Non-violence should never be confused with inaction or passivity. Non-violence is action in the full sense of the word. Rather it is more forceful an action than that of violence. It is a fact that non-violent activism is more powerful and effective than violent activism. Non-violent activism is not limited in its sphere. It is a course of action which may be followed in all matters.

Whenever individuals, groups or communities are faced with a problem, one way to solve it is by resorting to violence. The better way is to attempt to solve the problem by peaceful means, avoiding violence and confrontation. Peaceful means may take various forms. In fact, it is the nature of the problem which will determine which of these peaceful methods is applicable to the given situation.

Islam is a religion which teaches non-violence. According to the Qur'an, God does not love fasad, violence. What is meant here by fasad is clearly expressed in verse 205 of the second chapter. Basically, fasad is that action which results in disruption of the social system, causing huge losses in terms of lives and property.

Conversely, we can say with certainty that God loves non-violence. He abhors violent activity in human society, as a result of which people have to pay the price with their possessions and even their lives. This is supported by other statements in the Qur'an. For instance, we are told in the Qur'an that Peace is one of God's names (59:23). Those who seek to please God are assured by verse 5 of the sixteenth surah that they will be guided by Him to "the paths of peace."� Paradise, which is the final destination of the society of God's choice, is referred to in the Qur'an as "the home of peace"� (89:30), etc.

The entire spirit of the Qur'an is in consonance with this concept. For instance, the Qur'an attaches great importance to patience. In fact, patience is set above all other Islamic virtues with the exceptional promise of reward beyond measure. (39:10)

Patience implies a peaceful response or reaction, whereas impatience implies a violent response. The word sabr exactly expresses the notion of non-violence as it is understood in modern times. That patient action is non-violent action has been clearly expressed in the Qur'an. According to one tradition, the Prophet Muhammad Å“ observed: God grants to rifq (gentleness) what he does not grant to unf (violence). (Abu Dawud, Sunan, 4/255)

The word rifq has been used in this hadith as an antithesis to unf. These terms convey exactly what is meant by violence and non-violence in present times. This hadith clearly indicates the superiority of the non-violent method.

God's granting to non-violence what He does not grant to violence is no simple matter. It has very wide and deep implications, embodying as it does an eternal law of nature. By this very law of nature, all bad things are associated with violence, while all good things are associated with non-violence.

Violent activities breed hatred in society, while non-violent activities elicit love. Violence is the way of destruction, while non-violence is the way of construction. In an atmosphere of violence, it is enmity which flourishes, while in an atmosphere of non-violence, it is friendship which flourishes. The method of violence gives way to negative values while the method of non-violence is marked by positive values. The method of violence embroils people in problems, while the method of
non-violence leads people to the exploiting of opportunities. In short, violence is death,
non-violence is life.

Both the Qur'an and the Hadith have attached great importance to jihad. What is jihad? Jihad means struggle, to struggle one's utmost. It must be appreciated at the outset that this word is used for non-violent struggle as opposed to violent struggle. One clear proof of this is the verse of the Qur'an (25:52) which says: "˜Perform jihad with this (i.e. the words of the Qur'an) most strenuously.'

The Qur'an is a book of ideology. In such a case performing jihad with the Qur'an would mean an ideological struggle to conquer peoples' hearts and minds through Islam's superior philosophy.

In the light of this verse of the Qur'an, jihad in actual fact is another name for peaceful activism or non-violent activism. Where qital is violent activism, jihad is non-violent activism.

Peaceful Beginning

When the Qur'an began to be revealed, the first verse of the revelation conveyed the injunction: "˜Read!' (iqra) (96:1). By perusing this verse we learn about the initiation of Islamic action. It begins from the point where there is hope of continuing the movement along peaceful lines, and not from that point where there are chances of its being marred by violence.

What are the advantages of non-violent activism over violent activism? They are briefly stated as under:

1.   According to the Qur'an there are two faculties in every human being which are mutually antipathetic. One is the ego, and the other is the conscience, called respectively nafs ammara and nafs lawwama (The Qur'an, 12:53; 75:26). What the violent method invariably does is to awaken the ego, which necessarily results in a breakdown of social equilibrium. On the other hand, non-violent activism awakens the conscience. From this results an awakening in people of introspection and self-appraisal. And according to the Qur'an, the miraculous outcome of this is that "he who is your enemy will become your dearest friend."� (41:34)

2.   A great advantage of the non-violent method is that, by following it, no part of one's time is wasted. The opportunities available in any given situation may then be exploited to the fullest extent"”as happened after the no-war pact of Hudaybiyya. This peace treaty enabled the energies of the believers to be utilised in peaceful constructive activities instead of being dissipated in a futile armed encounter. One great harm done by violent activism is the breaking of social traditions
in the launching of militant movements. Conversely, the great benefit that accrues from non-violent activism is that it can be initiated and prolonged with no damage to tradition.

Generally speaking, attempts to improve or replace existing systems by violent activism are counter-productive. One coup d'état is often the signal for a series of coups and counter-coups. The truly desirable revolution is that which permits gradual and beneficial changes. And this can be achieved only on the basis of non-violence.

Success Through the Non-Violent Method

All the great successes of the first phase of Islam as well as the succeeding periods were achieved by non-violent methods. Listed below are some examples of these successes.

1.   Of the 23-year period of prophethood, the initial 13 years were spent by the Prophet in Makkah. The Prophet fully adopted the way of pacifism or non-violence during this time. There were many such issues in Makkah at that time which could have been the subject of clash and confrontation. But, sedulously avoiding all such issues, the Prophet Muhammad Å“ strictly limited his sphere to peaceful propagation of the word of God. This resulted in da"˜wah work being performed in full force throughout this period. One of the great gains during these 13 years of da"˜wah work was the entry into the Islamic fold of men of the highest moral calibre, who were responsible for forming the history of Islam, for instance, Abu Bakr, Umar, Uthman and Ali, etc.

2.   In Makkah when the Quraysh leaders were all set to wage war against the Prophet, even then, instead of opting for the way of reaction and retaliation, what the Prophet did was to secretly migrate to Madinah.

Migration, by its very nature, was a clear example of non-violent activism. This peaceful strategy enabled the Prophet and his followers, about two hundred in number, to form a powerful centre of Islam in Madinah. Had they adopted the path of confrontation instead of peaceful migration, the history of Islam might have been buried right there in Makkah shortly after its inception.

3. After the emigration, his antagonists took the unilateral decision to wage war against him. Consequently such bloody encounters as those of Badr and Uhud took place. Then the Prophet made a 10-year peace treaty known in history as Sulh al-Hudaybiyya, by accepting all the conditions of his opponents. This has been called a "˜clear victory' in the Qur'an. It was this peace treaty, paving the way for peaceful constructive activities which ultimately made possible the conquest of Makkah and the whole of Arabia.

4.     At the end of the pious caliphate, a bloody encounter had taken place between the Banu Hashim and the Banu Umayyah. This stopped the advance of Islam for a period of ten years. What set this process in motion once again was the voluntary withdrawal of Hasan ibn Ali (d. 50 A.H.) from the battlefield. This was undeniably a practical form of non-violent activism. This peaceful move on the part of Hasan ibn Ali re-opened to Islam the locked doors of progress.

5.   During the last days of the Abbasid caliphate Mongol tribes attacked the Muslim world and right from Samarkand to Aleppo destroyed the entire Muslim world. The history of Islam had apparently come to a standstill. At that moment the spirit of da"˜wah work was born within the Muslims. As a result, the majority of the Mongols converted to Islam. And that miracle took place which has been described by an orientalist in these words: "The religion of Muslims has conquered where their arms had failed."�

6.   Islamic history took a crucial turn when, in the years succeeding the pious caliphate, rot had set in, in the system of the government, and the caliphate had turned into monarchy. At that juncture, many factors emerged which would have resulted in serious friction between the ruler and the ruled. But, following the guidance of the Prophet, the Muslims totally avoided political confrontation. This history, beginning with the Umayyad caliphate, continued for several centuries. This was possible because the tabi"˜un (companions of the Prophet's companions) and their succeeding generations, consisting of traditionists, jurists, "˜ulama, sufis and other great religious scholars, all scrupulously avoided any clash or confrontation with the rulers.

It was during this period that, on the one hand, peaceful da"˜wah work was started in various countries, while on the other, the disciplines of Hadith, fiqh and other Islamic sciences came into existence on a large scale after a long period of great struggle. All the precious books which adorn our libraries, all the classical literature of Islam, are the result of these peaceful activities.

For instance, the Hadith as a source of Shari'ah is second only to the Qur'an in Islam. These traditions now exist in the form of printed books. These books are so precious that, without them, it would not have been possible to develop Islam into a complete system as it exists today. Under the rule of the Umayyads and Abbasids, when the political system had begun to deteriorate, where were these tens of thousands of traditions? All of them existed in the memory of the religious scholars, whose names are mentioned in the books as chains in the link of authorities who have handed this legacy down to us. Had they adopted the principle of violent activism and clashed with the "˜oppressive' rulers, they would all have been slaughtered by them and the entire legacy of traditions, instead of finding a place on the pages of books, would have been buried along with them in the graveyards. It is by the miracle of having adopted non-violence instead of violence that the precious sources of traditions have survived in book form and, till today, adorn our libraries.

Political Revolt Unlawful

Despite the blatant perversion in the Muslim rulers after the pious caliphate, the Muslim ulama did not lead an insurrection against these corrupt individuals. For about a period of one thousand years they remained detached in this matter and continued to engage all their efforts in non-political fields. This was not a matter of accident but in obedience to the express injunctions of the shariah.

As we know, in the books of Hadith detailed traditions have been set down in the chapters titled Kitab al-Fitan. The Prophet Muhammad Å“ observed in plain words that in later times perversions would set in in the rulers, they would become tyrannical and unjust, but that Muslims should not wield their swords against them. They should rather move to the mountains with their goats and camels.

By "˜goats and camels' are meant the opportunities in non-political fields which exist, even when the political institutions are corrupted. This injunction given by the Prophet meant that the Muslims should avail of such opportunities by avoiding clash and confrontation in the political field. In short, by ignoring the political problem, they should avail of the non-political opportunities.

These injunctions of the Prophet Muhammad Å“ were so clear that the Muslim ulama of later times formed a consensus to make insurrection against the rulers unlawful.

Imam An-Nawawi, commenting upon some traditions as set forth by Sahih Muslim (Kitab al-Imarah) observes: "You should not come into conflict with the rulers in matters of their power. Even if you find them going against express Islamic injunctions, you should attempt to make the truth clear to them solely through words of wisdom and advice. So far as revolt and war against them in order to unseat them is concerned, that is totally unlawful according to the consensus of the ulama, even when the rulers are zalim and fasiq (tyrants and corrupt)."� (Sahih Muslim, bi sharh an-Nawawi, 12/229)

This command of the Prophet, as clearly expressed above, was based on extremely important considerations. In actual fact, in the early phase of Islam (as well as in the later phase) da"˜wah and reform works had to be performed, without which the history of Islam would not have been complete. If the ulama of the Muslim community had tried to pose a threat to the political institutions, certainly all this constructive work would have been left undone. That is why the Prophet Muhammad Å“ expressly prohibited any clash with political institutions. This avoidance of strife guaranteed that non-political constructive work would continue to be performed without any break.

In every society there are always two systems side by side, one political and the other non-political. The latter is established through various non-political institutions. According to the scheme of Islam, non-political institutions established at the social level have always to remain stable. In this way there is a continuing endeavour"”even when the political institutions
have become corrupt, or keep changing"”to keep Islam firmly established at the level of the non-political system.

The Command of War in Islam

It is a fact that certain verses in the Qur'an convey the command to do battle (qital) (22:39). What the special circumstances are which justify the issuance of and compliance with this command we learn from our study of the Qur'an.

1.   The first point to be noted is that aggression or the launching of an offensive by the believers is not totally forbidden. It is permissible, but with certain provisos. We are clearly commanded in the Qur'an: Fight for the sake of God those that fight against you, but do not be aggressive. (2:190)

2. Only defensive war is permitted in Islam. Such a war is one in which, as the Qur'an says: "They were the first to attack you."� (9:13) i.e. aggression is committed by some other party so that the believers have to fight in self-defence. Initiating hostilities is not permitted for Muslims.

Furthermore, even in the case of the offensive being launched by an opposing group, the believers are not supposed to retaliate immediately. Rather in the beginning all efforts are to be made to avert war, and only when avoidance has become impossible, is battle to be resorted to in self-defence.

3.   According to the Qur'an, there was one form of war which was time-bound strictly in relation to its purpose. This was to put an end to fitna. "˜Fight against them until fitna is no more.' (2:193) In this verse fitna signifies that coercive system which had reached the extremes of religious persecution. In ancient times this coercive political system prevailed all over the world. This absolutism had closed all the doors of progress, both spiritual and material. At that time God commanded the believers to break this coercive system in order to usher in freedom, so that all doors of spiritual and material progress might be opened to man.

Bringing monarchy to an end and establishing the caliphate in its place in the first phase of Islam was the beginning of this process. The system was first established in Arabia. At that time there were two major empires, the Byzantine and the Sassanid, to both of which the reform movement in Arabia posed a challenge. As a result, these empires wanted to crush it. The Prophet's companions therefore faced stiff resistance, but by God's succour they were successful in their mission and the coercive system, termed "absolute imperialism"� by the French historian Henri Pirenne, was uprooted.

It took this revolutionary event to end a coercive system which had been established for centuries and replace it with a system based on freedom. This goal could not have been achieved in its first stage. But by divine succour Islam succeeded in breaking the historical continuity of this ancient coercive system in the 7th century. Subsequently, this change affected all of human history and as a continual process, ebbed and flowed until it reached its culmination in the 20th century. Then came the de-centralization which took place at the beginning of the 20th century, political power being limited solely to the administration. And the interference of political institutions became very limited. Social departments became generally independent of it.

This great change in the pattern of human life was exactly in accordance with Islam. It thus became possible for believers, whether they possessed political power or not to attain constructive goals without any hindrance. It was this system which effected the transition from the age of kingship to the age of institutions.

Thus it has become possible for the believers to set up various establishments of their own on a large scale, and indirectly bring political institutions under their influence. And in so doing, they can penetrate society, which was earlier possible only through political power: for instance, in training the new generation, creating an intellectual atmosphere by making available the print and electronic media, the propagation of ideas through books, continuing the process of ijtihad through research foundations, safeguarding religion by opening more mosques and schools, the acquisition of finance through industrial institutions, universal realization of one's objectives through the means of com-munication, realization of religious and cultural affairs through different channels, etc.

In modern time those nations who have understood this have achieved success even without having political power. Some have become established and excelled in the field of education, while others have set up empires in industry, communications or finance. The last in the list of these non-governmental empires is that of computers. This has given man the opportunity to keep his finger on the pulse of human activity not only at the national level, but also at the international level.

When the Quran says, "And religion is wholly for Allah"� it portrays the most important aspect of the change of times. This change has reduced the status of political power to the point where it is no longer necessary for believers to wage a war for its acquisition, as it is no longer needed to secure the desired benefits. Non-political institutions serve this purpose equally well.

This mission was undertaken and brought to a successful conclusion at the internal level within Arabia during the life of the Prophet. Later, during the pious caliphate, the Sassanid and Byzantine empires were dismantled with special divine succour. Consequently, intellectual oppression at the international level was replaced by intellectual freedom.

In this connection those traditions are worth noting which are enshrined in Sahih al-Bukhari. When, after the fourth Caliph Ali ibn Abi Talib, political conflict ensued between Abdullah ibn Zubayr and the Umayyads, Abdullah ibn Umar, one of the seniormost companions of the Prophet, held himself aloof from the battle. People approached him and, quoting the verse of qital-al-fitna, asked him why he was not joining in the battle. Abdullah ibn Umar replied that "˜fitna' as mentioned in the Qur'an did not refer to political infighting, but rather to the religious coercive system, that had already been put an end to by them. (Fathul Bari, 8/60)

From this we learn that the war against fitna was a war of limited duration, temporary in nature, meant to be engaged in only until its specific purpose had been served.

Invoking the Qur'anic exhortation to do battle against fitna in order to validate acts of war which had quite other aims is highly improper. This verse could be cited only if the same state of affairs as existed at the time of its revelation, were to prevail once again.

The biographers of the Prophet Muhammad Å“ have put the number of ghazwah (battle) at more than 80. This gives the impression that the Prophet Muhammad Å“ in his 23-year prophetic career waged about four battles in a year. But this impression is entirely baseless. The truth is that the Prophet Muhammad Å“ in his entire prophetic life, engaged in war only on three occasions. All the other incidents described as ghazwat were in actual fact examples of avoidance of war and not instances of involvement in battle.

For instance, in the books of Seerah, the incident of Al-Ahzab is called a ghazwah (battle), whereas the truth is that on this occasion the armed tribes of Arabia, twelve thousand in number, reached the borders of Madinah with all intentions of waging war, but the Prophet and his companions dug a deep trench between them, thus successfully preventing a battle from taking place. The same is the case with all the other incidents called ghazwah. The opponents of the Prophet repeatedly tried to embroil him in war, but on all such occasions, he managed to resort to some such strategy as averted the war, thus defusing the situation.

There were only three instances of Muslims really entering the field of battle"”Badr, Uhud and Hunayn. But on all these occasions, war had become inevitable, so that the Prophet was compelled to encounter the aggressors in self-defence. Furthermore, these battles lasted only for half a day, each beginning at noon and ending with the setting of the sun. Thus it would be proper to say that the Prophet in his entire life span had actively engaged in war for a total of a day and a half. That is to say, the Prophet had observed the principle of non-violence throughout his 23-year prophetic career, except for one and a half days.

The Islamic method, being based totally on the principle of non-violence, makes it unlawful for believers to initiate hostilities. Except in cases where self-defence has become inevitable, the Qur'an in no circumstance gives permission for violence.

The Modern Age and Non-Violence

The greatest problem facing Islam today is, as I see it, that Muslims have almost totally forgotten the sunnah (Prophet's way) of non-violence. In later times when the Ottoman and Mughal empires disintegrated and problems like that of Palestine have had to be confronted by the faithful, Muslims all over the world have fallen a prey to negative reaction on a colossal scale; they have failed to remember that the policy of Islam is not that of violence but of non-violence. It is the result of this deviation, that despite almost a 100 years of bloody wars, Muslims have achieved no positive gain. Rather whatever they already had has been lost by them.

According to Imam Malik, later generations of this ummah (Muslim community) will be able to settle matters at issue in the same way that earlier generations had done, i.e. by non-violent methods. Similarly, Muslims of modern times must likewise resort only to non-violent methods. Just as no gain could accrue from violent methods earlier, no gain can accrue from violent methods today.

The state of affairs of Muslims in modern times resembles that which prevailed at the time of Hudaybiyya. Today once again"”only on a far larger scale"”this hamiyat al-jahiliya, prejudices prevailing in pre-Islamic Arabia (48:28) is being displayed by the other party. In the first phase of Islam its solution lay in Muslims sedulously avoiding an equivalent display of prejudice, and in holding firmly to kalima at-taqwa (the word of piety) they became entitled to the succour of God and were granted a clear victory (48:26).

At the time of the Hudaybiyya peace treaty, the Quraysh, who had secured the leadership of Arabia, were bent on waging war. The Kabah was in their possession. They had expelled the Prophet and his companions from their home-town. They had taken possession of Muslims' homes and other properties, and spared no effort in disseminating negative propaganda against Islam.

Given this state of affairs, there were only two options before the believers. One was to attempt to put an end to tyranny and launch an outright war on the other party in the name of securing their rights. The result of such a move would certainly have been further loss in terms of lives and property.

The second option was to remain patient in the face of immediate loss, be it political or material, and, in spite of the losses, avail of whatever opportunities were already available. The Prophet Muhammad Å“ and his companions chose this second course. The result was that the entire history of Arabia was revolutionized in just a few years time.

The same state of affairs is widespread in modern times. Although today Muslims have suffered great losses, political and material, at the hands of other nations, there still exist a great number of opportunities on a far larger scale. If availed of wisely, we can rewrite the history of Islam in magnificent terms.

The Manifestation of Religion

The modern age is regarded by Muslims as being fraught with problems for Islam. But this is quite contrary to the actual situation. The modern age is in fact the age of Islam, just as the rainy season is the part of the year most benefical to farmers. But Muslims, lacking in understanding and awareness, have failed to understand this; hence their failure to convert this potential into reality.

What is called izhar ad-din in the Qur'an does not refer to something which is temporary in nature. It, in fact, refers to an eternal ideological ascendancy of Islam. It means that in the world of ideology, such a revolution would be brought about as would establish the ideological supremacy of Islam forever. God has already brought it into existence potentially: believers have only to tap and convert this potential into reality.

The aim of the revolution brought about by the Prophet and his companions in the seventh century is stated to be izhar ad-din in the Qur'an:

They desire to extinguish the light of Allah with their mouths: but Allah seeks only to perfect His light, however much the disbelievers may abhor it (9:32-33).

Izhar in Arabic means dominance/ascendancy/ supremacy. Here izhar ad-din signifies intellectual and ideological dominance, not political dominance. This means that in intellectual and ideological respects, God's religion assumes ascendancy over all other ideologies and religions for all time.

Granting ideological ascendancy to God's religion was no simple matter. It amounted to the writing of history afresh. For although God's religion had always been in a superior position ideologically, it had become obscured by false and misguided ideas, the reason being that in ancient times people were heavily under the influence of superstitious thinking. Their arts and learning in general had all become fettered by superstition and idolatry. This had led to a veil being thrown over true religion, which was the only vehicle for God's truth.

God desired that through the final Prophet an intellectual revolution be brought about which would alter this unfavourable and artificial state of affairs. Human sciences themselves have become supporters of the true religion so that, by academic standards themselves, the religion of monotheism may be made an established religion for the people.

Izhar ad-din in the above verse required this same divine plan to be carried into effect through a revolution by the Prophet and his companions. This revolution set in motion a new process in human history. Its purpose was to unravel all the veils of superstition which clouded human judgement, and to lay bare the scientific proofs hidden in nature, so that the truth of monotheism could be brought to light for all humanity. In modern times this revolution has reached its culmination. There were two main aims of this izhar ad-din. One, that the system of religious persecution be put to an end, so that a propitious atmosphere could be created for the performance of da'wah of the true religion. In ancient times this task could be performed only in a very adverse atmosphere. The second purpose was to rally all arguments in support of God's true religion. Both these tasks have been performed on a large scale in present times. A brief mention of these is made here.

In ancient times the monarchical system prevailed all over the world. An individualistic system like monarchy could be established by force alone. That is why a coercive system of governance was established by the monarchs. They inevitably crushed any sign of intellectual or religious freedom found among their subjects. This state of affairs posed a permanent obstacle to the general development of human thought or to the spreading of any religious mission. Ultimately this coercive political system was destroyed by the revolution brought about by the Prophet and his Companions.

This abolition of oppressive systems and the freeing of peoples' minds from superstition ushered in an era of freedom and democracy. The effect of this revolution in human history set in motion a process of intellectual liberalization. Later on western nations contributed greatly towards this revolution in human thought. Now this process has culminated in the unparalleled scientific achievements of the present day. In consequence, it has become possible for the task of da'wah of truth to be performed in an atmosphere of freedom, which was earlier seriously hampered by the oppressive atmosphere.

Idolatry is another name for a religion of superstitions. In ancient times this shirk (idolatry) dominated the minds of the people, having rendered the progress and development of science impossible. The Prophet and his Companions made great sacrifices to put an end to this superstitious system. In this way the age of science had its beginnings. The changes wrought by it influenced the course of history over the centuries.

The scientific revolution, which was in actual fact a by-product of the Islamic revolution, gave us modern communications. The advent of this new age made it possible for the first time in human history for the propagation of Islam to be carried out on a universal scale. According to a hadith a time was to come when God's words would enter all the homes in the world. (Musnad, Ahmad) This was indirectly, a prediction of the modern age of communications.

One outcome of the modern scientific revolution is that we have at our disposal a number of new arguments in support of Islamic beliefs. Prior to this revolution the da"˜is of Islam could resort only to traditional arguments in support of the truth of Islam. But today it has become possible to measure up Islamic realities by the highest standards of human knowledge and to establish their authenticity by purely logical arguments.

In ancient times religion could be studied only as something sacred and as a matter of dogma. That is why established and unestablished religions had not academically been distinguished from one another. In modern times, owing to the influence of the scientific revolution, the study of religions can be done as objectively and as critically as any other matter which comes under scientific scrutiny.

Such critical study has proved, purely academically, that by historical standards, there is only one reliable religion, and that is Islam. All other religions are lacking in this historical credibility. After this intellectual revolution it has become possible to establish the truth of Islam vis-à-vis other religions purely on the basis of human knowledge. That Islam is the only authentic version of divine religion may be fully supported by arguments.

These modern developments in our times have taken Islam to the point of unopposed victory. Now the need of the hour is for Muslims to put an end unilaterally to all violent activities against mad'u nations, so that a normal relationship may be allowed to grow between da"˜i and mad'u: only then can the message of Islam be conveyed in a propitious atmosphere. Now, in the wake of the scientific revolution, it has become possible to begin a serious and beneficial dialogue between Islam and non-Islam, the result of which will necessarily be in favour of Islam.

Islam in the Present Age

Now the question arises as to whether an Islam
which teaches non-violence can be of relevance in the present age, and assume a superior position once again in new situations.

The answer is entirely in the affirmative. The truth is that Islam's being a peaceful religion shows that it is an eternal religion. Had it been a religion of violence, it would not have been eternal. For, in modern times, the way of violence has been totally rejected by contemporary thinking. Now, only that system is worthy of consideration and acceptance the teachings of which are based on peace and non-violence.

Modern thinking, for example, has rejected communism. One of the major reasons was that communism had to be sustained by violence. And under no circumstances is violence acceptable to the modern mind. Nazism and Fascism too have been rejected on similar grounds. Modern man, therefore, disapproves of both religious and non-religious extremism, because they lead man ultimately to violence.

But Islam is a religion of nature. It has held violence as inadmissible from the outset. Islam has been an upholder of peace, not violence, from day one.

In the past, Islam played a great role in the development of humanity, as a result of which human history entered a new age of progress and development. The time has come today for Islam to play a great constructive role, leading human history once again into a new age of progress.

What is called scientific or technical progress is the result of the discovery of some of the great secrets of nature. But if nature and its mysteries have always existed in our world, why has there been such a long delay in their discovery? Why could not the scientific advancement of the last few hundred years have been made thousands of years ago?

The reason was that in ancient times religion and science (divine knowledge and human knowledge) being so closely linked with one another, scientific enquiry was anathema to men of religion. Religious persecution had then become an insuperable obstacle to the progress of science.

What Islam did was separate religion (which had become, in essence, a set of irrational beliefs) from scientific research and investigation. For instance, eclipses of the sun and moon had been linked with human destiny. The Prophet Muhammad Å“ declared that eclipses had nothing to do with the lot of human beings. These were astronomical events, not events pertaining to the fate of mankind. (Fathul Bari, 2/611)

In this connection, an incident of the pollination
of dates is recorded in the books of Hadith how the Prophet of Islam observed that in worldly matters (such as the pollination of date palms) "you should act according to your experience, as you know these matters better."� (Sahih Muslim bi Sharh An-Nawawi, 15/117)

This meant delinking religion and science from one another. In this way scientific research acquired an atmosphere of freedom for its functioning. For the first time in human history, science (human knowledge) could be developed freely without the intervention of religion. And advancing gradually, it culminated in the attainments of the modern age.

But today, man is again facing an even greater problem. That is, despite the extraordinary progress made in the field of science and technology, human beings are confronted with various kinds of problems, without there being any solution in sight. All these problems have resulted from not knowing the limit of freedom.

Modern man aspired to freedom as the highest good, but once having reached this goal, he was unable to set reasonable limits to freedom. In consequence, unrestrained freedom descended into anarchy and lawlessness. This is the actual cause of many of the problems which are emerging in modern times in western society. Now man requires an ideology which delimits his freedom, drawing the line between desirable and undesirable freedom. And it is only Islam which can provide him with such an ideology.

Now is the time for this ideology to be presented to man, who is ready and waiting to accept it. After the fall of communism (1991), the world is faced with an ideological vacuum. This vacuum can be filled by Islam alone. In the present world the developed countries have become economic or military superpowers, but the place is vacant for an ideological superpower, and that, potentially belongs to Islam.

There is only one obstacle in converting a great potential into a reality in favour of Islam. And that is the repeated recourse to violence by Muslim movements in modern times. Such action has presented Islam before the world in the guise of a violent religion. For this reason the man of today shies away from Islam. He fails to study Islam objectively. If this barrier could be removed and Islam once again brought before the world as a non-violent religion, or as a peaceful social system, then once again humanity would accept it, recognising it to be the voice of its own nature.

Modern man is in need of a new religion or a new system, based on peace. It should be free from superstitious beliefs, and should provide the answers to deep psychological questions. Its principles should not clash with scientific realities.

Today no religion but Islam can lay such positive claims to acceptance, for it is Islam and Islam alone which fulfills all these conditions. Individually, there are many men and women today who, after having studied Islam, have acknowledged these unique qualities in Islam. Some have acknowledged them in theory while others have gone ahead and accepted Islam in practice.

The True Jihad through Da"˜wah Activism

Islamic activism in respect of its method is based on non-violence and in respect of its target is based on da"˜wah. Da"˜wah, in fact, is another name for a peaceful struggle for the propagation of Islam. It would be true to say that Islamic activism in fact is da"˜wah activism.

The task of da"˜wah is no simple one. It enjoys the status of a key factor. If this task is fully performed, all other objectives will be automatically achieved. In support of this, here are certain quotations from the Qur'an:

1.   Through da"˜wah the believers receive God's protection against the mischief of the opponents. (5:67)

2. Through da"˜wah even the direst enemy turns into one's dearest friend. (41:34)

3. Da"˜wah proves Islam's ideological superiority. And without doubt nothing is greater than this. (10:32)

4. Through da"˜wah a positive mentality is inculcated within the ummah. This is called "˜honest counsel' in the Qur'an. (7:68)

5.     The mission of da"˜wah is performed by human beings but the conditions conducive to its success are provided by God, just as the farming is to be done by the farmer while the rains come from God. In modern times favourable conditions have been fully provided to man. Now the believers' duty is to refrain from expending their energies in futile activities. They must exert their entire energy in da"˜wah work. All the best results will ensue from this act.

Peace and Justice

One great problem for Muslims is that peace does not necessarily guarantee them justice. This has caused Muslims to become violent and to neglect opportunities for da"˜wah. In modern times Muslims want a peace which brings them justice. But according to the law of nature, this kind of peace can never be achieved, that is why Muslims the world over are in a state of physical and mental unrest. Distressed in their minds, they have become violent in their thinking and in their actions.

The truth is that peace does not automatically produce justice. Peace in actual fact simply opens up opportunities for the achievement of justice. At the time of Hudaybiyya the Prophet Muhammad Å“ had not found justice. He had achieved peace but only by delinking it from justice. The Prophet had made this peace not to extract justice but to create opportunities for advancement. And, with the establishment of peace, great opportunities for da"˜wah action did open up which the Prophet exploited in full measure. Therefore, in just a few years' time the Prophet not only ensured justice, but set Islam upon a much more solid footing.

The Muslims of the present day have to understand this secret of nature. Only then will it be possible for them first to find peace, then ultimately their desired goal of justice.

In October 1997, I met a 36-year old European, Leon Zippo Hayes, who was born in the city of Christchurch in New Zealand. After having studied Islam, he has changed his religion. His Islamic name is Khalilur Rahman. Passing through Muslim coun-tries he is going to perform Hajj by land.

During the conversation he said that in modern times Muslims are engaged in bloody war at many places, at some places with others and at other places among themselves. This had led him (like many others) to conclude that perhaps Islam was a religion of violence. Later, he studied the Qur'an with the help of translations, and when he reached this verse in the Qur'an: "˜Whoever killed a human being should be looked upon as though he had killed all mankind (5:32),' he said that he was so moved that he could not believe that it was there in the Qur'an.

This incident is broadly indicative of the thinking of non-Muslims on Islam. On seeing the actions of Muslims, people today find it hard to believe that Islam may be a religion of peace. But if Muslims stop engaging in violent activities and give people the opportunity to appreciate Islam in its original form, then certainly a great number of people would realise, as they never had before, that Islam was a peaceful religion and they would rush to it, saying that it was exactly the religion which their souls had been seeking all along.

Muslims Displaced

It is an incontrovertible fact that Muslims have not been able to join the mainstream in modern times. At all places and in every department they are leading their lives as if driven into a corner. This is undoubtedly an extremely critical problem, for it has relegated Muslims to second class positions all over the world.

To me, the greatest reason for this is the violent attitude of the Muslims. Today's Muslims are easily provoked and become violent at anything which is against their way of thinking. Not all Muslims become involved in acts of violence. Yet all might be held culpable. This is because that section of Muslims"”in fact, the majority"”who are not personally involved, neither disown those members of their community who are engaged in violence, nor even condemn them. In such a case, according to the Islamic Shariah itself, if the involved Muslims are directly responsible, the uninvolved Muslims are also indirectly responsible.

It is Muslims' religious and secular leaders who are actually responsible for this violent approach on the part of Muslims today. In modern times when Muslims have had to undergo the experience of defeat, almost all the religious and secular scholars as well as intellectuals followed one single line, that of awakening the spirit of jihad (in the sense of qital) among Muslims. The entire Muslim world reverberated with such slogans as "˜jihad is our way' and "˜Jihad is the only solution to our problems!'

The entire world has witnessed a great number of large and small movements in violent response to the problems faced by Muslims. If you go to Palestine, you will hear young people singing a song, no doubt taught to them by their elders:

Let's make war, let's make war,
For war is the way to success.

In modern times, the violent approach of our intellectuals and leaders of movements, is the sole reason for the present violent mentality among Muslims all over the world. It is as a result of this mentality that, if anyone writes a book against Islam, Muslims are prepared to kill him. If any procession raises anti-Muslim slogans, Muslims start stoning the procession instead of killing the evil by observing silence, which, as Umar Faruq advocated, would be the best strategy in such a case. If there is any monetary or territorial controversy with any nation, they immediately take up arms against it, rather than adopt a peaceful strategy to solve the problem.

This violent mentality of Muslims is responsible for having alienated them from their neighbours everywhere. Their conduct clearly shows that they no longer cherish the ideal of universal brotherhood. Everywhere they are looked upon with aversion and dread. The resulting dissociation has left Muslims a backward group in modern times. Even in advanced countries like America they remain backward as a community in comparison with other immigrant groups.

The only way to alleviate the tragic plight of Muslims is to bring them back to non-violent Islam, by helping them to understand that their violent version of Islam is not the true one.

As soon as Muslims take to the path of non-violent Islam, they will be able to become equal partners with other communities. They will have joined the universal mainstream, and will consequently be able to participate in all activities, in all institutions. People, instead of dreading them, will welcome them in every field. They will become a part of the universal brotherhood. Their issues will be looked upon with justice. Their equal partnership will be assured in all institutions ranging from the social to the educational.

Peaceful interaction will give Muslims the kind of intellectual stimulation and variety of experience which they must have if they are to tread the path of progress. Interaction will also facilitate the task of da"˜wah on a large scale. The natural result of this vast interaction of Muslims and non-Muslims will be that everywhere dialogue on Islam will be started, formally as well as informally. In modern times, because of the extremist and violent attitude of Muslims, serious dialogue between Islam and non-Islam has almost come to an end. Now when peaceful interaction between Muslims and non-Muslims takes place in a normal atmosphere, serious dialogue will ensue on its own. The beginning of serious dialogue between Islam and non-Islam is, without doubt, a very great success from the point of view of da"˜wah.

The Qur'an describes Sulh al-Hudaybiyya, in the early period of Islam as a "˜clear victory'. It was a "˜clear victory' in the sense that it established
peace between the believers in monotheism (tawhid) and believers in polytheism (shirk), thus making it possible for a serious dialogue to be held between the two on religious matters.

In modern times if Muslims abandon the path of violence and fully adopt the path of non-violence, this will be for Muslims like reviving the sunnah of Hudaybiyya. And they will start receiving great benefits, similar to those which Islam and Muslims had gained after the event of Hudaybiyya in the first phase.