The Pacifism of Islam
By Harun Yahya
According to the Koran, war represents an "unwanted obligation"
which has to be absolutely carried out with strict observance of particular
humane and moral values and resorted only when it is inevitable.
In a verse, it is explained that those who start wars are the disbelievers
and that God does not approve wars:
…Each time they kindle the fire of war, Allah extinguishes
it. They rush about the earth corrupting it. Allah does not love corrupters.
(Surat al-Ma'ida: 64)
A closer examination of Prophet Muhammad's life reveals that war is a
method resorted for defensive purposes only in unavoidable situations.
The revelation of the Koran to Prophet Muhammad lasted for 23 years.
During the first 13 years of this period, Muslims lived as a minority
under a pagan rule in Mecca and faced much oppression. Many Muslims were
harassed, abused, tortured, and even murdered, their houses and possessions
were plundered. Despite this however, Muslims led their lives without
resorting to any violence and always called pagans to peace.
When the oppression of pagans escalated unbearably, Muslims emigrated
to the town of Yathrib, which was later to be renamed Medina, where they
could establish their own order in a more friendly and free environment.
Even establishing their own political system did not prompt them to take
up weapons against aggressive pagans of Mecca. Only after the following
revelation, the Prophet commanded his people to get prepared for war:
Permission to fight is given to those who are fought
against because they have been wronged - truly God has the power to come
to their support - those who were expelled from their homes without any
right, merely for saying, 'Our Lord is God'… (Surat al-Hajj: 39-40)
In brief, Muslims were allowed to wage war only because they were oppressed
and subjected to violence. To put it in another way, God granted permission
for war only for defensive purposes. In other verses, Muslims are warned
against use of unnecessary provocation or unnecessary violence:
Fight in the Way of God against those who fight you,
but do not go beyond the limits. God does not love those who go beyond
the limits. (Surat al-Baqara: 190)
After the revelations of these verses, wars occurred between Muslims
and pagan Arabs. In none of these wars, however, were the Muslims the
inciting party. Furthermore, Prophet Muhammad established a secure and
peaceful social environment for Muslims and pagans alike by signing a
peace agreement (Hudaybiya) which conceded to the pagans most of their
requests. The party who violated the terms of the agreement and started
a new war was again the pagans. However, with rapid conversions into Islam,
the Islamic armies attained great power against the pagan Arabs and Prophet
Muhammad conquered Mecca without bloodshed and in a spirit of tolerance.
If he willed, he could have taken revenge on pagan leaders in the city.
Yet, he did not do harm to any one of them, forgave them and treated them
with the utmost tolerance. Pagans, who would later convert to Islam by
their own will, could not help admiring such noble character of the Prophet.
The Islamic principles God proclaims in the Koran account for this peaceful
and temperate policy of Prophet Muhammad. In the Koran, God commands believers
to treat even the non-Muslims kindly and justly:
...God does not forbid you from being good to those
who have not fought you over religion or driven you from your homes, or
from being just towards them. God loves those who are just. God merely
forbids you from taking as friends those who have fought you over religion
and driven you from your homes and who supported your expulsion... (Surat
The verses above specify the outlook of a Muslim on non-Muslims: A Muslim
should treat all non-Muslims kindly and avoid making friends only with
those who show enmity to Islam. In case this enmity causes violent attacks
against the existence of Muslims, that is, in case they wage a war against
them, then Muslims should respond them justly by considering the humane
dimensions of the situation. All forms of barbarism, unnecessary acts
of violence and unjust aggression are forbidden by Islam. In another verse,
God warns Muslims against this and explains that rage felt for enemies
should not cause them to drift them into injustice:
You who believe! Show integrity for the sake of
God, bearing witness with justice. Do not let hatred for a people incite
you into not being just. Be just. That is closer to heedfulness. Heed
God (alone). God is aware of what you do. (Surat al-Ma'ida: 8)
The Meaning of the Concept of "Jihad"
Another concept that deserves clarification due to the content of this
article is the concept of "jihad".
The exact meaning of "Jihad" is "effort". That is,
in Islam, "to carry out jihad" is "to show efforts, to
struggle". Prophet Muhammad explained that "the greatest jihad
is the one a person carries out against his lower soul". What is
meant by "lower soul" here is the selfish desires and ambitions.
A struggle given on intellectual grounds against anti-religious, atheist
views is also a form of jihad in its complete sense.
Apart from these ideological and spiritual meanings, struggle in the
physical sense is also considered as "jihad". However, as explained
above, this has to be a struggle carried out solely for defensive purposes.
The use of the concept of "jihad" for acts of aggression against
innocent people, that is for terror, would be unjust and a great distortion.
Compassion, Tolerance and Pacifism in Islam
To state briefly, the Islamic political doctrine is extremely peaceful
and moderate. This fact is also confirmed by many non-Muslim historians
and theologians. One of these is the British historian, Karen Armstrong,
a former nun and a renowned expert on Middle East history. In her book,
Holy War, in which she examines the history of the three great
divine religions, she comments:
... The word Islam comes from the same Arabic root
as the word peace and the Koran condemns war as an abnormal state
of affairs opposed to God's will: "When the enemies of the
Muslims kindle a fire for war, Allah extinguishes it. They strive to
create disorder in earth, and Allah loves not those who create disorder."
(Koran 28:78). Islam does not justify a total aggressive war or extermination,
as the Torah does in the first five books of the Bible. A more realistic
religion than Christianity, Islam recognizes that war is inevitable
and sometimes a positive duty in order to and oppressions and suffering.
The Koran teaches that war must be limited and be conducted in as
humane a way of possible. Mohammed had to fight not only the Meccans
but also the Jewish tribes in the area and Christian tribes in Syria
who planned on offensive against him in alliance with the Jews. Yet
this did not make Mohammed denounce the People of the Book. His Muslims
were forced to defend themselves but they were not fighting a holy war
against the religion of their enemies. When Mohammed sent his freedman
Zaid against the Christians at the head of a Muslim army, he told them
to fight in the cause of God bravely but humanely. They must
not molest priests, monks and nuns nor the weak and helpless people
who were unable to fight. There must be no massacre of civilians
nor should they cut down a single tree nor pull down any building.
This was very different from the wars of Joshua. 
Following the death of Prophet Muhammad, Muslims continued to treat the
members of other religions with tolerance and respect. Islamic states
became the secure and free home of both Jews and Christians. After the
conquest of Jerusalem, Caliph Omar calmed the Christians who were in fear
of a massacre and explained to them that they were secure. Furthermore,
he visited their churches and declared that they could continue to practise
their worship freely.
In 1099, 4 centuries after the conquest of Jerusalem by Muslims, Crusaders
invaded Jerusalem and put all Muslims inhabitants to the sword. Again,
contrary to the fears of Christians, Saladin, the Muslim general who captured
Jerusalem and saved the city from invasion in 1187, did not touch even
a single civilian and did not allow a single soldier to plunder. Moreover,
he allowed the invading Christians to take all their possessions and leave
the city in security.
The periods of Seljuk Turks and the Ottoman Empire were also marked by
the tolerance and justice of Islam. As is known, Jews who were expelled
from Catholic Spain found the peace they sought on the lands of Ottoman
Empire, where they took refuge in 1492. Sultan Mehmed, the conqueror of
Istanbul, also allowed Jews and Christians religious freedom. Regarding
the tolerant and just practises of Muslims, historian A. Miquel states
The Christians were ruled by a very well administered
state which was something that did not exist in the Byzantium or Latin
sovereignty. They were never subjected to a systematized oppression.
On the contrary, the Empire, and foremost Istanbul, became a refuge
for the much tortured Spanish Jews. They were never forced to accept
John L. Esposito, a professor of Religion and International Politics
at the Georgetown University, makes a similar comment:
For many non-Muslim populations in Byzantine and Persian
territories already subjugated to foreign rulers, Islamic rule meant
an exchange of rulers, the new ones often more flexible and tolerant,
rather than a loss of independence. Many of these populations now enjoyed
greater local autonomy and often paid lower taxes... Religiously, Islam
proved a more tolerant religion, providing greater religious freedom
for Jews and indigenous Christians. 
As is clarified in these words, history never witnessed Muslims as "makers
of mischief". On the contrary, they brought security and peace to
the people from all nations and beliefs inhabiting the large territory
over which they reigned. (For further reference, see Justice and Tolerance
in the Koran, by Harun Yahya, 2000)
In brief, compassion, peace and tolerance constitute the very basis of
the values of the Koran and Islam aims to wipe mischief out of the earth.
The commands of the Koran and the ways Muslims practised them throughout
history are so clear as to leave no room for dispute.
1- Karen Armstrong, Holy War
, MacMillian London Limited, 1988, p. 25
2- Feridun Emecen, Kemal Beydilli, Mehmet
Ýpþirli, Mehmet Akif Aydýn, Ýlber Ortaylý, Abdülkadir Özcan, Bahaeddin
Yediyýldýz, Mübahat Kütükoðlu, Osmanlý Devleti Medeniyeti Tarihi, (The
History of the Ottoman State), Istanbul: 1994, Ýslam Tarih, Sanat ve Kültür
Araþtýrma Merkezi, p. 467
3- John L. Esposito, The Islamic Threat: Myth
or Reality, Oxford University Press, New York, 1992, p. 39