In the Koran, the only permissible war is one of self-defense. Muslims may not begin hostilities (2: 190).
Warfare is always evil, but sometimes you have to fight in order to avoid the kind of persecution that Mecca inflicted on the Muslims (2: 191; 2: 217) or to preserve decent values (4: 75; 22: 40).
The Koran quotes the Torah, the Jewish scriptures, which permits people to retaliate eye for eye, tooth for tooth, but like the Gospels, the Koran suggests that it is meritorious to forgo revenge in a spirit of charity (5: 45).
Hostilities must be brought to an end as quickly as possible and must cease the minute the enemy sues for peace (2: 192- 3).
The primary meaning of the word jihad is not “holy war” but “struggle.” It refers to the difficult effort that is needed to put God’s will into practice at every level — personal and social as well as political. A very important and much quoted tradition has Muhammad telling his companions as they go home after a battle, “We are returning from the lesser jihad [the battle] to the greater jihad,” the far more urgent and momentous task of extirpating wrongdoing from one’s own society and one’s own heart.
Islam did not impose itself by the sword. In a statement in which the Arabic is extremely emphatic, the Koran insists, “There must be no coercion in matters of faith!” (2: 256).
Constantly Muslims are enjoined to respect Jews and Christians, the “People of the Book,” who worship the same God (29: 46).
In words quoted by Muhammad in one of his last public sermons, God tells all human beings, “O people! We have formed you into nations and tribes so that you may know one another” (49: 13) — not to conquer, convert, subjugate, revile or slaughter but to reach out toward others with intelligence and understanding.
http://www.bismikaallahuma.org/archives/2006/the-true-peaceful-face-of-islam/