ISLAM: A RELIGION
OF PEACE
During a journey to Europe, I met a young Muslim man. He was from an Arab country and told me that he was searching for employment. In this pursuit, he went for an interview at a non-Muslim organization. During the conversation, the interviewer asked him, “Are you a Muslim?” When the young man replied, “Yes,” the interviewer immediately responded: “Then you are a terrorist.”
In today’s world, due to the extremism and militant actions of a section of Muslims, a widespread perception has developed that Islam is a religion of terrorism—that Islam seeks to achieve its objectives through violence and warfare. But this idea is completely false.
Islam is not defined by the behaviour of Muslims. Islam is a principled system; it is not the national behaviour of any ethnic group. The actions of Muslims should be judged in the light of Islam, but Islam itself should not be judged by the actions of Muslims. If some Muslims engage in acts of terrorism, the responsibility lies with them—not with Islam. Just because they raise Islamic slogans does not make their actions Islamic.
Islam is the name of the teachings of the Quran and the Prophet of Islam and the example of his life. And the Prophet of Islam was a messenger of peace, not a messenger of war. That is why the Quran calls him “a mercy to all the worlds”:
“We have not sent you but as a mercy to all mankind.” (Quran, 21:107)
Ali ibn Abi Talib, the son-in-law of the Prophet of Islam, had his first child and named him Harb (meaning “war”). The Arabs were a warrior people and preferred names with martial significance. But when the Prophet learned about the name, he did not approve of it. He said, “Instead, name him Hasan (meaning good, beautiful).” (Al-Mu’jam al-Kabir by al-Tabarani, Hadith No. 2777)
This reveals the personality of the Prophet of Islam—he was, in every sense, a peace-loving individual. His inclination toward peace was so strong that he disliked even hearing the word harb (war). He believed not in violence, but in noble character.
The Prophet of Islam brought about a great revolution—but it was accomplished through the power of peace, not through warfare. And whenever he did take part in battle, it was under compulsion in defense, not by his own preference or choice.
Peace was a fundamental principle of his life; war was a mere accidental exception. In his entire 23-year prophetic mission, he participated in only three battles—Badr, Uhud, and Hunayn. All three were defensive in nature, and altogether they lasted no more than a day and a half.
Zayd ibn Muhallhil was born in Najd before the advent of Islam. He was a poet and also gained fame for his swordsmanship and horsemanship. As a result, he became known as Zayd al-Khayl (Zayd of the Horses), as the word khayl in Arabic refers to horses or horsemen. However, when Zayd came to meet the Prophet of Islam, the Prophet did not approve of the name Zayd al-Khayl and changed it to Zayd al-Khayr (Zayd of Goodness).
This incident reveals the true spirit of Islam. It shows the core message behind its teachings. The goal is not to make someone known for physical prowess or martial skills, but to develop them as a person of good character and positive action. In ancient Arabia, skill in horsemanship and swordsmanship were highly valued as a mark of heroism. The Prophet introduced a new perspective—urging people to become champions of virtue, achieving greatness through ethical conduct and kindness. The focus shifted from causing harm to promoting life and well-being.
In contemporary terms, it would be fair to say that the aim is to cultivate creative and thoughtful individuals. A deep commitment to higher principles awakens a person’s potential for innovation and moral growth. Their thinking moves beyond the ordinary, and their character stands out positively. Though living in the material world, they connect with deeper values and realities beyond mere appearances.
If other people are self-centered, he seeks the good. If others exploit, he benefits others. If others have rebellious temperaments, he is humble. If others are warlike, he is peace-loving. If others take pleasure in killing, he finds happiness in giving life. If others carry hatred toward people, he alone carries love, even if others hate him.
In Sahih al-Bukhari, there is a narration from Aisha that shows the approach of the Prophet of Islam in worldly collective affairs. Al-Bukhari recorded this hadith under four chapters. The narration states: “The Messenger of God never had to choose between two matters except that he took the easier one.” (Sahih al-Bukhari, Hadith No. 3560)
This is a Sunnah of the Prophet of Islam. It shows that in matters presented before him among people, he always chose the easier path. When one way was peaceful and the other confrontational, when one was conflict and the other agreement, when one was the path of war and the other of peace, in all such cases, he chose the relatively easier and simpler option. This principle is evident throughout his entire life.
This Sunnah is well-known and established. However, generally, it is applied only in small matters. For example, when the Prophet was leading the prayer and a child’s crying was heard behind him—brought by its mother—he would shorten the prayer. Instead of reciting a long chapter, he would recite a short one and finish quickly so the mother would not face difficulty. But this Sunnah is rarely mentioned or applied in major affairs.
When the Prophet of Islam began his mission in Makkah, the Kaaba had become a center of manifestations opposed to God. If he had begun his campaign by purifying the Kaaba itself, it would have been a highly challenging step. Therefore, he chose to begin by purifying hearts. Accordingly, the first verse revealed in the Quran was: “Read in the name of your Lord who created.” (Quran, 96:1)
It is as though, rather than being instructed to purify the Kaaba of manifestations opposed to God, he was instructed to purify hearts of inner evils.
Towards the end of his life in Makkah, his opponents became determined to kill him. At that time, one option was to unite all Muslims under a defensive mindset and adopt the path of war. Instead, he chose to quietly leave Makkah and migrate to Madinah, advising other Muslims to do the same. This was an act of withdrawal rather than confrontation.
During the event of Hudaybiyyah, he faced a choice between war and returning. Here too, he abandoned the method of war and chose to withdraw.
Those who have performed Hajj or Umrah have seen a place adjoining the Kaaba called Hatim. According to the construction of Prophet Abraham, this place was originally part of the Kaaba. Later, during reconstruction, the polytheists separated it. After the conquest of Makkah, he had the opportunity to rebuild the Kaaba and include Hatim in it. However, given the circumstances at the time, this would have been a source of conflict. Therefore, to avoid dispute, he left the Kaaba as it was, just as the polytheists had left it.
If one reflects on this, the entire life of the Prophet of Islam appears to exemplify this principle of choosing the easier path. He always avoided the difficult way and chose the easier way in every matter. This principle is called the peaceful method in the present time.
The method of war and violence is not beneficial for Islam. A person inclined to war tries to achieve his goals through violence. Such an approach is entirely foreign to Islam because Islam’s purpose is to change hearts and minds toward good human beings. Changing hearts and minds is not possible through violence. It is achieved through persuasion, not by force.
The purpose of Islam is for people to realize God. It is for people to live with a constant awareness of His plan of creation. Within people, the highest spiritual qualities should develop—qualities described by words such as fear of God, purification of the soul, repentance, humility, honesty, compassion, patience, gratitude, responsibility, forgiveness, generosity, and more. People should become those who recognize the truth and acknowledge it. Within people, a godly character should be nurtured—one worthy of dwelling in Paradise.
This is the true aim of Islam, and it cannot be achieved through war or violence. There is only one means to attain this, and that is through intellectual discussion and dialogue. The method of Islam can be summed up in one phrase: peaceful discussion, not militancy.
The purpose of Islam is to change people’s minds and win their hearts. Such serious work can only be accomplished in a peaceful manner. Violence is an obstacle in the path of Islam, not a help.
