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Peace and War in Islam
Dr. Abbas Jirari(*)
If Islam, as we have stated in previous papers,
urges the members of the Muslim society, whether they are Muslims or non-Muslims,
to co-exist in tolerance, it calls for seeking the path of peace with the
members of non-Muslim societies. As some biased parties well know, Islam raises
the banner of unity and monotheism, justice and equality, uprightness and good,
guidance and mercy, security, serenity and stability, coexistence and tolerance.
Hence, it is a religion of peace.(1)
“Silm” or “salm” (Peace) denotes reconciliation
and safety and is opposite to war. Some scholars stated that those who read it
as “Salm”, like Nafaa and Ibn Kathir, meant reconciliation, whereas it
designates Islam according to others, like Abu 'Amr Ibn al-'Ala', when they
uttered it as “Silm”.(2)
In fact, the essence of its meaning is the same,
both for reconciliation and Islam. However, if uttered as “Salam”, it would
denote surrender as in the verse, “Therefore if they withdraw from you but fight
you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no
way for you (to war against them)”.(3)
The term also designates the submissive, whether
an individual or a group, and either in the feminine or the masculine form, as
in the verse, “Allah puts forth a Parable a man belonging to many partners at
variance with each other, and a man belonging entirely to one master”.(4)
The term “silm” is mentioned in its various
derivative forms in several passages of the Quran,(5)as in “O ye who believe!
Enter into Islam whole-heartedly; and follow not the footsteps of the evil one;
for he is to you an avowed enemy”.(6) Making the call for entering into Islam
followed with prohibition to follow the footsteps of Satan means that the
opposite of “silm” -that is war- is Satan's counsel, provided that this
embracing of Islam is not out of weakness, as proscribed by Allah in this
Quranic passage: “Be not weary and faint-hearted, crying for peace, when ye
should be uppermost: for Allah is with you”.(7) Rather, it ought to stem from a
firm belief in divine support and assistance.
The call for peace is also clear in the verse,
“But if the enemy incline towards peace, do thou (also) incline towards peace,
and trust in Allah”.(8) This means that if the inclination of the enemy towards
peace is out of sincere belief and genuine willingness, one is duty-bound to
reciprocate for peace.
To highlight the importance of peace in Islam, it
suffices to know that the term “Islam” is derived from “silm”; this means
submission to Allah's will and faithfulness to His worshipping.
It should equally be known that Islam is one of
Allah's Attributes. Allah says, “Allah is He, than Whom there is no other god;-
the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian
of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the
Supreme: Glory to Allah. (High is He) above the partners they attribute to Him”.(9)
Besides, Allah is calling to the Home of Peace as
in the verse, “But Allah doth call to the Home of Peace: He doth guide whom He
pleaseth to a way that is straight”; (10) this means the home of safety,
stability, serenity and happiness though some commentators interpret it as
Paradise.
In addition, Muslims conclude their prayers with
uttering the salaam (the invocation of peace); they are equally required to
exchange salaam (greetings) among each others. In this regard, the Messenger of
Allah, prayers and peace of Allah be upon him, said, “You will not enter
paradise until you believe, and you will not believe until you love one another.
Let me guide you to something in the doing of which you will love one another.
Give a greeting to everyone among you”.(11)
Peace does not mean surrender, submission or
weakness. Rather, it denotes taking one's due right, and exchanging relations
and benefits on the basis of equality and reciprocity as well as on the basis of
covenants and agreements that are binding on all parties in all conditions and
circumstances. Allah says in the following passages, “A (declaration) of
immunity from Allah and His Messenger, to those of the Pagans with whom ye have
contracted mutual alliances”,(12) and “Fulfil the Covenant of Allah when ye have
entered into it, and break not your oaths after ye have confirmed them”.(13)
The full respect for covenants and treaties in
Islam was such that the Prophet, prayers and peace be upon him, sent back those
Quraysh persons from Makkah, under guardianship, who embraced Islam without the
guardian's permission, in accordance with the Hudaybiya Treaty.
Why does Islam call for peace?
For many reasons among which:
a) Islam is founded upon mutual acquaintance and
cooperation, among individuals and communities. These personal dealings cannot
be developed in an atmosphere of strife, war and destruction. Rather, they
thrive in a state of peace that promotes coexistence, mutual understanding and
exchange of interests and benefits. Allah says, “O mankind! We created you from
a single (pair) of a male and a female, and made you into nations and tribes,
that ye may know each other”.(14) If this mutual acquaintance had not occurred,
Muslim countries would not have created this civilization and culture which
constituted a source of illumination for the whole world and were the fruit of
Muslims' endeavours from the Maghreb to the Mashreq. Indeed, there are other
major countries, beside Arab ones, which have been serving Islam, either in Asia,
Africa or in the other continents.
b) Islam calls for dialogue which aims at
exchanging views and giving convincing opinions in settling all problems; Allah
says, “Invite (all) to the Way of thy Lord with wisdom and beautiful preaching;
and argue with them in ways that are best and most gracious”.(15)
This invitation is based on the premise that one
of the dialoguing parties is right and the other is wrong according to the
following verse, “and certain it is that either we or ye are on right guidance
or in manifest error!”(16) It is also founded upon the acceptance of difference
that stems from free choice and its ensuing plurality and diversity as echoed in
these verses: “If thy Lord had so willed, He could have made mankind one
people”,(17) and “If it had been thy Lord's will, they would all have believed,-
all who are on earth! wilt thou then compel mankind, against their will, to
believe!”.(18) In this regard, the Quran stipulates that “Let there be no
compulsion in religion” ,(19) and the Messenger, prayers and peace be upon him,
was required to give admonition and not to compel faith: “Therefore do thou give
admonition, for thou art one to admonish. Thou art not one to manage (men's)
affairs”.(20)
c) Islam strongly urges people to discard disputes
and conflicts for they lead but to loss. In this respect, Allah relates the
story of Adam's two sons when Cain killed his brother Abel out of envy following
the acceptance of his brother's offering and the rejection of his: “The (selfish)
soul of the other led him to the murder of his brother: he murdered him, and
became (himself) one of the lost ones”(21).
Accordingly, the Holy Quran comments on this story
by highlighting the gravity of murder and the importance of life preservation,
as in the verse, “On that account: We ordained for the Children of Israel that
if any one slew a person - unless it be for murder or for spreading mischief in
the land - it would be as if he slew the whole people: and if any one saved a
life, it would be as if he saved the life of the whole people”.(22) Moreover,
disputes and conflicts foil tumult which may destroy everything, “And fear
tumult or oppression, which affecteth not in particular (only) those of you who
do wrong”.(23)
All these reasons are illustrative of a view that
links peace to the existence of the Ummah, that is the existence of a society
cohesive in its leadership and base, governed by strong social relationships and
aware of the importance and the necessity of such ties, far from any
individualistic trends. For, individuality equals selfishness which may in turn
usurp leadership and ultimately declare war even at the stake of the Ummah's
interests. In addition, the citizen may be caught up in self-centeredness to
become an indifferent individual. Indifference, in its turn, is often coupled
with an internal hostility that incites the individual to wish or advocate
warfare, regardless of whether he deems himself far from its repercussions or
whether he is fully aware of its peril and devastating outcome.
On this premise, inclination to peace reflects a
civilizational sense, a cultural consciousness and a genuine awareness of
reality. It also means an objective inclination to practicality by excluding
whims and excessive zeal which are not governed by rationality. Equally
important, it illustrates one's capacity to fully assume responsibility. These
elements ultimately mean that inclination to peace is closely related to
civilizational authenticity.
Some may disagree and say: how can Islam be a
religion of peace while it urges people to Jihad?
The answer lies in two points:
a) The concept of Jihad, linguistically speaking,
means “to exert oneself to the utmost”; it has bearing on various areas: Jihad
in political action, Jihad in spending money, and Jihad of the soul which is the
highest form of Jihad as the Prophet, prayers and peace be upon him, called it
“the greatest jihad” (Combat with the self). There is also Jihad meaning
fighting.
b) Jihad, meaning fighting, can be carried out
only in case of need, for Islam considers warfare as a crime and a breach of
peace; it is approved of only if there are just and legitimate reasons.
It is worth mentioning that the first verse that
legitimized Jihad made it conditional on pushing away an injustice. Allah says,
“To those against whom war is made, permission is given (to fight), because they
are wronged;- and verily, Allah is most powerful for their aid; (They are) those
who have been expelled from their homes in defiance of right,- (for no cause)
except that they say, "our Lord is Allah"”;(24) fighting is implied in the
Arabic text.
This meaning was made explicit in another verse,
“Fighting is prescribed for you, and ye dislike it. But it is possible that ye
dislike a thing which is good for you, and that ye love a thing which is bad for
you. But Allah knoweth, and ye know not”.(25) That's why Islam has highly valued
Jihad and considered it a rewarding bargain: “O ye who believe! Shall I lead you
to a bargain that will save you from a grievous Penalty?- That ye believe in
Allah and His Messenger, and that ye strive (your utmost) in the Cause of Allah,
with your property and your persons: That will be best for you, if ye but knew!
He will forgive you your sins, and admit you to Gardens beneath which Rivers
flow, and to beautiful mansions in Gardens of Eternity: that is indeed the
Supreme Achievement. And another (favour will He bestow,) which ye do love,-
help from Allah and a speedy victory. So give the Glad Tidings to the Believers”.(26)
In the same vein, Islam considers those who are killed in Jihad as alive and
called them martyrs, for the angels attend them and the martyrs witness, in
their turn, the bounties bestowed by Allah: “Think not of those who are slain in
Allah's way as dead. Nay, they live, finding their sustenance in the presence of
their Lord”.(27)
Accordingly, we can distinguish between terrorism
and jihad in the following way:
- Terrorism is an aggression whereas Jihad is the
countering of aggression;
- Terrorism is based on falsehood whereas Jihad is
founded upon righteousness;
- Terrorism is punished whereas Jihad is rewarded.
Moreover, Islam has laid down rules for
warfare.(28) As far as the code of conduct vis-à-vis the enemy is concerned,
Islam has devised some behavioural measures among which:
a) To declare war openly so that the enemy
is not taken by surprise and so that warfare does not turn into perfidy;
b) To prohibit the killing of children,
women, aged persons and people involved in worship;
c) To abstain from mutilating the dead and
from performing any act that tends to disrespect Man's dignity;
d) To treat the prisoners of war in a
humane way;
e) Not to damage properties nor cause harm
to the environment by destroying the trees or damaging crops;
f) To abide by the covenants and
agreements.
The sayings of the Prophet, prayers and peace be
upon him, confirm this call for observing these ethical norms in warfare. He
said, “Fight in the cause of God. Fight those who deny God; do not be
embittered. Do not be treacherous. Do not mutilate. Do not kill children or
those (people) in convents”(29); “Fight in the cause of God. Do not be
embittered. Do not be treacherous. Do not mutilate and do not kill a newly born
baby”(30); and “Do not kill an old man, nor a child, nor a woman”.(31)
These rules are extended to the after-war period.
This concerns the prisoners of war and their good-treatment in accordance with
the Prophet's saying: “I am the Messenger of mercy, the Messenger of rest, the
Messenger of fierce battles (against Satan and his army)”.(32) Indeed, Muslim
jurists(33) largely elaborated on this subject.
The four Rightly-Guided Caliphs also followed this
methodology of the Prophet, first of them Abu Bakr As-Siddiq who admonished
Yazid Ibn Abu Sufyan, the commander of the army that went north to Sham [i.e.
Greater Syria]: “...I give you ten commandments: don't kill a woman or a child
or an old person; do not cut down fruitful trees, and don't ruin dwellings or
slay a sheep but for food. Don't burn palm trees or drown them. And don't be
spiteful or unjust.”(34)
Therefore, peace is the rule, but recourse to war
occurs only in case of necessity, that is when war is the last possibility to
settle a conflict or a dispute. By approving of warfare in this particular
context, Islam has proven to be a religion of life and reality that copes with
the human nature, including its inclination to injustice and aggression.
War is an evil tendency when it entails aggression
and corruption, but it turns out to be a good practice when it serves as a tool
to counter aggression and to deter corruption. Accordingly, Islam has
legitimized warfare to defend one's self, one's kinsfolk, possessions, homeland
and religion; Allah says, “Fight in the cause of Allah those who fight you, but
do not transgress limits; for Allah loveth not transgressors”,(35) and “If then
any one transgresses the prohibition against you, Transgress ye likewise against
him”.(36)
Warfare is considered a Jihad that requires
preparations as prescribed by Allah, “Against them make ready your strength to
the utmost of your power, including steeds of war, to strike terror into (the
hearts of) the enemies, of Allah and your enemies”.(37)
Terror in this instance is not the concept that is
frequently used by the West nowadays in its attack on Islam and Muslims. Indeed,
the West has made it synonymous with (Terrorisme) in French and (Terrorism) in
English. Rather, the term in the Quran means intimidating the enemies and
deterring them from engaging in aggression.
It is in this context that the two following
Quranic passages can be understood: “And did not Allah Check one set of people
by means of another, the earth would indeed be full of mischief”,(38) and “Did
not Allah check one set of people by means of another, there would surely have
been pulled down monasteries, churches, synagogues, and mosques, in which the
name of Allah is commemorated in abundant measure”.(39)
* * * *
It is no hidden fact that the Islamic political
thought has intensively elaborated on the issue of peace and war. For instance,
we can mention the contribution of Abu Bakr Ibn Al Hassen Al Mouradi Al Hadrami
(died in 783 A.H) considering his leading and important views on this subject
which benefited his successors in this field. Al Mouradi Al Hadrami based his
views on the historical experiences and their surrounding circumstances, then he
pondered over them in the light of the Islamic and Greek perspectives as to Man,
society, authority, the State and the management of leadership.
After tackling the ethics of the self, he moved to
the policy of kingship, then to the king's personal morals and their impact on
the political behaviour where he touched upon the method to proceed with the
enemy. In this regard, he urged peace where there is no necessity for warfare
and called for the necessity to keep vigilance in all events:
“The king should approach his enemy with leniency,
peacefulness and placidity. If he does not proceed in this way or if
circumstances require that he acts otherwise, he can move to action; he should
not recourse to warfare unless all stratagems are undertaken. The sage said: the
most sagacious person is the one who discards the option of fighting unless he
is forced to do so. In war, more lives are spent, whereas in other domains, only
money is spent. The sage also said: the enemy is likened to an abscess: to be
treated, one has to proceed by gently massaging the surrounding abscess swelling,
then resolving and soothing it; if one fails, one may have recourse to
cauterization for it is the final remedy. Likewise, war should be the last
recourse. Let there be known that the one who has over-confidence in one's
power, views and immunity should not arouse unnecessary hostility; one is
considered, in this case, as the skilful doctor who ought not to take a deadly
poison even though he has the antidote. Let there also be known that
reconciliation is one of the forms of warfare that enemies resort to in case of
disadvantage. If one's enemies are many, one should make peace with some of them,
entice some others into seeking reconciliation and wage war against the others.
If you are stricken by a war, do not feel secure from your attacker however weak
he may seem; the enemy is like fire which starts with a spark; the enemy is also
likened to a palm tree which sprouts from a seed. An enemy of tiny proportions
may succeed in what another of huge resources fails: a sword may chop off a head
but is unable to do the needlework. The prudent has to envisage the following:
an enemy may resume his attacks however far he may be; an enemy, though defeated,
may carry out an attack; an enemy may pounce upon his rival if he is nearby; an
enemy, even if kept alone, may engage in cunning deception; an enemy, though
having troops in small numbers, may stage an ambush. Similarly, the prudent has
to be combat-ready in time of peace, cautious of the enemy in the event of
peacemaking for the enemy may make peace with you out of an urgent need that can
not change his natural disposition; the sage have portrayed this instance by the
hot water which returns to its nature (coldness) once set aside from fire.”(40)
* * * *
It becomes clear then that warfare is, according
to the Islamic perspective, a breach of peace which is the fundamental principle.
Recourse to war - subject to strict rules and ethical norms- is dictated by some
motives provided for by Islamic teachings and legal texts such as self-defence,
repelling injustice etc.
Apart from this permitted sphere of action, Islam,
via highlighting the importance of preserving Man's life, disapproves of all
forms of aggression and provides for severe punishment for any crime in this
connection. Among these crimes is Hiraba which is described as causing public
disruption, killing, forcibly taking property or money. In this sense, it is
synonymous with the current concept of terrorism. In this regard, Allah says,
“The punishment of those who wage war against Allah and His Messenger, and
strive with might and main for mischief through the land is: execution, or
crucifixion, or the cutting off of hands and feet from opposite sides, or exile
from the land: that is their disgrace in this world, and a heavy punishment is
theirs in the Hereafter”.(41)
To condemn the unjust killing of human beings and
to confirm the punishment devoted to its perpetrators, Allah says, “take not
life, which Allah hath made sacred, except by way of justice and law”,(42) and
“If a man kills a believer intentionally, his recompense is Hell, to abide
therein (For ever): And the wrath and the curse of Allah are upon him, and a
dreadful penalty is prepared for him”.(43) In addition, the Prophet, peace and
prayers be upon him, in disavowal of whoever takes up arms against innocent
people, made it clear, “Whoever carries arms against us does not belong to
us.”(44)
Thus, in view of the international proportions
that the phenomenon of terrorism has taken on, making no distinction whatsoever
between falsehood and righteousness and building on perverse thinking and
extremist beliefs, all countries and organizations as well as the forces of
peace and justice are required to deploy every endeavour to check this
phenomenon in order to save innocent lives who fall victim to criminal acts, and
to eradicate its underlying causes.
On top of these motives are the ills that plague
several societies - the Islamic societies being the most affected- such as
poverty, illiteracy, unemployment, perversion, injustice, oppression and absence
of religious and national awareness. All these ailments have fostered but
backwardness and disintegration which spread a spirit of defeatism, despair and
frustration, ushering thus the world into violent reactions, conflict,
instability, extremism and terrorism.
It is a self-evident fact that the Palestinian
cause is one of the clear manifestations of this crisis. This issue can be
properly addressed through finding a lasting and just solution which would
assert the right of the Palestinian people to establish their own State and to
live peacefully on their land in order to provide a foundation for a better
coexistence with their neighbours.
In the present juncture characterized by recurrent
terrorist attacks that reached alarming proportions, the world is required to
ponder over these calamities in order to identify the weaknesses and grasp the
essence of these occurrences. The goal is not only to stop their reoccurrence
but to assimilate all the underlying causes and the possible consequences,
starting with a self-criticism that all parties, whether weak or strong, should
undertake. Such positive diagnosis will be possible if genuine willingness is
correlated with openness onto the other and recognition of the other's right to
difference as well as to decent and secure life, while discarding all projection
bias and prior judgements.
We, believers of the Abrahamic faiths, are
presently in dire need to call to mind the Quranic passage calling for
monotheism: “Say: O People of the Book! come to common terms as between us and
you: That we worship none but Allah. that we associate no partners with him;
that we erect not, from among ourselves, Lords and patrons other than
Allah.”(45)
BIBLIOGRAPHY
(*) Advisor to His Majesty the King of Morocco,
chair professor at Mohammed V University and member of the Academy of the
Kingdom of Morocco.
(1) Cf. the following studies :
a) The book « Maalim Maghribia » (Moroccan marks)
(Chapter: the School of Mohammed V within the context of Moroccan political
thinking via the phenomenon of the inclination to peace), first edition, Rabat
(1411 A.H./1991).
b) The Book “The concept of coexistence in Islam”
(ISESCO publications in Arabic, French and English) (1417 A.H./1996).
c) The book “Dialogue from the Islamic point of
view” (ISESCO publications in Arabic, French and English) (1420 A.H./2000).
(2) See “the Reference in the seven readings”,
Ibn Khalaweh, p.95 (critical edition by Dr. Abdelali Salem Makrem), second
edition, Dar Shorouk, 1399 A.H/1979.
(3) Women, 89.
(4) The Troops, 28.
(5) The term of “peace” in Arabic is uttered in
the Quran as “salm” three times, as “silm” five times and as “salaam” forty-two
times. A number of terms are derived from this root, among which Islam which
means submission to Allah's will and faithfulness to His worshipping.
(6) The Cow, 206.
(7) Muhammed, 36.
(8) Spoils of War, 62.
(14) The Private apartments, 13.
(15) The Bee, 125.
(16) Saba, 24.
(17) Hud, 118.
(18) Jonah, 99.
(19) The Cow, 255.
(20) The Overwhelming (Al-Gáshiya), 21-22.
(21) The Table, 32.
(22) The Table, 34.
(23) Spoils of War, 25.
(24) The Pilgrimage, 39-40.
(25) The Cow, 214.
(26) The Ranks, 10-13.
(27) Al-Imran, 169.
(28) War is a social phenomenon that has affected
humanity since ancient times. It is as old as the beginning of life; it was
originally waged by individuals, then communities, nations and peoples to be
subsequently staged between armies. Therefore, it is not surprising that
religions have either approved or disapproved of this phenomenon. Judaism has,
through its rabbis, sanctioned warfare with no restrictions; Christianity has
proscribed war though some saints called for waging war to achieve hegemony,
whereas Islam has laid down special rules and ethical norms to warfare.
(29) Narrated by Ahmed on the authority of Ibn
Abbas.
(30) Reported by Darimi on the authority of
Sulayman bin Buraydah. It was also reported on the authority of Ibn `Umar that
the Messenger of Allah saw the corpse of a woman who had been slain in one of
the raids, and he disapproved of it and forbade the killing of women and
children.
(31) Narrated by Dawood from Anas.
(32) Narrated by Ibn Saad in Al-Tabaqat on the
authority of Mujahid; it was also narrated by Ibn Hanbal in his Musnad on the
authority of Abu Musa, and by al-Tabarani in al-Kabir.
(33) Such as Ibn Taymiya in his book “al Siyasah
al Shar'iyah fi Islah al Ra'i wa al Ra'iyah” (The Political Shariyah on
Reforming the Ruler and the Ruled) (edited several times, among which the
edition of Dar al Afaq Al-Jadida, Morocco 1414 A.H/1991). Opponents of Islam
criticize Muslims' talk about Dar Al-Harb (territory of war or chaos). It is
widely known that jurists talked about Dar Al-Islam (the territory of Islam) in
opposition to Dar Al-Harb; the former is subject to Islamic authority and
governed by Islamic rules. The latter, being free from such authority, may pose
threats to Dar Al-Islam unless they are linked by a treaty. Dar Al-Harb then
changes into Dar Ahd (Bode of Covenant). Other jurists added another category:
Dar Al-Baghy (Abode of Usurpation), which is governed by an illegitimate
authority. Pondering over the current relations between Muslims and non-Muslims
leads to the conclusion that non Muslims' territories should be considered as
bodes of covenant in view of the agreements and covenants which link them to
Islamic countries (see more on this issue in the author's book “al Islam wa
laikia: maarifat al Islam” (Islam and secularism: knowing Islam), particularly
the chapter on “the Muslim minority within a secular society: France as an
example”, p. 48; published in Arabic, French and English as part of the Jirari
Club Publications, n° 26, al Oumnia Press, Rabat, 1414 A.H/2003).
(34) Reported by Malik on the authority of Yahia
Ibn Said. See “Tanweer al-Hawalik: Sharh ala Muwatta' Malik” (Enlightening the
dark areas: Explanation to Malik's Al-Muwatta) by As-Suyuti, Vol. 2, pp. 6-7,
(edition of Dar al Kotob al-ilmiyah, Beirut, Lebanon).
(35) The Cow, 189.
(36) The Cow, 193.
(37) Spoils of War, 61.
(38) The Cow, 249
(39) The Pilgrimage, 38.
(41) The Table, 35.
(42) Cattle, 152.
(43) Women, 92.
(44) Narrated by Al-Bukhari on the authority of
Abdullah Ibn Umar.
(45) Al-Imran, 63.
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