Non-Violence
Islam is a religion, which teaches non-violence. According to the Quran, God does not love fasad, violence. What is meant here by fasad is clearly expressed in verse 205 of the second surah. Basically, fasad is that action which results in disruption of the social system, causing huge losses in terms of lives and property.
Conversely, we can say with certainty that God loves non-violence. He abhors violent activity being indulged in human society, as a result of which people have to pay the price with their possessions and lives. Other statements in the Quran support this. For instance, we are told in the Quran that peace is one of God’s names (59:23). Those who seek to please God are assured by verse 5 of the sixteenth surah that he will guide them to “the paths of peace.” Paradise, which is the final destination of the society of God’s choice, is referred to in the Quran as “the home of peace”
(89:30), etc.
The entire spirit of the Quran is in consonance with this concept. For instance, the Quran attaches great importance to patience. In fact, patience is set above all other Islamic virtues with the exceptional promise of reward beyond measure. (39:10)
Patience implies a peaceful response or reaction, whereas impatience implies a violent response. The word sabr exactly expresses the notion of non-violence, as it is understood in modern times. That patient action is non-violent action has been clearly expressed in the Quran. According to one tradition, the Prophet of Islam observed: God grants to rifq (gentleness) what he does not grant to unf (violence). (Sunan, Abu Dawood, 4/255)
The word rifq has been used in this hadith as an antithesis to unf these terms convey exactly what is meant by violence and non-violence in present times. This hadith clearly indicates the superiority of the non-violent method.
God grants on non-violence what He does not grant to violence is no simple matter. It has very wide and deep implications. It embodies an eternal law of nature. By the very law of nature all bad things are associated with violence, while all good things are associated with non-violence.
Violent activities breed hatred in society, while non-violent activities elicit love. Violence is the way of destruction while non-violence is the way of construction. In an atmosphere of violence, it is enmity which flourishes, while in an atmosphere of non-violence, it is friendship, which flourishes. The method of violence gives way to negative values while the method of non-violence is marked by positive values. The method of violence embroils people in problems, while the method of non-violence leads people to the exploiting of opportunities. In short, violence is death, non-violence is life.
Both the Quran and the hadith have attached great importance to jihad. What is jihad? Jihad means struggle, to struggle one’s utmost. It must be appreciated at the outset that this word is used for non-violent struggle as opposed to violent struggle. One clear proof of this is the verse of the Quran (25:52), which says: Perform jihad with this (i.e. the word of the Quran) most strenuously.
The Quran is not a sword or a gun. It is a book of ideology. In such a case performing jihad with the Quran would mean an ideological struggle to conquer peoples’ hearts and minds through Islam’s superior ideology.
In the light of this verse of the Quran, jihad in actual fact is another name for peaceful activism or non-violent activism. Where qital is violent activism, jihad is non-violent activism.
Non-violence therefore should never be confused with inaction or passivity. Non-violence is action in the full sense of the word. Rather it is more forceful an action than that of violence. It is a fact that non-violent activism is more powerful and effective than violent activism.
Non-violent activism is not limited in its sphere. It is a course of action, which may be followed in all matters.
Whenever individuals, groups or communities are faced with a problem, one way to solve it is by resorting to violence. The better way is to attempt to solve the problem by peaceful means, avoiding violence and confrontation. Peaceful means may take various forms. In fact, it is the nature of the, problem which will determine which of these peaceful methods is applicable to the given situation.
Peaceful Beginning
When the Quran began to be revealed, the first verse of the revelation conveyed the injunction: ‘Read!’ (Iqra) (96:1). By perusing this verse we learn about the initiation of Islamic action. It begins from the point where there is hope of continuing the movement along peaceful lines, and not from that point where there are chances of its being marred by violence.
When the command of ‘Iqra’ was revealed, there were many options available in Mecca as starting points for a movement. For instance, one possible starting point was to launch a movement to purify the Kabah of the 360 idols installed in it. But, by pursuing such a course, in such a case the Islamic movement would certainly have had to face a violent reaction from the Quraysh. An alternative starting point could have been an attempt to secure a seat in the Dar-al-Nadwa (Mecca’s parliament). At that time almost the whole of Arabia was under the direct or indirect influence of the Roman and Sassanid empires. If the freeing of Arabia from this influence had been made the starting point, this would also have been met with an immediate violent reaction on the part of the Quraysh.
Leaving aside these options, the path followed was that of reading the Quran, an activity that could be with certainty continued along peaceful lines: no violent reaction would ensue from engaging in such an activity.
The Prophet of Islam followed this principle throughout his life. His policy was that of adopting non-violent methods in preference to violent methods. It is this policy, which was referred to by Aishah, the Prophet’s wife, in these words: Whenever the Prophet had to opt for one of two ways, he almost always opted for the easier one. (Fathul Bari 6/654)
What are the advantages of non-violent activism over violent activism? They are briefly stated as under:
1. According to the Quran there are two faculties in every human being, which are mutually antipathetic. One is the ego, and the other is the conscience called respectively nafs ammara and nafs lawwama. (The Quran, 12:53; 75:26) What the violent method invariably does is to awaken the ego, which necessarily results in a breakdown of social equilibrium. On the other hand, non-violent activism awakens the conscience. From this results an awakening in people of introspection and self-appraisal. And according to the Quran, the miraculous outcome of this is that “he who is your enemy will become your dearest friend.” (41:34)
2. A great advantage of the non-violent method is that, by following it, no part of one’s time is wasted. The opportunities available in any given situation may then be exploited to the fullest extent – as happened after the no-war pact of Hudaybiya. This peace treaty enabled the energies of the believers to be utilized in peaceful constructive activities instead of being dissipated in a futile armed encounter. One great harm done by violent activism is the breaking of social traditions in the launching of militant movements. Conversely, the great benefit that accrues from non-violent activism is that it can be initiated and prolonged with no damage to tradition.
Generally speaking, attempts to improve or replace existing systems by violent activism are counter-productive. One coup d’etat is often the signal for a series of coups and counter-coups, none of which benefit the common man. The truly desirable revolution is that which permits gradual and beneficial changes. And this can be achieved only on the basis of non-violence.
