Islam, the West and the Challenges of Modernity. Tariq Ramadan
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is to have a resolve for peace of heart.
We know the words of the Prophet (peace be upon him) in a ḥadīth whose chain of transmission is acknowledged as weak (ḍa’īf) but from which we can draw an instruction, since its meaning and scope are confirmed by other traditions. Coming back from an expedition against the Muslims’ enemies, the Prophet (peace be upon him) is reported to have described war as “a lesser jihād” in comparison to “the greater jihād” which is the effort of inward purification and of a human being’s spiritualisation before his Creator. More than the simple comparison, what should be retained here is the association of faith with the experience of effort in order to attain harmony and serenity. Life consists of this trial, as spiritual force is signified by the choice of good as well as good action as also oneself and for others.
… [He] who created death and life, that He might try you which of you is fairest in works. (Qur’ān, 67:2)
The real meaning of Islamic spirituality lies in reforming the space of one’s interiority, appeasing one’s heart at the level of acknowledgement of the Creator and within a generous human action; it is loving in transparency and living in the light. This spirituality joins the horizons of all other spiritualities which require man to be equipped with a force of being rather than being subjected to the despotic fierceness of a life which is reduced to instinct. This tension towards the mastery of the self is conveyed in Arabic by the word jihād. Understanding this dimension is a necessary part of a larger discussion on the meaning of armed conflict. What needs to be retained in the first instance, on the individual plane as well as on the international plane, is that God has willed this tension. He made it by His management of one of the conditions of access to faith and to humanity.
“The Prophet (pbuh) exclaimed one day: ‘Who is the strongest among men?’ The Companions responded: ‘It is him who overcomes his enemy’, and the Prophet (pbuh) responded: ‘No, the strongest is him who keeps his anger in check.’ ” 32
b. The reality of conflict
We have recalled above that Revelations present diversity as the Creator’s choice:
If God had willed, He would have made you one nation; but that He may try you in what has come to you. So be you forward in good works…(Qur’ān, 5:48)
Thus, while it is a fact of a choice, diversity nonetheless turns out to be a trial for men. Management of differences is presented as a challenge that must be addressed in the same way as inward tensions must be addressed. The greatness of men is in the function of their choice, and the Qur’ān orientates the latter, by aspiration, to a rivalry about good (one finds in another verse the idea that the finality of the diversity of nations and tribes finds its meaning in the fact of seeking to understand one another). Diversity and pluralism may be the means to an elevation of man – it ought to be. However, it would be naïve not to take account of the reality of conflict. The latter exists, and Revelation informs us, that they are necessary for the preservation of harmony and justice among men:
Had God not driven back the people, some by the means of others, the earth had surely been corrupted; but God is bounteous unto all beings. (Qur’ān, 2:251)
Thus, diversity and the conflicts which ensue are inherent to Creation. Man addresses the challenge of his humanity not in his rejection of pluralism and differences, but rather in their management. It is man’s conscience, nourished by principles of justice and ethics, which must guide him to defend the rights of every community as that of every individual. It is indeed this that the following verse adds to the meaning of the preceding one:
Had God not driven back the people, some by the means of others, there had been destroyed cloisters and churches, oratories and mosques, wherein God’s name is much mentioned . (Qur’ān, 22:40)
Here, we note that monasteries, synagogues and oratories are mentioned before mosques. It is clearly a question of the expression of their inviolability and, at the same time, of the respect due to the adherents of different religions. The formulation cannot be more explicit:
And if thy Lord had willed, whoever is in the earth would have believed, all of them, all together. Wouldst thou then constrain the people, until they are believers? (Qur’ān, 10:99)
Difference of belief, as of colour and language, are facts which we must live with. Although we have already expressed this, it is appropriate to forcefully repeat it here. The first principle of coexistence in diversity is that of respect and justice. Once again, the Qur’ān is clear:
O believers, be you securers of justice, witness for God. Let not detestation for a people move you not to be equitable; be equitable – that is nearer to godfearing. (Qur’ān, 5:8)
In the face of inevitable conflicts of interest and power, true testimony of faith lies in respect for the rights of each individual. If the latter is suppressed and if injustice is widespread, then it is the responsibility of men to oppose such a state of affairs. It is exactly in these conditions that the first verse calling for jihād and armed resistance was revealed:
Leave is given to those who fight because they were wronged – surely God is able to help them – who were expelled from their habitations without right, except that they say ‘Our Lord is God.’ (Qur’ān, 22:39–40)
After 13 years of living in Makka, after almost an equivalent period of violent persecution and after being exiled to Madina, this verse allowed the Muslims to defend themselves in the name of justice and in respect of their faith. Abū Bakr understood straightaway the scope of this message and maintained that with the revelation of this verse: “We understood that it was going to be about armed struggle.” One finds here an explicit expression of what jihād covers on the inter-community or inter-national planes. As we have pointed out with regard to the inward plane, where it is a question of struggling against the forces of aggression and violence which are inherent in all human beings, it is similarly appropriate to oppose every aggressor, power and exploitation which are naturally manifest in all human communities, and which snap at our fundamental rights.
Everything, in the message of Islam, calls for peace and coexistence between men and nations. In all circumstances, dialogue must be preferred over silence and peace over war. That is to the exception of one situation which makes of struggle a duty, and of opposition a testimony of faithfulness to the meaning of faith. Jihād is the expression of a rejection of all injustice, as also the necessary assertion of balance and harmony in equity. One hopes for a non-violent struggle, far removed from the horrors of armed conflict. One loves that men will have this maturity of spirit which allows for a less bloody management of world affairs. However, history has proven that the human being is bellicose by nature and that war is but one means by which he expresses himself. Resisting the very violent expression of this tendency and trying to implement the necessary balance of forces seem to be the conditions for an order that looks human. The latter being the only situation whereby violence is given legitimacy; situations whereby violence is sustained, repression imposed or rights denied, to the extent that, if one succumbs, one loses one’s dignity: 33
Surely God bids to justice… (Qur’ān, 16:90)
This verse clearly expresses the sense of men’s actions. This lies in fighting for good and rejecting injustice with all the force of one’s being. To have faith is tantamount to carrying the testimony of this dignity by resistance. The latter is for the community what mastery over anger is to the inward of each person.
One may notice nowadays an effervescence in the Muslim world, and many condemn the violence which accompanies the awakening of a “fanatical, radical and fundamentalist Islam”. One must understand this worry, as one must denounce political violence which finds its expression in the assassination of tourists, priests, women, children and in blind bombings and bloody slaughters. Such actions are indefensible, nor do they respect, in the least, the Qur’ānic message. Again, one must also condemn the violence which expresses itself prior to such actions. Such violence is perpetuated by dictatorial powers that are often supported by superpowers. Every day that passes, entire peoples sustain repression, abuse of