Muhammad: Prophet of Peace or Prophet of Terror?

Examining the Contradictions in Islam’s Founding Figure

Introduction: A Divided Image

Was Muhammad a messenger of divine mercy—or a warlord who ruled through fear?

Muslims around the world revere Muhammad as “Rahmatul-lil-ʿĀlamīn” (Mercy to the Worlds, Qur’an 21:107), the ideal human, moral guide, and spiritual leader. Yet in the same breath, Islam’s most trusted hadith collections report him saying:

“I have been made victorious with terror (ruʿb) cast into the hearts of my enemies.”
— Sahih al-Bukhari 4:52:220, also in Muslim 1:31

This post examines this stark contradiction by reviewing the historical Muhammad—his life, words, and actions—as recorded in Islam’s own sources. Can both images be true? Or is one theologically constructed to eclipse the other?

1. Early Mecca: A Prophet of Peace and Patience?

A. Peaceful Preaching

During the first 13 years in Mecca (610–622 CE), Muhammad preached monotheism, warned of judgment, and called people to abandon idolatry.

  • He had no political power, and the Quraysh mocked him.

  • Early surahs emphasize patience, moral reform, and nonviolence:

    “There is no compulsion in religion.” — Qur’an 2:256
    “To you your religion, and to me mine.” — Qur’an 109:6

B. Ethical Appeal Over Coercion

He called for charity, prayer, and honesty. His early followers were mostly the poor and disenfranchised. Many modern Muslims see this period as evidence that Muhammad’s mission was peaceful at heart.

2. Medina: From Prophet to Political Commander

Everything changed after the migration (Hijrah) to Medina in 622 CE.

A. Establishing Political Power

Muhammad quickly:

  • Became head of state in Medina.

  • Drafted the Constitution of Medina to unite various tribes under his leadership.

  • Conducted over 80 military expeditions in 10 years—many led by him directly.

B. The Use of Fear and Violence

Notable events:

  • Badr (624 CE): First major victory; Muhammad declared divine support.

  • Uhud & Khaybar: Battles with Jews and pagans.

  • Mass execution of Banu Qurayza (627 CE): ~600-900 Jewish men beheaded for alleged treason (Ibn Ishaq, Sirat Rasul Allah).

Hadith of Terror

“I have been made victorious through ruʿb [terror] a distance of one month’s journey.”
(Bukhari 4:52:220; Muslim 1:31)

This was not metaphor. Islamic historians like al-Tabari, Ibn Saʿd, and Ibn Kathir record that entire tribes surrendered or fled out of fear of Muhammad’s forces.

3. Qur’an and Hadith: The Dual Doctrine of Peace and Violence

A. Peaceful Verses

Muslims often cite verses such as:

  • “Fight in the cause of God those who fight you, but do not transgress.” — Qur’an 2:190

  • “If they incline to peace, incline to it.” — Qur’an 8:61

B. Violent Verses

Yet later surahs, often tied to Medina, contain commands such as:

  • “Fight them until there is no more fitnah [opposition to Islam] and religion is for Allah alone.” — Qur’an 8:39

  • “Kill the polytheists wherever you find them...” — Qur’an 9:5 (the “Sword Verse”)

  • “Fight those who do not believe in Allah or the Last Day... even if they are People of the Book.” — Qur’an 9:29

These are not abstract. They correspond with military campaigns and demands for tribute (jizya) under threat.

4. Muhammad’s Own Actions: Mercy or Ruthlessness?

EventInterpretation by MuslimsCritical Analysis
Banu Qurayza massacrePunishment for treasonMass execution without due process
Poets killed (Asma bint Marwan, Ka'b ibn al-Ashraf)Targeted for blasphemyUse of assassination for speech
Wives and concubines, including Safiyyah bint HuyayyMarriage for protectionHer husband and father were killed by Muslims the same day
Raids on Meccan caravansEconomic pressure on QurayshAmbush and redistribution of wealth

The pattern is clear: once Muhammad gained power, violence became instrumental—not only against active enemies but also dissenters and rivals.

5. Apologetic Strategies and Their Problems

A. “Defensive Jihad Only” Argument

Reformists claim Islam only permits defensive violence. But Islamic historians and classical jurists like al-Shafi’i, al-Mawardi, and Ibn Taymiyyah considered offensive jihad a duty.

B. “Terror Means Awe, Not Violence”

Some argue ruʿb means “awe-inspiring presence”, not terror. But Arabic dictionaries and Qur’an 3:151 refute this. The term consistently refers to dread and psychological fear.

C. Selective Humanization

Modern biographies highlight Muhammad’s compassion, justice, and kindness—true in many cases. But they omit or minimize the harsher episodes that shaped Islamic governance and conquest.

6. Legacy and Modern Implications

  • Islamic Conquests (7th–10th centuries): Muhammad’s model justified rapid, often brutal expansion across three continents.

  • Sharia Law: Codified principles for war, tribute, dhimmi status, and penalties rooted in Muhammad’s actions.

  • Modern Jihadist Rhetoric: Groups like al-Qaeda and ISIS explicitly cite Bukhari 4:52:220 as divine precedent for using fear.

Conclusion: A Prophet with Two Faces?

Muhammad was both a spiritual preacher and a political general. Islam’s own sources portray him as a complex figure who:

  • Preached compassion and justice, especially when vulnerable.

  • Used fear, execution, and conquest, when empowered.

This duality cannot be ignored. It forces a difficult but necessary question:

Can a figure whose victory was “through terror” also be a timeless moral ideal for humanity?

For Muslims, reconciling these tensions is a theological imperative. For critics, they highlight the deeper contradiction between Islam’s claimed peaceful ideals and its foundational legacy of power and fear.

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