Maulana Wahiduddin Khan I Islam Today I 20 Nov. 2008
Contrary to world belief, Islam in reality is a religion of peace. It is a religion of peace in the fullest sense of the word.
Islam is actually a religion of peace and humanism. The very word ‘Islam’ (from Arabic Silm connotes peace). Not only Islam, but also all other religions may be defined in this way. According to a Hadith, “God grants to gentleness what He does not grant to harshness.” That is to say, peaceful activism is distinctly superior to violent activism. There is nothing mysterious about the point made in this Hadith. It is a simple and a well-known fact of life that in a situation of war and violence, feelings of hatred and enmity flare up between the two sides and, in the process, the existing resources are destroyed. People from both sides get killed and the entire society turns into a jungle of negative feelings. It is quite obvious that in such an atmosphere no constructive and consolidated work can be done. There is nothing to be achieved in war and violence, save death and destruction.
On the contrary, an atmosphere of peace enables normal relations to be established between people. It makes it possible for feelings of love and friendship to prevail. In a favourable atmosphere constructive activities flourish and the existing resources can be used for development or other creative activities. A positive bent of mind will prevail which will help develop academic and intellectual advancement.
The greatest ill effect of war is that it limits human endeavour, whereas the greatest benefit of peace is that to the ultimate extent it opens up opportunities for improvement. War invariably results in further loss, while peace invariably results in further gain. That is why Islam teaches us to avoid war and confrontation at all costs and commands us to establish peace to the greatest possible degree.
There are certain verses in the Quran, which convey injunctions similar to the following: ‘Kill them wherever you find them.’ (2:191)
Referring to such verses, there are some who attempt to give the impression that Islam is a religion of war and violence. This is totally untrue. Such verses relate in a restricted sense, to those who have unilaterally attacked the Muslims. The above verse does not convey the general command of Islam.
The truth of the matter is that the Quran was not revealed in the complete form in which it exists today. It was revealed from time to time, according to the circumstances, over a time span of 23 years. If this is divided into years of war and peace, the period of peace amounts to 20 years, while that of war amounts only to 3 years. The revelations during these 20 peaceful years were the peaceful teachings of Islam as are conveyed in the verses regarding the realization of God, worship, morality, justice, etc.
This division of commands into different categories is a natural one and is found in all religious books. For instance, the Gita, the holy book of the Hindus, pertains to wisdom and moral values. Yet along with this is the exhortation of Krishna to Arjun, encouraging him to fight. (3:30) This does not mean that believers in the Gita should wage wars all the time. Gandhiji, after all, derived his philosophy of non-violence from the same Gita. The exhortation to wage war in the Gita applies only to exceptional cases where circumstances leave no choice. But for general day-to-day existence it gives the same peaceful commands as derived from it by Mahatma Gandhi.
Similarly, Jesus Christ said: “Do not think that I came to bring peace on Earth. I did not come to bring peace, but a sword.” (Matthew, Chapter 10)
It would not be right to conclude that the religion preached by Christ was one of war and violence, for such utterances relate purely to particular occasions. So far as general life is concerned, Christ taught peaceful values, such as the building up of a good character, loving each other, helping the poor and needy, etc.
The same is true of the Quran. When the Prophet of Islam emigrated from Makkah to Madinah, the idolatrous tribes were aggressive towards him. But the Prophet always averted their attacks by the exercise of patience and the strategy of avoidance. However on certain occasions no other options existed, save that of retaliation. Therefore, he had do battle on certain occasions. It was these circumstances, which occasioned those revelations relating to war. These commands, being specific to certain circumstances, had no general application. They were not meant to be valid for all time to come. That is why; the permanent status of the Prophet has been termed a ‘mercy for all mankind.’ (21:107)