prevailed in that society, adopting them as its own. Thus Islam was able to incorporate into its civilization all the sound values human societies upheld, harnessing them together in a complete whole. Its approach remains the same. It is open to the best ideas and concepts people may have, rejecting only what is oppressive and false, and what stifles man’s free thought.
Nevertheless, the outcry about a clash of civilizations continues, with certain loud voices trying to pour petrol on the flames. Sweeping judgements by public figures, saying that Western civilization is superior to Islam, are often quoted in the media. Needless to say, such an outcry serves no real purpose. On the other hand, some politicians, mindful of the Muslim element in their constituencies, may try to cover up their unfavourable feelings with more diplomatic statements. Others speak in conciliatory terms and make friendly gestures, but these are often belied by their aggressive actions.
But why should there be any clash of civilizations when both Islam and Western civilization lay great emphasis on man’s freedom of thought, belief and expression? To my mind, erroneous perceptions on both sides have contributed to a polarization of attitudes that is unnecessary, harmful and potentially very dangerous. Unfortunately such erroneous perceptions have marred several aspects of Islam so extensively that these are often wrongly understood by both friend and foe. This has deepened mistrust and suspicion on both sides.
It only requires that both sides live up to their basic values of freedom for friendship and mutual cooperation to replace the underlying mistrust, fear and even hostility that have characterized relations between the two camps for centuries. Sadly, in the present circumstances, this is easier said than done. The attacks of 11 September 2001 and subsequent events will inevitably harden attitudes, rather than help to promote mutual understanding. When politicians try hard to defend the indefensible and justify what, deep at heart, they know to be unjustifiable, they can hardly hope to win over anyone who respects civilized values. Similarly, when those who profess to be advocates of Islam step far beyond the role God has defined for His messenger in advocating His message, the only results they can achieve are the opposite of the goals they set for themselves.
What is needed is a genuine reappraisal of preconceived notions so that we are able to determine what is right and stick to it. The West may pride itself on occupying the high moral ground, but it can only give credence to what it professes if it continues to adhere to its moral values in times of adversity, not shed them at the slightest temptation. And when advocates of Islam seek more than freedom to address other people and explain God’s message to them, they do a disservice to the very cause they want to serve.
The only task Islamic advocacy should set for itself is to deliver God’s message to mankind. Whether people accept or reject it is entirely their own business. No pressure should be put on them to try to bring them into Islam. Exerting such pressure is alien to the very nature of the Islamic faith. Addressing His messenger, God says in the Qur’ān: “If they turn away from you, know that We have not sent you to be their keeper: your only task is to deliver the message entrusted to you.” (42: 48)
This is the mission to which the Prophet Muhammad dedicated all his efforts, from the moment when he was entrusted with God’s message up to the point when his blessed life on earth was over. When studying his life, we find this clearly apparent, both at the time when his message was met with endless adversity that observed no values and when he wielded power which, had he wished, he could use to force his opponents into submission. The present work aims to present his blessed life in its true light. It covers the main events in the Prophet Muhammad’s life from childhood to old age. It is only natural that we give much greater attention to the events that followed the start of the revelation of the Qur’ān, God’s final message to mankind. In each event we recognize his role as a messenger entrusted with delivering a message, and we see the example he sets for us to follow. Following his example is part of the requirements of being a Muslim. To abandon his example in preference for some other practices is to negate the second part of the first article of Islamic faith, namely, the declaration that there is no deity other than God and that Muhammad is God’s messenger.
When reading about the Prophet’s life, one must put the military activity of the Muslim community under the Prophet’s leadership in true perspective. Was Muhammad a warrior, as a cursory look at his life may suggest? If so, how does this relate to the task outlined in the above-quoted, definitive Qur’ānic verse limiting his task to delivering God’s message?
In the present world climate, there are people who try to limit the scope of going to war in Islam, or for Islam, to an absolute minimum. I read recently in a British newspaper an article by a prolific Muslim author, saying that war during the lifetime of the Prophet totalled no more than one week in the 23 years period from the start of his message to the end of his life. Others try to justify going to war in Islamic history by saying that Islam approves of war only when it is defensive.
On the other hand, there are well-meaning advocates of Islam who place military means high on the list of Islamic requirements, considering jihād as a major Islamic duty that comes next to the five ‘pillars’ of Islam. Others are keen to show that Islam has a militaristic approach, pointing out that it calls for ‘holy war’ against unbelievers.
A proper study of the Prophet’s life shows us that none of these views is correct. The Prophet was engaged in full-scale military campaigns which, for the most part, took one day of fighting each, but the preparations and pre-battle engagement, and the states of siege mounted on certain occasions, took much longer than that. The Expedition of the Moat and the Siege of the Qurayẓah which followed immediately afterwards, took nearly two months, during which the Muslim state in Madinah was in full military mobilization, even though little actual fighting took place. Yet these events were the ones that turned the balance of power in Arabia irretrievably in the Muslim community’s favour.
It may be easy to describe the Islamic attitude to war as purely defensive, but there is nothing to be gained by that. Islam always takes a positive attitude and calls on its followers to adopt all necessary measures to ensure the safety of the Muslim community. If this means having to go to war, then so be it. We have to bear in mind, however, that Islam does not approve of waging war except in a situation where peaceful measures are of no use. This means that Islam does not approve of a military offensive, except to repel an aggression started or planned by an enemy. We see examples of this nature in the Prophet’s own actions as he took effective measures to consolidate his state in Madinah and ensure its security. Never did he start a battle or raise an army to attack any tribe or group that was willing to live in peace with Islam. Even when the Quraysh insisted on adopting a hard line just before the Battle of Badr, turning a deaf ear to the voice of wisdom emanating from some of its own elders, the Prophet was keen to avoid a military engagement. Whenever he tried to take an enemy by surprise, his strategy was to show the enemy that starting a fight was useless. Thus, bloodshed was largely avoided in such confrontations.
On the other hand, those who lay much emphasis on the role of jihād in the Muslim community, which is important indeed, often limit jihād to military fighting, showing that Islam resorts to military force to achieve its objectives. This is again an erroneous view, whether advanced by advocates or opponents of Islam. Jihād is an Islamic requirement, no doubt. But this applies in the proper and broad sense of the word jihād, which means ‘to exert one’s best effort’. Every Muslim is required to work for Islam, in his or her own place in the Muslim community, trying to serve God’s cause and further the interests of the Muslims throughout the world. All this is part of jihād, or the efforts we exert to make our belief a living reality.
The efforts we need to exert may, on occasions, take the form of a military engagement, but this is the exception, not the rule. It is to be noted that not once in the Qur’ān is the term jihād used in the sense of a military fight, although the Qur’ān comments on many battles that took place during the Prophet’s lifetime. When it refers to war, the Qur’ān invariably uses the term qitāl, which means
