TOWARDS GLOBAL PEACE
We often talk of peace in the context of war. But this is
a very narrow and restricted notion of peace. Peace is
deeply linked with the entirety of human life. Peace is
a complete ideology in itself. Peace is the only religion
for both—man and the universe. It is the master-key
that opens the doors to every success. Peace creates a
favourable atmosphere for success in every endeavour.
Without peace, no positive action—small or big—is possible.
PEACE IN THE QURAN
THE Quran is undoubtedly a book of peace. It is not a book of
war and violence. This can be judged from the fact that all of
the Quran’s pronouncements are directly or indirectly related to
peace. Its opening invocation is: “In the name of God, the Most Gracious,
the Most Merciful”, and this verse has been repeated in the Quran no
less than 114 times. This is an indication that the greatest attribute of
the Supreme Being who sent this book to mankind is mercy. Indeed,
the theme of this entire holy book is God’s all-embracing compassion.
The greater part of the scriptures, directly or indirectly, strongly
advocates peace. Of the 6, 666 verses of the Quran, there are hardly
forty verses, that is, less than one percent of the book, which deal with
the injunction to wage war, and that too only in self-defence.
Those who accept the Quran as the Book of God will be regarded as true
believers only when they follow its admonitions and become peaceloving
in the full sense of the word. Under no circumstances, should they
launch themselves on violent courses of action. In order to conduct an
objective study of this subject, it is necessary to differentiate between
Islam and Muslims. Muslim action should not necessarily be seen as
deriving from the teachings of Islam. In effect, Muslim practices ought
to be judged by the criteria of Islam—which is an ideology—rather than
Islam be judged by Muslim practices. Those who have abandoned the
teachings of Islam can have no claim to be Islamic in their conduct,
even if by their own rights they regard themselves as champions of
Islam. Muslims are Muslims only when they follow the basic teachings
of their religion.
Peace is God’s Name
The Quran puts on record the many names or attributes of God, one
of them being As-Salam, that is, Peace. God loves peace and security so
much that He chose Peace as one of His names. That is to say, that God
Himself is the embodiment of peace.
Al-Qurtubi, has explained this verse in these words:
God is the Being from Whom all people feel safe and secure.
From Whom people have the experience only of peace, not of
violence.
God has set the highest conceivable standards. When God’s dealings
with human beings are based on peace and security, then man should
also deal with other human beings in a peaceable manner, and not
with harshness or violence.
No Extremism
In the fourth chapter of the Quran the following injunction has been
given:
Do not go to extremes in your religion. ( 4: 171 )
The same point has been made in a Hadith. The Prophet of Islam
observed:
You should restrain yourselves from committing excesses
(ghulu) in religion, for it was due to their having gone to
extremes in religion that the previous communities were
destroyed. (Al-Nasai, Ibn Majah, Musnad Ahmad)
Muslim practices
ought to be judged
by the criteria of
Islam—which is an
ideology—rather
than Islam be judged
by Muslim practices.
Ghulu means extremism. The way of extremism
is wrong, whatever the circumstances, for it
goes against the spirit of religion. Indeed, it
is proneness to extremism which at times
culminates in war and violence. Those who
have extremist tendencies remain dissatisfied
with the path of moderation, since this strikes
them as being far from the ideal. That is why
they so easily incline towards violence, and
are ever ready to open hostilities in the name
of achieving their objectives.
Moderation, which is the opposite of extremism, is closely interlinked
with peace. When people possess the virtue of moderation, they necessarily think in terms of peace and will engage in their struggle in
a peaceful manner. Where there is moderation there is peace, and vice
versa.
In stark contrast to this, an extremist attitude very soon leads to
confrontation and violence. Extremism and violence are obviously
interconnected. That is why extremism is held in religion to be
abhorrent. It would not be wrong to say that violence is another name
for extremism and that moderation is to refrain from extremism.
Killing One Human Being is Like Killing all Mankind
The Quran states:
Whoever kills a human being, except as a punishment for
murder or for spreading corruption in the land, shall be
regarded as having killed all mankind. ( 5: 32 )
Murder is a horrendous act. The killing of a human being is permissible
only when the danger he poses to social peace has no other remedy.
Killing a single person without proven
justification is equal to killing all human
beings. The difference between the two is only
one of degree and not in nature. Killing one
human being is just as horrendous as killing all
human beings. Such a killing, without proper
sanction, appears to be a simple matter. But
such an act breaks all traditions of respect for
life.
God’s dealings with
human beings are
based on peace and
security, then man
should also deal
with other human
beings in a peaceable
manner, and not
with harshness or
violence.
The above verse of the Quran shows the great
importance of peace and security in Islam. If
someone is unjustly killed, Islam demands
that the whole of society should become
so greatly agitated over this offence that it
should work united towards restoring a state of peace and security.
It should be treated as a matter of the greatest urgency, as if all of
humanity were under attack.
Extinguishing the Fire of Violence
The Quran states:
Whenever they kindle the fire of war, God puts it out. ( 5: 64 )
This verse of the Quran shows the creation plan of the Creator for
this world—a plan based on the principle of peace. This means that whenever one of two opposing sides is intent on fuelling the fire of
war, the other should attempt to extinguish it by resorting to some
peaceful strategy, so that violence may be prevented from spreading.
It should never happen that if one side indulges in violence, the other
follows suit. The proper and most desirable
way of leading one’s life in this world is not
to counter bombs with bombs, but rather to
defuse them. And this should be done at the
very outset. If we are imbued with the true
spirit of Quranic teaching, we should realize
that countering a bomb with another bomb
is the way of Satan. On the contrary, the way
approved of by God is to neutralize the bomb.
Moderation, which
is the opposite of
extremism, is closely
interlinked with
peace. When people
possess the virtue
of moderation, they
necessarily think in
terms of peace and
will engage in their
struggle in a peaceful
manner.
It is but natural for any given society to have to
face distasteful situations. No group of human
beings can ever be totally free from untoward
happenings in their midst. This being so, the
actual solution to the problem lies not in
putting an end to the unpleasantness itself,
but rather in refraining from aggravating
matters, which inevitably happens if one kind
of unpleasantness is met with another. By refraining from violence,
the baneful influence of social friction can be checked from spreading.
There is no other possible solution.
War only for Defence
The Quran states:
Permission to fight is granted to those who are attacked
because they have been wronged. ( 22: 39 )
This is not just a Quranic injunction aimed at Islamic believers, but
rather a statement of international law. The above verse clearly states
that war is permissible only when, in order to counter open aggression,
it is waged in self-defence. All other forms of war come under the
heading of aggression. And aggressors have no lawful place in this
world. According to this verse, there is no justification for any war other
than a defensive one, when one is compelled to do.
According to the Quran, even defensive war can be fought only after a
formal declaration of war has been made, and only by an established
government. Non-governmental organisations (NGOs) have no right
to wage war on any pretext. In view of these teachings, we can safely conclude that according to the laws of war stated in the Quran, all
wars, except for a defensive war which has become unavoidable, are
unlawful. For instance, guerrilla war, proxy war, undeclared war and
aggressive war, are all undoubtedly unlawful in Islam.
War, in fact, is a bestial act. There is nothing human about it. Indeed,
according to known and specific principles of Islam, peace is the rule,
while war is only a rare exception.
Peace is something that can be opted for in all circumstances, whereas
the decision to wage war should be taken only in times of emergencies
for the purpose of defence, when it becomes inevitable, and that too
at a time when all peaceful strategies for avoiding confrontation have
failed.
Peaceful Persuasion, not Coercion
On the subject of jihad, the Quran addresses the believers thus:
Do great jihad with the help of the Quran. ( 25: 52 )
As we know, the Quran is a book, an
ideological book. It is not a gun or a sword.
Therefore, jihad by means of the Quran can
only mean conveying the ideas of the Quran
to the people. This implies that we should
struggle peacefully to make the ideas of the
Quran understandable by presenting them in
the form of logical arguments.
Jihad in Islam entails
only the kind of
peaceful struggle
which has nothing to
do with violence. The
Arabic word jihad is
derived from the root
juhd which means
to strive, to struggle,
that is, to exert
oneself to the utmost
to achieve one’s goal.
The above-mentioned verse makes it clear
that what is called jihad in Islam entails
only the kind of peaceful struggle which has
nothing to do with violence. The Arabic word
jihad is derived from the root juhd which
means to strive, to struggle, that is, to exert
oneself to the utmost to achieve one’s goal.
This is the original meaning of jihad in Arabic.
This verse shows that peaceful effort is vastly superior to violent effort.
Whenever one opts for the violent method, the sphere of one’s efforts
becomes very limited. In resorting to violence, only the sword and the
gun are of avail, whereas by peaceful methods, all kinds of things may
be utilized to achieve our objective. Even a pen of the scholar can serve
a great purpose.
Adhering to the Truth with Patience and Perseverance
The Quran tells us that the kind of people who can save themselves
from loss and achieve a successful life are those “who exhort each
other to justice and to fortitude.” ( 103: 3 )
It is unfortunate that one who adheres to the path of truth himself,
or calls upon people to accept the truth is almost invariably rejected
by the people. The resistance he has to face is very great. At such
times what the lover of truth should do is exercise great patience. He
should bear with fortitude all hardships, without trying to hold others
responsible for it.
Patience is another name for the nonaggressive
method. One who stands up for
the truth ought not to counter violence with
violence. He must unilaterally adhere to
peaceful ways.
Truth and violence
cannot exist
together. One who
wants to opt for truth
will have to abandon
violence. Violence,
whatever the pretext
or justification, is still
violence.
Truth and violence cannot exist together.
One who wants to opt for truth will have to
abandon violence. Violence, whatever the
pretext or justification, is still violence. All
forms of violence are equally pernicious, and
no elaborate justification of violence can nullify
or diminish its destructive consequences. The
ultimate weakness of violence is that it begets the very thing it seeks to
destroy. Instead of diminishing evil, it multiplies it.
Perpetrating violence in the name of truth is the negation of truth.
Those who engage in violence in the name of truth only prove that
their case is not that of truth. A lover of truth can never be a lover
of violence. One who loves violence is certainly not a lover of truth,
whether or not he regards himself as a champion of the truth.
Adopting the Course of Reconciliation
During the times of the Prophet of Islam, as a result of the aggression
of his opponents among the Quraysh, a state of war prevailed between
the Quraysh and the Muslims. One of the commandments given in the
Quran on this occasion was:
Then if they should be inclined to make peace, make peace
with them, and put your trust in God. Surely, it is He who is All
Hearing and All Knowing. Should they seek to deceive you,
God is enough for you. ( 8: 61-62 )
This verse of the Quran shows that peace is desirable in Islam to the
greatest possible extent. Even if peace can be established only by
incurring risks, this course should unhesitatingly be embarked upon in
the way enjoined by the Quran. If reconciliatory offers are made by the
antagonists in the course of the war, they should be accepted without
delay. Even supposing that there is the fear
of some deception in the making of the offer
of peace, this offer should nevertheless be
accepted in the hopes that God will always
be on the side of the peace lovers and not on
that of the deceivers.
The ultimate
weakness of violence
is that it begets the
very thing it seeks to
destroy. Instead of
diminishing evil, it
multiplies it.
Another reality that emerges is that, in this
world, peace can be established only by
those who have great courage. In the present
world, problems inevitably arise between
different groups, for no human situation is
ever absolutely ideal. Everyone at some point
in his life is faced with injustice and the misappropriation of what
belongs to him by right. In these situations, only such individuals can
establish peace who can rise above all considerations and disdain all
pretexts to engage in violent retaliation. Only the truly courageous can
establish peace in this world. Those who are lacking in courage will
continue to fight, and will thus never allow the history of the world to be
re-written in terms of blessed peace.
No Corruption on this Earth
In the following verse, the Quran alludes to a particular kind of
character, the self-styled reformer:
When they are told, Do not cause corruption in the land,
they say, We are only promoters of peace. ( 2: 11 )
This refers to those who claim to be engaged in reform work, but whose
method is of the wrong kind, for their actions result in corruption and
perversion. Here the word ‘corruption’ (fasad) means that their activities
result in clash and confrontation with others, so that mutual hatred is
generated. In the process morality is undermined and a negative mindset
prevails. All these factors are referred to as spreading corruption
on the earth, for they all destroy social peace, and ultimately, members
of society are eternally at loggerheads with each other.
This teaching of the Quran shows that it is not enough for an action
to have a good goal to be right. The kind of side effects produced by activities launched in the name of reform must also be examined. If
these activities themselves produce tension and conflict—in spite
of their goal being the laudable one of reformation—they would be
regarded as spreading corruption. The doers will be deemed criminals
and not reformers or servants of humanity.
No reform work is truly such, unless it is confined to the sphere of
peace and humanitarianism. Any work, even if it is carried out in the
name of reform, is to be condemned if it disturbs the peace, or worse,
results in the loss of lives or the destruction of property. The task of
reform should result in reform. If it results in social upheaval (fasad)
then this reform movement is in itself a form of societal perversion,
irrespective of whatever fine words we may find to describe it.
The Greater Provision
A principle of life has been thus stated in the Quran:
Do not regard with envy the worldly benefits We have given
some of them, for with these We seek only to test them. The
provision of your Lord is better and more lasting. ( 20: 131 )
The truth is that there are two very different ways of living one’s life.
The first is entirely directed towards the material world. One who seeks
success in terms of worldly wealth and honour will find that there is no
end to his ambition. For if he sets purely worldly goals before him, he
will always find that there are people around
him who have more than he has. There is
no escaping these disparities. Therefore,
one who lives for material things suffers a
perpetual sense of deprivation. This produces
feelings of discontent and jealousy, which
surface again and again in the form of rivalry,
revenge and the accompanying violence.
Only the truly
courageous can
establish peace in
this world. Those
who are lacking in
courage will continue
to fight, and will
thus never allow the
history of the world
to be re-written in
terms of blessed
peace.
The second way for the individual is to lead
his life with a sense of achievement. Such
a person will be content with himself. This
feeling of achievement will prevent him from
nurturing hatred against others or engaging in
violence. Who are those who are blessed with
this feeling? In the words of the Quran, they
are those who are the recipients of God’s provision. God’s provision
means the conviction of having discovered the truth: that they have
been blessed by their Creator is more precious than all the world’s treasures of gold and silver. Each individual should, therefore, lead
his life with a keen awareness that the source of his intellectual and
spiritual nourishment is the entire universe.
One who becomes a recipient of God’s provision in this world rises so
high that material things like wealth and power become insignificant to
him. This psychology of its own turns him into a peace-loving person.
Hatred and violence appear to him so meaningless that he has no time
for such negative emotions or for making plans to engage in violence.
One who has found something greater can never seriously pursue
something smaller. He would therefore never engage in violence.
The Prompt Silencing of Complaints
The complaining mentality is an aggressive one, which stifles positive
thinking. It is the resultant negative thought which is undoubtedly
the root cause of all evil. In most cases, it gives rise to the permanent
sense of grievance, real or imaginary, which
underlies any violence which takes place.
The truth is that
all the teachings of
Islam are based,
directly or indirectly,
on the principle
of peace. While all
Islamic objectives
may be achieved in a
peaceful atmosphere,
there are no Islamic
objectives which
may be achieved in a
violent atmosphere.
The creation plan in this present world has
been devised in such a manner that there
is no escape from grievances. This being
so, the moment the thought of complaining
first takes shape in the mind, it should be
immediately dismissed. The complaint, if
constantly recalled or revived, becomes so
entrenched in the memory that it can never
be thrust aside. In such a situation, wisdom
lies in nipping complaints in the bud. Failing
this, complaining will gradually become
a permanent part of one’s psyche, and
then one’s thinking will acquire a negative
character. Others will appear as enemies.
Given a chance, the complainant will not then
hesitate to engage in violence against the targets of his complaints,
even if he himself suffers in consequence.
What is the formula for putting an end to complaints at the very outset?
It is to give serious thought to the following verse of the Quran:
Whatever misfortune befalls you is of your own doing. ( 42: 30 )
This means whenever we have any cause for complaint against anyone,
we should direct it first at ourselves. We should try to explain it in such a way that the blame falls upon us. When we come to understand that
we, rather than others, have made some mistake, we shall then set
about rectifying our own shortcomings, than wasting time in making
protests and complaints against some supposed enemy.
A Mercy for Mankind
The Quran has the following to say of the Prophet of Islam:
We have sent you forth as a mercy to all mankind. ( 21: 107 )
The advent of the Prophet of Islam made manifest God’s mercy for
all mankind. Through him God communicated those principles of life
by opting for which man may inhabit the abode of eternal peace and
security (Dar-as-Salaam) ( 10: 25 ). Through him, such teachings were
revealed as would turn human society into a peaceful society. For
the first time in history, the Prophet of Islam presented a complete
ideology based on the concept of peace. He gave us the principle for
the building of a healthy life, by shunning hatred and violence. Through
him a revolution was set in motion, which made it possible to construct
a peaceful society by avoiding war and confrontation.
Although the Prophet of Islam was compelled to wage several battles,
they were so brief that we might describe them as skirmishes rather
than full-scale war. It would be quite correct to say that the Prophet of
Islam initiated a revolution which, although very great in its scope and
repercussions, was nevertheless almost bloodless. He gave peace the
status of a complete ideology or system of life. He impressed it upon
his followers that violence was the way of destruction, while peace was
the way of construction. He held patience to be the greatest form of
worship, implying as it does adherence to the path of peace in the full
sense of the word. He held disturbing the peaceful system of nature to
be the greatest crime (fasad).
The Prophet enjoined believers to greet one another by saying Assalamu
Alaykum (peace be on you). This shows that mutual relationships should
be based on peace and security. The Prophet told the believers that
success in the Hereafter should be the target of the human struggle. In
this way he dispelled the notion that worldly progress should be one’s
aim in life, for that is what ultimately results in all kinds of confrontation
and violence. His principle for better living was to make oneself useful
to others, and if that was not possible, then at least not to harm others;
no one should be regarded as an enemy; even the enemy must be
given fair treatment, for only then would the realization come that
one’s enemy was potentially one’s friend: the ‘enemy’ always has it in
him to be a friend.
Self-evident Proof
It is no exaggeration to say that Islam and violence are contradictory
to each other. The concept of Islamic violence is so obviously
unfounded that, prima facie, it stands rejected. The fact that violence
is not sustainable in the present world is enough to demonstrate that
violence as a principle is quite alien to the scheme of things in Islam.
Islam claims to be an eternal religion and, as such, it cannot afford
to have a principle in its scheme which at any time could be found
unsustainable. Any attempt to bracket violence with Islam amounts to
casting doubt upon the universal message of the Islamic religion.
A phrase like ‘Islamic violence’ is the same kind of contradiction in terms
as ‘pacifistic terrorism’. The truth is that all the teachings of Islam are
based, directly or indirectly, on the principle of peace. While all Islamic
objectives may be achieved in a peaceful atmosphere, there are no
Islamic objectives which may be achieved in a violent atmosphere.
