار الهدنة, "house of calm") was seen as an intermediate to Dār al-Islām (دار الإسلام, "house/abode of Islam"), or Dār as-Salām (دار السلام, "house/abode of Peace"), and Dār al-Ḥarb (دار الحرب, "house of war"). | In the Muslim world view on divisions of the world the region called the Dār al-‘Ahd (دار العهد, "house of truce") or Dār aṣ-Ṣulḥ (دار الصلح, "house of treaty") or Dār al-Hudna (دار الهدنة, "house of calm") was seen as an intermediate to Dār al-Islām (دار الإسلام, "house/abode of Islam"), or Dār as-Salām (دار السلام, "house/abode of Peace"), and Dār al-Ḥarb (دار الحرب, "house of war"). | ||
Dār aṣ-Ṣulḥ, was then seen as non-Muslim territory that had concluded an armistice with Muslims, and had agreed to protect Muslims and their clients and interests within its borders. Often this implied a tributary situation, however modern writings also include friendly countries in Dār aṣ-Ṣulḥ. By no means was this particular division, however, recognized by all Muslim jurists, and due to historical changes these concepts have little significance today. | Dār aṣ-Ṣulḥ, was then seen as non-Muslim territory that had concluded an armistice with Muslims, and had agreed to protect Muslims and their clients and interests within its borders. Often this implied a tributary situation, however modern writings also include friendly countries in Dār aṣ-Ṣulḥ. By no means was this particular division, however, recognized by all Muslim jurists, and due to historical changes these concepts have little significance today. <ref>Esposito, The Oxford Dictionary of Islam, Oxford University Press, 2003, ISBN 0-19-512559-2, pg 62-62 </ref> | ||
==Notes== | ==Notes== | ||
Latest revision as of 02:34, 18 March 2021
Sulh (Arabic: صلح, romanized: ṣulḥ) is an Arabic word meaning "resolution" or "fixing" generally, in problem solving. It is frequently used in the context of social problems. It is also an Arabic surname, mostly from Lebanon used in the variant Solh.
Usage
In Quranic Arabic, ṣulḥ is used as a term signifying an agreement or settlement over a property dispute and retains this sense in later Islamic legal usage. In Bedouin customary law, it can signify a settlement of a tribal feud and in modern Arabic usage, it is applied to treaties, such as ṣulḥ Versailles (the Treaty of Versailles). [1] In general, it reflects a sense of resolution of conflict through negotiation. The two parties select respected individuals to mediate the conflict, a truce (hudna) is declared, a settlement is reached that maintains the honor and status of both parties, and a public ritual takes place. Particularly important is the fact that the practice affirms bonds between groups and not just individuals. [2] It averts a cycle of revenge. [3]
Significance
Ṣulḥ, in its sense of conflict mediation, has always been an important means of resolving disputes. In the Middle Ages, qadis could ratify an amicable settlement reached by litigants. [4] It is still common in rural areas where governmental systems of justice have little force. [5]
In Muslim political thought
In the early days of the Islamic Empire, ṣulḥ, in the sense of "treaty" or "armistice," typically meant that a region had "surrendered on terms" or similarly during the Ottoman retreat it preceded a region's independence. Typically, it signified an area that was ruled and administered by its local political structure but acknowledged itself as a subject through the payment of tribute. [6] In the Muslim world view on divisions of the world the region called the Dār al-‘Ahd (دار العهد, "house of truce") or Dār aṣ-Ṣulḥ (دار الصلح, "house of treaty") or Dār al-Hudna (دار الهدنة, "house of calm") was seen as an intermediate to Dār al-Islām (دار الإسلام, "house/abode of Islam"), or Dār as-Salām (دار السلام, "house/abode of Peace"), and Dār al-Ḥarb (دار الحرب, "house of war"). Dār aṣ-Ṣulḥ, was then seen as non-Muslim territory that had concluded an armistice with Muslims, and had agreed to protect Muslims and their clients and interests within its borders. Often this implied a tributary situation, however modern writings also include friendly countries in Dār aṣ-Ṣulḥ. By no means was this particular division, however, recognized by all Muslim jurists, and due to historical changes these concepts have little significance today. [7]
Notes
- ↑ Lewis, (1991), pg 78-80
- ↑ Irani, George Emile (2006). "Apologies and Reconciliation: Middle Eastern Rituals". Taking wrongs seriously: apologies and reconciliation. Stanford University Press.
- ↑ Gopin, Marc (2002). Holy war, holy peace: how religion can bring peace to the Middle East. Oxford University Press.
- ↑ Tillier, Mathieu (2016-12-30). "Arbitrage et conciliation aux premiers siècles de l'Islam : théories, pratiques et usages sociaux". Revue des mondes musulmans et de la Méditerranée (in French) (140): vol 140, 27–52. doi:10.4000/remmm.9590. ISSN 0997-1327.
- ↑ Gopin, Marc (2002). Holy war, holy peace: how religion can bring peace to the Middle East. Oxford University Press.
- ↑ Lewis, (1991), pg 78-80
- ↑ Esposito, The Oxford Dictionary of Islam, Oxford University Press, 2003, ISBN 0-19-512559-2, pg 62-62