Islam and Gandhi on Peace and Nonviolence
PAPER OF THE WEEK, 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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3 Responses to “Islam and Gandhi on Peace and Nonviolence”
Write a comment to Alberto Portugheis
We welcome debate and dissent, but personal — ad hominem — attacks (on authors, other users or any individual), abuse and defamatory language will not be tolerated. Nor will we tolerate attempts to deliberately disrupt discussions. We aim to maintain an inviting space to focus on intelligent interactions and debates.
With all respect Dr Cemil Kutlutürk, while I understand you, because you obviously are a deep believer, I could not disagree more with your ideas. Mahatma Gandhi could have NEVER said something like Prophet Mohammed says in Surah 9:5 “But once the Sacred Months have passed, kill the polytheists ˹who violated their treaties˺ wherever you find them,1 capture them, besiege them, and lie in wait for them on every way. But if they repent, perform prayers, and pay alms-tax, then set them free. Indeed, Allah is All-Forgiving, Most Merciful.”
It was Mohammed technique for gaining power and wealth. If they accept Islam and pay up, they are lucky and survive; if not that’s the end of them.
Mahatma Gandhi was opposed to Militarism. Prophet Mohammed formed, trained an army. The prophet of Islam, was also a truly great general. In the space of a single decade he fought eight major battles, led eighteen ‘raids’, and planned another thirty-eight military operations. All recorded. We can perhaps see the similarities between Gandi and Jesus, because they both HATED violence, weapons, etc.
And 9:5 is not an exception. The Quran contains at least 109 verses that speak of war with nonbelievers, usually on the basis of their status as non-Muslims. Some are quite graphic, with commands to chop off heads and fingers and kill infidels wherever they may be hiding. And Prophet Mohammed called Muslims who did not join the fight ‘hypocrites’, warning that Allah will send them to Hell if they do not join the slaughter.
I understand your personal defense of Islam, but,,,,,,,,,,,,
RESPONSE TO A PUBLICATION ON ISLAM AND GANDHI BY DR. CEMIL KUTLUTURK IN TMS 27 OCTOBER 2025 IN THE CONTEXT OF COMMENTS BY PROFESSOR ALBERTO PORTUGHEIS OF 20 OCT 2025 AT 22:07
“Comment on “Islam and Gandhi on Peace and Nonviolence”
Dear Mr. Portugheis,
Thank you for your forthright reflections on Dr. Cemil Kutluturk’s article. I read your comments with great interest, noting that they were made prior to the article being published today, in TMS. Your engagement with the topic is appreciated, especially in a forum like Transcend Media Service, which encourages open, respectful dialogue across diverse perspectives, without acrimony.
It is important to note that religion and politics are often intertwined, and discussions around them can evoke strong emotions. However, I believe that respectful discourse, grounded in context and scholarship, can help us transcend misunderstanding and foster mutual respect. May I analyse the points Professor Portugheis raises, as a practising Muslim without prejudice or bias, against any other religious beliefs, as demonstrated by my numerous, multi-religious publication since 0th March 2021 in TMS, as a Peace Propagator. In addition, I write with personal experience of my paternal grandfather having appointed The Mahatma as his lawyer while resident in South Africa. I have written specifically, on the influence of Islam on Gandhi. https://www.transcend.org/tms/2025/06/the-profound-influence-of-and-dialogue-with-islam-on-mahatma-gandhis-peace-and-ethical-philosophies/
On Surah 9:5 and Historical Context
You referenced Surah At-Tawbah (9:5), often termed the “Sword Verse.” It is essential to understand that this verse was revealed in a specific historical context, namely, in response to repeated treaty violations and aggression by certain pagan tribes in Arabia. It is not a general directive for violence against all non-Muslims.
Importantly, the very next verse (9:6) states:
“And if any one of the polytheists seeks your protection, then grant it to him so that he may hear the word of Allah, and then escort him to where he can be secure.”
— Qur’an 9:6
This reflects a nuanced approach to conflict, emphasizing justice, mercy, and protection for those who seek peace.
On Prophet Muhammad’s ﷺ Military Role
It is true that Prophet Muhammad ﷺ led military campaigns. However, these were largely defensive, following years of persecution in Mecca. His military conduct was governed by strict ethical codes, including:
• Prohibitions against harming civilians, women, children, and religious clergy.
• Protection of trees, crops, and places of worship.
These principles are echoed in Hadith:
“Do not kill any child, any woman, or any elder or sick person.”
— Sunan Abu Dawood, Book 15, Hadith 2608
“Do not destroy the villages and towns, do not spoil the cultivated fields and gardens, and do not slaughter the cattle.”
— Al-Muwatta of Imam Malik, Book 21, Hadith 10
His forgiveness of enemies, including those who persecuted him and his family, is well documented. Upon the peaceful conquest of Mecca, he declared:
“No blame will there be upon you today. Go, for you are free.”
— Sirat Ibn Hisham
On the Qur’an and Warfare
The claim that the Qur’an contains “109 verses about war” requires careful scrutiny. While the Qur’an does address warfare, these verses are often:
• Contextual (e.g., self-defence, protection of the oppressed).
• Accompanied by calls for restraint and peace.
For example:
“Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors.”
— Qur’an 2:190
“And if they incline to peace, then incline to it [also] and rely upon Allah.”
— Qur’an 8:61
The Qur’an also emphasizes the sanctity of life:
“Whoever kills a soul… it is as if he had slain mankind entirely.”
— Qur’an 5:32
On Jihad and Nonviolence
The Prophet’s ﷺ teachings on jihad are multifaceted. He emphasized moral and spiritual struggle as the highest form:
“The best jihad is to speak a word of truth to a tyrant.”
— Sunan Abu Dawood, Hadith 4344
“The strong is not the one who overcomes others by force, but the one who controls himself in anger.”
— Sahih al-Bukhari, Hadith 6114
On Gandhi’s Philosophy of Nonviolence
Mahatma Gandhi’s philosophy of Ahimsa (nonviolence) and Satyagraha (truth-force) was deeply rooted in Indian spiritual traditions, including Jainism, Hinduism, and Buddhism. He believed:
“Nonviolence is the greatest force at the disposal of mankind. It is mightier than the mightiest weapon of destruction devised by the ingenuity of man.”
— Gandhi, All Men Are Brothers, A&C Black, 2005
“There are many causes I would die for. There is not a single cause I would kill for.”
— Gandhi, The Quintessence of Gandhi, 1984
“Ahimsa is not merely the absence of violence. It is a positive force of love, truth, and self-discipline.”
— Bilash Samanta et al., IJH, 2025 [historyjournal.net]
Gandhi’s admiration for Jesus Christ and his teachings — especially the Sermon on the Mount — further shaped his commitment to nonviolence:
“Jesus was the most active resister known perhaps to history. His was non-violence par excellence.”
— Gandhi, Relevance of Gandhi, mkgandhi.org [mkgandhi.org]
Comparative Reflections
Comparing religious figures like Gandhi, Jesus, and Muhammad ﷺ across vastly different historical and geopolitical contexts can be illuminating, but also risks oversimplification. Each responded to the challenges of their time in ways that reflected their spiritual convictions and societal needs.
Islam, as taught by Prophet Muhammad ﷺ, is not inherently violent. The Qur’an and Hadith emphasize:
• Peace as the default state (Qur’an 8:61, 25:63)
• Self-defence only when necessary (Qur’an 2:190–193)
• Mercy and forgiveness (Qur’an 5:32, Hadith in Sahih Bukhari)
• Ethical warfare with strict rules (no harm to civilians, environment, or sacred spaces)
Likewise, Gandhi’s philosophy of nonviolence was a transformative force, not passive resistance. Both figures, in their own contexts, sought to minimize harm, promote justice, and uplift humanity.
I echo your concern that discussions on religion should not lead to acrimony or belligerence. Rather, they should be opportunities for learning, bridge-building, and deepening our shared commitment to peace.
With respect and appreciation, Thank you for allowing an opportunity to correspond with Professor Portugheis, who is invited to share any further thoughts on our differing viewpoints, for clarity.
God bless
Hoosen Vawda
Durban, South Africa
Global: +27 82 291 4546
SECOND RESPONSE TO PROFESSOR ALBERTO PORTUGHEIS’S STATEMENTS ON ISLAM DATED 28 OCTOBER 2025 TO DR CEMIL KUTLUTURK’S PUBLICATION IN
TMS of 20 OCTOBER 2025 RHV 2
Final Reflection and Closure
Dear Professor Alberto Portugheis,
Thank you once again for your detailed second response appended for reference since your response is not on the official TMS website comment page and for engaging, so earnestly in this exchange. I acknowledge the depth of your convictions and the sincerity with which you hold them.
As someone committed to peace propagation and respectful interfaith dialogue, I believe that our conversation has reached its natural conclusion. While our perspectives differ, I remain grateful for the opportunity to exchange views in a civil, respectful and scholarly manner.
In the spirit of mutual respect and in keeping with the Qur’anic ethos of peaceful coexistence, I offer this verse as a closing reflection:
“To you be your religion, and to me mine.”
— Qur’an 109:6
May our paths continue in pursuit of truth, justice, and peace, each according to our conscience and calling.
With sincere regards and may God be with you.
e-mail: vawda@ukzn.ac.za
Global: +27 82 292v 4546
Hoosen Vawda
Footnote: Historical Context of Surah Al-Kafirun (109)
This chapter was revealed in Mecca during a time of intense persecution of early Muslims. The Quraysh leaders proposed a compromise: that Prophet Muhammad ﷺ worship their gods for a year, and they would worship Allah for a year. Surah Al-Kafirun was revealed as a peaceful but firm rejection of this offer. It affirms religious integrity while promoting peaceful coexistence and non-coercion. The verse “To you be your religion, and to me mine” encapsulates the principle of dignified disagreement and mutual respect.
SECOND COMMENT APPENDED, AS RECEIVED VIA PERSONAL E-MAIL, FOR REFERENCE FROM PROFESSOR PORTUGHEIS
Thank you Antonio, for forwarding Hoosen Vawda’s message to me. Here is my comment:
Dear Mr Vawda,
With much appreciation for your efforts in trying to convince me that Prophet Mohammed was a non-violent, anti war man, who loved humanity, I’m afraid, that with me, we’ll never come to an agreement.
The Qur’an claims that it restores the pure monotheism of Abraham which was corrupted in various, clearly specified ways by Jews, and Christians. This way, Mohammed could claim Abraham was a Muslim. Mohammed invented what suited him. with hie claim he is a monotheist, he claims (Sura 9:30) that in the opinion of the Jews, Uzayr (Ezra) is the son of God. No such opinion is to be found among the Jews. Mohammed used this fantasy to explain Jews were as wrong a Christians with the son of God Jesus.
Initially Mohammed protected Jews, but only as long as the accepted him as their political leader, which really meant accepting him as a religion leader as well. This is why, as you point out, he tells his slaves “show them the way of Allah”, in other words, make therm Muslims, make them pay the taxes I demand and if not….. face death’ The Truth:
The oft-quoted Qur’anic verse “let there be no compulsion in religion” (2:256) takes a serious beating against the reality of Muhammad’s later years. The prophet of Islam had no real power when this seemingly tolerant passage was “revealed”. Things were much different, however, by the time the ninth Sura was recited, which explicitly calls for forcing others into prayer and paying the jizya (9:29).
Examples from Muhammad’s life prove beyond a reasonable doubt that he was not opposed to forcible conversions and even ordered them once he had the military authority to do so,
Continuing the story of Abu Sufyan (see Myth: Muhammad always Chose Peace over War), when the Meccan leader visited the Muslim army camp in 630 in an attempt to convince Muhammad not to make war, he was chased into their prophet’s presence at the point of a sword. There he was “invited” to embrace Islam:
[Muhammad] said, “Woe to you, Abu Sufyan, isn’t it time that you recognize that I am Allah’s apostle?” He (Abu Sufyan) answered, “As to that I still have some doubt.” I (the narrator) said to him, “Submit and testify that there is no god but Allah and that Muhammad is the apostle of Allah before you lose your head,” so he did so. (Ibn Ishaq/Hisham 814)
Is this of a kind man? Qur’an 5:38 (The Table Spread) If a man or a woman steal, cut off their hands, in retribution for that which they have committed; this is an exemplary punishment appointed by God; and God is mighty and wise
And what he did to members of his family? some he raped, some he killed.
In Iran they still have the letter Mohammed sent to the Zoroastrian King of Persia ordering him to concert and convert the whole country to Islam or “FACE THE CONSEQUENCES”
Unfortunately, there are very few verses of tolerance and peace to balance out those calling for nonbelievers to be fought and subdued until they either accept humiliation, convert to Islam, or are killed. Muhammad’s own martial legacy, along with the remarkable emphasis on violence found in the Quran, have produced a trail of blood and tears across world history.
Jesus, Mahatma Gandhi were men of Peace, not the religious business corporations that represent them.
Sincerely,
Alberto