To wrap up this essay and put a seal of peace and
pluralism on the Prophet’s mission we quote below the following verses that
make it amply clear that the eventual goal was peace, moral uprightness (taqwa)
and justice and not war, injustice and ‘Sword’:
“You who believe, be upright before God as witnesses to
justice), and let not the hatred of any people prompt you to detract from
justice. Deal justly: this is nearest to heedfulness (taqwa); and heed God.
Surely God is Informed of what you do” (5:8).
“... And let
not the hatred of a people who (once) obstructed you from
(entering the) Sacred House, lead you to be hostile. Therefore,
help each other to virtue and uprightness (taqwa), and do not collaborate with
each other in sin and enmity. Heed God, and (remember,) God is severe in
“It may be that God will bring about love between you and
those of them you (now) regard as your enemies. (Remember,) God is Able (to do
anything) and God is Most Forgiving and Merciful (60:7). God does not forbid
you to be virtuous and just to those who did not fight you over religion, nor
drove you from your homelands. Indeed, God loves the just (60:8). God only
forbids you to befriend those who fought against you over religion, and
expelled you from your homelands, and backed (others) in your expulsion; and
whoever befriends them – it is they who are unjust” (60:9).
The Qur’anic verses relating to all the major expeditions
as captured in this work from Qur’anic allusions were specific to given
contexts, and since the contexts cannot be recreated as much as the Prophet and
his companions cannot be brought back to life, they are not of any direct
relevance this day – and this must be true for all so-called ‘fighting verses’
of the Qur’an. Their presence in the Qur’an is essential to establish Islam as
a religion of peace as this discourse aims at…..