Non violence in the Islamic context by Mohammed Abu-Nimer

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On the Arab-Israeli Conflict

Non violence in the Islamic context

by Mohammed Abu-Nimer

01 January 2000

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The two primary questions that peace activists are asked in the Muslim world when introducing Islamic nonviolence resistance, are: Do nonviolence methods work in an Islamic context? And Is Islam theologically compatible with the practice and philosophy of nonviolence?

To understand the compatibility of Islamic values and beliefs with nonviolence we have to first dispel the myth that nonviolence is a form of surrender in which the oppressed or victim waits to be slaughtered and accept such a fate. This misperception of nonviolence has been mistakenly associated with peace work or groups. Khalid Kishtainy, Khalis Jalabi, Jawdat Said, and Imam Mohammad al Shirazi (pioneers of nonviolence in the Arab world) have used “civic jihad”- as a term to avoid “La Unf” (non-violence) in Arabic which has a negative connotation of surrender and passivity. Nonviolence is about active rejection of violence and full engagement in resisting oppression through possible means that challenge domination and any other form of injustice, without inflicting injuries on the opponent. For example, when Palestinians in the early phase of the first Intifada (1987-1989) adopted nonviolent resistance they were rejecting the Israeli occupation and actively fighting its oppression and not surrendering.

There is a complete compatibility between such methods of nonviolence and Islamic values and beliefs which instruct the faithful to resist injustice, oppression, pursue justice and Sabr (patience), protect the sacredness of human dignity, and be willing to sacrifice their lives for this cause. To fulfill and follow these values, the Islamic approach to nonviolence can only be based on active rejection and resistance of “zulm” (aggression) and injustice. If we accept the assumption and belief that Islam emphasizes resistance and pursuit of justice, then the real question becomes: Can nonviolence be an effective tool for resistance?

There are many examples in which we can illustrate the use of nonviolent methods in Islamic history and context. Probably the best known example is the 13 years of nonviolent struggle and resistance of the Prophet (PBUH) in the Meccan context. No single violent act or expression was used or even legitimized by the Prophet or his early followers. Muslims were not passive and they did not surrender to their fate, on the contrary they preached their message and faith and confronted nonbelievers on daily basis.

Rejecters of this interpretation of the Islamic nonviolent approach often argue that later Muslims fought many battles and chose to defend themselves using swords and other weapons. But, it is important to emphasize that when Muslims use such weapons or fought such wars, their intention and guiding Islamic teachings were not a struggle or jihad to kill or physically eliminate the others, on the contrary, the objective was to defend the faith and pursue justice, protect human lives, and accept death as Shahada fi Sabil Allah (martyrdom in the cause of Allah). Within that context Caliphs Abu Bakr and Ali preached their famous instructions to their military not to kill older men, women, children, animals, or trees.

Considering modern weaponry systems and the massive destruction that even the smallest war will cause, it is clear that any violent act using such weapons will be violating the above Islamic teachings. In the case of Palestine, nonviolent resistance provides us with an opportunity and framework to resist, and pursue justice without inflicting physical harm or suffering on the “other.” The power of Islamic nonviolent resistance is its appeal to the morality and humanity in every person, even the occupying soldiers. It is the human “fitra” (nature) to know and discover the right and sacred in God’s creation. Islamic nonviolent methods through unity and steadfastness can “force and persuade” the aggressors in the just cause.

Such methods, if organized and designed correctly and implemented systematically, can mobilize far greater segments of the Palestinian people in resisting oppression and provide the resister, or mujahid, with a sense of power and dignity far more than the effect that a suicide bomb leaves in the mind and heart of the same mujahid or his supporters. Such nonviolent methods can also prevent further dehumanization of Palestinians and Muslims around the world and convey a more powerful and sacred Islamic message of resistance.

Abdul Ghaffar Khan, the Muslim tribal leader from the Pashtun tribe who was imprisoned by the British for over 15 years, managed to mobilize 100,000 Muslim soldiers (Servants of God) who each signed a ten-point pledge in which they swore to serve God, sacrifice their life and wealth for their people, oppose hatred, live by nonviolent principles, not to expect or desire reward for the service, and to please God in all their undertakings. As a devout Muslim leader he unleashed the nonviolent force of Islam: “I am going to give you such a weapon that the police and the army will not be able to stand against. It is the weapon of the Prophet, but you are not aware of it. That weapon is patience and righteousness. No power on earth can stand against it.” Palestinians can follow the same path in mobilizing hundreds of thousands nonviolent soldiers instead of relying on small armed groups or individual bombers.

When examining Muslim societies and governments around the globe, their efforts or race to arm themselves in the name of liberating Palestine have been disastrous to their people and have brought internal destruction and victim hood. Similarly, when resisters use violent strategies it becomes impossible to draw a clear line of when violence is legitimate and when it is not. Palestinians have used violent means internally to settle our differences in Lebanon. An Islamic nonviolent resistance approach and framework can eliminate the possibility of internal Muslim wars and violence too.

There is no lack of Islamic values of nonviolent resistance or historical examples of such practices in Islamic history and tradition, we need to widen a campaign of systematic efforts to continue to theologically conceptualize and articulate the Islamic nonviolent resistance philosophy, and to support the emerging efforts of establishing global and local Muslim Nonviolent Resistance Movements to confront the current “Islamophopia” (hatred or prejudice against Muslims) that sweeping the world and to engage the masses in supporting the liberation of Palestine.

- Mohammed Abu-Nimer, Ph.D. is a conflict resolution specialist at the School of International Service at American University. He wrote a new book on Nonviolence and Peace-building in Islamic Context: theory and Practice. This article is part of a series of views on “Nonviolence” published in partnership with the Common Ground News Service (CGNews).


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