Al-Huda
Foundation, NJ U. S. A
the Message Continues ... 7/124
Newsletter for December 2011
Article 1 - Article 2 - Article 3 - Article 4 - Article 5 - Article 6 - Article 7 - Article 8 - Article 9 - Article 10 - Article 11 - Article 12
Islam
and the Question of Violence
by Seyyed Hossein Nasr
Despite the presence of violence in many regions of the world
ranging from Ireland to Lebanon to the Pacific Basin and
involving many religions from Christianity to Hinduism, the
Western world associates Islam more than any other religion with
violence. The Muslim conquest of Spain, the Crusades - which
were not begun by Muslims -, and the Ottoman domination of
eastern Europe have provided a historical memory of Islam as
being related to force and power. Moreover, the upheavals of the
past few decades in the Middle East and especially movements
using the name of Islam and seeking to solve problems of the
Muslim world created by conditions and causes beyond the control
of Muslims have only reinforced the idea prevalent in the West
that in some special way Islam is related to violence.
To understand the nature of Islam and the truth about the
assertion often made of Islam's espousal of violence. it is
important to analyze this question clearly remembering that the
word islam itself means peace and that the history of Islam has
certainly not been witness to any more violence than one finds
in other civilizations, particularly that of the West. In what
follows. however, it is the Islamic religion in its principles
and ideals with which we are especially concerned and not
particular events or facts relating to the domain of historical
contingency belonging to the unfolding of Islam in the plane of
human history
First of all, it is necessary to define what we mean by
violence. There are several dictionary definitions that can be
taken into account such as 'swift and intense force', 'rough or
injurious physical force or action', 'unjust or unwarranted
exertion of force especially against the rights of others',
rough or immediate vehemence' and finally 'injury resulting from
the distortion of meaning or fact'. If these definitions are
accepted for violence, then the question can be asked as to how
Islam is related to these definitions. As far as 'force' is
concerned, Islam is not completely opposed to its use but rather
seeks to control it in the light of the divine Law (al-shari'a).
This world is one in which force is to be found everywhere, in
nature as well as in human society, among men as well as within
the human soul. The goal of Islam is to establish equilibrium
amidst this field of tension of various forces. The Islamic
concept of justice itself is related to equilibrium, the word
for justice (al-'adl) in Arabic being related in its etymology
to the word for equilibrium (ta'adul). All force used under the
guidance of the divine Law with the aim of re-establishing an
equilibrium that is destroyed is accepted and in fact necessary,
for it means to carry out and establish justice. Moreover, not
to use force in such a way is to fall prey to other forces which
cannot but increase disequilibrium and disorder and result in
greater injustice. Whether the use of force in this manner is
swift and intense or gentle and mild depends upon the
circumstances, but in all cases force can only be used with the
aim of establishing equilibrium and harmony and not for personal
or sectarian reasons identified with the interests of a person
or a particular group and not the whole.
By embracing the 'world' and not shunning the 'kingdom of
Caesar', Islam took upon itself responsibility for the world in
which force is present. But by virtue of the same fact it
limited the use of force and despite all the wars, invasions,
and attacks which it experienced. it was able to create an
ambiance of peace and tranquillity which can still be felt
whenever something of the traditional Islamic world survives.
The peace that dominates the courtyard of a mosque or a garden
whether it be in Marrakesh or Lahore is not accidental but the
result of the control of force with the aim of establishing that
harmony which results from equilibrium of forces, whether those
forces be natural, social or psychological.
As for the meaning of violence as 'rough or injurious physical
force or action', Islamic Law opposes all uses of force in this
sense except in the case of war or for punishment of criminals
in accordance with the shari'a. Even in war, however, the
inflicting of any injury to women and children is forbidden as
is the use of force against civilians. Only fighters in the
field of battle must be confronted with force and it is only
against them that injurious physical force can be used.
Inflicting injuries outside of this context or in the punishment
of criminals according to the dictum of the shari'a and the view
of a judge is completely forbidden by Islamic Law.
As far as violence in the sense of the use of unjust force
against the rights of others and laws is concerned, Islam stands
totally opposed to it. Rights of human beings are defined by
Islamic Law and are protected by this Law which embraces not
only Muslims but also followers of other religions who are
considered as 'People of the Book (ahl al-kitab)'. If there is
nevertheless violation in Islamic society, it is due not to the
teachings of Islam but the imperfection of the human recipients
of the Divine Message. Man 15 man wherever he might be and no
religion can neutralize completely the imperfections inherent in
the nature of fallen man. What is remarkable, however, is not
that some violence in this sense of the word does exist in
Muslim societies, but that despite so many negative social and
economic factors aggravated by the advent of colonialism,
overpopulation, industrialization, modernization resulting in
cultural dislocation, and so many other elements, there is less
violence as unjust exertion of force against others in most
Islamic countries than in the industrialized West.
If one understands by violence 'rough or immoderate vehemence'.
then Islam is totally opposed to it. The perspective of Islam is
based upon moderation and its morality is grounded upon the
principle of avoiding extremes and keeping to the golden mean.
Nothing is more alien to the Islamic perspective than vehemence,
not to say immoderate vehemence. Even if force is to be used, it
must be on the basis of moderation.
Finally, if by violence is meant 'distortion of meaning or fact
resulting in injury to others', Islam is completely opposed to
it. Islam is based on the Truth which saves and which finds its
supreme expression in the testimony of the faith, la ilaha illa
'Llah (there is no divinity but the Divine). Any distortion of
truth is against the basic teachings of the religion even if no
one were to be affected by it. How much more would distortion
resulting in injury be against the teachings of the Qur'an and
the tradition of the Prophet!
In conclusion it must be emphasized that since Islam embraces
the whole of life and does not distinguish between the sacred
and the secular, it concerns itself with force and power which
characterize this world as such. But Islam, in controlling the
use of force in the direction of creating equilibrium and
harmony, limits it and opposes violence as aggression to the
rights of both God and His creatures as defined by the divine
Law. The goal of Islam is the attainment of peace but this peace
can only be experienced through that exertion (jihad) and the
use of force which begins with the disciplining of ourselves and
leads to living in the world in accordance with the dicta of the
shar'ia. Islam seeks to enable man to live according to his
theomorphic nature and not to violate that nature. Islam
condones the use of force only to the extent of opposing that
centripetal tendency which turns man against what he is in his
inner reality. The use of force can only be condoned in the
sense of undoing the violation of our own nature and the chaos
which has resulted from the loss of equilibrium. But such a use
of force is not in reality violence as usually understood. It is
the exertion of human will and effort in the direction of
conforming to the Will of God and in surrendering the human will
to the divine Will. From this surrender (taslim) comes peace (salam),
hence islam, and only through this islam can the violence inbred
within the nature of fallen man be controlled and the beast
within subdued so that man lives at peace with himself and the
world because he lives at peace with God.
Courtesy: al-Serat, Vol. XIII, No. 2
HOME - NEWSLETTERS - BOOKS - ARTICLES - CONTACT - FEEDBACK
DISCLAIMER:
All material published by Al-Huda.com / And the Message Continues is the sole responsibility of its author's).
The opinions and/or assertions contained therein do not necessarily reflect the editorial views of this site,
nor of Al-Huda and its officers.