by Muhammad Mohsin Iqbal
Has anyone ever described more simply the idea that even an enemy should reflect the moral values of a worthy rival? History gives us a lasting example of grace and character in the famous meeting between Alexander the Great and King Porus. After their fierce battle, Alexander asked the defeated Porus how he wanted to be treated. Porus replied, “As a king would treat another king.” Impressed by this noble response, Alexander spared his life and returned his kingdom. This moment between two strong and principled leaders reminds us of a truth often overlooked today — that rivalry’s value lies not in trickery or deceit, but in the respect and honor with which it is pursued.
In our own times, this spirit of chivalry seems lost. We have been unfortunate in our neighborhood, where we face not an honourable rival but one who disregards both the ethics of war and the principles of peaceful coexistence. The Holy Qur’an reminds us:
“And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Surah Al-Ma’idah, 5:8).
This divine commandment lays down the foundation for a moral order in which even enmity does not absolve one of fairness and honour. Yet, when one examines the behaviour of our eastern neighbour, it is clear that the principle of justice has often been replaced by aggression, deceit, and hypocrisy.
The events of May 2025 serve as a striking reminder. When tensions escalated into open conflict, India suffered a devastating defeat on the battlefield. Its confidence crumbled in the face of Pakistan’s readiness and resilience. As the momentum shifted, the Indians that once flaunted its military dominance found itself appealing to international forums for a ceasefire—a scenario that exposed its vulnerabilities both morally and strategically.
The Qur’an states:
“Indeed, Allah does not love the treacherous.” (Surah Al-Anfal, 8:58).
And it further guides believers that, “If you fear treachery from a people, throw their treaty back at them in a just way. Indeed, Allah does not love the treacherous.” Thus, when a neighbour chooses the path of deceit and covert aggression, Islam allows the believer to respond firmly and justly, but never unjustly.
After being vanquished in open combat, India turned to its habitual practice of indirect warfare — covert operations, cross-border sabotage, and media manipulation. These are not the methods of a state that values honour; these are the tactics of those who strike from the shadows, fearful of open confrontation. It is said in a Hadith of the Holy Prophet Muhammad ﷺ:
Pakistan, however, remains steadfast in its moral discipline. We neither resort to underhanded methods nor take pride in aggression. Our forbearance should never be mistaken for weakness, for we believe in the principle that peace is not the absence of strength, but the control of it.
Pakistan’s response has therefore been firm, measured, and rooted in principle. We are a nation forged in struggle, guided by faith, and tempered by sacrifice. We seek peace because the Qur’an commands:
“And if they incline to peace, then incline to it [also] and rely upon Allah.” (Surah Al-Anfal, 8:61).
But when our patience is mistaken for submission, and our gestures of peace for fear, we are reminded that Islam also enjoins us to defend ourselves with courage:
“Permission [to fight] has been given to those who are being wronged, because they have been wronged. And indeed, Allah is competent to give them victory.” (Surah Al-Hajj, 22:39).
Thus, Pakistan reserves the right to respond in the language that the aggressor understands — with dignity, decisiveness, and determination. Our armed forces, guided by discipline and devotion, have demonstrated time and again that we seek neither war nor humiliation of others, but we will never compromise our sovereignty or honour. The wounds of May are still fresh, yet they remind us that our restraint, too, is a form of power.
History bears witness that true greatness is not measured merely by victories, but by the values one upholds in conflict. Even in war, the Holy Prophet ﷺ forbade the killing of non-combatants, the destruction of crops, and the violation of treaties. Such was the ethical code that Islam laid down more than fourteen centuries ago — a code that elevates human conduct even in the harshest of circumstances. Pakistan’s struggle for peace and justice in the face of provocation stands within that same moral tradition.
Our message to the world and to our adversary is clear; Pakistan desires peace, but peace founded on justice and mutual respect. We shall neither initiate aggression nor tolerate humiliation. We shall respond, if compelled, with the calm courage that belongs to those who trust in Allah’s promise:
“Indeed, with hardship comes ease.” (Surah Ash-Sharh, 94:6).
In the end, let us remember that victory without virtue is fleeting, and power without principle is perilous. The dialogue between Alexander and Porus still echoes through time because it elevates conflict into a contest of character. Let our own struggles be guided by the same spirit — to defend without hatred, to fight without cruelty, and to overcome without arrogance. For as the Prophet ﷺ said:
“The strong man is not the one who can overpower others, but the one who can control himself when angry.” (Sahih al-Bukhari).
May our strength remain disciplined, our faith unwavering, and our cause just — so that when history writes of these times, it may record that Pakistan stood firm with honour, restrained in power, and righteous in purpose.
