Often, when we see news about Islam and Muslims, it shows them linked to violence or extreme groups. Studies show that the media often paints a picture of Muslims as “the bad guys,” connecting them to words like “jihad” and events like 9/11. This way of showing Islam often makes it seem like a “fanatic and violent religion” that is unfair to women and against Western ideas of freedom and human rights.¹ Such stories can make people more unfriendly and support harsh rules against Muslims.²

But the very word “Islam” has a deep meaning that is very different from these negative ideas. The word “Islam” comes from the Arabic root “s-l-m,” which means “peace” and “submission”.³ This submission isn’t about being weak; it’s about choosing to worship the one Almighty God with all your heart. The belief is that true peace inside a person can only happen when they fully give themselves to God’s will. This inner peace then naturally shows up in how they act towards others.³ This basic meaning of the word itself is a strong argument against what the media often shows. By starting with this simple meaning, we can understand Islam based on its own rules, not on wrong ideas from outside. This sets a tone of natural peacefulness that is explained throughout the faith’s teachings and daily life.

Every day, Muslims show this core value when they greet each other with “Assalamu’alaikum” (meaning “Peace be upon you”) and reply with “Wa-Alaikumus-Salaam” (“and upon you be peace”).³ This constant sharing of peace wishes shows how important peace is in their faith and how it’s expressed openly.

The Quran and Sunnah: Building Blocks of Peace and Fairness

The main books of Islam, the Quran and the Sunnah (the teachings and actions of Prophet Muhammad), clearly state rules that highlight peace, fairness, and not attacking others. The Quran clearly says no to violence and attacking, especially against innocent people. For example, it says, “Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors”.⁴ This verse clearly limits fighting to self-defense and says not to start a fight.

Protecting human life is a very important rule in Islam. The Quran says, “You shall not kill any person, for God has made life sacred except in the course of justice”.⁵ It also strongly says that saving just one life is like saving all of humanity.⁵ This rule also means that acts like suicide bombing are completely forbidden because they involve taking one’s own life.⁵ Fairness is also a key principle, even during conflicts. The Quran speaks against “wrongful oppression” and says that God “willeth no injustice to (His) creatures”.⁴

The Hadith, which are the sayings and actions of Prophet Muhammad, guide Muslims in their daily lives and support these rules. The Prophet stressed being understanding, saying, “Be tolerant and you will receive tolerance”.⁶ Being gentle is highly valued, as “Allah is gentle and He loves gentleness. He grants reward for gentleness what is not given for harshness”.⁶ The Prophet himself showed great gentleness and patience in how he dealt with people.⁶ Hadith also highlight the importance of good character, kindness, and avoiding insults and rude language. They mention that the most complete believers are those with the best character and who are kindest to their families.⁶ Spreading peace and love among believers is also strongly encouraged.⁶

Fighting is only allowed under strict rules: when a big injustice happens, and only against those who start the attack.⁵ Attacking first is clearly forbidden.⁵ Islamic law allows using force for self-defense and to protect those who are being treated unfairly.⁷ However, this comes with very important limits, including only using force when truly needed for military reasons, telling the difference between fighters and non-fighters, and using only the necessary amount of force.⁷ The rule of telling the difference means that fighting is only allowed against those who are actively involved in the fight. Women, children, the elderly, and the sick are generally protected unless they actively take part in war.⁷ Also, Islam stresses the importance of accepting peace offers ⁵ and treating prisoners kindly.⁵ The rule against making things hard for others applies to all parts of life, going against Islamic values of understanding and helping each other. Even money practices like charging too much interest (usury) are taken seriously because they can cause harm.⁸

This strong set of rules and ethics puts defensive actions and peace first, not aggression. The rules for fighting are very strict, not allowing violence without reason. This directly goes against the idea that Islam is a “religion of violence” by showing that war in Islam is seen as a last choice, a necessary evil for fairness and protection, not a way to expand or attack without cause. The main goal is to bring back peace and fairness, not to break it.

Beyond rules for conflict, Islam’s commitment to peace is seen in a full system of ethics that guides daily interactions, money matters, and personal good qualities. The faith’s focus on understanding, forgiveness, gentleness, good character, and helping others includes forbidding harm to innocent people in social and financial situations, like speaking against charging too much interest or spreading rumors.⁶ This shows that being a “religion of peace” is not just an idea but a practical way of life that tries to reduce harm and increase well-being in all areas, from how a person acts to how society works. This wide range of ethics makes the argument against the “violence” label even stronger.

Table 1: Main Quranic Rules for Peace and Fairness

Understanding “Jihad”: Inner Struggle vs. Wrongful Violence

The word “Jihad” is often misunderstood and shown in the wrong way, especially in news stories that only connect it to “holy war” and violence. However, the Arabic word jihād and its related verb jāhada simply mean “to struggle” or “to strive”.¹⁰ Its meaning is complex and has changed over time.

In the early parts of the Quran (Meccan verses), which were revealed before Prophet Muhammad moved to Medina, jihād mainly means a “struggle of ideas or faith”.¹⁰ This involves arguing with non-believers using the power of the Quran’s message, a struggle of belief and convincing others, not physical fighting.¹⁰ In later verses (Medinan verses), the meaning grew to include “active fighting,” often used with

qātala (to fight) “in God’s path”.¹⁰ This change shows the community’s need to defend itself and bring fairness in a difficult situation.

Most Islamic teachings explain different types of jihad. A common idea, especially in Sufi (Islamic mystical) groups, is the “greater jihad” versus the “lesser jihad”.¹⁰ The “greater jihad” means the inner fight against one’s own bad desires, trying to become a better person and follow God’s will. This inner struggle is seen as harder and more important than the “lesser jihad,” which means military fighting.¹⁰ While some scholars argue about whether the specific saying (Hadith) about this difference is truly authentic, the idea of spiritual struggle as a key part of jihad is deeply rooted in Islamic thought.¹⁰

In older Islamic law, “jihad” was mainly understood as military action, setting rules for both defending oneself and, under certain conditions, attacking.¹⁰ However, this was generally seen as a duty for the community, not for every single person, and had strict rules and limits.¹¹

In sharp contrast, extreme groups twist the meaning of “jihad” far from this common understanding. Historically, groups like the Kharijites, who appeared in the 7th century CE, were the first radical rebels in Islam.¹² They were known for harshly declaring mainstream Muslims as non-believers or false Muslims who deserved death for supposedly leaving their faith.¹² This historical pattern shows that extreme interpretations of Islam, especially those involving harsh violence and declaring others non-believers, are not new but have been fringe movements throughout Islamic history. They show a repeated straying from mainstream thought. This historical background is very important for fighting the media’s idea that Islam is the same as extremism. It shows that the problem isn’t Islam itself, but specific, historically known extreme ideas that have always been against the wider, traditional understanding of the faith. This helps us understand why these groups are seen as outside the main flow of Islamic belief.

Modern extreme groups, like Hamas and Hizb-ut-Tahrir, see “jihad” as fighting non-believers, including both defensive and aggressive war, often driven by goals of revolution and a belief in a coming end-time.¹⁰ These groups “twist and use the rules of Islam to justify violence and to serve their own selfish political aims”.¹³ Most Islamic religious leaders strongly condemn such “senseless, attacking ‘jihad’ and murder in the name of religion”.¹⁰ It’s important to note that Muslim countries themselves are actively fighting against these armed groups, further showing the difference between their ideas and how mainstream Islamic governments work.⁷ To correctly describe most Muslim people, words like “mainstream,” “ordinary,” and “traditional” are better, while extreme groups should be called “fringe” or “outside the mainstream”.¹³

A History of Living Together: Examples of Different Faiths Getting Along

Throughout history, Islamic societies have shown times of amazing religious variety, cultural sharing, and people of different faiths living together peacefully. This was often unique for their time.

Al-Andalus (Muslim Spain) is a complex but important example of such coexistence.¹⁴ This time is often linked to the idea of “convivencia,” meaning a generally peaceful living together that allowed Muslims, Christians, and Jews to live in harmony.¹⁴ Jewish culture, in particular, grew greatly in Islamic Spain, producing important poets, language experts, Bible scholars, religious law experts, thinkers, scientists, and mathematicians.¹⁴ Christians and Jews were given the status of

dhimmis (protected people), which meant they paid a special tax (jizya) but were generally allowed to practice their religions and keep their communities.¹⁵

However, experts debate how much tolerance there truly was. While some praise it as a “Golden Age” of different faiths getting along, others say it was a “risky coexistence” with lower legal status, occasional unfair treatment, and times of harsh treatment, especially under stricter rulers like the Almohads.¹⁴ Despite these difficulties, Al-Andalus clearly encouraged important cultural and social sharing, leading to a unique and varied culture, seen in the mix of art, buildings, language, and writings.¹⁵ This shows that while Islamic societies weren’t always perfectly tolerant, they had the ability and a system for religious variety and interaction between faiths that was often more advanced than Western societies at the time. The “Golden Age” story, though sometimes made to sound perfect, points to a real historical event of important cultural and intellectual sharing. This balanced understanding is vital, as it counters the simple “Islam is violent” idea by showing historical examples of cooperation and variety, while also avoiding an unrealistic picture of historical perfection. It suggests that the chance for peace and living together is part of Islamic tradition, even if how it was applied changed over time and place.

The Ottoman Empire is another strong example of religious variety. As a Muslim state that followed Sunni Hanefi Islam, it ruled over a huge population that included many Christian and Jewish communities through the millet system.¹⁸ This system gave these communities their own status, allowing them to handle their own civil matters and practice their religions, though they had to pay extra taxes.¹⁸ Changes in the mid-19th century aimed for equality among all Ottoman people and officially set up

millet self-rule. However, this ideal wasn’t always fully achieved due to fears among the ruling Sunni class and later policies that tried to make everyone the same, which sometimes broke up the existing variety.¹⁸

The Mughal Empire in India, especially under Emperor Akbar, showed a unique way of dealing with religious differences.¹⁹ Akbar strongly supported a policy of “Universal Peace” (

Sulh-i-Kul), which rejected forcing religious beliefs and actively promoted understanding and peace among different religious groups.²⁰ He famously removed the

jizya tax on non-Muslims and invited religious leaders and scholars of various faiths for open discussions in his court.²² His most famous idea was

Din-i Ilahi, a mixed religion that combined parts of Islam, Hinduism, Zoroastrianism, and Christianity, aiming to create unity within his diverse empire.¹⁹ While

Din-i Ilahi didn’t get many followers, it showed Akbar’s deep commitment to religious harmony.²⁰

Prophet Muhammad himself set a strong example for how different faiths can get along.²⁴ He showed principles of interfaith discussion based on respect for differences, fairness, and kindness for all people.²⁴ Examples include his diplomatic successes, like signing agreements with Jewish tribes in Medina that protected their rights and safety, and keeping respectful communication with Christian kings.²⁴ He even sent his followers who were being treated badly to Christian Abyssinia, where they were welcomed and accepted by the Christian king.²⁵

The Islamic Golden Age (roughly 8th to 14th century) was a time of amazing growth, marked by a “rich mix of interactions between cultures”.²⁶ A very important part was the “translation movement,” which helped move knowledge from ancient Greek, Persian, Indian, and other civilizations into Arabic, making it available to many scholars.²⁶ During this time, scholars from different backgrounds—Arabs, Persians, Greeks, Indians, Muslims, Christians, and Jews—worked together in big cities like Baghdad, Cairo, and Cordoba.²⁶ They made big steps in math, astronomy, medicine, and philosophy, often in a learning environment that was separate from direct religious control.²⁷ This period of strong cultural sharing and scientific teamwork further shows Islam’s historical ability to create a place for learning and progress that went beyond religious lines.

The Way to Inner Peace: Islam’s Spiritual Side

Beyond its outward message of peace and fairness, Islam offers a deep path to inner peace and calm for individuals. This inner calm is deeply rooted in its main beliefs and daily practices.

The basic idea of Tawheed (Oneness of God) is very important for bringing mental calm.²⁸ Believing in the absolute oneness of Allah gives believers a deep feeling of safety and trust, as they understand that Allah controls everything. This belief greatly reduces worry and stress, because it removes the fear of the unknown and encourages accepting God’s plans, leading to emotional freedom.²⁸ People learn to try their best but ultimately leave the results to God.

Islamic practices offer clear ways to develop this inner peace:

• Salah (Daily Prayers): The five daily prayers are more than just duties; they are planned chances to connect with Allah.²⁸ Praying Salah regularly gives a rhythm to the day, acting as a constant source of mental peace and spiritual strength. It works like a mental reset during stressful times and offers a direct way to talk to Allah, the Most Merciful.²⁸
• Dhikr (Remembering Allah): Dhikr is a calming and grounding practice that involves remembering Allah by repeating phrases like “SubhanAllah” (Glory be to Allah), “Alhamdulillah” (All praise is due to Allah), and “Allahu Akbar” (Allah is the Greatest).²⁸ This practice moves thoughts away from worldly distractions, greatly reducing worry and stress, and improving overall mental well-being.²⁸ It builds a deep spiritual connection and awareness of God, as the Quran says, “Truly it is in the remembrance of Allah that hearts find peace”.³⁰
• Quranic Reflection: The Holy Quran is called a “healing for the heart”.²⁸ Reading its verses daily and thinking about their deep meanings helps people find answers, peace, and purpose in life, giving full Islamic guidance for mental calm.²⁸

Beyond these main practices, Islam stresses developing several good qualities that help create a calm inner state:

• Tawakkul (Trusting in God’s Will): Fully trusting in Allah brings deep calmness, even during hard times. This comes from the belief that what is meant for a person will not miss them, promoting strength and peace of mind.²⁸
• Shukr (Gratitude): Islam teaches thankfulness not only in good times but also during difficulties. Showing Shukr trains the mind to focus on existing blessings instead of what’s missing, leading to happiness and reducing worldly desires and competition.²⁸
• Sadaqah (Charity): Helping others through acts of charity brings great joy and satisfaction, lifting one’s spirit. Giving is known to reduce stress, make people happy, build empathy, and soften the heart.²⁸
• Forgiveness and Humility: These good qualities are key for clear spiritual understanding and a clean heart, free from jealousy, pride, and hatred.²⁸
• Accepting Qadr (God’s Plan): Believing in Qadr means accepting what happens—good or bad—as part of Allah’s divine plan. This helps people avoid overthinking and stops disappointment from taking over, promoting strength and peace of mind.²⁸
• Du’a (Asking God): Talking directly to Allah through heartfelt prayer is a powerful tool for believers. Speaking directly to God, especially when alone, brings deep peace and clarity, acting as a “spiritual therapy session” without cost or judgment.²⁸
• Muraqabah (Islamic Mindfulness): This practice involves being fully aware of Allah in every action. This mindfulness makes actions match values, prevents worry caused by moral conflicts, and helps keep the heart focused and soft.²⁸
• Good Friends, Manners, and Modesty: Being around positive, faith-driven people helps one stay grounded. Good manners are a key part of faith, and living a simple, content life leads to calm, as Islam encourages having less and warns against too much focus on material things.²⁸

This shows that inner peace in Islam isn’t found through one single act but through a full, many-sided spiritual practice that combines understanding beliefs, doing rituals, and acting ethically. It’s about making one’s whole self align with God’s will, offering a strong, practical way for individual well-being and mental health. This directly links spiritual devotion to inner calm, further strengthening Islam’s identity as a “religion of peace” on a personal, internal level.

Table 2: Islamic Practices for Inner Peace

Modern Voices of Peace: Muslims Building Bridges

In today’s world, many Muslim groups and important people are actively working to promote talks between different faiths, build peace, and fight against extreme ideas. This shows a strong and active commitment to peace. This active involvement in fighting extremism and building connections shows that modern Muslims are not just waiting for stories to change. Instead, they are actively and purposefully working to teach, build bridges, and challenge extreme ideas from within and outside the Muslim community. This section gives real, current examples that strongly prove wrong the idea that “Islam is violent.” It shows a lively, self-improving, and peace-seeking side of the global Muslim community, highlighting their role in creating a more peaceful future. It also quietly suggests that fighting extremism is a shared job, with Muslims themselves leading the way in correcting wrong understandings of their faith.

Muslims4Peace (M4P), started in 2001, is a good example of this commitment. The group aims to connect people from different religious and ethnic backgrounds through various activities that bring faiths together, like talks, workshops, and discussions.³² Their main goal is to spread the message that Islam stands for non-violence and to help both Muslims and non-Muslims better understand Islam. M4P believes strongly that learning about differences is the best way to encourage understanding and acceptance for everyone, and they also do good deeds for the community, like running soup kitchens and clothing drives.³²

The Islamic Network Group (ING) is another important group working for peace. ING’s goal is to promote peace by helping people get a deeper and more balanced understanding of Muslims and other faith-based, racial/ethnic, and cultural groups through teaching, learning, and talking across differences.³³ They help teachers, offer training on being inclusive to professional groups, and create places for people to connect in meaningful ways. ING customizes its content and provides expert speakers, actively working to fight against unfair treatment of Muslims and promote good relations between Jewish and Muslim communities.³³

Several important Muslim figures are also leading the way in promoting peace and relations between faiths:

• Loay Alshareef, a language expert, teacher, and peace advocate from the UAE, shows a powerful journey from being taught to distrust Jews to promoting living together peacefully.³⁴ His view completely changed after living with a Jewish family in France, and he now actively supports the Abraham Accords (peace deals) and challenges extreme ideas. He uses social media to bridge gaps and encourage respect and partnership.³⁴
• Imam Hassen Chalghoumi from France, known as “the peace imam,” actively warns that current global conflicts are basically a clash between different ways of seeing the world. He supports democracy, freedom, brotherhood, humanity, and kindness.³⁵
• Imam Youssef Masbeh from the Netherlands recently led a group of Muslim community leaders on a peace-building visit to Israel. During a meeting, he led the group in singing Hatikvah (the Israeli national anthem) in Arabic, stressing their shared history and saying, “We are all children of Abraham”.³⁵
• Noor Dahri, executive director of the Islamic Theology of Counter Terrorism (ITCT) in the UK, actively points out the growing danger of extreme Islamic groups in Europe and supports fighting their political ideas, which he notes are spreading unchecked in mosques and community centers.³⁵
• Muhammad Ashafa from Nigeria is another notable person, known as a co-founder of the Interfaith Mediation Center of the Muslim-Christian Dialogue, helping with peace-building efforts in his area.³⁶

These individuals and groups together show a lively and active commitment within the global Muslim community to promoting peace, encouraging understanding, and actively fighting against extreme ideas, thereby building connections across different communities.

Conclusion: Choosing Understanding for a Peaceful Future

The information presented clearly shows that Islam, by its very name and main teachings, is truly a religion of peace, fairness, and kindness, not violence. Its holy books, the Quran and Sunnah, clearly speak against aggression, protect human life, and set strict rules for self-defense that put peace and fairness first. History, though complex and with its challenges, shows important times when different faiths lived together peacefully and cultures thrived in Islamic societies like Al-Andalus, the Ottoman Empire, and the Mughal Empire under Emperor Akbar. These examples show a historical ability for religious variety and sharing of ideas that was often more advanced than what was common at the time.

Also, Islam offers a full system for individual well-being and mental health, providing deep ways to inner peace and spiritual calm. Practices like Salah, Dhikr, and Quranic reflection, along with good qualities such as gratitude, trust in God, and kindness, give believers tools to handle life’s challenges with calm and purpose. The presence of extreme groups, often highlighted by the media, represents a historical straying from mainstream Islamic thought, a twisting of its main ideas for narrow political goals. The global Muslim community, through dedicated groups and important figures, is actively working to correct these wrong ideas, promote talks between faiths, and build bridges of understanding.

To create a more peaceful and harmonious global society, it’s important to look beyond dramatic media portrayals and seek out correct information about Islam. Encouraging informed understanding and promoting real conversations between people of different faiths and backgrounds is key. By recognizing our shared humanity and committing to mutual respect, the possibility of a future built on peace and cooperation can become real.