Comparative Study of Non-Violence and Islamic Views

 

Mohd. Shezan Tariq

 

The rise of Islam opened a new era of truth and non-violence in the world history. Etymologically the word ‘Islam’ refers to ‘peace’, ‘safety’, ‘goodwill’ and ‘salvation’. The root word from where the word ‘Islam’ has its origin is ‘Salam’ which means peace, establishing peace, peace with the creator and peace with the entire creation of the Almighty.¹

 

Islam is a religion that is based on the basic pillar of ‘Tawhid’ that is there is no other God except Allah. This has been propagated and spread by innumerable messengers sent by God beginning from Adam to Prophet Mohammad (S), who came with the call of submission to Allah. Islam reached its completion with the coming of the last messenger of God; Prophet Mohammad (S) who was born in 570 A.D. in the country of Arabia.² Islam, like previous forms of religion too, is based on the principles of love, justice and brotherhood.

 

The doctrine of Islam, preaches the doctrine of brotherhood irrespective of ones race, color, creed or geographical division. It teaches its followers to solve problems in a peaceful manner. This is because it believes that peace is the best means to sort out conflicts as it causes neither social disturbance nor leads to any loss of life or property. The respect, dignity and service to human-beings become the prime aims of Islam. Its world-view and value system laid much stress on love and non-violence as the religion (Islam) stands for peace and goodwill.

 

The Qur’anic Concept of Non-violence:

The teachings of Islam is based on the Holy Qur’an. Though the Qur’an permits war against oppression and in the way of God (Jihad) but this war should be fought without any malice or aggression. The Qur’an teaches the way one should lead one’s life. This Holy Book gives immense importance to patience and promises grand rewards to those who practice ‘tolerance’ and ‘patience’. This ‘patience’ is considered as one of the highest virtues in Islam. The word ‘patience’ here refers to the notion of ‘non-violence’ and ‘tolerance’ forms the basis of peace. The Qur’an prefers non-violence to violence and considers it a better technique of conquering evil as compared to violence. War has been oft mentioned in the Qur’an as something ‘ evil’, ‘negation of peace’, ‘disliked thing’ etc.³ In the Qur’an it is stated that Allah abhors things like fasad which means any action which leads to chaos or disruption in the social system and may lead of loss of life and property.  It teaches to turn aside evil by good and to practice religious tolerance.⁴

 

Views of Prophet Mohammad on Non-Violence:

The last messenger of Islam, Prophet Mohammad (S) himself lived a very simple life based on peace, love, tolerance and kindness to all. Prophet(S) lived a value based life and his life is considered as a ‘perfect model’⁵ by the Muslims. We find passages in the Qur’an which reveals that he considered non-violence, a better technique of conquering evil than violence.

Through his own way of life, he preached non-violence and truth. Prophet’s declaration of the oneness of God (tawhid) enraged the people of Arab and he had to face a lot of opposition, humiliation and torture from them in his attempt to spread Islam. The noteworthy thing is that he never ever cursed anybody and rather prayed for their enlightenment so that they may see what is right for them. When finally Mecca was conquered by the Prophet(S) he owing to his humbleness and benevolent nature easily forgave the people of Quraysh. He asked his people to treat both women and slaves with utmost respect and propriety, as they were the most suppressed lot of humanity at his time. Prophet Mohammad (S) was against forceful conversions and advocated to spread religion by preaching, following the supreme verdict of the Qur’an which says “Let there be no compulsion in religion; the right way is in itself distinct from the wrong.”⁶

 

One of the most remarkable features of Prophet Mohammad (S) has been the magnanimity which made him treat both his friends and foes alike. He showed a lot of tolerance towards the prisoners of war, non-believers, non-Muslims etc. Thus, he was infact a prophet of humanity and a leader of peace. His life made such a great impression on people that Islam soon spread far and wide. The simplicity with which he lived and the devotion with which he served the poor and destitute sections of human-beings deeply affected the masses

 

The great suffering of the grandson of the Prophet, Imam Hasan and Imam Husain and especially the tragedy of Karbala greatly influenced Gandhi. C.F. Andews further quotes in his book, Mahatma Gandhi’s Ideas:

Furthermore, whenever Mahatama Gandhi turned from this political aspect of the struggle, in order to gain strength for the great conception of suffering injury without retaliation, he has constantly taken the character of the Prophet’s son-in-law Ali, and of Hasan and Husain, for his example…. Thus in his own way he has found the teaching of Prophet of Islam fully compatible with the principle of Ahimsa or Non-violence.⁷

 

Views of Imam Ali on Non-Violence:

The other basic source apart from the Qur’an and Hadith from where the followers of Islam gain enlightment and guidance is the Nahj al-Balaghah of the fourth Calipha of Islam, Imam Ali. The Nahj al-Balaghah is a collection of sermons, letters, and sayings of Imam Ali.⁸ A major portion of this collection, deals with the value of tolerance in its all applications and dimensions including forgiveness, justice and the like others. For Imam Ali tolerance was both a duty prescribed by Islamic laws and the voice of the inner conscience.

 

 

In the Nahj al-Balaghah the Imam preaches that one who conquers his anger is closer to God and further stresses on the virtue of forgiveness. “Forgive when you have the power to punish… pardon in spite of authority.”⁹ Anger which leads to all kind of violence has been declared haram in the Qur’an that is has been prohibited by Allah.

 

He gave utmost importance to human rights and to sanctity of life. For him the difference of view points and ideologies which act as a major barrier in peaceful co-existence in a society should be given no place in human affairs. The same call was followed by him in his life and was advocated to others. In his letters to governors, administrators and revenue collectors he advised them:

 

Behave yourself justly with the people and act with endurance with regard to their needs, because you are the treasurers of the people, representatives of the community, and the ambassadors of the Imams. Do not cut away anyone from his needs and do not prevent him (securing) his requirements. For collection of revenue from the people do not sell their winter or summer clothes, nor cattle which they work nor slaves. Do not whip anyone for the sake of money. Do not touch the property of any person whether the Muslim or a protected unbeliever¹⁰

 

Imam Ali again and again in his letters to Malik al-Ashtar, the then governor of Egypt, emphasizes the exercise of tolerance towards the enemy. In a letter he instructed him:

 

You should know that the most conducive for the good idea of the ruler towards his subject is that he should extent good behavior to them, lighten their hardships and avoid putting them to unbearable troubles. You should, therefore, in this way, follow a course by which you will have good ideas towards your subjects because such good ideas would relieve you of great worries.¹¹

 

In the light of the teachings of Prophet Mohammad (S) which holds that, “… the people among whom the right of the weak is not secured from the strong without fear would never achieve purity,”¹²

 

This means that a ruler though has power and authority needs to follow certain essential values which are expected of him by Islamic laws.

 

Thus, for Imam Ali tolerance needs to be practiced both towards the believers and the non-believers and he even extended its scope to the practice of tolerance towards animals. Tolerance was emphasized by him under every situation and in every walk of life be it personal or political. He considered that every human being deserved an equal respect. For him in Islam cruelty, barbarism, unkindness, brutality, discrimination, injustice and the like others have no place. For him like the Prophet (S) serving and loving the humanity was the key to serve and love God.

 

Islam comes out to be a religion of love, peace, brotherhood, tolerance, forbearance, charity, unbiased attitude etc. It preaches love towards ones parents, brothers and sisters, ones neighbors and in fact towards the entire mankind. This has been so highly stressed in Islam that killing of a man has been made synonymous with the killing of entire mankind and vice versa.

 

The Qur’an also preaches to be kind towards other forms of life like trees, and animals and other living creatures. A hadith thus mentions, this shows that respect for life is one of the cardinal virtues of Islam which makes the principles of Islam go hand in hand with non-violence.

 

Islam thus, can be treated as a rebellion against decadence, corruption, materialism and tyranny present in the world. It is a complete anti-thesis of arrogance, intolerance, demagoguism and inhumanity. It stands as a renaissance of man’s spirit through which a man can live a simple, happy and harmonious life. It worked to open humanities’ eyes so that it could see its follies and short comings and tried to make them realize that universe is spiritual and all men are the sons of God.

 

REFERENCES:

1.       Dhawan, G., The Political Philosophy of Mahatama Gandhi, (Popuplar Books Depot, Bombay, 1^st ed., 1946), p.39.

2.       Bertrand, Russell, Fact and Fiction, (George Allen and Unwin Ltd, London, 1961), p.275.

3.       Ray, B.N., Gandhigiri, Satyagraha after Hundred Years, (Kaveri Books, New Delhi, 2008), p.38.

4.       Ibid.  p.154.

5.       Indrajit, Rikhey, Non-Violence, Truth and International Peacemaking, (ed., Mathur, J.S. in Gandhi: In the Mirror of Foreign Scholar, National Gandhi Museum/Gyan Publishing House, New Delhi, 2007), p.201.

6.       Gandhi M. K., Harijan, (30.3.1947), p.88

7.       Tahtimen, Unto, Ahimsa Non-violence in Indian Tradition, (Navajivan Publishing House, Ahmedabad, 1976),  p.132

8.       Alsdorf, 572-597, Walli, Kasselya, The Conception of Ahimsa in Indian Thought, (Varanasi, 1974), p. 113-145.

9.       Manusmriti, 5:42.

10.     Tahtimen, Unto, Ahimsa Non-violence in Indian Tradition, op.cit., p.2.

11.     Tattiriya-samhita, 5.2.8.7

12.     Satapatha- Brahmana 11.17.1.3 Reterieved, (September 20, 22)