INTRODUCTION:

The Muslim world covering a large area and is diverse, comprising 48 countries where at least 50 percent of the population is Muslim. It extends from West Africa to East Asia. The larger Islamic world includes several countries with a significant Muslim minority. India is the most prominent of these countries with a Muslim minority of over 125 million people (12 percent of the population).Others include Kazakhstan, with almost 8 million Muslims (47 percent of the population), and Uganda, with almost 4 million Muslims (16 percent of the population). In France, nearly 6 million people are Muslim (about 10 percent of the French population). Islam is often viewed as a propellant of conflict and violence in international relations and conflict resolution studies. The relationship between violence and religion in general, and Islam in particular, became a central concern for people and policy makers especially after the September 11, 2001 attacks on the World Trade Center and the Pentagon. However, history provides that Islam has been a source and inspiration for nonviolent and peace-building. This paper explores the relationship between Islam and peace-building and attempts to understand how Islamic traditions can be employed for peace-building and progress of the nation. Islamic religion can be a positive force to establish justice, and peace through nonviolent activism. In this line, this article specifically looks at the tradition of nonviolence embedded in the Islamic discourse.

Peace through Islamic Perspective:

In order to evaluate the Islamic nonviolence tradition, it is necessary to understand how peace is defined according to Islamic tradition. Peace as per Islamic tradition is based on the Quranic verses, the Hadith and Sunna. Muslim scholars and activists argue that Islamic tradition incorporates different teachings and practices towards conflict and conflict resolution, and also a set of values that promote nonviolence. These values are not only limited to, justice (adil), helping the poor (ihsan), wisdom (hikmah), forgiveness (afu), and compassion (rahma). These scholars also argue that islamic values and practices can resolve all levels of conflict. Abu-Nimer, argues that "uncovering and reconstructing nonviolent peace-building values and strategies will consciously assist in developing indigenous and local Muslim culture communities economically, socially, and politically." Thus, proponents of nonviolence paradigm within the Islamic tradition conclude that there is no theological reason for Muslims not to adopt nonviolence.

In order to understand the theological background of nonviolence in Islam, it is necessary to understand how peace is conceptualized in the Quran. Many references to peace (e.g., salam,silm, sulh) in Quran suggest that peace is a central theme in Islamic precepts. According to Quran, peace in Islam begins with Allah, since as-Salam (peace) is one of the Most Beautiful ninety-nine names of Allah. The term "peace" in the Quran suggest that Islamic concept of peace is a positive state of safety or security, which includes being at peace with one-self, with fellow human beings, nature and Allah. Based on the Quranic verses, Islamic scholars associate peace with a wide range of concepts. These concepts are not limited to, justice and human but development, wholeness, salvation, perfection and harmony.' This understanding of peace is similar to the way peace is defined by the scholars of nonviolence in other religious and secular traditions. Justice has been an integral aspect of the Islamic discourse of peace, since the Quran clearly states that the aim of religion is to bring justice. This is evident in Quranic verses such as: "We sent aforetime Our messengers with clear signs and sent down with them the Book and the Balance (of right and wrong), that men may stand forth in justice" (Q57: 25). Without justice, there can be no peace. Therefore justice is the essential component of peace according to the Quranic message. Furthermore, it is stated in the Quran that…

"O ye who believe! Stand firmly for justice as witnesses to Allah to even as against yourselves, your parents, your kin, and whether it be (against) the rich and poor... (Q4: 135); and "... to fair dealing, and let -- for it is next to piety..." (Q5: 8).

Thus, the Islamic understanding of peace suggests that justice is the overriding principle and it must transcend any consideration of religion, animosity, race, or creed. Consequently, tyranny, which is a system that perpetuates injustice, is viewed as one of the greatest evils that must be removed.

Although often mistranslated as "holy war" against external forces, jihad, which asks every Muslim to "strive in the cause of Allah," indeed asks Muslims to strive for justice. The word jihad is derived from Arabic words “Jahd” or “Juhd” which signifies exertion, striving and endeavor. It is also used in the sense of exerting one's power and ability without implying any sense of war. According to Islamic teachings, it is unholy to instigate or start war. Neither is jihad justified as war to force the faith on others, as many people think of it. It should never be interpreted as a way of compulsion of the belief on others, since there is an explicit verse in the Qur'an that says:

“There is no compulsion in religion.”

Not only in peace but also in war Islam prohibits acts of violence, when carried against civilians. Whoever commits such violations is considered a murderer in Islam, and is to be punished by the Islamic state. Even during wars, Islam prohibits Muslim soldiers from harming civilians, women, children, elderly, and the religious men like priests and rabies. It also prohibits cutting down trees and destroying civilian constructions. In the linguistic sense, the Arabic word “jihad” means struggling or striving and applies to any effort exerted by anyone. In this sense a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his popularity with his constituents, and so on.

Jihad is also used for striving ceaselessly to remove ignorance and disseminate knowledge, learning and science. Islam has given top priority to knowledge and pen. Jihad “with pen” occupies a dominant position in the Islamic culture and was influential as a torchbearer of knowledge during the glorious days of Muslim civilization. Any effort made to spread knowledge comes in the realm of jihad “with pen.”

The word jihad has been used in the Quran and the Hadith in many different contexts as highlighted in the following: To strive to recognize the Creator and His cause; strive to remain steadfast on His teachings and His path; strive to stay on the straight path steadfastly; strive to fulfill the spiritual needs; strive to limit the oppression; strive to escape persecution; strive to earn Allah’s mercy to enter the Paradise; strive for righteous deeds; performing an accepted Hajj(visit to the Holy Mosque at Mecca and perform religious rituals); serving and caring for the parents; speaking words of truth in front of oppressive rulers; strive against self; strive to earn Allah’s forgiveness; displaying courage and steadfastness to convey the message of Islam; removing treacherous people from power; freeing people from tyranny; defending Islam and Islamic community; defend against oppression; and fighting in the cause of Allah against those who make aggression, but remaining within the limits.

These examples provide ample evidence that jihad is not only about waging a war or so called “holy war;” rather, its scope is much more comprehensive than its use related to “force.” It may also be evident from these references that jihad is not restricted to the efforts or striving for the good of Muslim community only, but for all mankind, irrespective of religions and faiths. Allah does not approve initiating a war. Those who start wars have been called disbelievers: “…Each time they kindle the fire of war, Allah extinguishes it. They rush about the earth corrupting it. Allah does not love corrupters.”

Helping allied people who may not be Muslim also falls in the context of jihad. In the late period of the Prophet Muhammad’s (PBUH) life, the tribe of Banu Khuza'ah became his ally through a treaty of joint defence. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad’s (PBUH) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked the Banu Khuza'ah and inflicted heavy damage. The Banu Khuza'ah invoked the treaty and demanded the Prophet Muhammad (PBUH) to come to their help and punish the Quraysh. The Prophet Muhammad (PBUH) organized a campaign against the Quraysh of Makkah, ending finally in the peaceful conquest of Makkah, without any battle.

Limits and rules have been laid down for jihad involving fighting: Allah demands justice from the victorious, commands to restore the deposits; remain fair in the dealings and guide with truth; and enjoins right conduct and forbids evil, lewdness, abomination and wickedness. According to the Qur’an, war has to be absolutely carried out with strict observance of particular humane and moral values, and is to be employed only when it is inevitable. The guidelines given by the Holy Prophet Muhammad (PBUH) to the military commanders give a fair idea of Islamic war ethics. He asked them to:

Fight in the name of Allah; fight but do not be treacherous; and do not mutilate; and do not kill women and children; and do not kill the inhabitants of the monasteries.

Do not kill the feeble; do not disfigure and damage unduly; do not submerge any palm-dates; do not cut any trees; do not demolish any houses; and do not put the defeated enemy or his territory on fire.

It is clear that peace, based on justice for all, is the central tenet of islam. But how do we attain this peace according to islam? Based on their reading of the Quran and the Hadith, proponents of the Islamic nonviolence approach hold that islam seeks to attain peace through nonviolent means rather than violence, as it is believed to be the preferred way by Allah. In support of this view s Jawdat Sa'id, uggests the Hadith "whenever violence enters into something it disgraces it, and whenever, 'gentle-civility' enters into something it graces it. Truly, Allah bestows on account of gentle conduct what he does not bestow on account of violent conduct." Also, the Quranic verse "Allah commands you to treat (everyone) justly, generously and with kindness" (Q16: 90) is used to substantiate this stance.

"Prophet would prefer peace over war and negotiation over confrontation and limited action over an outright plunder," but adds that Islamic just war theory permits to defend Islamic lands when attacked. However, a closer look at Quranic discourse indicates that "there is a clearly articulated preference in Islam for nonviolence over violence and forgiveness (afu) over retribution." The verse, "the recompense of an injury the like thereof; but whosoever forgives and thereby brings about a reestablishment of harmony, his reward is with Allah; and Allah loves not the wrongdoers" (Q42: 40), advocates sincere forgiveness as the preferred option to establish Allah's harmony on earth. Hence, it is clear that the Islamic notion of peace suggests a condition of internal and external order, where peace is a responsibility of every Muslim, and the best way to attain that goal is through nonviolent means.

When articulating the Islamic perspective of nonviolence scholars agree on some major points. One such point is the sacredness of human life: i.e. the single origin of and equality among humankind. Sacredness of human life is stated clearly in the Quranic verse 5:32, which read: "And if any one saved one life, it would be as if he saved the whole people." Thus destroying life (including one's own life) is strictly forbidden. Consequently, protecting human life and respecting human dignity is sacred in Islam. Islamic scholars of nonviolence also hold that the historical period has changed and new technology has introduced weapons that cannot distinguish between the combatants and non-combatants.

Scholars like Chaivvat Satha-Anand, Sa'id, and Wahiduddin Khan assert that killing of non-combatants is clearly against the Islamic jus im bello, therefore violence cannot be permissible. Hence Muslims should adopt nonviolence. In support of this argument Jawdat Sa'id states: What is in the order of the world is that it has reached an extent that world problems can no longer be solved by violence (bi-l-'unf). The evidence for this that the great powers them-selves cannot use violence anymore to solve their conflicts. As for the weak and the oppressed (al-mustad 'afun) among small states, their violence will only turn in favor of the great powers whenever they attempt to solve their problems by such means.

The adherents of nonviolence also state that the use of violence as a means to address conflict was a minor element in the life of the Prophet and in the Scripture, and therefore, it should not occupy as much attention today. Islamic history, the Prophet's tradition, and the Scripture itself are rich sources for developing nonviolent strategies to deal with current social and political problems. In order to justify their claims of nonviolence, these scholars and activists refer to Quranic verses such as: "Whenever they kindle the fire of war, Allah extinguishes. They strive to create disorder on earth and Allah loves not those who create disorder (Q5:64); Allah commands you to treat (everyone) justly, generously and with kindness (Q 16:90); Repel evil (not with evil) but something that is better (Ahsan) -that is with forgiveness and amnesty" (Q13: 22).104

Based on the Sunna of the Prophet, Chaiwat Satha Anand argues that jihad aims to end "structural violence," but the means used are not independent of moral scrutiny. On the basis of Quran and Sunna, he states that Islam forbids killing noncombatants and refers to the Hadith: "Go in Allah's name trusting in Allah, and adhering to the religion of Allah's messenger. Do not kill a decrepit old man, or a young infant, or a woman: do not be dishonest about booty, but collect your spoils, do right and act well, for Allah loves who do well."

These rules of engagement are also clearly put down by the first Caliph. Before a battle, the first Caliph is recorded to have said:

"Stop, O, people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, or a women, or an aged man. Bring no harm to the trees, nor burn them with fire, especially those, which are fruitful. Slay not the enemy's flock, save for your food. You are likely to pass people who have devoted their lives to monastic services, leave them alone."

Based on these strict Islamic rules of conduct Satha-Anand asserts that modern warfare, which cannot distinguish between combatants and noncombatants, and which includes weapons of mass destruction, is not permitted according to Islam. Inamullah Khan supports this view and states that although at a minimal level Islam permits war, conduct of war must be as humane as possible.

Subsequently, Satha-Anand articulates eight theses on Muslim nonviolent action that are rooted in the original vision of Islam and 'true' meaning of peace thereof. The first thesis is that the problem of violence is an integral part of the Islamic moral sphere. Violence, if used by Muslims, must be governed by the rules prescribed in the Quran and the Hadith. If violence cannot discriminate between combatants and noncombatants, it is not acceptable according to Islam. Modern technology of destruction renders discrimination virtually impossible. Therefore "Muslims cannot use violence in the modern world. Islam teaches Muslims to fight for justice with the understanding that human life ‘as is all Allah's creation’ has a purpose and is sacred. For that reason to be true to Islam requires Muslims to utilize nonviolent action as the mode of struggle".

Other scholars, such as Johansen, Crow, Grant, and Ibrahim," also identify various Islamic rituals and traditions as effective sources of nonviolent action in Islam". These include "fasting rituals, which are excellent training for hunger strikes; ritualistic prayers, for the habituated formation of worshipers into parallel lines to prepare people for engagement in disciplined actions; religious chanting, which can become an outlet for peaceful marches, meetings and sitins." These traditions and rituals are in line with nonviolent action strategies employed in various movements around the globe. Values, beliefs, rituals and practices presented here indicate that Islamic tradition not only incorporates vast resources for mobilizing the population toward nonviolent action, but also suggest that Islam privileges nonviolent action to resolve conflicts and to remove unjust social, political and economic structures with just ones.

Islamic Contribution towards progress:

The religion Islam not only wants spiritual but also material gains, the latter would serve as a mean to achieve the ultimate truth. Quran is the complete guide for scholar to understand the nature. Over the last 50 years there has been renewed interest in Islamic countries in examining the relationship between Islam and science in the spectrum of its history. The period between the seventh to the fifteenth centuries is considered as the ‘Golden Age of Islamic Civilisation’. During this period there was great emphasis on the pursuit of knowledge. In this period there were individuals who lived scholarly and pious lives, such as Ibn-Sina, Al- Khwarizmi, and Al-Biruni, who in addition to excellence in the study of religious texts also excelled in mathematics, geography, astronomy, physics, chemistry, and medicine. At this time Islam was not just a set of religious beliefs, but a set of ideas, ethics and ideals encompassing all aspects of human life.

Many Muslims scholars in the Golden Age of Islam studied nature in the context of the Quran.

The Quran depicted the relationship between nature and man, and this inspired the Muslim scholars to study natural phenomena, in order to understand Allah. Islam’s contribution to the scientific enterprise was complex and rich and it spanned over three continents and nearly a millennium of time. The Islamic view of nature for mankind is ‘to study nature in order to discover Allah and to use nature for the benefit of mankind’. Nature could be used to provide food for mankind and its bounty was to be equally distributed among all peoples. All activities that caused harm to mankind and in turn destroyed nature were forbidden. Destruction of the natural balance was discouraged, for example, unnecessary killing of animals or removal of vegetation might in turn lead to starvation due to lack of food. This view was an extension of the idea that ‘man’ had been placed on earth as Allah’s representative. The following verses also show the way the Quran presents the whole universe:

We created not the heavens, the earth, and all between them, merely in (idle) sport. We created them not except for just ends: But most of them do not understand (Surah Al-Baqara 44: 38-39)

Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds and the clouds which they trail like their slaves between the sky and the earth; (here) indeed are signs for a people that are wise, (Surah Ad-Dukham 2:164, (Pickthall, 1977). Thus it was concluded that Allah created the world and placed man in it as trustee, to benefit from it, to use it wisely and to understand his purpose in the universe.

In every major known field of science there is a great contribution of Muslim scholars towards progress of world notified few among them are:

Medicine:

Muslims gained access to the Greek medical knowledge of Hippocrates, Dioscorides, and Galen through the translations of their works in the seventh and eighth centuries. Two Muslim physicians who become known in Europe during this period were Ibn Sina (980-1037) and Al-Razi (865-925). Ibn-Sina devoted his life to the study of medicine, philosophy and other branches of science. Renowned throughout medieval Europe as Avicenna, he established free hospitals and developed treatments for diseases using herbs, hot baths, and even major surgery. Ibn-Sina wrote some 99 books dealing with philosophy, medicine, geometry, astronomy, theology, philosophy, and art. Ibn-Sina was also known for Kitab al Shifa (Book of Healing), in which he divided practical knowledge into ethics, economics, and politics, and theoretical knowledge into mathematics, physics, and metaphysics (Meyers, 1964).

Al-Razi, known in Latin as Rhazes, excelled in the powers of observations and wrote some 184 works on topics that he studied as a practising doctor. One of Al-Razi’s books, Treatise on Smallpox and Measles, was translated into Latin, then English and other European languages, and “went through forty editions between the fifteenth and nineteenth century” (Turner, 1995, p.135).

Furthermore, he established separate wards in hospitals for the mentally ill, thereby creating the means for clinical observations of these diseases. Al-Razi also included in his studies ideas involving human behaviour and he was a pioneer in the field of psychology, thus removing the theories of demons and witchcraft associated with these diseases in the Christian world.

By the twelfth century Muslim physicians had produced many works. Ibn An-Nafīs contradicted the theories of blood circulation as put forward by Galen. He advanced a theory of blood circulation between the compartments of the heart and the lungs, and of pulmonary circulation or lesser circulation. Muslims using their clinical and surgical knowledge established hospitals., first hospital was built in Damascus; having separate wards for males and females, and special wards for internal diseases, surgery, orthopaedics and other diseases. These hospitals were to become models for hospitals as we know them today (Turner, 1995).

Chemistry and Pharmacy:

Many Muslim scholars such as Jaber ibn Haiyan and Al-Razi formed the basis of modern science. Jaber, known as Geber in Latin, described in his works the preparation of many chemical substances: the sulphide of mercury, oxides and arsenic compounds. Al-Razi in his book Secret of Secrets know as Liber secretorum bubacaris, described the chemical processes and experiments he conducted. Hill (1993, p.83) has stated that Al-Razi’s book Secret of Secrets ‘foreshadows a laboratory manual’ it deals with substances, equipment and procedures. Muslim chemists developed recipes for products that had industrial and military applications. The discovery of inorganic acids during chemical experiments had valuable industrial applications in the centuries that followed. In the fields of pharmacology and pharmacy Muslims made notable progress. These fields involved scientific investigation into the composition, dosages, uses and therapeutic effects of drugs. Having translations of Dioscorides’ De Materis Medica, along with knowledge from Syria, Persia, India and the Far East, Muslim scholars and physicians showed great innovative skills. They developed the procedures for the manufacture of syrups and juleps, and established apothecary shops (Turner, 1995). Ibn al-Baytar’s book Al-Jami‘fi al-Tibb (Collection of Simple Diets and Drugs) contained detailed records of the plants in the lands along the length of the Mediterranean coast between Spain and Syria. In addition, he systematically compared this knowledge with that of the scientists of previous eras. His book on botany was used until the Renaissance by Europeans.

Mathematical Sciences:

The mathematical sciences as practised in the Islamic world during this period consisted of mathematics, algebra, and geometry as well as mathematical geography, astronomy and optics. Mohammad Bin Ahmed in the tenth century invented the concept of zero or sifr. Thus replacing the cumber some Faruqi Roman numerals and creating a revolution in mathematics (Badawi, 2002). This led to advances in the prediction of the movement of the planets and advances in the fields of astronomy and geography. Muslims built mathematical models using the decimal system, expressing all numbers by means of ten symbols, and each symbol accorded the value of position as well as absolute value (Kettani, 1976). Many creative methods of doing multiplications were developed by Muslims; methods of checking by casting out nines, and decimal fractions (Anawati, 1976). Thus Muslim scholars contributed and laid the foundations of modern mathematics and the use of mathematics in the fields of science and engineering (Høyrup, 1987).

Muslim scholars have contributed not only towards scientific and technological advancement, but also political and economical development. The Holly Quran and Hedith are full with important insights to understanding roots of modern economic growth.

CONCLUSION:

Islam the world’s largest religion among all other religions. Is not only a religion but a complete way of life, teaches the attainment of spiritual advancement and material progress in order to achieve the both worlds (material and spiritual). The Holly scripts urges us to thinks scholarly on different things and give new ideas among them are peace and progress for the betterment of society. The values justice (adil), helping the poor (ihsan), wisdom (hikmah), forgiveness (afu), compassion (rahma) are the peace building pillars of Islam. The religion Islam not only wants spiritual but also material gains, the latter would serve as a mean to achieve the ultimate truth. Quran is complete guide for scholar to understand the nature. From last five decades Islamic countries interest in examining the relationship between Islam and science in the spectrum of its history.

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Received on 16.07.2012

Modified on 29.07.2012

Accepted on 12.08.2012

Research J. Humanities and Social Sciences. 3(4): October-December, 2012, 444-449