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" 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. "
Dr. Hossein Nasr
Islam and the Question of Violence
by Seyyed Hossein Nasr
(excerpt from al-Sirat Magazine Vol. XIII, No. 2)
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
disequilibria 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 tranquility 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. 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 Theo orphic 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.
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