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Religiously based nonviolence varies in motive, intent and interpretation. John Howard Yoder outlines a variety of religious nonviolence in his book Nevertheless. Muslim nonviolence is not addressed in the book. Identifying a distinctly Muslim understanding of nonviolence requires an appreciation of aspects of peace building that are emphasized in Islam. Muhammad Abu-Nimer has formed a framework for identifying and encouraging nonviolence and peace building in an Islamic context. By applying the basic outlines formulated by Yoder and the framework developed by Abu-Nimer to three cases of Muslim movements of nonviolence, this paper identifies distinct variations of religious nonviolence and peace building that have been developed and practiced by Muslims. The first case is historic; the Khudai Khudmatgar sought independence from Great Britain through nonviolent demonstrations and civil disobedience. The second case puts emphasis on the peace building vision of Islam by examining a movement developed in contemporary Turkey. The followers of Said Nursi and the Gülen Movement collectively support "the middle way": education in both science and religion and opportunities for dialogue as a means to build peace locally and globally. The third case of religiously based nonviolence practiced by Muslims is that of the Shi'a led movement for democratic reforms in Bahrain, which uses collective action and protests to draw attention to the need for social change. Each movement demonstrates distinct approaches to nonviolence and peace building. In each case, the leadership frames the commitment to peace in Islamic terms. And in each case those who commit themselves to the movement do so through their understanding of the way they, as Muslims, should justly relate to one another and the world. This paper demonstrates Islam's unique characteristics that have enabled Muslims to pursue a common purpose and make change in a nonviolent manner.
Religiously based nonviolence varies in motive, intent and interpretation. John Howard Yoder outlines a variety of religious nonviolence in his book Nevertheless. Muslim nonviolence is not addressed in the book. Identifying a distinctly Muslim understanding of nonviolence requires an appreciation of aspects of peace building that are emphasized in Islam. Muhammad Abu-Nimer has formed a framework for identifying and encouraging nonviolence and peace building in an Islamic context. By applying the basic outlines formulated by Yoder and the framework developed by Abu-Nimer to three cases of Muslim movements of nonviolence, this paper identifies distinct variations of religious nonviolence and peace building that have been developed and practiced by Muslims. The first case is historic; the Khudai Khudmatgar sought independence from Great Britain through nonviolent demonstrations and civil disobedience. The second case puts emphasis on the peace building vision of Islam by examining a movement developed in contemporary Turkey. The followers of Said Nursi and the Gülen Movement collectively support "the middle way", education in both science and religion and opportunities for dialogue as a means to build peace locally and globally. The third case of religiously based nonviolence practiced by Muslims is that of the Shi'a led movement for democratic reforms in Bahrain, which uses collective action and protests to draw attention to the need for social change. Each movement demonstrates distinct approaches to nonviolence and peace building. In each case, the leadership frames the commitment to peace in Islamic terms. And in each case those who commit themselves to the movement do so through their understanding of the way they, as Muslims, should justly relate to one another and the world. This paper demonstrates Islam's unique characteristics that have enabled Muslims to pursue a common purpose and make change in a nonviolent manner.
All the teachings of Islam are based on the principle of peace.... 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 sufficient indication 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, could never afford to uphold any principle which could not stand up to the test of time. Any attempt to bracket violence with Islam amounts therefore, to casting doubt upon the very eternity of the Islamic religion. Islamic terrorism is a contradiction in terms, much like pacifist terrorism. And the truth of the matter is that, all the teachings of Islam are based directly or indirectly on the principle of peace.
This book contains papers on nonviolence in Islam from theoretical, theological and instrumental perspectives. Topics include global, national and local issues, including social and political action, women's issues, and interfaith relations.
The origins of Islamic pacifism.
Today Islam is often associated with violence, more so than other world religions. In the center of this reception of Islam is the concept of jihad, which has been distorted by many. On the one hand, there are some Muslims who take jihad as a reference point for their violent crimes against innocent people. On the other hand, the concept is intentionally used to promote fear against Islam and its adherents. This study challenges these presentations of jihad by exploring the late Muslim theologian Said Nursi's jihad of nonviolence. The book shows how Nursi's teaching concerning nonviolent struggle, reconciliation, and religious tolerance has much in common with Nelson Mandela, Mahatma Gandhi, as well as Martin Luther King Jr.
This decisive account of the role of nonviolence in Islam and Muslim societies, both historically and in current times, chronicles an often-obscured but longstanding pacifist tradition. "Islam" Means Peace: Understanding the Muslim Principle of Nonviolence Today provides a rebuttal to general misperceptions about the religion by documenting its rich tradition of nonviolence. To that end, the book examines the sources of Islam—the Qur'an, the main religious text of Islam, and the Hadith, the deeds and sayings of the Prophet Muhammad. It contests the prevalent notion that Islam is built on violence in part by illuminating the role of the tolerant, mystical tradition of Sufism in Islam, while at the same time examining the misunderstood place of jihad in the religion. The book is not, however, a historical or theological treatise. Rather, it focuses on the tradition of nonviolence in modern Muslim societies. By spotlighting recent peaceful protest movements in Muslim communities, the book underscores the truly global and multicultural nature of the Islamic tradition of nonviolence. The findings here will be invaluable for Muslims and non-Muslims alike, revealing an alternative tradition both can embrace.
Religiously based nonviolence varies in motive, intent and interpretation. John Howard Yoder outlines a variety of religious nonviolence in his book Nevertheless. Muslim nonviolence is not addressed in the book. Identifying a distinctly Muslim understanding of nonviolence requires an appreciation of aspects of peace building that are emphasized in Islam. Muhammad Abu-Nimer has formed a framework for identifying and encouraging nonviolence and peace building in an Islamic context. By applying the basic outlines formulated by Yoder and the framework developed by Abu-Nimer to three cases of Muslim movements of nonviolence, this paper identifies distinct variations of religious nonviolence and peace building that have been developed and practiced by Muslims. The first case is historic; the Khudai Khudmatgar sought independence from Great Britain through nonviolent demonstrations and civil disobedienced.
The so-called 'war on terror' has gone badly for the West, playing directly into the strategy of al-Qa'ida and the rest of the terrorist network. Why did this happen? Were there other approaches that might have been implemented with better prospects of success? This edited collection of perspectives on the non-violent counter to terrorism opens the topic to serious consideration. The development of a non-violent paradigm brings into sharp focus the deficiencies of present thinking, and paves the way for comprehending how non-violence might overcome those deficiencies and introduce viable alternatives. Since there is a general ignorance about the history, theory and operational dynamics of non-violence, these aspects are featured throughout the book, and related to the special case of terrorism. To understand empathetically the background and mind-set of the opponent (without condoning his actions), to study his culture, to avoid the strategic trap he has set, to examine the different gender reactions of a Muslim Society, to differentiate between non-violent Islam and Islamic Terrorism, to jettison the misinformed baggage we carry about violence, to appreciate the positive role education and aesthetics can play, and to investigate ways in which a non-violent counter to terrorism might be staged, including a Gandhian response. These are just some of the tasks that the contributors have collectively pursued. Their ideas excitingly open up a whole new set of possibilities for a more peaceful world.
"Most approaches to violence or its opposite in Islam try to establish that the religion of the Prophet is one or the other, and thus get nowhere. Avoiding this trap, Abu-Nimer has given us a wide-ranging and thoroughly researched study that will be of interest to scholars and of use to peace builders."--Michael Nagler, University of California, Berkeley Written by a Muslim scholar, lecturer, and trainer in conflict resolution, this book examines the largely unexplored theme of nonviolence and peace building in Islamic religion, tradition, and culture. After comprehensively reviewing the existing studies on this topic, Abu-Nimer presents solid evidence for the existence of principles and values in the Qur'an, Hadith, and Islamic tradition that support the application of nonviolence and peace building strategies in resolving disputes. He addresses the challenges that face the utilization of peace building and nonviolent strategies in an Islamic context and explores these challenges on both local and global levels. Through a discussion of the structural and cultural obstacles to peace building and nonviolence, the author explains the gap between Islamic values and ideals and their applications in day-to-day reality. To illustrate the actual practice of these values and principles of peace building, the book analyzes three case studies, drawing from the political, sociocultural, and professional arenas. The initial case study discusses the First Palestinian Intifada; it is analyzed as a nonviolent political movement in which Islamic cultural and religious values and rituals played an important role in mobilizing communities to join the movement. The second case study focuses on the role that such values play in traditional Arab dispute-resolution practices such as Sulha (mediation, arbitration, and reconciliation); it extracts lessons and principles used by Arab traditional elders who peacefully resolve family, interpersonal, and community disputes. The third case study discusses the obstacles and challenges facing professionals who provide peace-building and conflict-resolution training and initiatives within the Islamic world. Combining theory with practical applications of peace building, conflict resolution, and nonviolent initiatives in Islamic communities, Abu-Nimer provides a framework for further developing and utilizing these principles in an Islamic context. Mohammed Abu-Nimer is associate professor in the International Peace and Conflict Resolution Program at American University, Washington, D.C., where he is also director of the Conflict Resolution Skills Institute.