Nonviolence in the Islamic Context

by Mohammed Abu Nimer

The two primary questions that peace activists are asked in the Muslim world when introducing Islamic nonviolent 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 first to dispel the myth that nonviolence is a form of surrender in which the victim waits to be slaughtered and accepts such a fate. This misperception has been mistakenly associated with peace work and peace groups. Khalid Kishtainy, Khalis Jalabi, Jawdat Said, and Imam Muhammad al-Shirazi (pioneers of nonviolence in the Arab world) have coined the term "civic jihad" in order to avoid la `unf (literally, no-violence), which has this negative connotation of surrender and passivity in Arabic.

Nonviolence is about active rejection of violence and full engagement in resisting oppression through plausible 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; they were not surrendering.

There is complete compatibility between such methods of nonviolence and Islamic values and beliefs. These instruct the faithful to resist injustice and oppression, to pursue justice and sabr (patience), to protect the sacredness of human dignity, and to be willing to sacrifice their lives for this cause. To fulfill and follow such values, the Islamic approach to nonviolence can only be based on active rejection of and resistance to 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 episodes in Islamic history that illustrate the use of nonviolent methods. Probably the best-known example is the thirteen years of nonviolent struggle and resistance of the Prophet (peace and blessings be upon him) in the Meccan context. No single violent act or expression was used or legitimized by the Prophet or his early followers despite severe persecution. Yet Muslims were not passive; they did not merely 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 used such weapons or fought such wars, their intentions—and the teachings that guided them—were not focused on killing or physically eliminating the others. On the contrary, the objective of the struggle was to defend the faith and pursue justice, to protect human lives, and to accept death as shahadah fi sabil Allah (bearing witness/martyrdom in the cause of God). Within that context, Caliphs Abu Bakr and `Ali preached their famous instructions to their military not to kill older men, women, children, animals, or destroy trees.

Considering modern weaponry systems and the massive destruction that even the smallest war now must cause, it is clear that any violent act employing such weapons must violate 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 human nature to know and discover what is right and sacred in God's creation. Islamic nonviolent methods can "force and persuade" the aggressors through unity and steadfastness 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 they can provide the resister, or mujahid, with a sense of power and dignity far greater 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 leader from the Pashtun tribe who was imprisoned by the British for over fifteen years, managed to mobilize 100,000 nonviolent Muslim soldiers. This army was called the Servants of God, and they were essential to the winning of Indian independence. All of them signed a ten-point pledge in which they swore to serve God, to sacrifice their lives and wealth for their people, to oppose hatred, to live by nonviolent principles, not to expect or desire rewards for their service, and to seek to please God in all their undertakings. As a devout Muslim leader, Khan successfully 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," he told them. "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 could follow the same path—mobilizing hundreds of thousands of nonviolent soldiers instead of relying on small armed groups or individual bombers.

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

We need a wider campaign of systematic efforts to continue to theologically conceptualize and articulate the Islamic nonviolent resistance philosophy.

Mohammed Abu Nimer, Ph.D., is a conflict resolution specialist at the School of International Service at American University. This article was previously published in Al-Hayat (2003/08/24); used with permission.