ISLAM AND SECURITY/PEACE BUILDING

By

Nura Muhammad Iliyas

A paper presented at the 31ST

National Conference organized byNigeria Association of Teachers of

Arabic and Islamic Studies(NATAIS). Between Sunday 21st April,

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2013 and Wednesday 24th April, 2013at Kwara State College of Arabic &Islamic Studies, Adewole, Ilorin.

Introduction

As far as the word ‘peace’ is concerned, thingsare getting worst. The previous century, i.e. 20th wasthe most violent in human history. Between 1900 and1999, there were 250 major armed conflicts throughoutthe world. At least 110 million people were killedand several times that number was wounded. 19th

century was less violent as there were 211 majorconflicts, with only 19 million people killed. The18th century was a shade less violent than that, forthere were only 55 major conflicts and 7 millionpeople killed. It seems the 21st century is going tobe bloodiest as figures have shown right from itsinception. In the year 2000, there were 233politically active communal groups engaged inpolitico-military struggles in 93 countries. Therewere already 20 million refugees from their actions.According to one American academic, violent conflictsin the world are now, “universalized, industrializedand routinized”.

This paper discusses security and peace buildingin Islamic perspective. It exposes the peacefulnature of Islam, discusses methodology of dialogueand importance of consultation in Islam. The paper

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also furnishes examples from the life of ProphetMuhammad (S.A.W.) and general Islamic history onpeace building and management of conflict in Islam.It concludes by presenting the causes of conflicts inNigeria and their possible remedies.

Peaceful nature of Islam

The word “Islam” means submission and peace.True religions manifest submission to the will ofAllah and beget tranquillity and peace of the mind tothe believer. Additionally, it implies living inperfect peace and harmony with fellow human beingsand with all creations.

Qur’an says:

"The servants of the Most Merciful arethose who walk upon the earth easily, andwhen the ignorant address them [harshly],they say [words of] peace"1

"And eat up not one another’s propertyunjustly (in any illegal way e.g.stealing, robbing, deceiving, etc.), norgive bribery to the rulers (judges beforepresenting your cases) that you mayknowingly eat up a part of the property ofothers sinfully."2

"And when they hear vain talk, they turnaway from it and say: 'To us our deeds,and to you yours; peace be to you: we donot seek out the ignorant.'”3

"Because of that, We decreed upon theChildren of Israel that whoever kills a

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soul unless for a soul or for corruption[done] in the land - it is as if he hadslain mankind entirely. And whoever savesone - it is as if he had saved mankindentirely"4

Islam recognizes human beings to be of the sameorigin. Therefore, human beings have to recognize andlive with their differences.

O mankind! Be dutiful to Your Lord, whocreated You from a single person (Adam),and from Him (Adam) He created his wife[Hawwa (Eve)], and from them both Hecreated many men and women…5

Another verse says:

O mankind! We have created you from a maleand a female, and made you into nationsand tribes, that You may know one another.Verily, the most honourable of you withAllâh is that (believer) who is mostpious.6

Difference in disposition is also recognized byIslam. God is the judge of ultimate fate of humanbeings. Allah states:

Whether we show you (O Prophet) part ofwhat we have promised them or Cause You todie, Your duty is Only to convey (theMessage) and on us is the reckoning.7

In another verse, God states in reference

to idolaters:4

Had Allâh willed, they would not havetaken others besides Him In worship. Andwe have not made you a watcher over themnor are you set over them to dispose oftheir affairs.8

The above verse shows that judgement of human

beings is entrusted in divine realm, therefore, a

space for accommodation of co-existence between human

beings of different ideologies and backgrounds.

Islam conceives that human beings are united

under one God. This conception is fundamental in

advocacy of peaceful co-existence in Islam.

Mankind were one community and Allâh sentProphets with glad tidings and warnings…9

Dialogue is very important in establishing peace

on the earth. Through dialogue conflicts can be

managed and peace achieved. Islam encourages dialogue

right from the beginning of creation of human being on

the earth. God Almighty dialogued with the Angels at

the time of creation of Adam (A.S.);

And (remember) when Your Lord said to theangels: "Verily, I am going to place(mankind) generations after generations onearth." they said: "Will you place thereinthose who will make mischief therein andshed blood, - while we glorify You withpraises and thanks (Exalted be You aboveAll that they associate with You as

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partners) and sanctify You." He (Allâh)said: "I know that which you do not know."

And He taught Adam All the names (ofeverything), Then He showed them to theangels and said, "Tell Me the names ofthese if you are truthful."10

He also dialogued with the lowest of

creatures (i.e. Satan), thus:

(Allâh) said: "What prevented you (OSatan) that you did not prostrate, when Icommanded you?" Satan said: "I am betterthan Him (Adam), You created me from Fire,and him You created from clay."11

Prophets dialogued with their people, forexample, Noah:

"I am a trustworthy Messenger to you."So fear Allâh, keep your duty to him, andobey Me."No reward do I ask of you for it (Mymessage of Islâmic Monotheism), my rewardis Only from the Lord of the 'Alamîn(mankind, jinns and All that exists)."So keep your duty to Allâh, fear Him andobey me."They said: "Shall we believe In you, whenthe meanest (of the people) follow you?"He said: "And what knowledge have I ofwhat they used to do?"Their account is Only with My Lord, ifYou could (but) know.

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"And I am not going to drive away thebelievers.I am only a plain warner."12

Islam: peace and conflict management

Islam has furnished its followers with ethics of

dialogue that will lead to objective resolution of

conflicts. First of all Qur’an encourages good word by

comparing it to a blessed tree. It says:

See you not How Allâh sets forth aparable? - a goodly word as a goodly tree,whose root is firmly fixed, and itsbranches (reach) to the sky (i.e. veryhigh).Giving its fruit at All times, by theleave of its Lord and Allâh sets forthparables for mankind In order that theymay remember.And the parable of an evil word is that ofan evil tree uprooted from the surface ofearth having no stability.13

The good word mentioned here means a speech that

is free from rancour or obscenity rather a speech

that is full of wisdom. Muslims were taught how to

communicate with people of other faith in good

manner:

Invite (mankind, O Prophet) to the Way ofYour Lord (i.e. Islâm) with wisdom (i.e.with the Divine Inspiration and theQur'ân) and fair preaching, and argue withthem In a Way that is better. Truly, Your

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Lord knows best who has gone astray fromhis path, and He is the best Aware ofthose who are guided.14

Again, while communicating with Christians and

Jews who have divine message like the Muslims, Qur’an

directs:

And argue not with the people of theScripture (Jews and Christians), unless itbe In (a way) that is better (with goodWords and In good manner, inviting them toIslâmic Monotheism with his Verses),except with such of them as do wrong, andSay (to them): "We believe In that whichhas been revealed to us and revealed toyou; Our Ilâh (God) and Your Ilâh (God) isone (i.e. Allâh), and to Him we havesubmitted (as Muslims)."15

Agreement of the existence of diverse cultures is

one of the features of Islam. Qur’an says:

Say (O Muslims), "We believe In Allâh andthat which has been sent down to us andthat which has been sent down to Ibrâhim(Abraham), Ismâ'il (Ishmael), Ishâque(Isaac), Ya'qûb (Jacob), and to Al-Asbât[the twelve sons of Ya'qûb (Jacob)], andthat which has been given to Mûsa (Moses)and 'Iesa (Jesus), and that which has beengiven to the Prophets from their Lord. Wemake no distinction between any of them,and to Him we have submitted (in Islâm)."16

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Again:And say: "I believe in whatsoever Allâhhas sent down of the Book [all the HolyBooks, This Qur'ân and the Books of theold from the Taurât (Torah), or the Injeel(Gospel) or the Pages of Ibrâhim(Abraham)] and I am commanded to dojustice among you, Allâh is Our Lord andYour Lord. For us our deeds and for youyour deeds. There is no dispute between usand you. Allâh will assemble us (all), andto Him is the final return.17

Muslims are enjoined to provide protection topeople of other faith when they seek it.

And if anyone of the Mushrikûn(polytheists, idolaters, pagans,disbelievers In the Oneness of Allâh)seeks Your protection Then grant Himprotection, so that He may hear the wordof Allâh (the Qur'ân), and Then escort Himto where He can be secure.18

The verse did not mention only protection but

stipulates that the one protected should be escorted

to place of safety. It should be understood that if a

non-Muslim requests for an asylum from a Muslim such a

Muslim is obliged to honour the request by granting

the asylum and then to escort him to where he can be

safe and fully secure.

Warfare was allowed by Islam under specific

circumstances but the Prophet was commanded to cease

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hostilities if the enemy desists. Also the Prophet

should accept peace overtures from the enemy. Allah

said:

But if they incline to peace, you alsoincline to it, and (put your) trust InAllâh. Verily, He is the All-Hearer, theAll-Knower.19

Qur’an has presented various examples of dialogue

between God and Angels, God and Satan, prophets and

their followers or enemies etc. Also it presented

situations where the dialogue could be between husband

and wife or their families e.t.c.

Even on trivial matters such as weaning, dialogue

is suggested by Qur’an:

If they both decide on weaning, by mutualconsent, and after due consultation, thereis no sin on them. (Q2:233)

When there is a conflict between husband and

wife, Qur’an suggests a way of resolving the conflict

by mutual consultation.

If you fear a breach between them twain(the man and his wife), appoint (two)arbitrators, one from his family and theother from her's; if they both wish forpeace, Allâh will Cause theirreconciliation. (Q4:35).

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At community and national levels, Islam

encourages consultation. In the holy Qur’an, a whole

chapter is named Shura (which means consultation). The

prophet of Islam was enjoined by the Glorious Qur’an

to consult his companions on issues before arriving at

decisions. This commandment is the same to all

Muslims.

And those who answer the call of theirLord [i.e. to believe that He is the onlyone Lord (Allâh), and to Worship none butHim alone], and perform As-Salât (Iqâmat-as-Salât), and who (conduct) their affairsby mutual consultation, and who spend ofwhat we have bestowed on them;20.

Examples from the life of prophet of Islam

War in Islam is a necessary evil that can be

resorted to when it is only absolutely unavoidable.

Its purpose should be to establish peace and freedom.

If these can be achieved without war then there is no

need for war. The Prophet of Islam discouraged his

followers from wishing for war, he said:

O people! Do not wish for an encounterwith the enemy. Pray to Allah to grant yousecurity, but when you (have to) encounterthem, exercise patience.21

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On many occasions the Prophet of Islam was known

to have made peace among people. One of those

occasions was when he was 35 years of age, Ka’ba was

being rebuilt and there was a dispute on who among the

tribes would put ‘the black stone’ in its proper

place. A serious conflict was underway with

potentiality of shedding blood:

The descendents of `Abd al Dar and of`Adiyy allied themselves together andswore that none would rob them of thishonor. They were so serious in theirresolution that members of the clan ofBanu `Abd al Dar brought a bowl full ofblood in which they dipped their hands inconfirmation of their solemn oath. Forthis act they were later called "the bloodmongers". When Abu Umayyah, son ofMughirah al Makhzumi saw what happened, hetook advantage of his power and prestigeand said to the Makkans, "While we are allstanding here, let the first one to passthrough the gate of al Suffah be ourarbitrator in this dispute." The first oneto pass through the gate was Muhammad.When they beheld him they said, "Theregoes al Amin. We shall agree with hisverdict." Realizing, as he listened tothem, that the contenders had workedthemselves up into a passion, Muhammadthought for a moment and said, "bring `mea robe." He took the robe they brought,spread it on the ground, and placed theblack stone on it and then said, "Let the

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elders of each clan hold onto one edge ofthe robe." They all complied and togethercarried the stone to the site ofconstruction. There, Muhammad picked upthe stone and laid it in its place byhimself. Bloodshed was thus averted andthe dispute was solved.22

When the Prophet migrated from Makkah to Madina

his first words to entire Madinan people, Muslims,

Jews and Pagans was:

O People, spread the salutation of peace,feed food and pray in the night whileothers are asleep.

He went ahead to draft a constitution that binds

all the inhabintants of Madinah Muslims and non-

Muslims to live in peace and harmony without rancour

or prejudice.

The treaty of Hudaibiyyah was another occasion

where he displayed his love for peace and aptitude for

managing conflicts. He and his companions were on

their way to Makkah to perform lesser pilgrimage. The

idolaters of Makkah refused them entrance. Despite

that their number was big enough to challenge the

Makkans, the Prophet agreed to a treaty. The treaty

was concluded and was apparently in Muslims’

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disadvantage. Yet, he accepted despite grumblings in

some quarters among the Muslims.

When Suhail bin Amr came, the Prophet said, "Now thematter has become easy." Suhail said to the Prophet"Please conclude a peace treaty with us." So, the Prophetcalled the clerk and said to him, "Write: By the Name ofAllah, the most Beneficent, the most Merciful." Suhailsaid, "As for 'Beneficent,' by Allah, I do not know whatit means. So write: By Your Name O Allah, as you used towrite previously." The Muslims said, "By Allah, we willnot write except: By the Name of Allah, the mostBeneficent, the most Merciful." The Prophet said, "Write:By Your Name O Allah." Then he dictated, "This is thepeace treaty which Muhammad, Allah's Apostle hasconcluded." Suhail said, "By Allah, if we knew that youare Allah's Apostle we would not prevent you fromvisiting the Kaba, and would not fight with you. So,write: "Muhammad bin Abdullah." The Prophet said, "ByAllah! I am Apostle of Allah even if you people do notbelieve me. Write: Muhammad bin Abdullah." (Az-Zuhrisaid, "The Prophet accepted all those things, as he hadalready said that he would accept everything they woulddemand if it respects the ordinance of Allah, (i.e. byletting him and his companions perform 'Umra.)" TheProphet said to Suhail, "On the condition that you allowus to visit the House (i.e. Ka'ba) so that we may performTawaf around it." Suhail said, "By Allah, we will not(allow you this year) so as not to give chance to the'Arabs to say that we have yielded to you, but we willallow you next year." So, the Prophet got that written.

Then Suhail said, "We also stipulate that you should returnto us whoever comes to you from us, even if he embracedyour religion."23

After this treaty, Abdullahi bn Umar, one of

the companions of the Prophet (S.A.W.) reported

thus:

Narrated Ibn 'Umar: Allah's Apostle set out for the 'Umra butthe pagans of Quraish prevented him from

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reaching the Ka'ba. So, he slaughtered hissacrifice and got his head shaved at Al-Hudaibiya, and agreed with them that hewould perform 'Umra the following year andwould not carry weapons except swords andwould not stay in Mecca except for theperiod they allowed. So, the Prophetperformed the 'Umra in the following yearand entered Mecca according to the treaty,and when he stayed for three days, thepagans ordered him to depart, and hedeparted.24

On a number of occasions the Prophet (S.A.W.) demonstrated the importance of making peace among people. Narrated Sahl bin Sa’d:

Once the people of Quba fought with eachother till they threw stones on eachother. When Allah's Apostle was informedabout it, he said, "Let us go to bringabout reconciliation between them."25

The same narrator reported on another occasionthat,

There was a dispute amongst the people ofthe tribe of Bani 'Amr bin 'Auf. TheProphet went to them along with some ofhis companions in order to make peacebetween them.26

It was reported that the Prophet received 60Christian delegates from Najran in his mosque in theyear 10A.H. They ate, slept, and were even permittedto pray in the Prophet’s Mosque in Madina.27

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Historical evidences of peaceful co-existencebetween Muslims and non-Muslims

Allah said in the Qur’an:

Allâh does not forbid you to deal justlyand kindly with those who fought notagainst you on account of Religion and didnot drive you out of your homes. Verily,Allâh loves those who deal with equity.28

Spain is provides a good example where Muslims

and non-Muslims co-existed peacefully. The Muslims

protected the non-Muslims and even shared their

scientific achievements with them. Islamic history has

recorded that Muslim societies have been remarkably

open to outside world. Recounting of this anecdote

portray two things. One is that the myth of Islam as

an intrinsically violent and militant religion is

destroyed and two it provides a paradigm for co-

existence and collaborative actions between the people

of the two faith groups.29

Liyakat Takim, 2008, has this to say:

In ninth-century Baghdad, Hunayn ibnIshaq, a Christian, directed thetranslation academy when the classicalGreek works and Hindu and Persianscientific treatises were translated to

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Arabic. The Caliph al-Ma’mun (d. 833)would send emissaries to Constantinopleto bring back manuscripts written inGreek so that they could be translated.Greek works like Aristotle’s Rhetoricand Poetics and Plato’s Dialogues, weresaved due to these translations. It wasthrough the works of Avicenna (Ibn Sina)(d. 1037) and Averroes (Ibn Rushd) (d.1198) that Aristotelianism and neo-Platonism came into Europe. Averroes’commentaries on Aristotle wereindispensable to Thomas Aquinas (d.1274) and Moses Maimonedes (d. 1204).

Spain is an example of excellent antecedent where

Muslims lived peacefully with Christians and Jews and

shared with them their scientific accomplishments and

thus constructed a great civilization. The Jews in

Spain enjoyed religious liberty and were allowed to

run their affairs based on their religious laws.

Hasday b. Shaprut who was a Jewish scholar and

physician served the Caliphs ‘Abd al-Rahman III and

al-Hakam. In addition to being a court physician to

the caliphs, he also at various times held important

diplomatic and financial responsibilities.30

Christians also served in various capacities in

Spain alongside their Muslim counterparts.

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Christians and Jews were also involvedin the Royal Court and in theintellectual life of Cordoba. Muslim-Christian interaction can be discernedfrom the following remark made by theBishop of Cordoba, Alvaro. He statedregarding his Christian co-religionists, “…hardly one can write apassable Latin letter to a friend, butinnumerable are those who can expressthemselves in Arabic and can composepoetry in that language with greaterart than the Arabs themselves.” OtherChristians served as administrators,financiers, physicians, artists, andcraftsmen in the royal court.31

Cordoba’s mosque in Spain served as a famous

learning centre in Europe the like of Cairo and

Baghdad. It was the earliest medieval university in

Europe. Muslim scientists made major contributions in

medicine, astronomy, philosophy, botany, mathematics,

agriculture, chemistry, alchemy, history, geography,

philology and music. It is believed that Hellenism was

largely reintroduced into Europe by way of Spain and

Sicily.32

Youth and conflict management

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Youth are full of energy and most a times easy to

manipulate. In conflicts, they are often the major

actors. This made them to be most at times at the

receiving ends of conflicts. Youths are very vital for

a meaningful development of any society. Any society

that neglects the positive contribution that youths

can provide in bringing about positive fundamental

changes does so at its own peril.

Conflicts in Nigeria as most at times initially

not religious but by commission or omission they

transform into religious conflicts. This may not be

unconnected with a lot of reasons. Some of the reasons

for youth involvement in religious stripes in Nigeria

include:

a. Misunderstanding of Islam by both Muslims and

non-Muslims.

b.Poverty

c.Lack of educational opportunities

d.Information and communication gap

e.Political motives

f.Lack of patience and tolerance

g.Huge unemployment

Suggestions for remedies are as follows:

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a. Youths should be enlightened on the significance

of peace

b.Jobs should be provided by authorities concerned

to curb the menace of unemployment.

c.There should be regular inter-religious dialogue

to avert conflicts.

d.Emphasis should be made on moral/religious

education

e.Parents should be enlightened on their

responsibility towards their children.

f.Quick government intervention in resolving

pending conflict issues

g.Avoidance of corruption by those in authority.

h.Sincerity of leaders in overseeing the affairs of

the masses.

Conclusively, we have seen from the above

discussions that Islam is a religion of peace and can

play a great role in managing conflicts and achieving

peace worldwide. Evidences from history have shown

that Islam is not intrinsically violent and militant

religion as it is often viewed by non-Muslims rather

it is embracing and friendly religion that has a long

history of cordial interaction with people of other

religions. Thus, Islam as a religion can play great

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role in peace building and security in Nigerian

society and the world in general.

ENDNOTES AND REFERENCES

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1 Al-Furqan, Q25:632 Al-Baqarah, Q2:1883 Al-Qasas, Q28:554 Al-Ma’idah, Q5:325 Al-Nisa’i Q4:16 Al-Hujurat, Q49:137 Al-Ra’d, Q13:408 Al-An’am Q6:1079 Al-Baqarah, Q2:21310 Al-Baqarah, Q2: 30-3111 Al-A’raf, Q7:1212 Ash-Shu’ara, 26: 107-11513 Ibrahim, Q14:24-2614 An-Nahl, Q16:12515 Al-Ankabut, Q29:4616 Al-Baqarah, Q2:13617 Ash-Shura, Q42:1518 At-Taubah, Q:9:619 Al-Anfal, Q8:6120 Al-Baqarah, Q42:37-3821 Bukhari, Volume 4, Book 52, Number 206 & Muslim, Book 19, Number 431322 Muhammad Hussayn Haykal. (1935). The life of Muhammad. Accessed from http://www.witness-pioneer.org/vil/Books/MH_LM/default.htm.23 Bukhari, Volume 3, Book 50, Number 89124 Bukhari: Volume 3, Book 49, Number 86425 Bukhari: Volume 3, Book 49, Number 85826 Bukhari: Volume 3, Book 49, Number 855.27 Ibn al-Qayyim, Shams al-din abi ‘abd Allah Muhammad b. Abi Bakr. (1995). Zad al-Ma’ad fi hadyi khayr al-ibad. Maktabat al-manar: Kuwait. Vol. 3, p. 62928 Al-Mumtahinah, Q60:829 Liyakat Takim. (2008). Peace and conflict resolution in the Islamic tradition. [Text file] URL: www.ltakim.com/articles/AntiViolence.htm. p. 330 Ibid, p. 431 Ibid.32 Ibid.