IT HAS BEEN established in the previous section that Prophet Muhammadsa was a man of peace and forgiveness, and the real Jihad that he waged in his life was the Jihad for peace. Still, some critics unfairly allege that the mere presence of violence in his life is enough to call him a “violent Prophet”. Dr. Qureshi goes one step further by suggesting that “the battles of the early Muslim community seem to have escalated in a crescendo toward the end of Muhammad’s[sa] life, not halting with his death but rather catapulting into global proportions”.30
The reality is that the mere presence of violence in the life of Prophet Muhammadsa cannot mean that he was a “violent Prophet”. As has been shown in this chapter through the various verses of the Holy Quran, there is a context behind all the defensive armed engagement that took place during Prophet Muhammad’ssa life. He never sought enemies and never had any ill-will towards anyone. When he had only a handful of followers in the early days, a significant number of people in Makkah started opposing them violently. Even at that time, some of his followers wished to fight back but he forbade them: not due to weakness but as a matter of adherence to principle.
Those first thirteen years of the blessed life of the Holy Prophet Muhammadsa were characterized by great and unmitigated pain and suffering for him and his nascent community of faith. The followers of Prophet Muhammadsa were dragged in the streets, beaten to near death, and were subjected to such torture which puts to shame the correctional cruelties of today. One must stop and question the reason for unleashing such atrocities against early Muslims. The truth of the matter is, that - much like the disciples of Jesus Christas- the only crime for which these humble souls were ever charged, was their unwavering desire to worship the One True God.
The Makkans even sought to bribe Prophet Muhammadsa into abandoning his faith, offering him fabulous amounts of wealth and the most beautiful women in all of Arabia in lieu of renacting his faith. He was so absolutely steadfast and unflinching in his love for the religion of Islam, that he unequivocally declared, “By God! If these people put the Sun on my one hand and the Moon upon the other, even then I shall not refrain from the fulfillment of my responsibility”.31
Hence, Prophet Muhammad’ssa reasons for fighting were to adhere to the principle of self-defence in the face of unprovoked attacks, and in defense of his faith, when the Makkans threatened to destroy the religion of Islam with the use of force, once and for all. He never had any intention to fight for the sake of power or wealth, because he was offered both of these things by the Makkans and he refused to take these. To insinuate that Prophet Muhammadsa did not fight at that time because he did not possess the strength and the resources to fight, could not be further from the truth. The fact is that he had the company of such followers who were known for their significant wealth, such as Hazrat ‘Abdur Raḥman bin ‘Aufra and Hazrat Uthmānra. He also enjoyed the full support of his dear wife Hazrat Khadījahra, who was known in the land as an affluent business woman and trader. Moreover, he had the support of his whole tribe which was the strongest in Makkah. If Prophet Muhammadsa wanted to fight, he could have easily financed an armed conflict and fought the pagans, but he refused to engage in fighting just to win territories; instead, his divinely inspired goal was to win hearts, peacefully and with love and fairness.
It should also be noted that armed combat, in the life of Prophet Muhammadsa, only started after all the aforementioned crimes of the Makkans against Muslims had reached a climax. The severity of persecution had become unbearable for many Muslims, and forced them to migrate from their hometown of Makkah. The night when Prophet Muhammadsa left Makkah was the night when the tribes had unaminously conspired to assassinate him in his home. Even after reaching Madīnah, the Makkans did not leave the Muslims alone, and kept on pursuing them and instigating tribes against them until the Muslims were left with no choice but to defend themselves by taking up arms in self-defence, despite having no desire to fight for any material gains or for the sake of power. In fact, the Muslims were abhorrent to the idea of spilling blood, and considered peace as the best environment for Islam’s teachings to appeal to the natural instincts of human beings in the society.
The reality is that Muslims abhorred combat, not because of any cowardly fear of death but due to their desire to maintain and promote peace. The Holy Quran says:
Fighting is ordained for you, though you find it repugnant.32
The Muslims went to the greatest lengths to not disturb the existing social peace, allowing themselves to be subjects of torture, and even dying in the cause. It is a fact that Islam says that fighting can be permissible at certain times, and in certain situations. This is why Islam claims that it is a universal message that is attuned with the human nature and was, therefore, sent to all mankind. Its teachings are consistent with, and applicable to, the whole of humanity, whether they are from the developed world, or hail from the small tribes of Africa. It is a message with a complete code of life, and this means that there are exceptional scenarios where defensive warfare is allowed.
Comparatively, Christians are faced with a dilemma on self defence. On the one hand they say that they practice the teaching of Christ and “turn the other cheek”, but on the other hand there are numerous occasions when they have to justify self defence, even in day to day life.
Critics may allege that Islam left behind a legacy of war. What is curious, however, is that up until the treaty of Hudaibiya (6 A.H. or 628 CE), when the Muslims were constantly defending themselves in a state of war, they did not exceed 1400 in number. It was in the three lunar years of relative peace that followed the treaty of Hudaibiya that the Muslim numbers grew to well over 10,00033 by the time of the victory of Makkah (8 A.H. or 630 AD).34 In other words, it was not war that caused them to spread. It was the period of peace when they actually spread. Furthermore, it was this increase in their numbers that caused their enemies to become ever more jealous of the spread of their faith within and even beyond Arabia. If the frequency of battles in the later part of the life of Prophet Muhammadsa increased, one reason was the rapidly growing Muslim community that caused anxiety and distress to the violently disposed enemies of Muslims who considered the expansion of Islam an anathema to their pagan traditions, and wished to annihilate the Muslims once and for all.
Painting the image of a bloody religion with violent ambitions is an unprincipled allegation and the most horrid distortion of facts. It may suffice to quote the words of the famous British Orientalist De Lacy O’ Lear:
History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races, is one of the most fantastically absurd myths that historians have ever repeated.35
In conclusion, Islam’s only “sword” is wisdom and goodly exhortation quoted in the Holy Quran:
Call unto the way of thy Lord with wisdom and goodly exhortation, and argue with them in a way that is best. Surely, thy Lord knows best who has strayed from His way; and He knows those who are rightly guided.36