At the extreme side, the September 11 attacks and various Islamist violence perpetrated against civilians in the last two decades is an example of how violence and conflict can be justified in religious terms. Osama bin Laden and other al-Qaeda leaders often quote from the Qur'an and refer to the West as "Crusaders," emphasizing the religious significance of the struggle they conduct (Lincoln; Juergensmeyer). Historical circumstances may also dictate the totally pacifist manifestations of Islam. An example is Abdul Ghaffar Khan in India, also known as the "Frontier Gandhi," a close associate of Gandhi in non-violent struggle against British rule. Ghaffar Khan was not a minority figure but garnered the support of a hundred thousand official followers and even a greater number of sympathizers (Gandhi). "Violent ideas and images are not the monopoly of any single religion," Juergensmeyer explains. "Virtually every major religious tradition -- Christian, Jewish, Muslim, Hindu, Sikh and Buddhist -- has served as a resource for violent actors. Perhaps, it is not fair to label Osama bin Laden a Muslim terrorist or to characterize Timothy McVeigh a Christian one -- as if they were violent because of their Islamic and quasi-Christian beliefs" (xii). Religion, however, offers a moral provision for justifying wars and conflict just like it offers provisions for limited, "just" wars and pacifism. It is inaccurate therefore to make a categorical statement about the role of religion in war and peace. To suggest that religion is the root of all wars and conflict -- or, alternatively to claim that religion...

As I argued in this paper, any religion may be characterized by having a sense of duty to conduct a "holy war" against unbelievers or forces of evil. It may also serve as the basis of carrying out a "just war," envisioning the use of force as the last resort and to prevent greater loss of human life. And religion may motivate the adherents to become pacifists or embrace the tool of non-violence as the "weapon" of struggle in a conflict. Societies are constantly shaped by various external forces. Religion and its stance on war and peace therefore is likely to remain evolving, contradictory, dynamic, and controversial.
Works Cited

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Gandhi, Rajmohan. "Mohandas Gandhi, Abdul Ghaffar Khan, and the Middle East Today." World Policy Journal (MIT Press) 22.1 (2005): 89-94. Academic Search Premier. EBSCO. Web. 10 May 2011.

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Juergensmeyer, Mark. Terror in the Mind of God: The Global Rise of Religious Violence. Berkeley, CA: University of California Press, 2003. Print.

Kadayifci-Orellana, Ayse, S. Standing on an Isthmus: Islamic Narratives on War and Peace in Palestinian Territories. Lanham: Rowman & Littlefield Publishers, Inc. Print.

Lincoln, Bruce. Holy Terrors: Thinking about Religion after September 11, 2nd edition. Chicago: The University of Chicago Press, 2006. Print.

Steffen, Lloyd. Holy War, Just War: Exploring the Moral Meaning of Religious Violence. Lanham: Rowman & Littlefield Publishers, 2007. Print.

Tibi, Bassam. "War and Peace in Islam" in Terry Nardin, ed., The Ethics of War and Peace: Religious and Secular Perspectives. Princeton, NJ: Princeton University…