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 e 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 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 is this peace treaty, paving the way for peaceful constructive activities which ultimately made possible the conquest of Makkah and the whole of Arabia.
4. By the end of the pious caliphate, a bloody encounter took 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 clash and confrontation 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, ‘ulema, 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, 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. During 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.