Islam Deploys Instruments Towards Eliminating War and Conflict

 

 

Islam Deploys Instruments Towards Eliminating War and Conflict

“The Quran deploys instruments to end wars and conflicts.” – Dr. Adnan Ibrahim

“True Islam that I know would liberate the world wars and brethren between all nations, and there will be one world nation.” –
Sheik Ahmad Kuftaro 

 

By: Faysal Burhan
Published: 2022
Editor: Munir Merchant

 

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How and why is it that killings, assassinations, and fights of Muslims among themselves and with others have become common and acceptable? Unless through legal procedures, killing a soul, Muslim or non-Muslim, is prohibited in the Qur’an. Moreover, the Qur’an presents ample ethical and moral injunctions for stopping hate, terror, and fanaticism. Likewise, the Qur’an has many peace, tranquility, and security themes.

Islam Appeals to End Wars via Repelling Evil Deeds with Good Deeds

How could it be for a Prophet sent as a mercy to the world to conduct actions in any form other than with sympathy, friendship, and courtesy, and far removed from extremism, radicalism, and violence?

“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” Qur’an 21:107

Prophet Muhammad guides all, saying:

“Itaqi Allah (be aware, guard Allah’s limits) wherever you are, do a good deed for a bad one, the former wipes out the latter, and behave virtuously with people. “– Al-Termizi

Dr. Ibrahim affirms that “many Qur’anic verses and prophetic traditions draw and inspire Muslims to give and take and resolve issues in frankness and kindness. The following Passage is a principal one.

And not equal are the good deeds and the bad. Repel [evil] by that [act] which is better, and thereupon the one whom between you and others is enmity [will become] as though they were a devoted friend. (Qur’an 41:34)

This Godly, inclusive, and indiscriminate command applies to all people, irrespective of their conditions and positions. Therefore, Repel [evil] by that [act], which is better whether the addressee is of the same faith or not, whether they are governing or being governed, whether they are friend or enemy, and whether the enemy is a scholar or uneducated. 

Retributions shall be at most equal. The Almighty Allah said:

“We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and wounds are legal retribution. But whoso forgoes it (in the way of charity), it is an expiation for him. And whoever does not judge by what Allah has revealed is those who are the wrongdoers.” (Qur’an 5:45)

An infringement is returned with only one equal breach, ensuring limitations to hostility and violence covering various issues and legal topics. Even here, the Qur’an states, “But whoso forgoes it (in the way of charity), it is an expiation for him.”

It is best not to retaliate. Forgiveness prevails, then what, oh Allah? Allah would say such an act will leave you “white” (i.e., removed from sin) in the Hereafter, expiating your sins. Even in qisas, legal retribution, Allah called for the same.

“O you who have believed, prescribed for you is legal retribution for those murdered – the free for the free, the enslaved person for the enslaved person, and the female for the female. However, if the convicted person receives a pardon from the aggrieved party, the prescribed compensation rules must be followed accordingly. This rule is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.” (Qur’an 2:178)

Allah reminds the one who seeks retribution that the killer is a brother; therefore, he should consider forgiveness. Moreover, the Prophet, peace be upon him, said:

“If a legal plaintiff killed the murderer, he is like him.”

That is, he will be a murderer as well, even if for legal retribution. Most Muslims know of the Hadith that said: 

“Indeed, Allah rewards for the kindness He would not give for violence.” 

Therefore, frankness and reconciliation is the optimal alternative. In Dr. Ibrahim’s opinion, it is safer and shorter. In the book of Allah, permission for wars is permitted conditionally, such as in response to aggression and attacks. The Qur’an states,

“Fight in the way of Allah those who fought you, but do not transgress limits (resulting in greater losses than the aggressor perpetrated, then you become an aggressor.) Indeed, Allah does not like aggressors.“

Thus, fighting is conditioned with previous aggression, and the damages should not exceed the aggressors’.

Appeals to End Wars from the Biography of the Prophet Muhammad

Expounding on the above (2:178) verse, Dr. Ibrahim states,

“I am confident that the Prophet Muhammad must have known that permission to violence had to have been conditioned. And that his ambition is to erase violence at its roots. Wisdom will prevail, and reconciliation mechanisms should be left to dominate. These are the more effective means of managing our disputes and conflicts.

From his biography, peace be upon him; the Prophet was banned from delivering his message; he did not give the slightest consideration for violence to repel oppression and persecution. Early Muslims faced martyrdom, torture, suffering, humiliation, malice, evictions, and forced migrations: twice to Abyssinia and the last to Medina.   

The Prophet maintained forgiveness, preserved the pardon, and exercised patience despite all evils. I believe it was incorrect to say that the early Muslims did not take revenge because they were few and that they would perish and be uprooted if they did. This interpretation is not accurate. Consider why the Prophet gave them security when he returned to Mecca, yet, just before this time, they were still breaking covenants and erecting monstrous wars. 

Why did he not use the sword on at least some of them? Instead, he told them, “Go about; you are free?” He did not retaliate! Yet he was the victorious, the stronger, the more significant in defense by numbers and artillery. Does this not mean anything? In Medina, he was fortified unwavering, yet he ordered his companions to distance themselves from harming the hypocrites, despite their abuse of him and his honorable wife. They slandered his dignity and his faith. They deserted him in battles; the example of the action of Uhud is not far from our memory. They abandoned him by retrieving one-third of the army. 

This abandonment is considered grand treason. Yet, despite all these assaults, Muhammad did not kill them nor permitted his companions to kill them. Was he weak? Was Muhammad incapable? The only explanation is that it was not, indeed, of his qualities and traits to be an aggressor or start wars.  

Not at all within the community, city, or Ummah. It is not permissible, even in the presence of different religions and ideologies: this one is Mushrik, this one is not, this one is a true Muslim, this one is a hypocrite. It is astounding that he, the Prophet, defeated them with his nobility, forgiveness, and splendor. Indeed, there must be alternative solutions for a community or a nation – no to the sword. 

Violence is conditioned by those who declare war on us, and peaceful conflict resolution is required as soon as opposing hostilities are ceased.”

Wars in Islam are conditional and the last resort. Dr. Khled Abu El Fadl, a professor of Islamic Law at UCLA, “The Great Theft- Wrestling Islam from the Extremists,” explains that, 

Every time the Qur’an urges Muslims to fight, it hastens to qualify the exhortation as a command to the believers not to transgress but instead strive to forgive and to seek peace.

For more on this matter, Dr. Alla Din Zatary’s comments on wars, why and why not, in “The Other Point of View,” a televised show.   

Appeals to End Wars from the Legal Definition of Jihad as Relates to War

Dr. Zatary explains the rules of conducting a fight under Jihad. He stated:

“Actual fighting under the banner of Jihad is permitted only in self-defense and for defending justice, and is subject to the rule, “reaction shall equal action.” Nevertheless, Jihad may become an obligation in case of enemy attacks on Muslim lands and aid the helpless and the weak, whether Muslim or non-Muslim. So Allah states in the Qur’an. 

“Why do you not fight for the cause of God and save the helpless men, women, and children who cry out, ‘Lord, set us free from this town of wrongdoers and send us a guardian and a helper?’ The believers fight for the cause of God. The unbelievers fight for the cause of Satan. So fight against the friends of Satan for the evil plan of Satan is indeed weak.” (Qur’an 4:75-76)

“And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah (religious persecution) is worse than killing. And do not fight them at al-Masjid al-haram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers.” (Qur’an 2:194)

Appeals to End Wars from the Verses of Two Believing Parties Fighting

One compelling verse on the topic of two fighting parties states:  

“And if two groups among the believers should fight, then make a settlement between the two. But if one of them should oppress the other, fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make a settlement between them in justice in the specifics and more broadly. Indeed, Allah loves those who act justly. Qur’an 49:9

In this Passage, several prudent aspects point to the war ending.  

•           “And if” should imply the rarity of war between two parties of believers; any exceeding occurrence is considered fusuq, immoral, and disobedient. 
•           To resolve disputes, God did not use the plural to settle conflicts between the many fighting individuals. Instead, He states, “make settlement between the two,” implying the two disputing parties. Therefore, this order denotes a reconciliation should initiate between the leaders of the factions and not between the individuals engaged in the fight. 
•           If any, or both, leaders refuse reconciliation, then that is considered fisq, committing transgression and rebellion. The Qur’an indirectly states that the refusal of a peace measure should be rare among believers.
•           The call for reconciliation is another way to end fights and violence. Likewise, the portion of the verse stating, “if one should oppress the other,” indicates the rarity of such oppressive acts among believers.”

Along those lines, al-Fakhr al-Razi in the Grand Tafseer states: “Referring to the verse, ‘then fight against the one that oppresses until it returns to the order of Allah,’ that the fight is for the return only. That is to fight until the unjust party acknowledges its fault, then fighting must seize. Then, when the fighting stops, proper reconciliation shall prevail. “

A deeper meaning in the statement ‘then fights against the one that oppresses’ points out that those who do not consider the limits of Allah and oppress others will not quit their acts unless fought.

Another interesting point for ending wars is proper reconciliation. God commands settlement in two ways: specific and broad, eliminating any chance to return to fight again.” 

Appeals to Prevent Wars from the Passage, “Mobilize your (defensive) force (8:60)

Someone might ask, what about the verse (8:60) that says, ‘and mobilize as much power as you can against them,’ is it not authorization for war? The answer is no. The Passage serves as a deterrent to war; the Passage states: 

 “Mobilize your (defensive) force as much as you can to frighten the enemies of God and your enemies. This mobility will also frighten those behind them whom you do not know, but God knows well.” (Qur’an 8:60)

Commenting on this verse, Dr. Muzamil Siddiqi, a renowned Muslim scholar in North America, in the documentary Legacy of Peace, states;

“Islam wants to avoid war. Therefore, war has to be avoided as much as possible. For this reason, Islam says that you should be strong. If you are strong, your enemies will not attack you. Therefore, there will be no war. “

About the above Passage (8:60), al-Fakhr al-Razi, in his Grand Tafseer (Interpretation of the Qur’an), https://tafsir.app/alrazi/8/60, states: 

“The Muslims’ supreme might is a deterrent, and a means to instill fear, which serves to stop the war in many ways, including:

– a deterrent to outside attacks.

– internally, it vanishes hypocrites’ hope of being victorious.

– it limits hypocrites, dirty work of blights. (calamity and deception and spreads hate and division.)

I ask Allah to enlighten our hearts to learn more eloquent knowledge absent from our lives. I ask Allah to expand our vision and all Muslims’ vision to accept the Qur’an’s light.

For further reading on Qur’anic misunderstood and passages as teaching violence, please check our articles:

Foreign Policy of Islam: Peace or War. 

Qur’anic Misinterpreted Verses