The Holy Prophet Muhammad (SAW)

as a Messenger of Peace in the World

Dr. Muhammad Hammad Lakhvi *

The Holy Prophet Muhammad (SAW) was sent not only towards a specific
nation or group of people but to the whole humanity of all the times. This is the
uniqueness of the Holy Prophet Muhammad (peace and blessings be upon him)
that he was not only a great person in his own time, but he is absolute for all
times, for all people of any race, color, nationality or geographical location. He
was an exemplar for the Arabs of seventh century and is also a role model for
the humanity living now at the beginning of this 21st century as well as times
to come. A non-Muslim western historian of nineteenth century John William
Draper acknowledges the influence of the Holy Prophet (SAW) upon the entire
human race in his book that:

"Four years after the death of Justinian, A.D. 569, was born
at Mecca, in Arabia the man who, of all men exercised the
greatest influence upon the human race....Mohammed."'

He is an exceptional standard and ideal for the rich and poor, for young
and old, for rulers and ruled, for the most intellectual as well as the most
common people. A French writer Lamartine states about the standard of the
Holy Prophet's life as follows:

"Philosopher, orator, apostle, legislator, warrior, conqueror

of ideas, restorer of rational dogmas, of a cult without
images; the founder of twenty terrestrial empires and of one
spiritual empire, that is Muhammad. As regards all
standards by which human greatness may be measured, we
may well ask, is there any man greater than he?"'

Allah sent him as His Prophet for all humanity. He proclaimed a

complete code for human life called "Islam" the verbatim meaning of which is
peace and security. It indicates that the Holy Prophet (SAW) furnished topmost
significance to the harmony, peace and smooth running of the society. As he
was the Prophet for whole the humanity, his message of peace covers the entire
human race in all the times.

* Assistant Professor, Department of Islamic Studies, University of the Punjab, Lahore.

 The period in which the Prophet of Islam was born was a period of war
and fighting. Throughout the world sword was regarded as the sign of power.
This saying was prevalent among the Arabs that the greatest check of war is
war. It was an age of violence and battles. In those days people resorted to
violence to achieve any goal, for they knew no other means. In such an
ambiance the Holy Prophet (SAW) affirmed that the power of peace was far
greater than the power of violence, humanity needs peace not violence, and
peace can only be achieved by accepting Islam.

"Accept Islam! You would become secured and peaceful."'

In the conditions prevailing fifteen hundred years ago such

observations appeared strange. It was so highly at odds with the times that
only the person could utter such words whose mind has not been molded by his
immediate circumstances, he is inspired by some higher source of knowledge.
Both the initial as well as the later period of Islam testify completely to this
inspired principle. Islam has its own aims and objects as well as a specific
moral values system but Islam devotes absolute magnitude to the society
without any bigotry of race, color or creed. There is harmony with peace and
mutual security. All the human beings living in the Islamic society are behaved
as the admirable populace having equal rights of protection of their lives and
properties.

The Holy Prophet (SAW) is the pioneer of peace and security in this
world. He came to bring safety and security in the world. The word 'Islam'
means peace, and the word 'Iman' means safety and security. The Qur'an
mentions that freedom from hunger and freedom from fear are two great
blessings of Allah, which were bestowed upon the humanity through the Holy
Prophet (SAW). Mankind has never known a religion that calls for peace like
Islam. In this regard, it is sufficient to give as evidence that one of Almighty
Allah's names is "Peace" and the verbatim meaning of "Islam" is peace. He,
the Almighty, wants by this to remind people that He, Most High, is the source
of and caller for peace. Furthermore, the greeting exchanged among Muslims
is "Peace, mercy and blessings of Allah be with you." Likewise, Muslims
finish their prayers turning their heads to the right and then to the left, saying
each time, "Peace and mercy of Allah be upon you." Moreover, if we review
the verses of the Glorious Qur'an, we will find that many a time it speaks
about and encourages people to bring about peace. Allah Almighty says:

2
 4 .6r Lcsi' Li; ." —it 4 '.1;ttir

"And Allah invites to the abode of peace and guides whom He

pleases into the right path."'

He, Most High, also says about His righteous servants as follows:

zutIZVP- 1,4)-4-)").i

"For them is the abode of peace with their Lord."'

He, the Almighty, also informs us in the Qur'an that the greeting of the
believers in the Hereafter is "peace," as mentioned in the following verse:

"Their salutation on the day when they shall meet Him will
be 'Peace.'"6

The angels will also salute the believers in Paradise with "peace" as the Qur'an
says:
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4-4 ky'• a5w
"The angels enter unto them from every gate (saying), Peace be
unto you because ye persevered. Ah, passing sweet will be the
sequel of the (Heavenly) Home."'

The Prophet (Peace and blessings be upon him) was reported to have said:

0410 eq :4 ti,S.

"The best among people is he who benefits them the most."

He (peace and blessings be upon him) was also reported to have said:

"A (true) Muslim is the one who avoids harming Muslims with
his tongue and hands, and a (true) believer is the one on whose
part Muslims fear no aggression."'

Based on the above, it becomes clear that the distinction of the Holy
Prophet (SAW) is to come with the religion of peace and safety, and there is no

3
room in Islam for violence or aggression. The Holy Prophet (SAW) is
introduced in the Qur'an in these words:

"We have not sent you forth but as a mercy to mankind"10

This shows that his distinctive quality was that he was a blessing
personified in word and deed. The Holy Prophet held a high moral character,
so that even if badly treated by others, he went on returning well for evil.
People harmed him, yet he would pray for them. He would remain patient in
the face of oppression and, regardless of the provocation; he would refrain
from becoming incensed. In setting this paradigm, his aim was to mold souls
that were God-oriented, that found Allah so great that everything else faded
into insignificance. He wanted everyone to have such boundless peace of mind
that nothing could disturb him. Such balanced individuals would never then
become prey to worldliness. Totally free from negative reaction, they would
then be able to turn everything in this world, whether material or spiritual, into
food for more profound thought, rather than into pretexts for rash and vengeful
action. He told the people that every religion has some special characteristic,
that of Islam being modesty. In the absence of such a virtue, no community can
have lasting peace. His life's experience ranged from penury to prosperity,
from defeat to success, yet whatever the degree of well-being or hardship; he
steadfastly trod the path of moderation. At all times and right till the end, he
remained a patient and grateful servant of the Almighty, bringing his message
of peace and tolerance to mankind.

His mission was to bring peace to the world. One of the ways in which
he strove towards this end was to attempt to convince people that all men and
women, albeit inhabiting very different regions of the world, and different
from one another in color, culture and language, et cetera, were in fact blood
brothers and sisters. His message was crucial, for a proper relationship of love
and respect can be established only if that is how human beings regard one
another. To inculcate such feelings, the Prophet would preach to his followers,
"You are all Adam's offspring and Adam was made of clay." And in his
prayers to his Creator, he said, "0 Lord, all Your servants are brothers."

He struggled to bring people abreast of the reality that all men and
women, although inhabiting different regions of the world, and seemingly
different from one another as regards their color, language, dress, culture, etc.,
were each other's blood brothers. Hence a proper relationship will be
established between all human beings only if they regard one another as sisters
and brothers. Only then will proper feelings of love and respect prevail
throughout the world.

4
 Almighty Allah says in Qur'an:

"0 mankind! Be careful of your duty to your Lord Who created

you from a single soul and from it created its mate and from
them twain hath spread abroad a multitude of men and
women.""

Allah Almighty also says:

"0 mankind! Lo! We have created you male and female, and
have made you nations and tribes that ye may know one
another. Lo! The noblest of you, in the sight of Allah, is the
best in conduct. Lo! Allah is Knower, Aware."'

According'to a Hadith (sayings of the Prophet), the Prophet once said:

"A true believer is one with whom others feel secure. One who
returns love for hatred." The Prophet made it clear that one
who would only return love for love was on a lower ethical
plane. We should never think it is only if people treat us well,
that we should treat them well. We should rather be
accustomed to being good to those who are not good to us and
to not wronging those who harm us.

During the life of the Holy Prophet (SAW) Quraysh, who enjoyed the
leadership of Arabia, turned so hostile to him that they went to the extent of
waging war against him. Throughout the first thirteen years of his Mission,
Prophet Muhammad preached in Makkah, but it was in the face of bitter
opposition from the Makkans. In the early Makkan period when the
antagonists far exceeded the Prophet's companions in number, it often
happened that when the Prophet would stand to pray, his detractors would
come near him and whistle and clap in order to disturb him, but the Prophet did
not even once show his anger at such acts. He always opted for the policy of
tolerance and avoidance of confrontation. Once he was so badly stoned by his
enemies that the blood began to spurt from all over his body. This happened
when he went to Ta' if. When he attempted to call them to Islam, instead of
listening to his words of wisdom, they set the street imps upon him, who kept
chasing him till nightfall. Even at that point, when he was utterly exhausted
and bleeding from head to foot, all he said was: "0 my Lord, guide my people
along the true path as they are ignorant of the truth."

5
 According to a tradition recorded in 'S ahih Muslim,' when his
opponents greatly increased their persecution, his Companions asked him to
curse them. At this the Prophet replied, "I have not been sent to lay a curse
upon men but to be a blessing to them." His opponents continued to treat him
and his Companions with injustice and cruelty, but he always prayed for them.

When it happened to impossible for him to stay at Mecca as the

opposition became very strong, the Prophet left Mecca for Medina. But his
antagonists did not leave him in peace. They began to attack Medina. In this
way a state of war prevailed between the Muslims and non-Muslims. Since the
Prophet avoided war at all costs, he strove to bring about a peace agreement
between him and the Makkans. According to the books of seerah, the Quraysh
wanted to embroil him in minor or major wars for more than eighty times. But
the Prophet did his best to avert war through peaceful policy.

The war of Trench, which is also called Ahzab, was the extreme of the
animosity of Quraysh, when they gathered their whole allied groups with them
to eliminate the Muslims and their small state of Madina. Situation was so
horrible and dangerous for Muslims because the Jews also announced openly
that no pact of alliance existed any longer with Muhammad (SAW). The Holy
Prophet (SAW) was briefed on this situation, and the Muslims understood their
critical position with the horrible danger implied therein. Their back was
vulnerable to the attacks of Banu Quraiza, and a huge army with no way to
connive at in front, while their women and children unprotected standing in
between. The Qur'an describes the gravity of the situation as follows:

"And when the eyes grew wild and the hearts reached to the
throats, and you were harbouring doubts about Allah. There,
the believers were tried and shaken with a mighty shaking."

It was a decisive war in the early history of Islam which proved the
invaders to be the worst enemies of peace and hence, it was established that
they must be crushed or dominated to maintain and guarantee the peace of the
society. Consequently, The Holy Prophet (SAW) had to change his strategy
and thus he declared:

"Now we will take the initiative in war and will not wait for the
land of Islam to be invaded, we will move forward to the
invaders."'

The Holy Prophet (SAW) declared his peace policy which endeavors to
crush all the hands or factors that could cause the intrusion of society's peace.

6
This notion and noble cause has been established by Islam as an institution
called Vehad' i.e. to struggle with all its power against all kinds of invaders
and is a tool to maintain and guarantee the peace and security of the society.
Any scuffle or violence that distresses serenity and peace of the society has no
permissibility or pertinence within Islam. Islam respects the inviolability of the
human soul, yet it does not tolerate humiliation and acquiescence to
aggression. Nevertheless, it permits fighting against enemies of Islam as a
means of self-protection and resisting occupation and belligerence.

Inviolability of every individual of the society is highly admired by

Islam. Any kind of humiliation, aggression or oppression is not allowed at any
cost. Upheaval, turmoil, tumult or any kind of disruption in the society is
unbearable in eyes of Islam. If the society is running smoothly with peace and
security, any aggression or use of force, individually or collectively, is strictly
prohibited. But if any factor, internal or external, initiates any kind of
commotion or disturbance in the society, it must be opposed with force.
Vehad' is to struggle peacefully through out the life for propagation of Islam
and its peak and climax `Qital' is just to oppose or combat the peace disturbing
factors of the society. If there is no negative force or factor initiating the tumult
in the society, there will be no movement or initiative of `Qital'. The
institution of jehad' is strictly established as a tool to preserve and ensure the
peace and security of the society. Islam recognizes it as a lawful and justified
course only for self-defense, resistance of aggression, and freeing people from
occupiers and tyrant authorities. Peace keeping struggle and efforts would be
better understood, when the Quranic concept of permissibility of `Qital' will
be kept in mind.

There are three major bases for which Islam agrees to fight and the
institution of jehad,' reaching its zenith `Qital,' comes into force and starts
functioning. First of all, Islam gives permission of fighting to its followers
when they are put into suppression and maltreated or victimized. Hence, the
Qur'an says:

° 11 -,.?.i al;
;3 et,

"Sanction is given unto those who fight because they have been
wronged; and Allah is indeed able to give them victory." 15

Secondly, the permission of Vehad' or fighting is given for self-

defense in the case of any kind of invasion. This principle of war in Islam is
expressed in Quran as under:

7
 (5.,11j1.,zi5 4.h

"Fight in the way of Allah against those who fight against you,
but begin not hostilities."'

Thirdly, Islam also dictates that fighting is legislated as a means for

defending the rights of the oppressed, as the Qur'an says:

C.; 6j.;4:>41 ,:o•li.ii;

d d j;.;1;
"And why should ye not fight in the cause of Allah and of
those who, being weak, are ill treated (and oppressed)? Whose
cry is: Our Lord! Rescue us from this town whose people are
oppressors; and raise for us from thee one who will protect;
and raise for us from thee one who will help. Those who
believe fight in the cause of Allah, and those who reject Faith
fight in the cause of evil: So, fight ye against the friends of
Satan: feeble indeed is the cunning of Satan."'

In the all three cases mentioned above, the intrusion and invasion is
made to the harmony and peace of the society by not the followers of Islam but
by the invader or intruder who initiates the turmoil in the society. Therefore,
the institution of Vehad' has to come into force to safeguard and secure the
peace of the society. It does not mean that once `Jehad' started contours any
aim to cause massacre of the enemy and to further contribute to the turbulence
in the society, and could not be stopped without approaching this very aim. On
the contrary, Islam always aims to stop the war initiated by the upheaval
factors, if the peace of the society is maintained that is the Islam's topmost
priority. Islam dictates that Muslims are to make peace with their enemy too, if
the latter has stopped its aggression and accepted peace that is based on justice
and giving back rights to the oppressed. Allah Almighty, thus, says:

;,01 J.:4J 31-;=J E- is 1!5

"And if they incline to peace, incline thou also to it, and trust in
Allah. Lo! He is the Hearer, the Knower."'

There are many other commandments from the Qur'an and Sunnah that
indicate the Holy Prophet's policy of peace, kindness, and brotherhood in
humanity.

8
 A key factor and necessary step towards maintaining peace and security
in the world is to apply justice in all the fields of life. Islam gives special
attention to this important principle. The Qur'an and Sunnah are abundant with
provisions commanding Muslims to apply justice towards friends and enemies
alike. Allah says:

skeiti
, • 4,61,;-;4‹.;. ts1; 4.1;.T IL

"Allah doth command you to render back your Trusts to those

to whom they are due; And when ye judge between man and
man, that ye judge with justice."'

He also says:

lea 151144 61,5

"Whenever ye speak, speak justly, even if a relative is concerned."

Further, the Prophet (peace and blessings be upon him) reports that
Allah Almighty said:

"0 my servants! I have forbidden injustice for Myself and

forbade it also for you. So avoid being unjust to one another"

Every kind of injustice, individually or collectively, is prohibited and

forbidden in Islam, as it is antagonistic to the peace and security of the society.
Therefore, it is explicit in the entire life of the Holy Prophet (SAW) that his
justice and equality were second to none in the human history. Main mission of
all the Prophets of Allah was to establish justice among the mankind. Muslims
are urged in the Qur'an to live with justice with each other as well as with non-
Muslims to carry on this prophetic mission in the world. In many places in the
Qur'an Allah reminded the Believers and urged them to uphold justice for all
people and under all circumstances. Allah says:

"0 ye who believe! Stand out firmly for justice, as witnesses to

Allah, even as against yourselves, or your parents, or your kin,
and whether it be (against) rich or poor: for Allah can best
protect both. Follow not the lusts (of your hearts), lest ye
swerve, and if ye distort (justice) or decline, to do justice, verily
Allah is well-acquainted with all that ye do. 22

9
 Justice is described in the Qur'an with two important words: Al-'24d1
and Al-Qist. Al-Adl means "equity, balance." It means doing things in a
proportionate manner, avoiding extremes. Al-Qist means "share, portion,
measure, allotment, amount." It means that every one and every thing has a
due. One who gives every one and everything its due is "Muqsit" and the one
who takes away others dues is called "Qasit". Allah says:
!' fr 1,C a ?..0,
• 1, ..11 4111 •

"be fair: for Allah loves those who are fair (and just).'"23

During the Holy Prophet's period of rule over the Muslims, his just and
tolerant attitude towards those of other religions, languages, races, and tribes,
and his way of not discriminating between rich and poor, but treating
everybody equally, he is a great example to all of mankind. A number of
incidents testify to the Prophet's justice. He lived in a place where people of
different religions, languages, races, and tribes all coexisted. It was very
difficult for those societies to live together in peace and security and check
those who sought to spread dissension. One group could become aggressive
towards and even attack another over the slightest word or action. Yet, the
justice of the Prophet (peace and blessings be upon him) was a source of peace
and security for those other communities, just as much as it was for Muslims.
During the time of the Prophet (peace and blessings be upon him), Christians,
Jews, and pagans were all treated equally.

Allah Almighty revealed to the Holy Prophet (SAW) the kind of justice
and conciliation he needed to adopt towards those of other religions:

"So call and go straight as you have been ordered to. Do not
follow their whims and desires but say, "I believe in a Book
sent down by Allah and I am ordered to be just between you.
Allah is our Lord and your Lord. We have our actions and you
have your actions. There is no debate between us and you.
Allah will gather us all together. He is our final destination!'

This noble attitude of the Prophet (peace and blessings be upon him),
being in total harmony with the morality of the Qur'an, should be taken as an
example of how members of different religions today should be treated.

There cannot be any peace without justice and there cannot be any
justice without reforming our thinking, our behavior and our policies. It is
strange that there is so much talk today about seeking safety and security, but

10
very little about how to bring justice to those who are suffering under deep
oppression and occupation. The world cannot be safe unless it becomes more
just and fair world. Islam emphasizes the establishment of equality and justice,
both of these values cannot be established without some degree of tolerance.
Islam recognized from the very beginning the principle of freedom of belief or
freedom of religion. It said very clearly that it is not allowed to have any
coercion in the matters of faith and belief. The Qur'an says:

"There is no compulsion in religion."'

If in the matters of religion, coercion is not permissible, then by

implication one can say that in other matters of cultures and other worldly
practices it is also not acceptable. In surat Ash-Shura Allah says to the Prophet
(Peace and blessings be upon him):

Z>11.14;- 4is 4

"If then they turn away, We have not sent you as a guard over
them. Your duty is but to convey (the Message)"26

In another place Allah says:

'454;;‘;1.;.9

"Invite (all) to the Way of your L.Ird with wisdom and

beautiful preaching; and argue with them in ways that are best
and most gracious. Your Lord knows best, who have strayed
from His Path, and who receive guidance."'

Further, Allah says to the Believers:

g.,1-; 4'11;1;6 3)411j.:,)45;11,iii:i5i5

"Obey Allah, and obey the Messenger, and beware (of evil): if you do
turn back, know then that it is Our Messenger's duty to proclaim (the
Message) in the clearest -manner."
One can also cite Allah's words:

11
 "Say: 'Obey Allah, and obey the Messenger: but if you turn away, he iF
only responsible for the duty placed on him and you for that placed on
you. If you obey him, you shall be on right guidance. The Messenger's
duty is only to preach the clear (Message)."'
All these references give note that the Holy Prophet (SAW) did not
coerce people with threat or fighting force to accept Islam. However, he did
present the message to them in the most cogent and clear way, invited them to
the truth and did his best in presenting and conveying the message of Allah
Almighty to humanity, but it is up to people to accept or not to accept. Only
they were punished who had become oppressors and enemies of peace of the
society and committed aggression against the righteous and stopped others to
come to the way of Allah. There were many in the society who denied Allah,
but the Holy Prophet (SAW) did not punish or combat every one. But they
were the Quraysh and the Jews of Arab who crossed all the limits in creating
the tumult and turmoil in the society. As a result, the Holy Prophet declared an
offensive policy to get them crushed or conquered. Even after observing that
offensive and crushing policy, he remained seeking a chance of any peace
treaty according to the peace strategy of Islam as mentioned by the Qur'an:

;,0igs-GJI .-41;u1LA 3N-.) pls 01,5

"And if they incline to peace, incline thou also to it, and trust in
Allah. Lo! He is the Hearer, the Knower."3°

The peace treaty of al-Hudaybiyyah is a clear example of this, when the

Holy Prophet (SAW) agreed to every demand his antagonists made on the sole
assurance that peace would subsequently prevail. After great efforts on his
part, the non-Muslims agreed to the finalizing of a Ten-year peace treaty,
which was drafted and signed at the al-Hudaybiyyah.

While the al-Hudaybiyyah treaty was being drafted, the Meccans indulged in a
number of extremely provocative acts. For instance, the agreement mentioned
the Prophet's name as 'Muhammad the Messenger of Allah'. They insisted that
the phrase 'the messenger of Allah' should be taken out, and be replaced
simply by 'Muhammad, son of Abdullah'. The Prophet accepted their
unreasonable condition and deleted the appellation with his own hands.
Similarly, they made the condition that if they could lay their hands on any
Muslim they would make him a hostage, but if the Muslims succeeded in
detaining any non-Muslim, they would have to set him free. The Prophet even
conceded on this position. For the restoration of peace in the region, the
Prophet accepted a number of such unjustifiable clauses, which the enemy

12
added. In this way he set the example of peace and tolerance being linked with
one another.
Prophet Muhammad (Peace and blessings be upon him) undertook a
number of armed campaigns to remove treacherous people from power and
their lodgings. He had entered into pacts with several Jewish tribes, however,
some of them proved they treacherous. Prophet Muhammad (Peace and
blessings be upon him) launched armed campaigns against these tribes,
defeated and exiled them from Medina and its surroundings.31
During twenty-three years' period of Prophetic life, the Holy Prophet
(SAW), in extremely unavoidable situation, had to encounter his antagonists in
more than eighty small or major war attempts. Total casualties consisted of
about one thousand from both sides. To win over such an aggressive and
belligerent people with so little bloodshed had been possible only because the
Prophet always used to make the most of the power of peace. Arabia had been
conquered during the life of the Prophet itself. This revolution brought about
by the Prophet of Islam was indeed a bloodless revolution. And this bloodless
revolution became possible only by the power of peace. In the later centuries
of Islam, too, this peace formula was followed. That is why Islam achieved
great successes through the power of peace. The Prophet of Islam had held
that the power of peace was far greater than the power of violence. The
Prophet and his followers put this into practice successfully on many
occasions. This line of thought continued to influence later generations.

In the later stage of the Prophet Muhammad's (Peace and blessings be

upon him) life, the tribe of Banu Khuza'ah became his ally. They were living
near Makkah that was under the rule of the pagan Quraysh, Prophet
Muhammad's (Peace and blessings be upon him) own tribe. The tribe of Banu
Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked
Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad (Peace
and blessings be upon him) to come to their help and punish Quraysh. The
Prophet Muhammad (Peace and blessings be upon him) organized a campaign
against Quraysh of Makkah, which resulted in the conquest of Makkah that
occurred without any battle.32Allah orders the Muslims in the Qur'an: "If you
fear treachery from any group, throw back (their treaty) to them, (so as to be)
on equal terms. Lo! Allah loves not the treacherous."33
Indeed, it is difficult to mobilize people to fight when they see no invaders in
their territory; however, those who are charged with responsibility see dangers
ahead of time and must provide leadership. The Messenger of Allah,
Muhammad (Peace and blessings be upon him), had the responsibility to
protect his people and the religion he established in Arabia. Whenever he

13
received intelligence reports about enemies gathering near his borders he
carried out preemptive strikes, broke their power and dispersed them.34
Allah ordered Muslims in the Qur'an:
"Fighting is prescribed upon you, and you dislike it. But it may happen
that you dislike a thing that is good for you, and it may happen that you
love a thing that is bad for you. And Allah knows and you know
not."35
Allah declares in the Qur'an:
"They ask you (Muhammad) concerning fighting in the Sacred Month.
Say, Fighting therein is a grave (offense) but graver is it in the sight of
Allah to prevent access to the path of Allah, to deny Him, to prevent
access to the Sacred Mosque, and drive out its inhabitants. Persecution
is worse than killing. Nor will they cease fighting you until they turn
you back from your faith, if they can..."36
Allah also says:
"And those who, when an oppressive wrong is inflicted on them, (are not
cowed but) fight back."37
To gain this freedom, Prophet Muhammad (Peace and blessings be upon him)
said:
"strive (jahidu) against the disbelievers with your hands and tongues."38
The life of the Prophet Muhammad (Peace and blessings be upon him) was full
of striving to gain the freedom to inform and convey the message of Islam.
During his stay in Makkah he used non-violent methods and after the
establishment of his government in Madinah, by the permission of Allah, he
used armed struggle against his enemies whenever he found it inevitable. Allah
admonishes Muslims in the Qur'an:
"And why should you not fight in the cause of Allah and of
those who, being weak, are ill-treated (and oppressed)? Men,
women, and children, whose cry is: 'Our Lord! Rescue us from
this town, whose people are oppressors; and raise for us from
You, one who will protect; and raise for us from You, one who
will help.'"

The mission of the Prophet Muhammad (Peace and blessings be upon

him) was to free people from tyranny and exploitation by oppressive systems.
Once free, individuals in the society were then free to chose Islam or not.
Prophet Muhammad's (Peace and blessings be upon him) successors continued
in his footsteps and went to help oppressed people. Islam rightly recognizes the
rights of all the humanity and supports the co-existence of world religions. A
Christian missionary, T. W. Arnold, writes about the peaceful policy of Islam

14
about the co-existence of the religions and shows a glimpse of history as
follows:

of any organized attempt to force the acceptance of Islam

on the non-Muslim population, or of any systematic
persecution intended to stamp out the Christian religion, we
hear nothing. Had the caliphs chosen to adopt either course of
action, they might have swept away Christianity as easily as
Ferdinand and Isabella drove Islam out of Spain, or Louis XIV
made Protestantism penal in France, or the Jews were kept out
of England for 350 years. The Eastern Churches in Asia were
entirely cut off from communion with the rest of Christendom
throughout which no one would have been found to lift a finger
on their behalf, as heretical communions. So that, the very
survival of these churches to the present day, is a strong proof
of the generally tolerant attitude of Mohammedan governments
towards them."'

In conclusion, Islam is entirely a religion of peace that guarantees the

peace and security of the society. War strategy of the Holy Prophet (SAW) is
nothing but striving in the way of Allah with arms against all internal or
external factors which could cause the rumpus of the peace, harmony, serenity,
tranquility, and security of the society. Jihad in Islam does not include striving
for individual or national power, dominance, glory, wealth, prestige or pride. It
is just a struggle for the betterment of the humanity and a tool to safeguard the
peace and security of the society against the all kinds of insidious factors or
forces causing tumult and turmoil in the society. The entire life-struggle of the
Holy Prophet (SAW) gives the message to all human beings that we should
live in this world (the global village) with peace and justice and try our best to
fight against, if there is any factor or force creating injustice and fracas in our
world.

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