AL ALBAB: Volume 13 Number 1 June 2024 https://doi.org/10.24260/alalbab.v13i1.

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A CHRISTIAN PERSPECTIVE ON ISLAMIC

CONCEPTS OF JIHAD, IMAN AND ISLAM IN THE
CONTEXT OF MINDANAO PEACE PROCESS
Jerson Benia Narciso
Central Philippine University, Philippines
Email: [email protected]

ABSTRACT

This paper is an excerpt of a full-blown study that the author did on the role of
religion in the peace process in Mindanao of Southern Philippines. It attempts
to understand and analyze Islamic concepts of Jihad, Iman and Islam and their
significance to the problem of armed conflict in Mindanao. Analyses of these
concepts is based mainly from the perspective of Islamic liberation theology spe-
cifically on the works of Farid Esack, Asghar Ali Engineer, and Fazlur Rahman,
whose thoughts on the subject are seen to have more relevance towards develop-
ment of a contextual Islamic theology of peace and liberation that is reflective
of the historical, socio-political, cultural, and economic conditions in Mindanao
of Southern Philippines. The study attempts to understand the meanings of Ji-
had, Iman and Islam and draw out essential and significant theological, ethical,
and political principles and values which are relevant to the issues of conflict in
Mindanao of Southern Philippines, and the role of religion in the peace process.
Based on the principles and values derived from the study of the said Islamic
concepts, the study attempts to construct a theological and political agenda that
is informed by the historical, social, and political context in Mindanao of South-
ern Philippines.

Keywords: Christian Perspective; Jihad; Iman; Islam; Mindanao Peace Process

INTRODUCTION
It must be recognized at the outset that Islam is so diverse, that it is hard to
speak of one single Islamic interpretation or belief that could represent the
different groups and entities of Islam. Within Islam itself, there are divergent
groups and factions with different and distinct cultural, ethnic, social, political
and theological orientation who share different views and interpretations of
the Islam faith in relation to the world and society as taught in the Quran.
Hisano Kato (1980) in his book, “The Clash of Ijtihad- Fundamentalist Versus
Liberal Muslims” points out differences over interpretations of Islam, some of
which are “diametrically” opposed to one another.

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Thus, “it is a truism to say that there is no single entity called Islam only the
various Islams” manifested in a widely varied geographical, cultural, political
and historical milieu (Graham, 1993: 495). This is particularly true in Southern
Philippines, where Islam is represented and expressed in and through varied
ethno-cultural, political identities, and historical settings. These differing and
sometimes conflicting views and interpretations of the Qur’an are not merely
products of different ethno-linguistic, political and cultural factors. Mainly,
they stem from the unresolved hermeneutical problem that raises the issue
of how Qur’anic teachings are to be interpreted and understood both in their
original intent and in the current peculiarly complex and pluralistic context.
Traditionalist Muslims stick to the literal, legalistic, and formalistic method of
interpreting the Quran which is characteristically rigid, fixed, and inflexible.
Over the years, this kind of interpretation is sort of “sacralized” and regarded
as the only “valid” and “legitimate” method of interpretation. Any deviation
from it may be viewed as an “assault” and “betrayal” of the true intent of the
Quran. Thus, it leaves very little or no room for further interpretations (Esack,
1997 & Engineer, 1990).
This position however, is challenged by the more liberal Muslim scholars who
believe in the dynamic and contextual reading of the Quran which is more
open, adaptable, and contextually relevant. They see the need to interpret,
formulate and develop new Islamic theological and political thoughts and
actions which are more compatible with existing socio-cultural and political
context. This view reflects much the Islamic Liberation theology perspective
that insists on the crucial importance of the social context in shaping one’s
interpretation, and therefore, one’s expression of religion. Thus, the historical,
socio-political, cultural and economic context of the society in which a religion
is located is important in shaping the form and scale of its influence.
To understand Islamic hermeneutics of peace and liberation, it is important to
go back and understand the socio-cultural and politico-economic situations
existing in Mecca before the introduction of Islam. The period before Islam
was called a period of jahilliah (ignorance) (Khadduri, 1984: 116). The social
outlook of the Arabs was very narrow and people were divided along different
tribal and ethnic lines, each having its own idol and tribal god. The society
was characterized by fierce competition and rivalry among different tribes
for economic gains and political power. “There was no concept of humanity
beyond one’s own tribe (Engineer, 1990: 11; Ahmed, 1988; Barakat, 1993).”
Women were being discriminated and many of them were politically, socially
and economically deprived (Engineer, 1990).
The economic scene was quite depressing. The weaker sections of society

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were being marginalized and pushed to the periphery of human existence.

The economic woes of the poor [miskin], orphans and widows, many of
whom were reduced to slavery and indignity were “indescribable” (Engineer,
1990: 28). The rich and the powerful on the other hand lived a life of luxury
and disregarded their obligations to help and feed the poor. In fact, they
had sacrificed and exploited the poor for economic and political advantage
(Engineer, 1990: 30).
It was in the midst of such despicable condition that the Prophet Muhammad
emerged and launched his war of liberation against all forms of enslavement and
oppression. The Prophet was a great activist who worked for the liberation of
the oppressed, the poor, the slaves, the needy and the ignorant (Engineer, 1980:
19-28). He fought against the arrogant rulers and elites and all forms of unjust
and oppressive systems and practices which were contrary to the teachings of
the Quran and the will of God for humankind (Engineer, 1979: 45).
Islam was therefore introduced as a religion of peace and “had been a ‘harbinger’
of change and liberation” (Engineer, 1979: 11). Islam had “emancipated man
(woman) from the evils of slavery and degradation. It “liberated man from
the tyranny and dominance” of the powerful (Nadwi, 2006: 11). This is quite
evident in the life and missionary campaigns of the Prophet Muhammad who
put up a strong challenge to the status quo-the rich traders of Mecca who
belonged to the leading tribe called Quraysh-who were arrogant and drank
with power and greed (Engineer, 1975: 17-18). The Prophet gathered around
himself the poor and the oppressed and even the slaves of Mecca in his battle
against all forms of exploitation and injustice.
The prophet was a catalyst of change and transformation. His involvement in
the struggle for the establishment of a just and humane society is described
clearly as follows:

“The Prophet himself did not opt to live far away from the camp of
men. He worked and toiled among things just as they are. He did not
achieve the glory of the just, except by way of the risk of his life. He only
made triumphal entry into Mecca after confronting every danger and
after subjected to every taunt of sarcasm. At Mecca he was not merely
content to be the preacher of the new faith; he became also the leader of
the new city where he organized the religious, social and economic life.
He shared personally in the construction of the mosque and dwellings
of the emigrants…Charged to deliver a message, he opted for action,
because he was convinced that a message can only pass from the realm
of life by taking the hard road of involvement” (Talib, 1966: 109-166).
However, the revolutionary element in Islam was toned down a few decades

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after the death of the Prophet Muhammad by the vested interests of the ruling
elites particularly with the establishment of the powerful Umayyad Empire.
The Jihad which was originally enjoined on the faithful only for fighting against
mustakbirin (the arrogant and the powerful) for liberating the oppressed
and the weak had now come to be employed for widening the frontiers and
consolidating the power of the Umayyad dynasty (Nadwi, 2006: 25).
The Ulama came to support the powerful establishments, emphasized
ritual practices and played down social justice in defense of the weak and
the powerless. They came to identify themselves with the mustakbirin (the
powerful and the arrogant) while neglecting the weak and the oppressed
(mustad’ ifin) Islam was then used to legitimize and enforce the maintenance
of unjust political and economic systems (Engineer,1990: 1; Nadwi, 2006: 25).
“The history of Islam provides ample evidence of the Ulama having sided with
the oppressive establishments in the name of Islam” (Engineer ,1990: 58).
Feudalism has also significantly eroded Islamic values of justice throughout
the medieval ages. During this period, Islamic theology got its twist to favor
those who were in power and to protect the status quo. “Islamic theology which
was so deeply concerned with socio-economic justice for the protection and
welfare of the weaker sections of the society such as orphans, widows, poor
and needy and the oppressed began to indulge in eschatology and speculative
intellectual pursuits which neglect real and existential issues.” Consequently,
“Islam lost all relevance to the social context” (Engineer, 1990: 5-11).
Unjust and oppressive practices still continue up to this time when Islam is
used as a means to protect the interest of a few at the expense of the weak
and oppressed masses. Today, as Engineer observes, “Despite so many talks of
Islamization in several Islamic countries, no serious attempt has been made in
anyone of them for establishing just socio-economic structures.” Lamentably,
“disparities of wealth so fervently denounced by the Quran continue and the
upper classes indulge in conspicuous consumption while the poorer sections
continue to suffer” (Engineer ,1990: 85-87). It is in this context that Islamic
hermeneutics of peace and liberation must be analyzed and understood.
Given the above historical background, it is important to go back and analyze
the Islamic concepts of Jihad, Iman and Islam and their importance to
current socio-cultural, economic and political realities reigning in Southern
Philippines. More specifically, it is important to see how the Islamic values and
principles of peace, justice and liberation can be meaningfully employed for
cooperative and collaborative efforts among different religious groups which
are involved in the Mindanao peace process.

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THE THEOLOGICAL AND POLITICAL SIGNIFICANCE OF JIHAD

Jihad literally means, “to struggle”, to “exert oneself ”, or “to spend energy or
wealth” (Esack, 1997: 106). Etymologically, the term comes from Arabic root
jahada which means “to strive”, “to endeavor”, “to struggle” which applies
to any effort exerted towards a certain purpose, but basically, it connotes an
endeavor towards a noble and “praiseworthy aim” (Peters, 1996: 622). The
term is used in the Quran to convey varied meanings ranging from warfare,
to inner contemplative spiritual struggle, and even exhortations for righteous
living. In the Quran, jihad is always followed by the expressions “in the path
of God” and “with your wealth and yourselves” (Esack, 1997: 107).
There are three levels of jihad: personal, verbal; and physical. Personal Jihad
is considered the most important form, the “greater jihad.” This type of jihad,
called the Jihadun-Nafs, is the intimate struggle to purify one’s soul of evil
influences, both subtle and overt. It is the struggle to cleanse one’s spirit of sin.
The Qur’an and the Hadith (the collected sayings of the Prophet Muhammad)
use the word “jihad” to refer to personal struggles. It is basically a call to put
“Allah ahead of loved ones, wealth, worldly ambitions and one’s own life. It is
a call to strive for righteous deeds and a struggle to live faithfully for the cause
of Allah. A well-known tradition (hadith) has Muhammad say on returning
from battle, “we return from the little jihad to the greater jihad, the more
difficult and crucial effort to conquer the forces of evil in oneself and in one’s
own society in all the details of daily life” (Armstrong, 1993: 23).
The second type, verbal Jihad, refers to striving for justice through verbal
proclamation and non-violent actions. The Prophet Muhammad encouraged
Muslims to demand justice in the name of Allah. When asked which jihad is
better, he replied, “a word of truth in front of an oppressive ruler.” The life of
the Prophet was full of striving to gain the freedom, to inform and convey the
message of Islam. During his stay in Mecca, he used non-violent means and
used armed struggle against oppressive enemies only when it was inevitable.
In Mecca, the Prophet and his followers were severely persecuted that they
were forced to flee to Medina. The Meccans were not satisfied, so, they pursued
Muhammad to Medina. Muhammad and his followers were then forced to
fight back which resulted to a series of bloody confrontations. Thus, fighting for
Muslims became a prescription that was codified in the Quran (Ridgeon,2001:
3). War had become obligatory for the faithful who were commanded to take
up arms to fight the wars of Allah. In that sense, Muslims had to speak the
language of peace when there is peace and speak the language of war where it
arises (Haykal,1976: 211). But while fighting and warfare might sometimes be
necessary, it is only a minor part of the whole jihad or struggle.

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This last type, physical jihad, refers to the use of physical force in defense of
Muslims against oppression and transgression by the enemies of Allah. Allah
commands that Muslims lead peaceful lives and not transgress anyone. If
they are persecuted and oppressed, the Quran instructs that they migrate to
a safe and peaceful place: “Lo! Those who believe, and those who emigrate
[to escape persecution] and strive in the way of Allah, these have hope of
Allah’s mercy…” If relocation is not possible, then Allah also requires Muslims
to defend themselves against oppression by fighting against those who fight
against them: “To those against whom war is made, permission is given
[to defend themselves] because they are wronged and verily, Allah is Most
Powerful to give them victory.” War is permitted in Islam as long as it is for the
cause of stopping an aggressor, aiding truth, and achieving justice. Thus, it is
used against all social evils that corrupt, degrade and violate human dignity
and freedom.
As it appears, jihad has a multiplicity of meaning and has been interpreted
differently among different Islamic groups with different and sometimes
contrasting theological thoughts and emphasis. For Schleifer (1982: 122),
the term could mean the “sacralization of combat” with a view that Allah has
decreed jihad as a “legitimate institution of warfare to preserve Islam and
convey it to people at large and to remove the obstacles in its way’’(Al-Lahim
et. al., 1995: 48). Consequently, Jihad is understood as a call for Muslims to
fight against non-Muslims who are viewed “obstacles” in the way of Islam.
But even if war and aggression is allowed in Islam, it has certain instructions
and limits that must be observed by every Muslim. For instance, Muslims
are instructed to fight those who fight them, and not to commit aggression
first, as God does not like transgressors: “And fight in the way of Allah, those
who fight against you, but transgress not the limits. Truly Allah likes not the
transgressors.”
The Quran also instructs Muslims to stop fighting those who wish to cease
fighting them, and to accept peace with the enemy who becomes inclined
towards peace: “But if they incline to peace, you also incline to it, and (put
your trust) in Allah. Verily, He is the All-Hearer, the All-Knower.” Muslims
are called to fight only if someone transgresses against them but they are at
the same time admonished to fear God and to restrain themselves to this limit.
Muslims are also enjoined not to let hatred of some people for past reasons to
lead them to transgress against those people or be hostile towards them. They
are also instructed to help each other in good and righteous actions, and not
to cooperate in aggression and sin, and it reminds them finally of the strict
punishment of God to encourage them to abide by these principles.

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Against the traditional juristic understanding which gives emphasis on jihad

as armed struggle or sacred war, Esack equates jihad with “struggle and praxis”
Given the comprehensiveness of the use of the term jihad, he believes that
it is “simultaneously a struggle and praxis” towards the realization of peace
based on justice (Esack, 1997: 107). Despite its popular interpretation as a
sacred armed struggle or war, Esack argues that the term jihad was “always
understood by Muslims to embrace a broader struggle to transform both
oneself and society” (Esack, 1997). Jihad therefore has both personal and social
dimension that seeks to transform and liberate not only individuals but also
communities, structures and institutions from the evils of greed, selfishness,
exploitation and oppression.
Esack maintains that justice is “the central objective of jihad,” therefore,
“jihad is a war against injustice for it seeks to destroy and eradicate unjust
structures and systems” (Esack, 1997). The Quran establishes jihad as the path
to establishing justice and praxis as a way of experiencing and comprehending
truth. Therefore, the faithfuls are enjoined not to abandon the struggle towards
its realization.
Engineer observes that while jihad could mean “striving” or “fighting” which
in some occasions might call for war or armed struggle, it is never meant for
“promoting one’s own interest or the interest of any establishment; it must
be for promoting the cause of the oppressed and the weak” (Engineer, 1990:
6; Khadduri, 1995). Jihad in that sense is “to be primarily waged either for
protecting the interests of the oppressed and the weak or to defend one’s
self against aggression” (Engineer, 1990: 7). The interest of the weak and the
oppressed is central to the teachings of the Quran so that the faithfuls are
called to fight for the cause of the poor and the oppressed without fail:

“And how should you not fight for the cause of Allah, and for the weak
among men, women and children who are crying: Our Lord! Deliver us
from this city of the oppressors. Oh give us from your presence some
protecting friend! Oh send us from Your presence someone to help us!”

A mujahid (one who strives, fight for the right cause) is highly esteemed in the
Quran and one who receives favor from God: “Those of the believers who sit
still, other than those who have a (disabling) hurt, are not on an equality with
those who strive in the way of Allah with their wealth and lives.
Taken from its broader context, jihad has a liberationist element that liberates
individuals from the evils of greed and selfishness that breeds manipulative and
exploitative practices. It is striving in the path of God, the way of justice. It is

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striving in the work of justice, for the liberation of the poor and the weak, from
unjust structures and systems of oppression. Arrogance of power, negation of
justice, oppression of the weak, suppression of legitimate aspirations of the
common people, concentration of wealth and political power and everything
that promotes unjust and exploitative actions and practices are to be fought
against because they negate the dignity of human life and resist God’s will for
humankind. “The emphasis is Jihad for liberation not jihad for aggression”
(Engineer, 1990: 8-10).
Despite the popular view of jihad as “war” or “armed struggle,” a thorough
study of this key Islamic theological concept shows that it has transformative
and liberative character that liberates individuals and societies from
selfishness, greed, and arrogance towards the realization of justice and peace.
Jihad has to be understood in an “emancipatory way as an offensive against
destructive civilization and must be established as a strategic plan to empower
civil society.” In that sense, religion must be understood in an “emancipatory
way to accelerate democracy and civil society. Religion in this respect does not
become a “political shield” that protects the interest of the status quo but one
that liberates, siding with the weak and empowering society” (Madjid, et. al.,
2006: 116).
Jihad as understood from its liberationist character as struggle and praxis
towards the realization of peace and justice provides a new way of looking at
the role of Islam in the whole Mindanao peace process. It suggests alternative
ways of achieving justice and peace far beyond simple armed struggle and
violent approaches which proved to be costly and ineffective. Jihad as struggle
against injustice calls for a different kind of war. It is a war against every form
of greed, conceit, and injustice towards the establishment of a just social order
which is only made possible through concerted and collaborative peace praxis.

THE ISLAMIC CONCEPTS OF IMAN AND ITS IMPLICATIONS

Iman is the verbal noun of the fourth form from the root a-m-n. The root
suggests “being secure”, “trusting in”, “turning to”, from which follows its
meanings of “good faith”, “sincerity”, and “fidelity” or “loyalty”. The fourth
form (amana) has the double meaning of “to believe”, and “to give one’s faith”.
Its primary meaning is “becoming true to the trust with respect to what God
has confided in one by a firm believing with the heart; not by profession of
belief with the tongue only” (Lane, 1980: 1-7). It is also used in the meaning of
“trust” in the sense that, one feels secure upon trusting something.
The term with different variations appears 244 times in Quran. Most frequently

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recurring is the expression, “O those who have iman’ of which there are 55
instances. While the term is used essentially with reference to the followers
of Muhammad, in 11 instances it refers to Moses and his followers and in 22
instances to other prophets and their followers (Esack, 1997: 118). It is used
in the Quran in the sense of being at peace with oneself and in the sense of
contentment, “security from external threats”, and in the sense of “depositing
something with someone for safekeeping.” In its fourth form (amana), the
verb is usually followed by the particle bi which means, “to have faith in”, “to
recognize”, “to trust” (Esack, 1997: 118). The object of this “having faith” or
“recognition” is God. The connection between faith and security implies the
idea that those who have faith will attain peace and security (Esack, 1997).
“Iman is an act of the heart, a decisive giving up of oneself to God and His
message and gaining peace and security and fortification against tribulation”
(Rahman, 1983: 171).
Iman can be defined in various ways (such as, “affirmation”, “verbal testimony”,
“belief or righteous conduct”), but in its entirety, it is something more than
just mere recognition and verbal testimony. It signifies values and qualities
that must be lived out and exemplified in one’s life and conduct (Razi, 1990:
124). And so, those who have attained unto iman’ are admonished to “remould
their lives in a particular direction, to orient themselves away from the various
wrongs in society and towards God” (Esack, 1997: 120).
Mu’min can be defined under three levels or category namely: The essentially
spiritual/personal; the socio-religious; and the socio-economic dimension
(Esack, 1997: 121). Possessors of these characteristics are “the truly faithful”,
“believers in truth”, and “blessed by God.” “There is a binding connection
between iman and righteous deeds” (al-Tabari, 1954: 178). “Iman has to result
in obedience” Iman is not attained until this obedience is attained and this is
only accomplished when the inherent qualities are fulfilled. The connection
between iman and righteous deeds is well founded in the Quran where the
phrase “those who have iman and who do righteous deeds” occurs no less
than thirty- six times (Esack, 1997: 121). Thus, iman is intrinsically connected
to righteous deeds. Rahman shares the same conviction and concludes that
“the separation of faith from action is totally untenable and absurd situation”
(Rahman, 1983, 171). In the same vein of thought Izutsu points out that “the
strongest tie of semantic relationship binds salih (righteousness) and iman
together into an almost inseparable unit: and just as the shadow follows the
form, wherever there is iman, there is salihat (righteous deeds)” (Izutsu, 1966:
204).
This idea goes against the traditional interpretation which defines iman in a

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much narrow sense as the rituals reified by Islam (Esack, 1997). While iman
as used in the Quran is in some instances connected to religious rituals, this
is not always the case. There are numerous instances where the reference is
made to iman as righteous conduct and truthful living whether in a general
or specific sense. Faith bears good deeds. “Faith in a righteous and just God
implies an undying commitment to the dignity and freedom of His people”
(Esack, 1997). One who has iman must be “trustworthy, must strive for peace
and security, and must himself have faith in all the good values of life-struggles
toward the attainment of a just society” (Engineer, 1990: 12).
The term iman has been popularly used by some Muslim groups to emphasize
reified Islam and promote religious exclusivism and superiorism to the
exclusion of “Others.” Regrettably, as Esack observes, “in many instances
iman is no longer viewed as qualities that individuals may have, instead, it has
now been regarded as the entrenched qualities of groups, bordering on ethnic
characteristics”. Contrary to the popular exclusivist notion that confines iman
within the reified Islam, Esack argues that “the term has significant pluralistic
meaning that promotes interreligious solidarity and seeks to advance peoples’
liberation from all sorts of discrimination and other forms of oppression
(Esack, 1997: 115). In other words, where there are individuals and groups
of people (regardless of their religious affiliation), working for justice by
defending the rights of the weak and the oppressed against their oppressors,
iman is there. After all, iman is not mere acceptance and conformity to certain
religious beliefs or systems. It is living out God’s command to do what is just
for the promotion of life and harmony of all humankind.
‘Abd al-Ra’uf (1967: 98) insists on a “sociological appreciation of iman” In
his view, iman which means “to become secure” or to “render security” has a
sociological dimension taking into account its socio-historical background.
For instance, historically it was noted that “Fear of insecurity was the major
stumbling block against the faith in the early days of Islam.” To combat
insecurity is “to create a social group in which members are closely knit
together in a common bond” and where members are accountable to one
another (Rauf, 1967: 98). A mu’min in that respect is someone who has both
an inner deep personal conviction as well as social faith commitment. Iman,
being deep personal response to God suggests that it cannot be confined
within a particular socio-religious community such as Islam. Such attempt
would be “a denial of the universality of God Himself ” since “the Quran
explicitly recognize the iman of those outside the socio-religious community
of mu’minun” (Esack, 1997: 125).
Social justice in Islam is rooted in man’s faith (iman). Man’s belief in God entails

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a sacred duty to do justice. There is no gap between faith and action. Faith
and action must go together, for “one cannot exist without the other” (Naqvi,
1981). No one could rightly say he (she) has faith in God if he (she) neglects
actual deeds of justice. Viewed from this perspective, faith has liberative
character that transforms and liberates individuals and communities from the
human pitfalls of selfishness, pride and arrogance. Thus, liberation and peace
are rooted in people’s faith (iman) to God.
The peace process in Mindanao demands faith (iman) that produces praxis-
not beautifully crafted theologies and dogmas. Peace demands action. The
different religious organizations involved in the peace process must become
tangible indicators of a strong and active faith (iman) that works, not just
“paper organizations” with no genuine existence apart from organizational
names with a set of approved plans, constitutions, and bylaws. Religious
values and principles must not just remain as signs and symbols of faith. They
must find concrete expressions in praxis that promotes justice and peace.
The challenge for the different religious actors in the Mindanao peace process
is how they are supposed to relate faith in concrete terms and how they could
become witnesses and bearers for God in an unjust society. Their task is not
only to examine the socio-economic structures that create and entrench
oppression, but also to examine their roles in response to them. Peace
statements and religious dialogues will do nothing unless they are supported
with actions designed to eradicate social injustice which is endemic in the
current socio-political and economic system in Philippine society.
Farid Esack maintains that “Any religiosity which fails to see the connections
between poverty and the socio-political structures which breed and sustains
poverty and injustice but then hastens to serve the victims is little more than
an extension of those structures, and therefore complicit in the original crime”.
He observes that religions in many cases are guilty of playing “Santa Claus”,
giving pieces of bread to the little ones who knock on their doors (Esack,
2013: 93). Charity works will do very little to solve the problem of poverty
in Mindanao. There is a need to discover the forces in society that cause the
problem and to work towards their eradication.

THE CONCEPT OF ISLAM

The word Islam is derived from the root, ‘s l m’ which means salam, i.e., peace.
The meaning of the word as peace is based on the Quranic teachings that states:
“And the servants of the Beneficent are they who walk on earth in humility,
and when the ignorant jahilum address them, they say, Peace, salaman.” From

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the infinitive of aslama, Islam means “to submit”, “to surrender”, “to fulfill or
execute” (Esack, 2013: 93; Lewis, 1988). The term also means, “reconciliation”,
“peace” or “wholeness.” As a verbal noun, the term appears only eight times in
the Quran, whereas its foundation verb. Aslama, appears twenty-four times.
(Esack, 2013: 130). Like any other Islamic theological concepts, the term Islam
is subject to different views and interpretations. Obviously, there is a tension
between the traditional interpretation which puts so much emphasis on the
reified and institutionalized aspect of Islam, and the more radical view that
puts emphasis on the active and dynamic aspect of Islam.
The traditional particularist-exclusivist perspective is based on several
Quranic verses which refer to Islam as the only din acceptable to God. For
instance, the Quran describes Islam as “the perfected religion” established by
God’s choice for the community of Muhammad and the completion of His
favor upon it. Those whose “breasts had been opened to Islam” are described
as “following a light from his (her) Lord.” Whoever goes in search of a religion
other than Islam, it will never be accepted of him [her], and in the life to come
he [she] shall be among the losers”.
Taken from an exclusivist perspective, these Quranic teachings seems to
suggest the superiority and singularity of Islam as the only true and acceptable
religion (din) to God. It also follows that the only expression of religiosity that
is acceptable to God is Islam which is often understood in its institutionalized
and reified sense.
Among the well-known proponents of this traditional view are Al-Tabari who
gives emphasis on the external aspect of Islam and insists that Islam requires
the “act of joining the group who calls themselves Muslims” and on a personal
level, an act of surrendering oneself to God by strict and rigid observance
of Islamic laws and rituals (al-Tabari, 1954: 212). Ibn Arabi who insists that
“the only true din (religion) is one that Allah has prescribed for Himself ”
implying that any religion other than Islam is false; Al-Zamakhshari who
argues that “Islam is the religion according to God and all else is not din”;
and Al-Razi who puts emphasis on the personal meaning of Islam which calls
for “submission and obedience, entry into peace and purifying all service for
God” This interpretation is more concerned with the interpretation of religion
(din) as a form or systematic and institutionalized religious life which gives
emphasis on “personal conduct, standard of behavior, customs, observances
of certain religious rituals and practices” (Esack, 2013: 128).
The more radical interpretation is based on the idea that the term din as it
is seen in the Quran does not frequently suggest “institutional religion”
or personalized submission although some meanings may have such

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implications. Radical view contends that while the exclusivist interpretation

of Islam leads to the affirmation of the superiority of Islam over other faiths,
“the universal underpinnings of the term Islam, in Quranic teachings lead
one to the understanding that the text embraces all of those who submit to the
will of God” (Rida, 1973). This embrace Rida concludes, includes the religious
“Other” along with “the diversity of some of the obligations and the forms of
practices in them, and with which they have been enjoined (Rida, 1973).” This
view is based on Quranic teachings that recognize God’s presence and activity
in other religions. Ra’uf explains that the infrequency of the use of Islam in the
Quran suggests that it is concerned “not so much with the metaphysical and
static thinking but with the active and dynamic meaning of the term” (Rauf,
1967: 94).
Openness, respect and tolerance towards other religions are some of the
important liberative elements in Islam. The Quran makes it clear “there is
no compulsion in religion.” Muslims are exhorted not to abuse those who
call upon besides Allah lest they abuse Allah through ignorance. The Quran
also teaches that a believer should show equal respect to all the prophets for
they all believe in Allah and His angels and His books and His messengers.
The Quran declares unequivocally that paradise is not the monopoly of any
religious group. Whoever does what is just and what is good, whoever submits
himself (herself) entirely to Allah, he (she) has his (her) reward from the Lord.
From the view point of history, Jane Smith observes that while it can be
recognized that in some levels and contexts, particularly in the early Meccan
period, the din of Islam is part of the reified Islamic belief systems, it is evident
that “this was not the primary reference for their understanding of Islam as
din” (Smith, 1975: 229). The same observation is corroborated by Cantwell-
Smith who insists that while Islam as din “could conjure up the idea of Islam
as a reified entity, this was by no means the only, and indeed the primary
interpretation”. He concludes that in the Quran, whenever the word Islam is
employed, it is “in a manner where it can be, and in many grounds almost must
be, interpreted, not as the name of a religious system, but as the designation of
a decisive personal act” (Smith, 1991: 109).
Rida commenting on the weakness and limitations of a “personalized” concept
of Islam maintains that “this intensely personal submission of individuals to
God and the universal spirit, in which all religious communities partake, bears
no relationship to conventional Islam” (Rida, 1973). Moreover, he argues that
while the essence of din has not changed, there were changes in the usage
and application of the term in various periods in the history of Islam. The
same observation is shared by Haddad who maintains that while the early

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Meccan period seemed to emphasize the formal and personal dimension of

Islam as din, it is shown that in the last part of the Meccan period there was an
identification of the unchanging din with the “community of Abraham” and
“the straight path,” and from this period onwards, the emphasis was shifted
from personal to communal level This leads on to the Medinan period when
the emphasis on din as personal commitment is switched to the use of the
term for commitment in the collective sense (Haddad, 1974: 119).
The problem with the particularist interpretation is that, it reduces din to a
mere set of norms and beliefs and confines it within the reified and formalized
parameters of a religious system. It espouses the idea that the only true Islam
is reified Islam. A more objective analysis of the meaning of Islam however
suggests that both the personalist sense and group sense are contained in the
Quran. “Both senses must therefore be acknowledged in any attempt to make
space for the one within the other: the importance of personal submission
within the framework of group identification as well as the possibility of
personal submission outside the parameters of the historical community of
Islam” (Esack, 1997: 132).
Farid Esack captures the meaning of Islam in the following statement:
“The Quran portrays a Muslim as someone who submits to a divinity beyond,
and more abiding, than that Muslim and beyond reified religion. God is akbar
(greater than) any conception of Him or any form of institutionalized or
non-institutionalized service to Him. It is to God that the Quran persistently
requires Islam” (Esack, 1997).
One of the distinguishing features of Islam as pointed out by Engineer is
“humility and peace as opposed to arrogance, animosity and war” (Engineer,
1990: 150). A careful examination of Quranic teachings would show that peace
and humility are central to the Prophet’s mission. The usual and common
Islamic greeting “as salamu ‘alaykum” (peace be upon you) is a constant
reminder that Islam is for peace, not otherwise. Believers are also enjoined
to address Allah with the word peace in accordance with the teachings of the
Quran: “Their greeting on the day they shall meet Him will be, “Salam” [Peace]!
And he has prepared for them a generous reward.” Paradise is described as a
place where there is no vain or sinful talk but only the saying, Peace, Peace!
Salam connotes safety and peace. So, when a Muslim says salam, he/she gives
news to the other person that he confers peace on him/her and he/she wants to
make peace with him/her. AlSalam means God Almighty thus, when someone
says salam it means, God is your caretaker or the one who watches over you
(Lashin, 1970: 223).

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Islam does not necessarily mean institutionalized religion or adherence to a

specific system of belief and religious practice. The “surrendering of one’s self
to God” which is the basic meaning of Islam does not only happen within
the bounds and parameters of Islamic religion. It could happen anywhere at
different times, contexts, and historical circumstances outside of the reified
community of Islam. Islam understood as a verb rather than as a noun
suggests that submission to God requires not merely confession but complete
obedience to His will by doing what is right and what is just.
The Qur’an regards non-Islamic belief system as “religion” and attributes a
religious significance to them. Moreover, instead of focusing on its own truth
claims and evaluating all religions in reference to itself, the Qur’an proposes
that the basis for action should be common or universal truths that are also
accepted by the other religions. Theology in that sense, must concern itself
with reflection which seeks to “express the content of a particular faith (faith of
an historic community) in the clearest and most coherent language available”
(Fakhry, 1983; Pailin, 1986: 39).
The Quranic view of Islam as a universal and all-encompassing concept of
surrendering oneself to God provides a strong theological and political
basis for a cooperative and collaborative action that goes beyond religious-
institutional parameters and boundaries, as well as sectarian, ideological and
organizational interests. As shown in the study (chapter 3), these narrowly
defined organizational goals have significantly hampered peace-building
efforts in Mindanao. Along this line, Farid Esack proposes the idea of “a ‘new
Muslim’ who is adamant to a stagnant, and fossilized Islam that is confined
to a set of rituals that are mere motions” and meaningless (Esack, 2013: 1-2).
In his view, there is a need to develop a “meaningful and socially relevant
Islam which is committed to social justice, individual liberty, and the quest
for the Transcendent who is beyond all institutional, religious and dogmatic
constructions, an Islam that challenges us to examine our faith in personally
and socially relevant terms” (Esack, 2013: 1-2).

MAIN CONTEXT: ISLAM, A RELIGION OF PEACE, JUSTICE, AND

LIBERATION
Historically, there is much evidence to prove that Islam arose to challenge and
change the oppressive dominant status quo in favor of the oppressed and the
exploited-the weaker sections of the society and the marginalized. As shown
in the study, the theme of liberation and peace occupies a central place in
Quranic teachings as exemplified in the three Islamic key theological concepts
discussed above. The Quran lays emphasis on social justice in all aspects of

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life. Social justice and equality are central to the Islamic vision of peace.
The Quran presents a universal and all-encompassing God, the God whose
own unity (tawhid) is reflected in the oneness of His people, and the God
who liberates His people from all forms of enslavement and oppression. The
Quran also condemns all forms of exploitation and unjust dealings. It clearly
denounces those who unjustly accumulate their wealth and use their power to
exploit and oppress the poor and the powerless.
From the perspective of Islam in that sense, true religion is one that liberates
and works towards the attainment of peace. Peace, means liberating and freeing
humankind from injustice and servitude to other human beings. Peace is not
based on a vague and undefined desire for peace but rooted in the Quranic
vision of peace based on social justice and liberation of the marginalized and
the oppressed. A contextual reading of the Quran would reveal that God is in
the struggle for justice and freedom. Thus, a theology that accommodates and
supports the structures and institutions of oppression is unscriptural and runs
counter to the teachings of the Qu’ran.
Islam is ideally a religion that promotes peace and understanding among
people of all faiths, and it strongly prohibits all forms of violence and aggression
against all peoples regardless of their faith or race. God is the source of peace
which is made possible through the execution of justice and equality among
all men (women). This understanding of God provides a powerful motivation
and framework of values on which promotion of justice, freedom, equality
and restoration of human dignity must be pursued. It calls for a development
program and policies that provide greatest benefit to the weakest and poorest
sections of the society.
From the liberationist perspective, Islam does not protect the status quo
and all the vested interests that go with it. “It is not passive reflection based
on static medieval- oriented theology that reduced Islam to mere sterile
spiritualism but a theology that is translated into concrete action, human
projects achieved historically” (Engineer, 1990: 206). It means giving the
marginalized masses their rightful place in determining their destinies and
in achieving their aspirations. There can be no justice and peace unless the
weaker and marginalized sections of society are excluded and deprived from
participation in the struggle for a just and humane society.
The Islamic concept of the Oneness and Universality of God and human
familyhood, provides a strong theological basis against pretended supremacy
or presumptuous exclusivity. God is not confined to any religion or favors any
particular nation, race, or culture. The wisdom behind dividing people into

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tribes and nations is nothing more than the creation of variety, so that they
may come to meet each other in an atmosphere of mutual respect and co-
operation, and not for the promotion of hostility and difference. Sharing and
caring and competing only for righteous deeds and holy virtue, competing for
the benefit of the masses and individuals and seeking the pleasure of Allah who
is the Lord of all, and who watches this brotherhood (sisterhood), protects it
and calls all his servants to practice and establish it (Maududi, 1976: 19).
Action is based on the consciousness that God sees every person’s conduct.
Seeking God’s pleasure is the mainspring of economic action. It is under the
influence of a firm belief in the Divine Presence that affirms the equality of
all men and women before God, about the poor having a right in the rich
man’s wealth because all wealth belongs to Allah, about a rich man’s obligation
to “spend in moderation because he is a trustee not an owner of his wealth,
about man being essentially a free agent with definite social responsibilities to
discharge to satisfy the demand for social justice” (Naqui, 1994: 15).
The main call for Islamic religion is to establish a just social reality. The
evaluation of any act or statement should be measured according to whether
or not it accomplishes the desired social reality. In Islam, acting for the cause of
God is synonymous with pursuing justice. Islamic teachings reject oppression
and injustice on interpersonal and structural levels (Abu-Nimer, 2008: 12).
Islam must be understood as the religion of humanity for it carries the message
of freedom and liberation towards social transformation. Islam is present in
the face of humanity and is oriented to the needs of humanity (Abu-Nimer,
2008: 117). Al-Naim rightly observes that religion is not human abstraction.
It is what human beings make out of it. It is what the believers believe and do.
Thus, worshipping God, means having a “profound concern for humanity’s
needs and problems”. Here, religion serves as a “locomotive to free men and
women from the shackles of oppression” (Na’im, 2002: 30). Islam is a religion
of “solidarity and peace” (Madjid, et. al., 2006: 45).
Peace-building in Islam involves protecting human rights and dignity,
promoting equality among all people. Addressing conflicts through Islamic
values and principles is an important resource in resolving the conflict in
Mindanao. The principle of one ummah or community can be utilized to
motivate conflicting parties to come to an agreement, achieve unity, gain
strength, and be empowered by working together. Ummah can be used to
mobilize unity and support against all forms and structures of oppression. It
can be used as a collaborative approach to life’s challenges, assist in social and
political mobilization and can be harnessed in collective actions for socio-
economic development and peace-building.

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The Islamic concept of community (ummah) also calls and demands for a
participatory approach in resolving the conflict in Mindanao which requires
among others, consensus, consultation, and input that includes the large
majority of the grassroots and marginalized masses, to hear their sentiments
and aspirations, and in the process come up with a unified socio-political and
economic agenda that would be beneficial to all. Engineer, emphasizing the
value of consensus and mutual consultation points out that the Quran lays due
emphasis on Shura (consultation) thus indicating that the nature of Islamic
polity is not autocratic but democratic in spirit (Engineer, 1980: 1).
Whether Islam truly lends values and ethical principles that can be harnessed
towards the establishment of a just and egalitarian society which is free of
exploitation is beyond question. What is needed is sincere commitment to
work for the realization of this vision. The question is how and who will do it?
Engineer believes that, what is required of in the realization of such a just order,
is courage of conviction and a strong sense of commitment to human values
(Engineer, 1980: 205). Consequently, one needs to ask, will Muslim leaders
who are keen to proclaim freedom and independence for the Bangsamoro
people in Mindanao give up ambitious self-power-seeking efforts for their
own ends and commit themselves to an Islamic vision of a just and egalitarian
society? If they do, and with the participation of the deprived masses, then
Islam will perhaps become a powerful moral ideal and an instrument for the
eradication of unjust system and the development of a political program that
could enhance freedom, economic development, and peace for Mindanao.
Farid Esack argues that the concept of solidarity in Islam goes beyond Muslim
community alone. The ummah must be taken to include believers outside of
Islam because all those who believe in God are members of this community. He
insists that the universal community under God has always been a significant
element in Muslim discourse against tribalism and racism (Esack, 1997; Esack,
1998). On the same vein of thought, Nasr also asserts that from the perspective
of Islam, ummah (community) “implies all of human collectivity held together
by common bonds that are themselves the foundation of social, juridical,
political, economic and ethical links between its members (Nasr, 2002: 161).
Thus, Christians and Muslims in Mindanao could establish collective and
collaborative approaches that aim to address the needs and aspirations of the
marginalized masses, to establish covenants, agreements, to resist structurally
unjust arrangements, and support the legislation of laws that promote justice
and equality among all human beings. If God’s will and His command is to
establish a healthy society here on earth by sharing and partaking of life, then
Muslims and Christians will have to take it as a serious project to work on.

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CONCLUSION
This study on Islamic concepts of Jihad, Iman and Islam provides new insights
on how Islam can play a significant role in the Mindanao peace process. Jihad
as understood from its liberationist character as struggle and praxis towards
the realization of peace and justice provides a new way of looking at the role
of Islam in the whole Mindanao peace process. It suggests alternative ways
of achieving justice and peace far beyond simple armed struggle and violent
approaches which proved to be costly and ineffective. The Islamic concept of
Iman shows that faith is liberative. It transforms and liberates individuals and
communities from the human pitfalls of selfishness, pride and arrogance. The
peace process in Mindanao demands faith (iman) that produces praxis- not
beautifully crafted theologies and dogmas. Peace demands action.
The different religious organizations (Christians and Muslims alike) involved
in the peace process in Mindanao must become tangible indicators of a strong
and active faith (iman) that works, not just “paper organizations” with no
genuine existence apart from organizational names with a set of approved
plans, constitutions, and bylaws. Religious values and principles must not just
remain as signs and symbols of faith. They must find concrete expressions in
praxis that promotes justice and peace.
The understanding of Islam as a universal and all-encompassing concept
of surrendering oneself to God provides a strong theological and political
basis for a cooperative and collaborative action that goes beyond religious-
institutional parameters and boundaries, as well as sectarian, ideological and
organizational interests. It calls for a unified and collaborative work between
Muslims and Christians in Mindanao to work together for the realization of a
just and humane society.

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