In order to learn the position of war and peace in Islam we have to turn to answer another question concerning about the goal of Islam. What is the actual plan of Islam regarding human life. To answer this question we have to refer to the Quran, the source of Islamic teachings:

1.  Chapter 103 of the Quran titled Al-Asr is regarded as the essence of Islamic teachings. It reads:

“By time, verily, man is in loss. Except those who believe and do good deeds, and exhort one another to truth and to patience”. (103) from this verse in the Quran we find that success depends on four things. That is, fue should have faith in God possess right beliefs. He should observe Islam fully, adopt Islamic ideology wholeheartedly, and lead a life of virtuous actions and of God-consciousness. We should accept the standard set by God in regard to the truth and untruth.

Not only we should adopt all these in our own lives but also enjoin upon others truth and forbearance as a matter of religion duty.

2. There is another verse in the Quran chapter 16 “God enjoins justice, kindness and charity to ones kindred, and forbids indecency, wickedness and oppression. He admonishes you so that you may take heed.” (16:90)

Due to the importance of this verse the fifth pious caliph issued instructions that this verse should be made a part of the Friday sermon.

This verse tells us how human beings are supposed to lead their lines in this world. The first thing which is most important in this world is to deal justly. That whatever right one has over another person should be fulfilled. They should learn of the needs of their relatives as well as others fellow human beings and spend their money to fulfil their needs, they should not indulge in such things an disapproval in society. They should not adopt the way of arrogance and naughtiness. They should not duly refrain from evil deed themselves but also persuade others t do the same.

There are a number of such verses that make it clear that war and violence is something alien in the map of life of Islam. In fact it has nothing to do with the kind of man Islam wants to build. It is entirely based on bringing about a revolution in thought a spiritual revolution and aims at building a personality based on moral values. Man has to be wholly embued with the divine hue. However, another question relates to the fact that human beings lead their lives in a society. Social life repeatedly produces mutual conflicts. Everyone thinks differently, everyone’s interests clash with others, there differences sometimes escalate to war and violence.

In such a situation the question is how to deal with the problem of differences and controversies.

The teaching of Islam in this matter is that on all such occasion our best efforts should be that the controversy must be diffused in its initial stage, it should not be allowed to reach the stage of violent clash and confrontation called war. This is indeed a strategy to avoid a war from taking place. There are a number of ways of such avoidance.

The first way, as the Quran tells us is to resort to avoidance: “avoid the ignorant”. (7:199) That is instead of clashing with them adopt the policy of avoidance. Another word the Quran uses for this is patience. The Quran goes to the extent of according patience the status of worship. The Quran tells us :

Those that endure with attitude shall be requited without measure. (39:10)

Babr means avoidance from retaliatory activities inspite of provocation from the other party. This patient attitude has been held to be deserving the choicest blessings of God. This Quranic teaching of patience and avoidance has been explained by a companion of the Prophet in these words: One who will not tolerate minor evil perpetrated by an ignorant person will have to tolerate the major evil of that person. It means that whenever there is any provocation from the other party at that time an individual or a nation has one of two choices.

That the provocation should be avoided in the very first instance and not allowed to reach to the extent of war and violence. So that the lesser evil is nipped in the bud. In this matter there is a very important principle in Islam in a hadith narrated by Aisha, Prophet’s wife. While describing the general policy of the Prophet of Islam she said that whenever the Prophet of Islam had to opt for one of two ways he would always pt for the easier option and leave the harder one. Whenever there is a wary of confrontation between two parties attempt to solve the problem should be made only in the peaceful sphere. While the harder option is to retaliated gun with bomb in controversial matters.

It is this second option which turns conflicts into war.

The life of the Prophet of Islam tells us that he adopted this method called easier option by Aisha throughout his entire life. At least a hundred times the situation of head-on confrontation was produced by his opponents but he always opted the way of easier option the could almost always avoid the head-on clash by peaceful strategy. If we look out deeply we find that between the Prophet and the opponents the practical collision took place only three times. Battle of Badr, Uhud and Hunain.

Although many incidents have been called battle in the books of seerah but if we look at it deeply we find that these are only different forms of avoidance and not of indulgence in war. For instance we find in the books of Seerah, Ghazwa-e-Tabuk, Ghazwa-e-Khandaq, Ghazwa-e-Makka. Ghazwa Hamraul Asad. In all these battles and a number of other such battle the Prophet always succeeded in managing to avoid the war by employing some or the other strategy.

Peace is the rule in Islam and war is only a rare exception.

Now the question arises as to why is there, in the first place, injunction of war in Islam and why the Prophet had to go to war with his opponents for three times. We learn from the Quran that so far as a matter is confined to provocation or partial loss the way of patience and avoidance must be adopted. But when the other party practically initiates aggression then at that time war can be waged in defence. The first principle in this regard is that we learn from the Quran: “So long a they are straight with you, be straight with them.” (9:7)

This means that so long as the other party has not initiated aggression and has not compelled you to wage war, you should live with them peacefully, never initially aggression in any circumstances. The construction goal o Islam can be achieved when there are friendly relations between Muslims and non-Muslims. That is why this injunction has been given in the Quran. This shows that fighting in Islam is permitted only when there is simply no other option, that is why the verse which gives Muslims permission to fight in defence, in given in these words:

Permission to fight is given to those who are attached/fought against because they have been wronged.

God will certainly help those who help Him. (22:39)

Similarly at another place the Quran Says:

“fight in the name of God those who fight you but do not go beyond the limits, God does not love the transgressors (2:190).

Then at another place the Quran tells it clearly war can be waged only when it has been initiated by the other party. This verse of the Quran on this subject is very explicit, “It was they who initiated hostilities against you in the first place. (9:13)

A study of the Quran, Hadith, Fiqh tells us that Islam gives permission t fight only in defence. Yet even while waging a defensive war Islam sets clear conditions. An Islamic war is only one which is waged be fulfilling all these conditions. A war in which there conditions are not observed is not an Islamic war even if this is waged by Muslims in the name of Islam. These are some of the conditions:

1. The war can be declared only by an established government. Non-governmental organization have no permission to wage war. war is a state matter in Islam. The public has only the permission to work peacefully. They are not allowed to go to the extent of emerging in armed struggle.

2. Even for a genuine war it is essential that it is declared properly. Undeclared war is not permissible even by a government.

3. Even in a genuine war Islam allows to attach only combatants, killing non-combatants is not allowed in any war, however justified it might be. According to the Islamic conditions a lawful war is only one which is a defensive war, no war like gorilla war, proxy war, undeclared war is permissible in Islam. war for Reform, for Removing obstacles for ending injustice, there is no concept of such a war in Islam.

If we have to bring reform in any society or we have to remove certain obstacles then this task can be carried out only through peaceful struggle. If the problem is not solved through peaceful struggle, even then we have to remain patient and at no pretext we can go to armed struggle according to Islam. We have to remain patient and work peacefully towards that end.

The prophet of Islam has been called a Mercy to all the nations. The word mercy is another name for peace. We can put it differently and say that the prophet of Islam was a prophet of peace. He was sent to establish peace in the world. A study of Seerah tells in that peace was the greatest concern of the Prophet. Most of the traditions of the Prophet are directly or indirectly in the nature of an injunction of peace. Similarly a study of the 30-year life of the Prophet tells us that the Prophet always adopted the method in all matters acrid at establishing peace.

For instance according to one tradition the prophet of Islam said: Do not wish confrontation with your enemy always ask for peace from God. (al-Bukhari)

This shows that the actual object desirable by the Prophet was peace not confrontation. For one who prays god for peace it is not possible for him to opt for war instead of peace.

Similarly on another occasion the Prophet of Islam said:

God grants to non-violence what he does not grant to violence.

This saying of the Prophet of Islam tells us that due to its consequences the Prophet regarded war and violence futile. He was convinced that a goal can be achieved only by peaceful means. No positive result can be achieved by violent method. This saying is s if a Prophetic declaration in favour of peace and against war.

In this connection one find a number of sayings of the Prophet of Islam in the books of Seerah and traditions which tells us directly or indirectly that war and violence was something to be abhorred. It was peace which what Prophet desired most. This is because Islam is a religion of peace. The Quran calls its way the paths of Peace (5:16). It describes reconciliation as the best policy (4:128). It is clearly stated in the Quran that God abhors disturbance of peace (2:205).

Thus I would like to conclude this chapter with this prayer of the Prophet:

O God, you are peace. Peace is from you. Peace returns to you. O Lord, let us live a life of peace. O Lord, enter us into your home, the house of peace. Glory be to God, the most high. All glory and al greatness is for you, O Lord.