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117 in religion and that 'Islam does not permit the use of force or coercion for the purpose of the propagation of Faith. 18 He discussed this often in his writings and stated that striving in the cause of Allah which is designated Jihad is a doctrine, the philosophy of which needs to be clearly understood. 19 He then proceeded to state that 'the root of the Arabic word Jihad means striving and has been metaphorically applied to fighting in the cause of religion '20 but this did not mean that the Holy Quran gives an arbitrary command to fight. On the contrary, Hadhrat. Ahmadas stated that the Holy Quran: 'gives the command to fight only against those people who prevent others from believing in God, and stop them from obeying His commandments and worshipping Him. It gives the command to fight against those who attack Muslims without cause, expel them from their homes and countries and prevent others from becoming Muslims. These are they with whom God is wroth, and Muslims must fight them if they do not desist. '21. He was of the opinion there is a time for Jihad with the sword and Jihad through other means. He not only believed in Jihad through physical means if conditions which justify it with the sword are found existent but also supported it. He stated that: 'As to the means and arrangements to be used, whether for physical warfare or spiritual warfare, whether the battle is by sword or by the pen, the following verse is sufficient for our guidance: 'Make ready for them whatever force you can. ' In this verse God empowers us to employ against the enemy all suitable means and to use the method which we consider to be most effective. " +22 17. Ahmad, [Hadhrat] Mirza Ghulam. Paigham e Sulh, p. 46; Ruhani Khazain, vol. 23, p. 468 18. Ibid. , Masih Hindustan Mein; Ruhani Khazain, vol. 15, p. 4 19. Ibid. , Government Angrezi aur Jihad; Ruhani Khazain, vol. 17, p. 3 21. Ibid. , Nurul Haq, pt. p. 45; Ruhani Khazain, vol. 8, p 62 22. Ibid. , Majmu'a Ishtiharat, vol. 1, p. 360 20. Ibid. 226