We often talk of peace in the context of war. But this is a very narrow and restricted notion of peace. The fact is that peace is deeply linked with the whole of human life. Peace is a complete ideology in itself. It is the master-key that opens the doors to every sort of success. Peace creates a favourable atmosphere for success in every sort of endeavour. Without peace, no positive action—small or big—is at all possible.

Peaceful Ideological Propagation

The Quran relates:

Do not yield to those who deny the truth, but strive with the utmost strenuousness by means of this [Quran, to convey its message to them]. (THE QURAN 25: 52)

THE Quran is a book—an ideological book, not a sword. And so, to engage in jihad by means of the Quran, which this Quranic verse refers to, can only mean to convey the teachings of the Quran to others, to spread the message of the Quran among people in a peaceful way, to express the ideology of the Quran by providing adequate proofs so that people can accept them.

This Quranic verse clearly indicates that what is called as jihad in Islam is a peaceful struggle. It has nothing to do with violence. In Arabic, jihad refers to great effort, to strive to the maximum possible extent for a certain cause.

From this verse we learn that peaceful efforts are superior to violent efforts. When someone adopts violent methods, the scope of his efforts becomes limited. But if he adopts peaceful methods, this is expanded infinitely. On the path of violence, only a sword or gun may come in handy, while on the path of peace, every single thing, even a pen, becomes a useful means for achieving a higher purpose.

Changing Your Enemy Into Your Friend

Good and evil deeds are not equal. Repel evil with what is better; then you will see that one who was once your enemy has become your dearest friend […] (THE QURAN 41: 34)

This Quranic verse tells us about one of Nature’s secrets—that inside every human enemy there is a friend, and that we should discover this hidden potential friend. Once we do this, a veritable miracle will occur. The person who earlier appeared to us as our inveterate foe will turn into our close friend.

The fact is that enmity is not something natural or intrinsic. Rather, it is an artificial reaction. Whenever, for whatever reason, someone appears to become your enemy, you should not react in the same hostile way towards him. Rather, you must respond by trying to behave in a good, kindly way with him, even if you have to do this one-sidedly and despite the hostile behaviour of your imaginary foe.

Unilateral good behaviour on your part will dampen your opponent’s negative emotions.

This unilateral good behaviour on your part will dampen your opponent’s negative emotions. It will kindle the flame of humanity that slumbers deep in his heart. It will make him a new person; or, in the Quran’s words, your ‘dearest friend’.

The truth is that every human being is born with a common nature. Our common human nature is what unites ‘enemies’ and ‘friends’. This means that you share the same basic human nature as your imaginary enemy. That is why, despite your seeming enmity, you must search for this common humanity inside your imaginary enemy, too.

Hope from others what you hope from yourself.

A Result of Our Own Actions

Whatever misfortune befalls you is of your own doing […] (THE QURAN 42: 30)

This Quranic verse describes a fundamental fact—that this world is based on the principle of causality. As the cause is, so the result will be. This verse teaches us that whenever we face any misfortune, we should discover its cause inside our own selves, instead of searching for it outside ourselves.

If a person realizes this fundamental truth and remains deeply aware of it, he will never blame others for his woes and start inflicting violence on them. Instead, the only thing that he will do is to engage in an unconditional survey of his own life. He will discover his own mistakes, so that by rectifying them he can save himself from further problems. To blame and attack others for one’s own problems is like a sick man blaming his neighbour for his illness and then going about fighting with him.

Suppose in a certain town the traffic rules require you to keep to the right. Now, if you start driving on the left, you are bound to have an accident. Some car or the other is bound to bump into yours.

On the face of it, it would seem that this accident was caused by another car crashing into yours. But you certainly would not have the right to claim that it was not you, but rather, the driver of the other car, who was at fault, and that it was he who banged into your car and injured you. You will have to admit that the fault was yours—because you were driving on the wrong side of the road—and hence could not be the mistake of the other person, who was driving on the proper side.

Whenever we face any misfortune, we should discover its cause inside our own selves, and not start searching for it outside ourselves.

The same principle holds true in all aspects of our lives. Whenever you face any loss or misfortune in life, you ought to know in advance that whatever has transpired is because of your own wrongdoings. This is the right way to deal with life. If you think in this proper way, you will reform yourself and save your future. But if, on the contrary, you go about blaming others for your woes, you will only ruin your future. And, as for your past and your present—well, they have already been ruined!

Anger is a Weakness

The Quran (42: 37) refers to truthful people as those who ‘forgive when they are angry’. This does not mean only to forgive and forget. Rather, it means rising above the psyche of anger and then behaving accordingly. It means thinking in a manner free from anger despite being driven to anger. It means to respond to a situation without being affected by anger.

Anger is a weakness, while not getting angry is a power in its own right. If a person does not get angry, he can manage every situation. He can turn every matter in his favour. Anger destroys one’s intelligence. An angry person can neither properly understand the situation he is confronted with, nor respond to it in an appropriate manner. He is immediately drawn to violence, though violence is not the solution to any problem at all. In contrast, a person who can keep his anger under control will search for a peaceful solution—and a peaceful solution is the only certain solution of every problem.

Anger is a weakness, while not getting angry is a power in its own right.

A treasure trove of enormous capacities is hidden inside the human mind. If a person does not get angry, he is able to use these treasures that are contained in his mind in his own favour. But when a person gets angry, his mental balance is disturbed. In this way, he is unable to use this treasure trove of mental capacities.

To not get angry is a great victory, while getting angry is a great defeat.

Remaining Patiently Steadfast to the Truth

The Quran (103: 3) tells us about people who save themselves from loss. Such people, it relates, ‘exhort one another to hold fast to the Truth’ and ‘exhort one another to steadfastness’.

Whenever someone is firmly established on the path of truth or invites others to the Truth, it always happens that many people become his opponents. He has to face considerable opposition. At this juncture, what he has to do is to adopt the method of patience. He must withstand the difficulties he is faced with, and not try to blame others for them. Patience is another word for a non-aggressive method. This means that a person who is on the path of Truth must not respond to violence with counter-violence. He must unilaterally abide by peaceful means. Truth and violence cannot go together. If you want to be faithful to the Truth, you have to leave violence aside. No matter on what pretext it is used for, violence is abhorrent, and all forms of violence are equally destructive. No seemingly wonderful or alluring excuse or pretext can save violence from its destructive consequences.

To engage in violence in the name of the Truth is itself a negation of the Truth. Those who engage in violence in the name of the Truth clearly indicate that they are not on the path of the Truth. A lover of the Truth can never be a lover of violence. Contrarily, a lover of violence most certainly is not a lover of Truth, even if he believes himself to be its champion.

The Price of Peace

Everything has a price. You can acquire a particular thing only when you are ready to pay for it. In this world, you simply cannot get what you want without paying its appropriate price. This is true of peace as well. Peace, too, has its price. An individual or group can obtain peace only when the price has been paid.

In this world, you simply cannot get what you want without paying its appropriate price.

What is the price of peace? It is to tolerate loss. This fundamental truth is narrated in the Quran in the following words:

We shall certainly test you with fear and hunger, and loss of property, lives and crops. Give good news to those who endure with fortitude. Those who say, when afflicted with a calamity, ‘We belong to God and to Him we shall return,’ are the ones who will have blessings and mercy from their Lord: it is they who are on the right path! (THE QURAN 2: 155-57)

This Quranic verse tells us about a basic fact of life. And that is that according to the law on the basis of which this world has been created, it is necessary for people to face different kinds of loss. Sometimes, they will face challenges from others. At other times, they may face economic problems or loss of power. Sometimes, they may become victims of some accident or the other. At other times, they may be denied certain benefits that they consider to be their right. And so on.

Every person undergoes such unpleasant experiences at some time or the other in her or his life. This is entirely in accordance with the Law of Nature. In such a situation, if people do not tolerate their losses, it will easily result in violence. But if they accept and tolerate their losses, it will enable them to live in peace.

To patiently face and tolerate loss is not tantamount to being defeated. Rather, this stance requires great courage and boldness. It is to voluntarily accept reality. It is to remain aware that even though one may have suffered some loss, one still has many resources left, on the basis of which one can rebuild one’s life.

People who respond to loss with patience and courage can construct a new mansion on the ruins of the past.

By abiding by patience and tolerance in the face of loss, one saves oneself from losing one’s balance. Despite being temporarily unsuccessful, one is able to preserve the ability to view things in a balanced way. One is able to survey matters realistically and make new life-plans. After getting past what one has lost, one is able to carry on with one’s purpose in life on the basis of what one still has. One acts with wisdom, not hopelessness, and once again picks up one’s life and journeys ahead.

In life, after every evening, a new morning dawns. This world is full of potentials and possibilities. Here, if you lose one opportunity, you can find another one. If you miss one step, another step leading to a new door, opens up to you. In this way, it always remains possible that if a certain plan fails, you can always make a new plan to carry on with the building up of your life.

The fact of the matter is that in this world, bad news always comes along with good news. Every accident silently gives us the good news that we must not be frustrated and bitter, and that, instead, mustering our courage, we should search for new opportunities. If we respond in this positive way, then Nature itself gives us the good news that our loss is not permanent. It tells us that we can very soon rebuild our lives—and in a better way than before. It conveys to us that very soon we will discover that what seems to be our defeat is actually a source of guidance for us.

People who refuse to tolerate loss fall prey to negative thinking and so make their lives into an enormous burden. In doing so, they themselves become a burden on others. On the other hand, people who respond to loss with patience and courage can construct a new mansion on the ruins of the past. They search for and discover a new dawn after a dark night, in the light of which they can carry on with their life’s journey unimpeded.

Accepting Offers of Peace

The aggression of the Quraysh of Makkah had led to a state of war between them and the Muslims. Among the Quranic commandments that were revealed at this juncture was this one:

Then if they should be inclined to make peace, make peace with them, and put your trust in God. Surely, it is He who is All Hearing and All Knowing. Should they seek to deceive you, God is enough for you […] (THE QURAN 8: 61-62)

From this Quranic verse we learn that according to Islam, peace is desirable to the maximum possible extent, so much so that if establishing peace entails a risk, then, too, it must be accepted. If in the course of war the opposing party makes an offer of reconciliation, it must be accepted without delay. Even if there is some doubt that this offer of reconciliation might involve some sort of hidden deception, reconciliation should still be made with the opposing party, based on the confidence that God is always with those who love peace, and not with those who engage in deception.

God is always with those who love peace.

From this we also learn that in this world the people who work to establish peace are always those who possess great courage. Here, in this world, people and groups will always have problems with each other. There will always be issues about rights being trampled upon and injustices being committed. In such a context, those people can establish peace who can rise above other considerations to focus on peace at all costs, and who will not accept any pretext for engaging in violence. Only such brave people can establish peace in the world. Those who lack this courage can only engage in constant conflict. They can do simply nothing as far as establishing peace is concerned.

.....to be continued.

Part I & II of this article appeared in previous Issues

No 19 (July 2014) & No 20 (August 2014).