Through Force or Faith? — Page 174
?— A Reply to Pope Benedict XVI 174 … So, if they keep aloof from you and fight you not, and make you an offer of peace, then remember that Allah has allowed you no way of aggression against them ( S u rah an-Nis a ’, 4:91). َو اْوُلِتاَق ْيِف ِلْيِبَس ِهّٰللا َنْيِذَّلا ْمُكَنْوُلِتاَقُي َو اَل اْوُدَتْعَت١ؕ َّنِا َهّٰللا اَل ُّبِحُي َنْيِدَتْعُمْلا And fight in the cause of Allah against those who fight against you, but do not transgress. Surely, Allah loves not the transgressors ( S u rah al-Baqarah, 2:191). َو ْنِا اْوُحَنَج ِمْلَّسلِل ْحَنْجاَف اَهَل And if they incline towards peace, incline thou also towards it… ( S u rah al-Anf a l, 8:62) All these verses substantiate that the Holy Prophet s as fought when the war against him had already been launched and he was forced into it. It was not that he had harmed anyone or had usurped anyone’s rights; it was only because he worshipped one God and invited others to the same. He had to undertake it only in self-de- fence and having being forced into it. Even in this defensive war, directive is recorded above to simultaneously pursue peace. Even after initiating the war, if the enemy wishes to make peace at any stage, hostilities have to cease. The Holy Quran also enjoins that no excess should be com- mitted even in wartime and peace must be made if the enemy wishes it ( S u rah an-Nis a ’, 4:91). It was, therefore, in compliance to these teachings that the Holy Prophet s as preferred making truce even under unfair stipulations at the occasion of Hudaibiyyah