Islam and Gandhi on Peace and Nonviolence

FEATURED RESEARCH PAPER, 20 Oct 2025

Cemil Kutlutürk – TRANSCEND Media Service

Abstract

 One of the basic issues of modern times is how to construct a nonviolent and peaceful society and achieve the goal of a one-world community that lives in peace and harmony. Islam and Mahatma Gandhi’s approaches, in this regard, are remarkable. Both share same aims about common ethical concepts such as nonviolence, compassion for all creation, freedom, justice, patience and tolerance. There are remarkable similarities between the ideas of Gandhi and teachings of Islam, particularly in the concepts of peace and nonviolence are concerned. This article, thus, mentions about the concepts of peace and nonviolence (ahimsa) as propounded by them. It handles attributes of ahimsa and satyagraha such as “loving sinners and even your enemy”, “having no intention to harm others”, “rest on God”, “consistency of word and action”, which are held forth by Gandhi. Furthermore, this article deals with similarities of Gandhi’s teachings with “ehsan” (benevolence), “tavakol (trust in God), “al-niyyat” (intent) and “an-nasîha”(sincerity) in Islamic thought.

Introduction

Human search for truth, love, nonviolence and peace has been perennial for centuries. In spite of all the impressive advances of modern sciences and technology, religion still exercises a powerful influence on the minds of millions of human beings. Religions, more or less, teach goodwill and peace among all human beings. They in general have considerably helped to humanize individuals’ relations and to create and sustain the higher values of human conduct. While acknowledging that Islam and Hinduism have different religious beliefs, there are conspicuous similarities between the ideas of Mahatma Gandhi and doctrines of Islam, especially so far as the concepts of peace and nonviolence are concerned. In this context, Islam’s and Gandhi’s understanding of peace and nonviolence has a place in leading to humankind toward such a quality since making a peaceful world is one of the main purposes of them. The aim of this article, therefore, is to discuss the Islamic and Gandhian approach to peace and nonviolence. While the first section examines the Qur’an and the hadith that give such perspectives on the topic, the second section deals with Gandhi (1869-1948), who promoted peace and nonviolence through his activities and teachings such as ahimsa and satyagraha. Moreover, in this paper it has been targeted to compare Islamic and Gandhian perspective on peace.^**

1.  Islamic Approach to Peace and Nonviolence

The word ‘Islam’ is derived from the word silm, which means reconciliation, peace, submission, and deliverance (Ibn Manzûr 1375/1956: 289-290). Islam refers to the monotheistic religion revealed to Muhammad, peace be upon him, in 610 CE and the name of Islam was instituted by Qur’an, the sacred scripture revealed to Muhammad (Maturidi 1986: 393-395; Sarıçam 2003: 82; Sinanoğlu 2001: 1). Islam, as the word itself suggest, has connotation of peace and submission. Muhammad (pbuh) describes Muslims in his saying, “A Muslim is he/she from whose hand and tongue the Muslims are safe” (Al-Bukhari, Iman: 10).  Islam’s purpose is to make this world a place where all beings are peacefully protected so as to bring human bodies closer to God, where peace prevails and preeminent. For this reason the Islamic concept of peace, for instance, salam is central to Islam and plays a fundamental role in providing a vision of social harmony and unison.The Arabic word salam meaning “peace” or “health” has been in general use a salutation or greeting since the era of the Qur’an. It is a salutation that the Qur’an has most to speak about salam (Parrinder 1987: 221-222). This word became the common salutation in the Islamic world and its usage has been recommended in the Qur’an. God invites men to the ‘abode of peace’ (dar al-salam), both in this life and the next (Yunus 10/25).

According to Islam, God has created human beings in the best form and nature (At-Tin 95/4). Since the one who can give life and death is God, it is forbidden to kill. Besides this, the Qur’an, which orders that all people and creatures be treated with compression and mercy, equates the slaying of a person unjustly with the slaying the whole of human beings. Qur’an declares, “…whoever kills o soul, unless it be for manslaughter or for mischief in the land, is like one who killed the whole of mankind; and whoever saves a life, is like one who saves the lives of all mankind…(Al-Maidah 5/32).¹ From the Islamic point of view, killing a human being unjustly is as grave crime as slaying the whole of humanity. In Qur’anic perspective one person’s life is equal to the lives of all human beings. Hence, equally, saving one’s life is regarded as being same as saving the lives of all people.

The Qur’an gives honor and glory to all humankind equally. This point is crucially important because it shows that Islam considers killing to be crime against not only Muslims but also all human beings. Furthermore, Islam demonstrates great emphasis on the virtue of peace and it does not allow anyone to respond to an evil deed with another evil deed (An-Nisa 4/128; Fussilat 41/34).

Islam holds human life most honorable and issues many rules to protect human happiness in this world and the Hereafter (Al-Shatibi, 1425/2004: 7).² It commends proper prudence to stop war, anarchy, chaos and injustice. Therefore, peace is essential in Islam and war is a secondary situation resorted to in case of defense and to stop or prevent violent strife, anarchy, coercion, tyranny, mischief, torture, rebellion, and oppression and when freedom of teaching of faith is violated. Islam, hence, does not permit war to be undertaken in order to compel people of other religions to convert to Islam. There is no assert in Islam to make the entire world completely Muslim (Al-Baqarah 2/191; Al-Maidah 5/48; Zuhayli 2008: 716-717).

Islam came as the religion for all humanity and the Prophet Muhammad (pbuh), was the first to be honored with a duty toward all humanity (Saba’ 34/28). He is a prophet of compassion sent not only for humankind but also for all realms of existence. The Qur’an says, “And We have sent you but as a mercy to the worlds” (Al-Anbiya, 21/107). Prophet Muhammad, in his personal life, was a living example of peace and nonviolence. Neither verbal nor physical violence was ever attributed to him. Violence against all creatures is prohibited in his teaching. When he and his followers were attacked, he did defend but he made peaceful dominate as soon as it was possible, even at the risk of his own life.

The Qur’anic verse, ‘peace is better’ (An-Nisa 4/128), constitutes the foundation of Prophet’s message. It is suggested that peace is superior in all aspects of life. In addition to this, the Prophet dealt with the issues and affairs of peace and tolerance in relationships between individuals. God says, “Be fearful of God and make peace among yourselves” (Al-Anfal 8/1) and also in another verse it is declared that “if two group of believers fight against one another make peace among them” (Al-Hujurat 49/9). These Qur’ânic verses demands the Prophet and his followers to solve their disputes and disagreements through making peace.

As a result of Prophet’s method, this depends on peace and nonviolence, most of people’s hearts and minds changed. Thereby, they came to demonstrate compassion toward all other humans and even the smallest creatures. The Prophet did not make this conversion through the use of force or coercion. It was his nonviolent and peaceful lifestyle that changed his society. He conveyed and clarified the revelations of the Qur’an to human beings through the way of compassion and peace.

The Muslim, who believes and practices the Qur’an and the sayings of Prophet Muhammad, is a person who inspires trust everyone and even in everything. Such a person does not harm anybody by deed or by word. As stated in several verses (Al-Baqara 2/208; Muhammad 47/4; An-Nisa 4/90; Al-Mumtahana 60/8) and in many hadiths (Bukhari, Jihad: 112; Muslim, Jihad: 19; Abu Dawud, Jihad: 89), peace is essential in Islam and war is deemed as arizi, means secondary, situational or accidental (Yazır 1979: 2424). Moreover, behaviors of Muslims with other people should be based on the principle of peace and nonviolence. Along these fundamental principles, Islam acknowledges that every believer has the right to preserve his/her religion, life, progeny, honor and sacred values.

Islamic principles constitute of the foundation of positive action, which goes deeper than simply refraining from any kind of unjust aggression. Through the peaceful spirit of Islam and without violence or coercion with other civilization and religions, Muslims are called to convey the Divine messages peacefully for the sake of upholding truth and enlightenment for the entire human beings (Al-Mumtahana 60/8). In the light of Qur’anic principles and Prophetic statements, Muslims did not force the local population of places that they conquered to convert to Islam. They also did not interfere with the local values of the places they have reached; on the contrary they preserved them with the awareness of ethnographers (Özdemir 1994: 68). Besides this, the Muslims permitted the followers of other religions under their rule to practice their own faith. They did not prevent to build mosques, churches, and synagogues side by side (Turan 1969: 162; Eroğlu 2013: 17). This respect and tolerance toward different beliefs arises from the essence of Islam.

2.  Gandhian Approach to Peace and Nonviolence

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This article originally appeared on Transcend Media Service (TMS) on 20 Oct 2025.

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