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Peace and War in Islamic Beliefs; Verses, Traditions, History and Ethics
Peace and War in Islamic Beliefs;
Verses, Traditions, History and Ethics
Roohollah Hosseini
Submitted to the Cultural Center for the Astan Quds Razavi
http://www.imamrezashrine.aqr.ir
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Peace and War in Islamic Beliefs; Verses, Traditions, History and Ethics
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Contents
Abstract ..........................................................................................................................................................3
Introduction....................................................................................................................................................4
Terminology ..................................................................................................................................................6
Qur’anic Scene...............................................................................................................................................9
Verse sorting ..............................................................................................................................................9
Some verses for peace ............................................................................................................................9
Some verses for war .............................................................................................................................11
Analysis of the verses ...........................................................................................................................12
The Qur’an, a Book of Peace, Not War, Scholars Say ............................................................................13
Perversion of Text ....................................................................................................................................14
Violation of Allah's Wishes .....................................................................................................................15
Philosophy and Goals of Jihad .................................................................................................................16
Peace is not Submission ...........................................................................................................................17
Rushing to the Defense of the Oppressed ................................................................................................19
Can We Fight All the People of the Book? ..............................................................................................20
Difference between Islam and Christianity (the Qur’an and the Bible) ..................................................22
Proportion of aggressive and non-aggressive phrases in the Qur’an and the Bible .............................23
Historic Scene ..............................................................................................................................................23
1. The Peace of Hodaybiah: .....................................................................................................................23
2. The Peace treaty of Imam Hassan (may peace be upon him) ...........................................................................25
The Causes of Peace .............................................................................................................................26
Slow Death ...........................................................................................................................................27
Does Imam Hassan’s peace strategy vs. Imam Hussein’s war? ...........................................................28
Narrative Scene (Tradition) .........................................................................................................................29
Jurisprudential Scene (Fiqh) ........................................................................................................................30
A glance to Shi’ah and Sunni sects ..........................................................................................................30
Types of War ............................................................................................................................................31
Types of Defense .....................................................................................................................................32
Shia'h's Fiqh .............................................................................................................................................33
Sunni's Fiqh ..............................................................................................................................................33
Ethical Scene ...............................................................................................................................................34
The Measure of Rights - Individual and Universal ..................................................................................34
Defense of Human Values .......................................................................................................................36
Some Evidences for Peace-Loving Islam ....................................................................................................37
Conclusion ...................................................................................................................................................38
References....................................................................................................................................................40
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Abstract
In this article, by a comprehensive look to the theory of jihad (war), we will answer the question “Is
Islam, the religion that is brought by the last prophet of God to the people, the religion of peace or war?”,
And will show Islam’s stance according to its context, the behaviors and strategies of its infallible leaders
(Imams) towards friends and non-friends. All ideas are based on and taken from the holy scripture of
Muslims, tradition of the last messenger of Allah- Prophet Muhammad- and the members of his house i.e.
the infallible Imams, history of Islam since the immigration of the prophet to Medina till now, the
jurisprudents’ and scholars’ of Islam, and ethical approaches. We explain here why some people and
groups in Muslim societies nowadays do contradictory to the real aims of Islam and why this final
religion of God, is blamed for aggression and terrorism more than other religions. We conclude that Islam
positively treats peacefully with all people and all nations, while stands strongly against the enemies of
God and humanity and fully advocates the poor who are oppressed by the brutality of war and injustice.
Keywords: Message of Islam, peace, war, terrorism, Qur’an, Shi’ah, Sunni, Jurisprudence, Fiqh
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Introduction
The word "ISLAM" is derived from the Arabic words "salaam", which means peace, and "Tasslim",
which means submission. The follower of Islam is a Muslim. The word "Muslim" translated to English
literally means "the one with peace". To the Muslim it has a greater meaning, Muslims believe that true
peace is experienced only when Mankind acknowledges, obeys and worships the Creator, i.e. submits to
the One God. So to the Muslim it means "the one who submits in peace". According to Muslims, Islam is
the way of God and the religion of all the prophets; from Adam to the final prophet of God; Muhammad
(peace be upon them all). The prophet Moses (peace be upon him) said to his people; "Shalom I bring to
you". Shalom in Hebrew means Salaam (Arabic). The prophet Jesus (peace be upon him) said to the
people; "With Peace I was sent and Peace I bring to you."
The message of Islam is: 1. Truth 2. Peace 3. Justice
Though man is instinctively a peace seeker, throughout history, wars between people and nations ruined
lives of millions of people, and the unjust distribution of peace has made them try to gain a retreat. Those
groups which claim that religion must always oppose war, and advocate peace, because peace is good and
war is totally bad, are right, but truly, aggression is sometimes inevitable against those who try to reach
their worldly goals by oppressing others. However surely religion is in favor of peace and the holy Qur'an
says: "Wassolho khayr1", "Peace is better".
But one point is to be mentioned: if the opposing side is not ready to coexist honorably, for example, and
being oppressive, intends to trample upon human dignity and honor, and we do submit, then we have
welcomed misery: we have accepted dishonor. Islam says: "Peace if the other side is ready and willing to
accept it. If not, and it turns to war: then war."
Anyhow, due to the Lack of studies, false information by the materialism delivered to people, war-ridden
caliphates now and before, and inadequate attempt of propagation by Muslim Preachers, some people
have drawn an aggressive image of Islam in their minds.
1
. Nissa’, 128
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Therefore for omission of this thought and replacement of a new look to Islam in its approach to war and
peace, one may need to theoretically and practically work on the issue mentioned above. Here in this
article we have opened a gate to this.
The legitimacy of jihad, whether or not it is correct for a law of war to exist within the context of religion
and the text of its commands. Protesters say, "No, war is evil, and religion must always be opposed to
evil, so religion must always be opposed to war. It must always support peace. And, since it intends to
support peace, it must not have any laws about war, and it must never itself go to war." This is the kind of
propaganda that Christians carry on; weak and limpid, with no ground to stand on.
War - is it always bad? If in defense of a right, against oppression, is it still bad? Obviously not. We must
regard the conditions and motives of war and consider for what motive and aim war is fought. There are
times when war is aggression. When, for example, a group of people or a nation sets its greedy eyes on
the rights of others, on the lands of others, or when it sets its sights on the common wealth of a people, or
falls prey to over-ambition, to lust for pre-eminence or superiority, claiming that "of all races our race is
the most outstanding, superior to other races, and thus we must rule over those races.2" Obviously, war
for these reasons is not correct. Whether a war is launched to take possession of land, to seize ownership
of national wealth, or due to contempt of others and out of sentiment of racial superiority, i.e. "those
people are inferior to us who are superior, and the superior must govern over the inferior," it is a war of
aggression. These types of war are certainly evil, and there can be no doubt about it. We will later talk
about another type of war, war for the imposition of belief.
But if a war of defense is undertaken in the face of aggression - others have occupied our land, or have
cast their eyes on our wealth and property, or on our freedom and self-esteem, which they want to deprive
us of, and intend to impose their rule over us - in these cases, what is religion to say? Is it to say, "War is
absolutely evil, laying hands on a weapon is evil, picking up a sword is evil," and that it advocates peace?
And we, when facing imminent attack and the risk of being destroyed, must we not go to war - If we do
not, would it not mean failing to defend ourselves - on the pretext of peace? This would not be peace, this
2
. Baqara, 47
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would be surrender.
These and many others are the questions for many of us to be answered.
Terminology
Before heading onto the core of the idea it is needed to have a clear understanding of some terms that are
frequently used here:
Religion: There is no doubt that each member of the human race is naturally drawn to his fellow-men and
that in his life in society he acts in ways which are interrelated and interconnected. His eating, drinking,
sleeping, keeping awake, talking, listening, sitting, walking, his social intercourse and meetings, at the
same time that they are formally and externally distinct, are invariably connected with each other. One
cannot perform just any act in any place or after any other act. There is an order which must be observed.
There is, therefore, an order which governs the actions man performs in the journey of this life, an order
against which his actions cannot rebel. In reality, these acts all originate from a distinct source. That
source is man's desire to possess a felicitous life, a life in which he can react to the greatest extent
possible the objects of his desire, and be gratified. Or, one could say that man wishes to provide in a more
complete way for his needs in order to continue his existence. And that order, that distinctive source is
nothing but Religion which is brought down to man from his master, his creator and his trainer Allah
(GLORIFIED AND EXALTED BE HE).
The Qur’an: The Holy Qur’an comprises of revelations from God to Prophet Muhammad over a period
of twenty three years (610 C.E. – 632 C.E.). The Qur’an is the word of God; literal word of God
communicated to His last Prophet and Messenger, Prophet Muhammad (peace be upon him), through
Angel Gabriel. For a Muslim, this is the ultimate source of authority because it’s not only revelation or
inspiration of God, it’s verbatim word or revelation of God.
The Qur’an’s Core Message: In essence, the message of the Qur’an is to bring to our attention that we
were not created in vain, and that we will be held responsible for our conduct on this earth. In the Qur’an,
God indicates that He created the human to be His trustee on earth. This is actually an honor given by
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God to the human being, dignity to be the trustee of God even though He doesn’t need our worship and
our obedience. It is for our own benefit.
The message of the Qur’an is to say or believe that guidance that is coming from the Creator of the
universe is the ultimate guidance, for God has the ultimate wisdom, power, and knowledge. And God
alone is the ultimate authority and should be obeyed without qualification, obedience that is based not just
on fear or reward but on the love of God.
Jihad (holy war): Working for an honest living, studying to obtain knowledge, being kind to fellow
creatures, helping the needy, being obedient to parents and teachers is Jihad. It is also Jihad when fighting
to liberate the oppressed (the oppressed can be any of Allah's creatures) against the aggressors. Striving
for justice in the way animals are treated can be classified as Jihad. The ultimate Jihad in Islam is fighting
within one's self in order to destroy false pride, hate, envy and greed.
Conditional and Unconditional Verses: This term is a very important one, and I wish to explain it to you,
for otherwise it will be difficult for you to grasp the full meaning of the verse under discussion. Any
command (even a human command) can be given in one place with no conditions, and then again in
another situation with a condition attached. In such a case, we immediately realize that whoever issued
that command, introduced that law, meant the same thing in both instances. Now, having realized this,
what are we to do? Are we to adhere to the unconditional command and assume that the conditional was
given for that special instance? Or should we interpret the unconditional as the conditional, which means
adhering to the conditional?
Let me cite a simple example. On two separate occasions, for instance, we are given a command by
someone having the authority to do so and whose commands we respect. On one occasion, we are told
that we must respect such and such person, which is an unconditional command. In another he commands
us to do the same thing, saying that we must respect that person if he does such and such a thing, like
taking part in our meeting. The second time the command contains an "if." The command is now
conditional. The person giving the command did not simply state that such and such a person is to be
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respected. The first command had no condition; we were simply told to respect him, and assuming we had
ears and heard this command. it would have meant to us that we were to respect that person whether he
came to the meeting or whether he was too lazy to bother. But when we hear the other command, we
understand that we are to respect the person provided he comes to the meeting, and, if he refrains from
doing so, we are not to respect him.
The Ulama say that the rule requires us to interpret the unconditional as the conditional, meaning that we
must assume the aim of the unconditional to be exactly that of the conditional.
Jurisprudence (Fiqh): The words fiqh and tafaqquh, both meaning "profound understanding", have been
often used in the Qur’an and in the Traditions. In the Holy Qur’an we have been told: "Why should not a
company from every group of them go forth to gain profound understanding (tafaqquh) in religion
and to warn their people when they return to them, so that they may beware. " (9:122)
In the Traditions, the Holy Prophet has told us: "Whoever from my nation learns forty Traditions; God
will raise him as a faqih (jurisprudent) an alim (a man of 'ilm or knowledge)."
Nowadays, the term fiqh is generalized to mean Islamic sciences or Islamic rulings in the broad sense.
The broad meaning of Islamic rulings is broken up into three fundamental categories:
1. Theology; what is obligatory for a mukallaf to believe about Allah, his angels, books, messengers and
the Day of Judgment.
2. Ethics; the positive traits that a mukallaf must obtain and the negative traits that he must stay away
from.
3. Actions; the actions that a mukallaf must perform.
This is proved by the tradition from the prophet (s) who said: “Whoever wants Allah to treat him
favorably must have a deep understanding (yafqahu) in religion.”). Here, the word fiqh is used in its
general sense, synonymous of Islam.
When the different sciences are categorized the term fiqh is used to mean the Islamic rulings regarding
one's actions.
Fiqh, in its specific meaning and what is discussed in books of fiqh, includes everything that has to do
Peace and War in Islamic Beliefs; Verses, Traditions, History and Ethics
with all aspects of man's life. Everything that is studied today including foundational laws, city
management, family relations, individual actions, management, politics, etc is found in the different
sections of fiqh.3
Tawhid: Oneness of God. Divine unity. The belief in the slogan: "There is no god but Allah"
Qur’anic Scene
Needless to say that the Qur’an is the first and the main source of Muslims that is about to be scrutinized
to gain a full map of the idea. Here we present a statistic on the distribution of peaceful and aggressive
phrases in the Holy book, then a commentary of some verses that highlights the matter of jihad, and
finally we make a comparison between the two scriptures i.e. the holy Qur’an and the Bible.
Now the first pace:
Verse sorting

How war is mentioned in Qur’an?
a) The history of prophets (Jesus, Moses, David, Solomon etc.),(9 verses)
b) The attributes of hypocrites and their betrayals (12 verses)
c) The spoil of war (3 verses)
d) Rules of war (11 verses)
e) Defend the country (4 verses)

What is the proportion?
Peace is repeated 67 times, while war is repeated 36 times in Qur’an
Some verses for peace
{ One of the name of God: Allah is He, the Source of Peace (and Perfection)}4
{ Salutation from Angels in the heaven }5
{ Harmony for inner soul: Wherewith Allah guide all who seek His good pleasure to ways of peace and
.Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah, page 45
. Holy Qur’an, 23
5
. Ibid, 13:24
3
4
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safety }6
{Greeting each other as Muslims }7
{An invitation of God: And Allah invites to the abode of peace and guides whom He pleases into the right
path. }8
{ Greeting of Jesus, Abraham, John the Baptist etc.}9
{ Supplication of Abraham: Remember Abraham said: "O my Lord! Make this city one of peace and
security }10
{ An agreement between two sides: O you who believe! When you go to war in Allah's way, make
investigation, and do not say to anyone who offers you peace }11
There is another group of verses occurring in the Qur'an which are also worth mentioning. On the whole, Islam
gives much importance to the issue of peace. In one verse, it is explicitly defined: "Was-solho Khayro" (Peace is
better)12
Though, as we have said, peace is not the same as violence, misery and submission to an oppressor. In
another verse we are told: "O you who have found faith, enter peace wholly."13 But more illuminating still
is this one: "And if they incline to peace, then you incline to it, and trust in God" (8:61)
Here the Prophet is told that if the opponents advocate peace, if they make sincere efforts for peace, he
too should make peace. If they sincerely desire peace, he too is to desire peace. These verses clearly show
that the soul of Islam is the soul of peace.
In another verse which is in Surah an-Nisa, the Prophet is also told: "So if they withdraw from you, have
not fought with you, and have put forward peace to you, then God has not placed a path for you against
them."14
. Holy Quran, 5:16
. Ibid, 4:86
8
. Ibid, 10:25
9
. Ibid, 11:69
10
. Ibid, 14:35
11
. Ibid, 4:94
12
. Ibid, 4:128
13
. Ibid, 2:208
14
Ibid, 4:90
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"O Prophet, if they have withdrawn from war, and have not fought against you, and have made a
manifestation of peace, have said that they are ready to make peace with you, then God does not give you
permission to advance any further and fight them."
Some verses for war
When it comes to the Islamic conduct of war, some of the verses of the Qur’an that have often been
quoted by non-Muslims to "prove" Islam promotes violence and bloodshed are found in Surah 2 verses
190-194:
2.190. Fight against those who fight against you in the way of Allah, but do not transgress, for Allah does
not love transgressors.
2.191. Kill them whenever you confront them and drive them out from where they drove you out. (For
though killing is sinful) wrongful persecution is even worse than killing. Do not fight against them near
the Holy Mosque unless they fight against you; but if they fight against you kill them, for that is the
reward of such unbelievers.
2.192. Then if they desist, know well that Allah is Ever-Forgiving, Most Compassionate.
2.193. Keep on fighting against them until mischief ends and the way prescribed by Allah prevails. But if
they desist, then know that hostility is only against the wrong-doers.
2.194. The sacred month for the sacred month; sanctities should be respected alike (by all concerned).
Thus, if someone has attacked you, attack him just as he attacked you, and fear Allah and remain
conscious that Allah is with those who guard against violating the bounds set by Him.
Somewhere else, in the Qur’an, it is further stated, this time about the hypocrites: "And if they flee, then
seize them and slay them wherever you find them, and take them not as your dear ones, nor as helpers.
Except those who connect themselves to a people between whom and you there is a bond, or who come to
you with their hearts hindered from fighting with you or from fighting their people."15
If the hypocrites who are fighting us run away, they are to be taken and killed wherever they are, they are
not to be taken as friends; we are not to accept help from them, except from those who have a treaty with
. Holy Qur’an, 4:89-90
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people with whom we have a treaty, and who are ready to come to an agreement with us. These we are
not to kill and with those who are tired of fighting, we are also not to fight.
Analysis of the verses
Thus we have looked at four series of verses. One series consisted of those verses that tell us
unconditionally to fight, so if we had ears and heard only these and not the others, it would be possible for
us to think that Islam is a religion of war. The second series consist of verses that give the order to fight
but with certain conditions; conditions such as the opposing side being in a state of war with us, or a mass
of Muslims or non-Muslims having been placed under the heels of a group from amongst themselves
which has trampled on their freedom and rights. The third series of verses make it perfectly clear to us
that the call of Islam is not sounded with any force of arms. And in the fourth group Islam decisively
announces its love of peace.
Among the unconditional and conditional verses of the Qur'an pertaining to jihad, is one which we have
seen: "Fight ye those who have not faith in God, nor in the hereafter and (who) forbid not what God and
His Prophet have forbidden" In another verse, we are told: "Fight in the way of God those who fight
you"16.
What are the meanings of these verses? Do they mean that we must fight these people regardless of
whether they are about to attack us? Is the command unconditional so that we must fight them whether
they intend or not to attack us, whether they are guilty of aggression or not?
There are two possible views. One is that the command remains unconditional. "The People of the Book
are not Muslims, so we are allowed to fight them. We are allowed to fight the non-Muslims until we
subdue them. If they are not Muslims and not People of the Book, we should fight them until either they
become Muslims or we kill them. If they are People of the Book, we should fight them until they become
Muslims or, if they do not become Muslims, until they pay us tribute - such is the opinion of those who
say that the verse remains unconditional.
The other view, however; holds that the unconditional must be interpreted as the conditional. Someone
. Holy Qur’an, 2:190
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with this view would say that the other Qur'anic verses bring us the conditions for the legitimacy of jihad,
we realize that the true meaning of the verses is not unconditional at all. What, then, are the conditions for
the legality of jihad?
Amongst them, for example, are the following: that the other side intends to attack us; or that it creates a
barrier against the call of Islam, meaning that it negates the freedom of that call and becomes an obstacle
to its diffusion, while Islam says that those barriers are to be removed. Or, likewise, in the case of a
people subject to the oppression and tyranny of a group from amongst themselves, Islam says that we
must fight those tyrants so as to deliver the oppressed from the claws of tyranny. This has been expressed
in the Qur'an thus: "Why is it that you do not fight in the way of God and the way of the deprived
(mustazafin)?"17
Why is it that we do not fight for God and for the men, women and children who are subject to torture and
tyranny?
The Qur’an, a Book of Peace, Not War, Scholars Say
Osama bin Laden, who is widely assumed to be the force behind the September 11 hijackings in the
United States, cites the Qur’an, Islam's most holy book, as the inspiration for terrorist attacks. But Muslim
scholars around the world who are reviled by such actions explain that the Qur’an preaches peace.
"The Qur’an is saying to humans, this is the final guidance from your Creator, for the specific purpose of
worshipping him and creating a civil society where you can live in peace with one another," says Muslim
scholar Imam Sulayman S. Nyang of Howard University in Washington, D.C.
Muslims around the world rely on the Qur’an for guidance, says Nyang. Devout followers heed the call to
prayer five times each day and recite passages from the holy book. Muslims believe that the Qur’an is
God's unfiltered message—teaching them how to lead a good life and become a better, more moral
person.
"The Qur’an is very specific with regard to the nature of human struggle, because in order for a human to
. Holy Qur’an, 4:75
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be at peace with himself, they must control their baser instincts," says Nyang.
The quest to control base instincts such as greed, lust, and cruelty and to seek spiritual purity is known by
Muslims as the "great jihad." Featured widely in the Qur’an, the "great jihad" is a person's most important
internal struggle.
Nyang quotes Chapter 3, verse 172, of the Qur’an: "Of those who answered the call of Allah and the
messenger, even after being wounded, those who do right and refrain from wrong have a great reward."
But also in the holy scripture is a reference to "lower jihad," a more earthly and physical—and
controversial—struggle. "To those against whom war is made, permission is given [to fight] because they
are wronged; and verily, God is most powerful for their aid," quotes Nyang.
This verse speaks of combat or war to be waged against one's oppressors—a struggle sanctioned by God.
But the Qur’an also states in Chapter 2, Verse 190: "Fight in the cause of Allah those who fight you, but
do not transgress limits; for Allah loves not transgressors."
The essence of the verse, Nyang says, is to fight back "if you are attacked by your persecutors, but don't
fight back indiscriminately. Follow the rules of engagement." According to mainstream Muslim clerics,
those "rules of engagement"' are explicit: women, children, and innocent civilians are off limits.
Therefore, one can see that even inside the verses about war in Qur’an, too, exists a message of love and
anti-transgression, let alone the verses of peace.
Perversion of Text
Muslims believe the prophet Mohammed received these revelations directly from God some 1400 years
ago. It was at a time when he and other Muslims were being driven from their homes, persecuted, and
killed. But although the Qur’an advocates self-defense, its most prevalent message is one of peace and
brotherly love.
"If people are intent on using religion to motivate terror or violence, they'll find an excuse there, no matter
what the actual text says," says David Rodier of American University in Washington, D.C., who is an
expert on the world's religions. Like the Qur’an, he says, most holy scriptures are filled with stories of
war and warriors, and these images have been used throughout history by some members of every faith to
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justify bloodshed.
"Religion, after all, speaks to our most basic and ultimate convictions, and if you are wanting to use
violence, if you can find a religious justification, then you can find a very powerful motivation," says
Rodier.
Christians have killed in the name of God, as have Hindus, Buddhists, Jews, and others. But it is Muslims
who have most recently been accused of turning "divine commandments" into a divine license to kill.
Terrorists have often said they are striking out against their enemies and oppressors "in the name of
Allah." But many Islamic scholars say such terrorists are not only violating the spirit of the Qur’an, but
the letter of it as well.
"You do not kill innocent people, you do not cheat, you do not lie, you do not destroy any property of
other human beings," says Imam Abdullah Khouj, an Islamic scholar and director of the Islamic Center,
in Washington, D.C.
The attacks on the World Trade Center and the Pentagon "can't be in the name of Allah," he adds.
Violation of Allah's Wishes
Islamic scholars interviewed by the TV news show National Geographic Today agreed that terrorists such
as Usama bin Laden before, and Abu Bakr Baghdadi and the Wahhabis today and their supporters are
fanatics using Islam to further their own worldly causes.
"In order for them to generate support beyond their small group, they have to latch onto universal
symbols, and this is where Islam becomes a target of convenience for them," says Nyang
People combine pieces of verse from the Qur’an and use it to justify their actions, says Khouj. "But to
understand the full meaning of the verse," he says, "you have to read the one before it, the one after it,
maybe five to six verses to get the full picture."
The "full picture" of Islam and the Qur’an, say Khouj and Nyang, is captured by Chapter 5, Verse 32:
"[I]f anyone slew a person—unless it be for murder or spreading mischief in the land—it would be as if
he slew the whole people. And if anyone saved a life, it would be as if he saved the life of the whole
people."
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For most Muslims, the callous and indiscriminate taking of human life violates Allah's wishes. It defies
the Qur’an's central message and undermines the peace that Islam promises to deliver to all people.
"Human life in Islam is extremely sacred," says Khouj. "We're not talking about just Muslim [life], but
human life in general."
Philosophy and Goals of Jihad
After understanding the ideology of Islam toward peace and war, there remains some issues to be
considered and questions to be answered. Here they are:
The first issue concerns the reason for the law of jihad in Islam. Some believe that there should be no
jihad in religion at all: that religion should contain no law of war: that since war is a bad thing, religion
must oppose it and not itself establish war as a law.
We, on the other hand, know that jihad is a basic principle in Islam. When we are asked how many are
the subsidiary beliefs of Islam (furuedin) we say, "Ten - prayer, fasting, Khums, zakat, Hajj, jihad, etc."
(Khums" and "Zakat" are the two Islamic taxes, and "Hajj" is the famous act of worship performed each
year in Mecca, which the Muslims who are able to do so must perform once in a lifetime).
Of the arguments that Christians propagate in an extraordinary fashion against Islam is this one. First,
they ask why such a law exists in Islam and then they state that due to this legal permission, Muslims
started wars with various peoples, forcibly imposing Islam on them. They claim that the Islamic jihads
were all fought for the imposition of Islamic beliefs. It is due to this permission that Muslims imposed
Islam by force, which is how, they say, up to now, Islam, has always spread. They say that the principle
of jihad in Islam and one of the basic rights of man, viz. freedom of belief, are in eternal conflict. This is
one of the issues to be discussed.
A second issue is the difference that Islam has maintained in the laws of jihad between the Mushrikin the polytheists - and the non-polytheists. There is a provision for living in harmony with the People of the
Book that is not applicable to the polytheists.
Another issue is the question of whether Islam differentiates between the Arabian Peninsula and the rest
of the world. Has Islam appointed for itself a place as its headquarters, its center, wherein no one from
Peace and War in Islamic Beliefs; Verses, Traditions, History and Ethics
17
amongst the Mushrikin or the People of the Book is admitted? And is that place the Arabian Peninsula,
while in other places Islam is not so severe, and, for example, lives in harmony with the Mushrikin or the
People of the Book? In short, is the Arabian Peninsula any different in these terms or not?
The answer is that between Mecca and other places, there is without a doubt a difference, and in the verse
preceding the one under discussion we are told: "The idolaters are filth, so they must not approach the
Masjid ul-Haram (in Mecca)."18
The fourth issue concerns agreements with Mushrikin. Is a Muslim allowed to make agreements with
such people? Can he make promises to them? And if he does, is the promise or agreement to be honored
or not?
The last issue concerns the conditions of war. When Islam has legalized warfare, what kind of warfare, in
terms of the particular conditions of war, does Islam see as legal, and what kind of war does it see as
forbidden? For example, does Islam consider the killing of a whole people to be lawful or forbidden?
Does Islam view as permissible the killing of those who have not lifted the sword: old women, children,
men who are peacefully engaged in their jobs and trades? Is the killing of all these in the view of Islam
permissible or forbidden? These are all issues that have to be discussed. The verses pertaining to jihad
occur in many places in the Qur'an. We shall try to compile all of them with the help of God so as to
obtain the view of Islam on this matter. The answer to these questions goes below in the two following
pages:
Peace is not Submission
In such an event; we cannot say that because we are the advocates of peace, we are opposed to war. Such
a thing would mean that we are advocates of misery; advocates of surrender. Make no mistake, peace and
surrender are as different from each other as chalk and cheese. The meaning of peace is honorable
coexistence with others, but surrender is not honorable coexistence; it is coexistence that on one side is
absolutely dishonorable. In fact, it is a coexistence that is absolutely dishonorable on both sides. On one
side, the dishonor is aggression, and on the other side, it is the dishonor of surrender in the face of Thulm
18
. Holy Qur’an, 9:28
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18
(oppression), in the face of injustice and oppression.
So this fallacy must be eradicated, and a person who declares himself opposed to war, saying that war is
totally bad - be it injustice or be it defense and resistance in the face of injustice - has made a great
mistake. War that means aggression must be fully condemned while war that means standing up (qiyam)
in the face of transgression is to be commended and necessary for human existence. The Qur'an also
indicates this matter, in fact it illuminates it. It says: "And if God did not prevent mankind, some with
others, the earth would be full of corruption."19
Elsewhere it tells us:
"If God did not prevent people, some with some (others) then truly the cloisters and churches and
synagogues and mosques - in which is oft brought to mind the Name of God - would have been
destroyed"20
So, if God did not prevent some people by means of other people, ruin and corruption would become the
rule everywhere. Furthermore, it is for this very reason that all the countries of the world deem it
necessary, essential for themselves to maintain armed forces for their defense. The existence of armed
forces, the duty of which is to prevent aggression, is an absolute necessity. Now, if there are two countries
that both have armed forces - one for aggression and the other for defense - do not say that the one which
has an army without the intention of aggression is weaker than the other and if it were stronger it would
also intend to aggress. We are not concerned with this matter. The fact is that the existence of an army for
defense is essential for every nation in order for that nation to be strong enough to check any aggression
against itself.
Thus, the Qur'an tells us: "Prepare against them armies, of readied steeds: you frighten thereby God's
enemies and your enemies."21
The statement means, "prepare forces as much as you can and centralize your forces in your frontiers."
Rebat comes from the word Rabt. Rabt means to tie. Rebat-ol-Kheyl means tied horses (horses tethered).
The statement about horses in readiness is made because in the past, the strength of armies consisted
. Holy Qur’an, 2:251
. Ibid, 22 :40
21
. Ibid, 8:60
19
20
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19
mostly in horses, but naturally each age has its own characteristics. What the Qur'an is saying here is that
for the fear of our strength to enter the hearts of our enemies and so as not to lay the idea of aggression in
their mind, we are to build ourselves an army and make ourselves strong.
Rushing to the Defense of the Oppressed
Before touching this subject and the verses relating to it, a point must be mentioned. I stated that the
permission for jihad is subject to some conditions. What conditions? One is that the opposing side is in a
state of aggression. Those comprising this side are attacking us, and because they are fighting against us
we must fight them. Are the conditions for jihad limited to just this: that the other side wants to fight us?
Or are there other factors? Perhaps the other side does not propose to fight us, but is guilty of a gross
injustice towards another group of human beings, and we have it in our power to save those human beings
from the clutches of that aggressor. If we do not save them, what we are doing in effect is helping that
oppressor's oppression against the oppressed. We may be in a situation whereby a party has not
transgressed against us but has committed some type of injustice against a group from another people,
who may be Muslims, or who may be non-Muslims.
If they are Muslims - like today's plight of the Palestinians who have been exiled from their homes,
whose wealth has been seized, who have been subjected to all kinds of transgression - while, for the
moment, the transgressor has no intentions against us, is it permissible for us in such circumstances to
hurry to the help of those oppressed Muslims and deliver them, or is this is not permissible?
Certainly this too is permissible. In fact it is obligatory. It would not be a case of commencing hostilities,
it would be rushing to the defense of the oppressed especially if they are Muslims, to deliver them from
the clutches of oppression.
But if the tyrannized person or party is not a Muslim, then the tyranny can be of two types. There is a
time when the oppressor has positioned a people in a vacuum and blocks the call of Islam. Islam gives
itself the right to spread its message throughout the world, but this depends upon there being the freedom
for it to spread.
Imagine some government that says to the Muslims who are delivering the call of Islam to a nation: "You
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have no right to say what you are saying. We do not allow it." In these circumstances it is not permissible
for us to fight with that nation, with those people who are blameless and unaware. But is it permissible for
us to fight against that corrupt regime which props itself up with a putrid ideology that it uses like a chain
around the necks of the people to imprison them in a blind alley, isolated from the call of truth; a regime
which acts as a barrier against that call? Is it permissible for us to fight that regime so as to remove that
obstacle? Or, in real terms, is it permissible for us to fight against that prison of expression or not?
In the view of Islam this is also permissible for this itself would be a form of uprising against Thulm,
against injustice and oppression. It may be that the Mathlum, the wronged, the oppressed, are not aware
of the nature of the injustice and have not sought for help, but in fact there is no need for them to request
it.
The seeking of help is another issue; assuming that the oppressed seek help from us, is it permissible or
obligatory for us to help them? Even if they do not apply for help, is it still permissible for us to help
them, or even obligatory? The answer is that it is not necessary for them to seek our help. The simple fact
that the oppressed are oppressed, that an oppressive regime has erected a wall, a barrier, for its own wellbeing, preventing a nation from becoming aware of the Call wherein lies the prosperity and happiness of
that nation, the Call which if they hear and become aware of, they are sure to accept; prompts Islam to say
that we can break that barrier which, between it and those people, exists in the form of a repressive
government.
Can We Fight All the People of the Book?
The other question is related to the fact that the verse does not explicitly state that we are to fight all the
People of the Book, but tells us that we are to fight against those of them who believe neither in God nor
in the Hereafter who count as permitted that which God has forbidden, and who are not at all religious in
line with any religion of truth.
Now what does this mean? Does it mean that the People of the Book en masse - i.e. all the Jews, the
Christians and the followers of the different sects - have no faith in God, no faith in the Hereafter, no faith
Peace and War in Islamic Beliefs; Verses, Traditions, History and Ethics
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in God's ordinances and no faith in any religion based on truth, so that if one of them claims that he
believes in God, he is a liar and does not actually believe in God? Is the Qur'an actually saying that all the
People of the Book, however much they claim to believe in God, in reality have no such belief? Is it
possible for us to argue that because the Christians claim Jesus is God or the 'Son of God," they really
have no belief in God? Or that, because the Jews say things about Jacob, the Jews have no more faith than
the Christians? Or that those who say: "The hand of God is tied"22 cannot be believers in the true God and
the same applies to the rest of the People of the Book?
Thinking in these terms will mean that we believe that the Qur'an does not recognize any faith in God or
in the resurrection other than the faith of the Muslims. If we are asked why, we will say that the Qur'an
states the beliefs of the People of the Book to be confused and misconceived. A Christian, even if he is a
learned Christian scholar, recognizes God and even recognizes the Oneness of God, but at the same time,
he may have some idea about Jesus or the angel Gabriel that pollutes his belief in the Oneness of God
(Tawhid.) This is the view of some of the Qur'anic commentators.
To them, when the Qur'an tells us we are to fight against the People of the Book, it means that we are to
fight against all the People of the Book, that the faith in God of not one of them is a valid faith; that the
faith in the resurrection and in what God has forbidden and permitted of not one of them is valid. What
these commentators believe is that the word " Prophet" in this verse means the last of the prophets,
Muhammad, peace and blessing be upon him and his household, and that "religion of truth" means the
religion which mankind of today has the duty to accept, rather than a religion which was the duty of
people to accept during some particular period in the past.
A different group of commentators, however, consider that with this statement, the Qur'an intended to
show us that the People of the Book form two categories; that not all the People of the Book are the same;
that some of them really do believe in God, and resurrection, really do believe in the laws of God, and
these we are to leave alone. Those of them whom we are to fight are those who are People of the Book in
name only, but who in reality, have no valid belief at all, and who do not consider forbidden that which
. Holy Qur’an, 5:64
22
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God has forbidden, even what He has forbidden in their own religion. So it is not with all the People of
the Book that we are to fight, but a group from amongst them.
This is another issue in itself. (In fact, in the present book, this question is answered only indirectly.
However, when we take into account the conditional verses about the legitimacy of jihad, which are dealt
with in this book, we realize that there are no conditions relating to the depth of the enemy's faith in
religion and its principles. The word "of" (Arabic min ) when God says "of the People of the Book" is
considered by the great Allamah Tabatabai, for example, in his "Mizan," as an "explanatory of" (Min
bayaniyah), meaning that it could have been more accurately translated by the word "e.g." In which case,
this unconditional verse reads as follows: "And fight those who have not faith in God nor in the Hereafter,
and (who) forbid not what God and His Prophet have forbidden, who do not observe the religion of truth,
e.g. the People of the Book, until they pay tribute by hand, and they are the low". All the conditions
contained in the conditional verses then apply. As is clear, when the People of the Book live in an Islamic
state, there is no question of those with more commitment to their religion paying less taxes, or tribute on
this account than those with less commitment).
Difference between Islam and Christianity (the Qur’an and the Bible)
It is said about Christianity that it has the distinction of not having any rule governing war. We, on the
other hand, say that Islam has the distinction of having the law of jihad. If we look closely, we see that in
Christianity there is no jihad because it has nothing at all. By which I mean that there is no Christian
structure of society, no Christian legal system, and no Christian rules as to how a society is to be formed,
for these to contain a law of jihad. There is no substance in Christianity; it contains no more than a few
moral teachings that form a set of advice such as "tell the truth", "do not tell lies", "do not gobble up the
wealth of others", and so on. Such things do not call for jihad? Islam however is a religion that sees it its
duty and commitment to form an Islamic state. Islam came to reform society and to form a nation and
government. Its mandate is the reform of the whole world.
Such a religion cannot be indifferent. It cannot be without a law of jihad. In the same way, its
government cannot be without an army. While the scope of Christianity is extremely limited, that of Islam
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is extremely wide. While Christianity does not cross the frontiers of advice, Islam is a religion which
covers all the activities of human life. It has laws which govern the society, economic laws, and political
laws. It came to organize a state, to organize a government. Once this done, how can it remain without an
army? How can it be without a law of jihad?
Proportion of aggressive and non-aggressive phrases in the Qur’an and the Bible
Historic Scene
The Prophet Muhammad, peace and blessings be upon him, was the peace maker of his time. He endured
torture, hunger and the killing of his loved ones by his enemies, but he remained a merciful person. In his
most startling conquest of Makkah only four people died. In his 23 years of struggle for Islam, the total
number of people who lost their lives from all sides was less than 2,000 in wars that were imposed on him
and the Muslim community. Here in the historic scene we will show two major peaceful acts done by the
prophet and later by his grandson, Imam Hassan ( peace and blessings be on them).
1. The Peace of Hodaybiah:
Hodaybiah is a small village near Mecca in which the treaty between the Prophet and the infidels of
Qoraysh was concluded in the year 6 AH.
In short, in the year 6AH the Prophet along with his companions who it is estimated were around 1600
people, left Madina to pilgrimage to Hajj. As part of their good will, and to show that their only reason for
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the journey was the performance of Hajj, they did not carry any weapons. However, the Qoraysh, who
were informed of the Muslims journey, took an oath that they would not allow Muslims to enter Mecca.
The Holy Prophet sent an ambassador to them with some gifts, explaining to them that the Muslims did
not wish to confront the Qoraysh. In return, the Qoraysh killed the camel of the ambassador, and death,
too, was close for the ambassador himself.
For the second time the Prophet appointed another ambassador to deliver the message. Omar Ibn Khattab
was the appointed one, though he refused, his excuse being that many of the Qoraysh hated him and his
life may be danger.
Finally, a treaty was made between the Qoraysh and the Prophet, named the Treaty of Hodybiah. The
scribe of the treaty was Imam Ali (may peace be upon him). He initiated the treaty with the name of Allah, the
Beneficent, the Merciful. The agent of the Qoraysh objected to that, saying: if we believed in Allah we
would not fight you. The name was omitted. Again, when the name of the Prophet was mentioned in the
treaty as the messenger of Allah, the agent of Qoraysh objected saying : ‘If we believed you were the
messenger of Allah we wouldn’t fight you’.
In short, although most parts of that treaty seemed against Muslims, the Prophet did not reject it, for that
situation required peace which could later bring greater victory that sometimes may not be gained by the
sword. Ignoring this fact, Ibn Hisham, the famous historian has narrated that upon acceptance of the peace
treaty, Omar Ibn Khattab objected to it, going to the Prophet and surprisingly, questioning him as to
whether he was the messenger of God!
-Yes, I am, replied the Prophet.
- Aren’t we Muslims ?
-Yes, said the Prophet.
-Aren’t they infidels ?
- Yes, added the prophet.
- Then why should we humiliate ourselves?
The Holy Prophet said: “I am the servant of God and His messenger and will never disobey Him, as He
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will never leave me alone.”
Although the treaty seemed bitter to the taste of some of the Muslims who were not able to foresee the
future, nor did they surrender to God, it paved the way for many great victories, to the extent that the
Holy Qur’an has mentioned that treaty as a vivid victory: “Indeed, We have granted you a manifest
victory”. In fact, the treaty of Hodaybiah paved the way to conquer Mecca as well as Khaybar in two
years time. Muslims strengthened themselves and within two years easily interred Mecca; the capital of
the infidels of Qoraysh. To this end, Imam Sadiq (may peace be upon him) says: There was no event in the
history of Islam, as blissful as the treaty of Hodaybiah.
2. The Peace treaty of Imam Hassan (may peace be upon him)
The peace treaty between Imam Hassan and Mo’awia is one of the bitter events in the history of Islam.
This treaty has even been used by some of the adversaries to blame and accuse Imam Hassan of being a
man who was, God forbid, seeking his material comfort to the extent that some of them have shamelessly
accused him of blasphemy. In fact, the state of Imam Hassan’s oppression is more than that of his brother
Imam Husain. For, Imam Hassan was oppressed by both his companions and those historians partial to
Ahlul-Bait .
Safadi shamelessly says: “(Imam) Hassan Ibn Ali said to Mo’awia that he had a debt. If Mo’awia would
pay his loan off, then he was willing to give up the Caliphate to him. Mo’awia paid off his loan and
Hassan Ibn Ali gave up the Caliphate to Mo’awia.”23
Dr. Philip Hitti following Safadi with utmost impudence says: “People of Iraq appointed Hassan Ibn Ali,
who was the oldest son of Ali and Fatima the daughter of the Prophet to be their spiritual leader.
However, Hassan, who was a pleasure seeking person!, not a statesman, was not suitable for the position
and hence resigned being satisfied with an annual ration he received from Mo’awia.24
The followers of Mo’awia have never provided any historical documents for their false claims.
. Safadi : Sharh Laamia 2:27
. Philip Hitti, Al-Arab. p. 78
23
24
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The Causes of Peace
Before shedding some light on the reasons why Imam Hassan was forced to agree to the Peace Treaty, we
should ask ourselves:
Did not the Prophet of Islam sign a peace treaty with the infidels? Of course he did. So, can we say the
Prophet (MAY PEACE AND BLESSING BE UPON HIM AND HIS PROGENY) was, God forbid, a man seeking pleasure and
not a statesman? Was not Imam Ali, the courageous man of Islam, forced to accept the peace treaty which
was imposed on him in the battle of Seffin? Moreover, no doubt, peace is accepted in Islam when the
circumstances allow, as I have already explained.
Above all, it is a big mistake to assume that making peace with the enemy is equal to seeking pleasure but
that constant fighting is courage and bravery. In contrast, the man of Islam is seeking God’s satisfaction.
His reason for fighting is the same as his reason for making peace. To him, both peace and war are to be
used in their due place. Therefore, different circumstances require different treatment and strategy. Do not
forget that Imam Husain who is known to us for his courageous devotion in Karbala, continued the peace
strategy of his brother with Mo’awia for ten years. In short, there is no single difference between our
Imams. Had either of them been in the other’s situation, he would have done the same. It is the
circumstances which make the difference.
By the way, among many reasons which forced Imam Hassan to accept the Peace Treaty, the following
were the main ones:
1. The rumor of peace
Cold War is one of the methods used in wars. Spreading rumors against the enemy and weakening the
morale of the opposing soldiers has always been one of the methods of defeating the enemy.
Mo’awia, utilising this method, appointed some of his spies to spread rumours among the army of Imam
Hassan to the effect that the Imam had corresponded with Mo’awia accepting peace.25 The army of Imam
Hassan was impressed so much by the rumors that some of them accused Imam Hassan of blasphemy
saying: “The man has become an infidel!”
. Ibn Abil-Hadid 4:13-15
25
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2. Division, Impatience and tending to material pleasures
Imam Hassan, prior to accepting the peace, delivered a lecture to the public explaining to them the
reasons behind their being defeated by Mo’awia.
One part of the lecture reads:
“We were fighting people of Damascus by the power of coexistence, unity and patience, until you were
divided and lost your patience. Before, you used to prefer your belief to your material comfort, and now
your material comfort is what you care for. Mo’awia has invited us to a peace treaty in which you will
lose your dignity. Nevertheless, if you are willing to sacrifice, then we will fight him.” The crowd
shouted: “Accept the peace. Accept the peace.”( Ibn Athir, Al-Kaamil 3:406)
In fact, Mo’awia had purchased the high officers of Imam Hassan. Obaidullah Ibn Abbas was the first
commander of Imam Hassan and yet, Mo’awia was able to buy him with one million Dirhams, half to be
paid cash and the rest on credit. The companions of Imam Hassan were so unfaithful that they even made
attempts upon his life. If the tents of Imam Husain were plundered by his enemies face-to-face, the tent of
Imam Hassan was plundered by his own so-called soldiers. They pulled away the mat on which he was
praying. If Imam Husain was wounded by the arrows of the army of Yazid, Imam Hassan was wounded
by his own officer Jarrah Ibn Senan. It was under such circumstances that Imam Hassan accepted the
peace. He then carried on another mission, i.e.: to train faithful soldiers, if not for his time, they were
trained for the time of his brother, Imam Husain who was going to carry the same message. As a matter of
fact, the peace treaty that Imam Hassan agreed upon, paved the way for the revolution made by Imam
Husain.
To this end, the Holy Prophet (MAY PEACE AND BLESSING BE UPON HIM AND HIS PROGENYA) is quoted to have said:
“Hassan and Husain are both Imams, whether they rise up or sit down.”
Slow Death
After accepting the peace, Imam Hassan left Kofa forever for Madina. After which, he opened another
chapter in his life.
At this stage, he was gradually being sacrificed. Unlike a soldier in the battle front who has a quick death,
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the dear Imam suffered a slow death throughout 10 years.
During the last 10 years of his life he carried yet another mission. The Ummah was not prepared to fight
the devil. They needed to be educated and that was the mission of the Imam. Despite the rumors that
Mo’awia was spreading against the Imam, his personality was an influence on people.
Such great men as our infallible Imams reach a point where both their lives and deaths are a real threat to
the oppressors. They attempt to destroy their personalities by spreading rumors against them. But their
transcendental personalities are too high to be reached by those devils.
Mo’awia was encountering this puzzle which had made him confused, until a vicious plot was arranged.
He bribed Jo’dah, the wife of the Imam who was suffering from the inferiority of infertility, to poison her
husband.
Half a century had passed since the migration of the Prophet, and the Imam was at the age of 47.
On a day whilst fasting, Jo’dah poisoned the cup of milk with which Imam Hassan was supposed to break
his fasting. Immediately after drinking the milk, the poison corrupted his digestive system and the Imam
faced death. He called upon his brother Imam Husain. These were the last seconds of the life of Imam
Hassan… two brothers cordially hugging each other. This was one time that Imam Husain hugged one of
his brothers. The second time was at Karbala when Abbas called upon Husain while both his arms were
brutally chopped off…
Does Imam Hassan’s peace strategy vs. Imam Hussein’s war?
The peace treaty between Imam Hassan and Mo’awia is one of the bitter events in the history of Islam.
This treaty has even been used by some of the adversaries to blame and accuse Imam Hassan of being a
man who was, God forbid, seeking his material comfort to the extent that some of them have shamelessly
accused him of blasphemy. In fact, the state of Imam Hassan’s oppression is more than that of his brother
Imam Husain. For, Imam Hassan was oppressed by both his companions and those historians partial to
Ahlul-Bait .
The Martyrdom at Karbala was a brutal massacre against a small group of men, women and children who
fought a huge army while thirsty and in mourning, watching their loved ones being martyred in front of
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29
their eyes. This small group of people were the beloved family of the most cherished Prophet (may peace and
blessing be upon him and his progeny).
The truth behind these atrocities are just as painful as the actual events when
we consider that brutal army were also Muslims. The people of Kufa who in effect offered no help and
support to the family and beloved children of the final prophet (may peace and blessing be upon him and his progeny),
were the same people who would recite the kalima with the Prophet’s (may peace and blessing be upon him and his
progeny)
name. This was not a war between non-believers trying to oppress the message of Islam as in the
battles of Badr and Uhud but was actually brother slaying brother. This is the tragedy that we so often
overlook while remembering the tragedy and grand sacrifice with prayers, tears and different forms of
charity. The best symbol of peace and war when each is necessary is Imam Al-Hussayn (may peace be upon him).
During the ten days of the start of Muharram (680) the army of is enemy (Umar Sa’d) aimed to force
Hussain and his supporters to surrender by cutting their supply of water. These attempts failed so now the
order was to annihilate this small convoy. Even on this juncture, Imam Hussain (may peace be upon him)
addressed the large army calling for peace. He explained that they were about to carry out the greatest sin
imaginable, to fight the family of the beloved Prophet (may peace and blessing be upon him and his progeny). Imam
Hussain appealed that the orders given to them would take away their place in Paradise. Imam Hussain
(may peace be upon him) may have had thirsty children in the tents but never appealed for water or any other
mercy but was appealing for them to uphold truth and the deen - religion of Allah (GLORIFIED AND EXALTED BE
HE).
This address by the Imam was so powerful and moving that some people from Ibn Sa’ad’s army
refused to fight the beloved family of the Prophet (may peace and blessing be upon him and his progeny) and Hurr who
was one of the army generals defected and joined the convoy of Imam Hussain (may peace be upon him). Imam
tries to attract those who are noble in the army of the foe by sending the message of peace to them. Very
few, understood that and many did not.
Narrative Scene (Tradition)
In this scene I have gathered some traditions (Hadiths) from the prophet (may peace and blessing be upon him and his
progeny)
about peace. Here they are:
The Words of The Prophet Muhammad (peace and blessings upon him and his progeny):
Peace and War in Islamic Beliefs; Verses, Traditions, History and Ethics

30
What actions are most excellent? To gladden the heart of a human being, to feed the hungry, to
help the afflicted, to lighten the sorrow of the sorrowful, and to remove the wrongs of the injured.

The best of people is one from whom good accrues to humanity

Truly God instructs me to be humble and lowly and not proud, and no one should oppress others.

The best jihad (lit. striving) is a just word before a tyrannical authority.

Assist your brother or sister Muslim, whether he is an oppressor or an oppressed. ‘But how shall
we do it when someone is an oppressor?’ Muhammad said, ‘Assisting an oppressor is by forbidding and
withholding that person from oppression.

A perfect Muslim is one from whose tongue and hands mankind is safe, and a true emigrant
[Muhajir] is one who flees from what God has forbidden.

Every religion has a distinctive virtue, and the distinctive virtue of Islam is modesty.
Jurisprudential Scene (Fiqh)
A glance to Shi’ah and Sunni sects
It is to be said that two main types of jurisprudences exist. One, the Shia and the other, Sunnah. First let’s
have a brief description of each sect:
Sunni: Sunnites maintain that Abu-Bakr was a legal Caliph; that the three good Caliphs who ruled
consecutively after him, namely: Omar, Uthman and Ali (may peace be upon him) were also legal Caliphs; that
the Prophet never nominated anyone to succeed him; and that he left the matter of succession to his
companions to exercise their right in choosing their own ruler.
Shi’ah (Shiite): which means literally partisan or follower, refers to those who consider the succession to
the Prophet - may God's peace and benediction be upon him - to be the special right of the family of the
Prophet and who in the field of the Islamic sciences and culture follow the school of the Household of the
Prophet.
Both Shi’ah and Sunni Muslims share the most fundamental Islamic beliefs and articles of faith. The
differences between these two main sub-groups within Islam initially stemmed not from spiritual
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differences, but political ones. Over the centuries, however, these political differences have spawned a
number of varying practices and positions which have come to carry a spiritual significance.
The division between Shi’ah and Sunni dates back to the death of the Prophet Muhammad, and the
question of who was to take over the leadership of the Muslim nation. Sunni Muslims agree with the
position taken by many of the Prophet's companions, that the new leader should be elected from among
those capable of the job. This is what was done, and the Prophet Muhammad's close friend and advisor,
Abu Bakr, became the first Caliph of the Islamic nation. The word "Sunni" in Arabic comes from a word
meaning "one who follows the traditions of the Prophet."
On the other hand, some Muslims share the belief that leadership should have stayed within the Prophet's
own family, among those specifically appointed by him, or among Imams appointed by God Himself.
The Shi’ah Muslims believe that following the Prophet Muhammad's passing, leadership should have
passed directly to his aforesaid successor, Ali bin Abu Talib, the one whom frequently was mentioned of
his succession and leadership by the Messenger during his prophetic mission. Throughout history, Shi’ah
Muslims have not recognized the authority of the other Caliphs, instead followed the line of the infallible
Imams whom are appointed by the Prophet Muhammad or God Himself.
The word "Shi’ah" in Arabic means a group or supportive party of people. The commonly-known term is
shortened from the historical "Shi’ah-t-Ali," or "the Party of Ali." They are also known as followers of
"Ahl-al-Bayt" or "People of the Household" (of the Prophet).
Now let’s move to different types of war and then to different types of defense:
Types of War
Although Islam is the religion of peace, and unlike some of the Western thinkers, such as Freud and
Nitche, who did not acknowledge war as a natural phenomenon in human life, Islam prescribes war under
a few circumstances.
In general, there are two types of war.
1. War in the sense of blood shedding, murdering, massacres and plundering for the sake of power, as a
struggle for survival.
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2. War in the sense of protecting the life of the innocent by destroying the evil people who try to destroy
human life and wisdom. Such a war is like a surgical operation for the sake of saving the rest of the body
by amputating the decayed organ or limb. The sword of Islam is nothing more than a surgical knife in the
hands of a wise surgeon. It is like a small shovel to uproot the weeds from the gardens of humanity.
To this end, war in Islam is not only a form of worship, but holy worshipping.
The Islamic Jihad (holy war) has never been mentioned in the Qur’an without having the preliminary
statement ‘for the sake of God’. That, then, is what makes Islamic wars different from other types of
human war which are fought for the sake of power, sovereignty and profit.
Types of Defense
The opinions of some on this matter are limited. They say that defense means self-defense; that war is
lawful for an individual, a tribe or a nation in defense of itself and its life. According to this, if the lives of
a people are exposed to danger from another region, then fighting in defense of their lives is lawful for
that people. In the same way, if their property is subject to aggression, then from the point of view of
human rights, they have the right to defend that property which is their right. Likewise, if a people is
faced with the aggression of another nation that wants to take possession of its wealth and perhaps carry it
away, then that people has the right to defend its wealth, even by force. "Al-maqtulu duna ahlihi wa
'iyalihi shahidun." Islam tells us that whoever is killed for his property or chastity is a martyr. ("Shahid,"
i.e. martyr, is one of the highest stations a Muslim can attain before God after his/her martyrdom. The
statement is a tradition of the Holy Prophet).
So, in Islam, defending one's chastity is like defending one's life and property. In fact it is superior. It is
the defense of one's honor. For a nation, to defend its independence, is undeniably lawful. So when a
group wants to take away the independence of a nation and place that nation under its own mandate, if the
people of that nation decide to defend themselves and pick up the gun, this action is lawful, in fact
laudable and worthy of admiration. So, defense of life, defense of wealth, property and lands, defense of
independence, defense of chastity, all these are lawful defenses.
No one doubts the fact that in these cases, defense is permissible and as we have said, the view that some
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Christians put forth about religion having to advocate peace and not war, and that war is absolutely bad
and peace is absolutely good, has no logical or reasonable basis to support it. Not only is fighting for the
sake of defense not wrong, but it is extremely correct in this case to fight and one of the necessities of
human life. This is what is meant in the Holy Qur'an when we are told: "If God did not prevent mankind
some with others, the earth would become full of corruption." (2:251)
Or again: "If God did not prevent people, some with some (others), then cloisters, churches, synagogues,
and mosques in which the Name of God is oft brought to mind, would have been destroyed." (22:40) Up
to this point all the scholars are more or less in agreement.
Now by this summary we can continue on our main subject; what the two sects say about different wars:
Shia'h's Fiqh
> Initial war is not allowed in absence of infallible Imam.
{ Allah does not forbid you respecting those who have not made war against you on account of (your)
religion, and have not driven you forth from your homes, that you show them kindness and deal with
them justly; surely Allah loves the doers of justice. (60.8).}
{ O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to anyone
who offers you a salutation:" Thou art none of a believer!" Coveting the perishable goods of this life: with
Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you
His favors: Therefore carefully investigate. For Allah is well aware of all that ye do (4:94).}
> Only defensive war is permitted.
{Permission (to fight) is given to those upon whom war is made because they are oppressed, and most
surely Allah is well able to assist them (22:39)}
Sunni's Fiqh
a) Traditional Sunni
Most traditional Sunni leaders used to believe in a permissible initial war against infidels.
b) Modern Sunni
Only defensive war is permissible.
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Therefore, the reasons why non-Muslims and even some Muslims think Islam is a religion of war, other
than those mentioned above, could be counted as:
1) The traditional interpretations of Sunni brothers from Islam.
2) Radical orientation of Islam to the west.
And the neglecting of:
3) New interpretations from traditional Sunnah with a peace-oriented approach
4) Shi’ah's ideology about war, with the emphasis on defensive war.
Ethical Scene
Beside all the other convincing sources of the true Islamic belief and its approach to peace and war, it is
worthy declaring the ethical reasons why peace is the initial step every pure and virtuous person takes, in
treating all. But it needs to be proved that why one needs and must confront and oppose the oppression
seriously. Here it goes:
The Measure of Rights - Individual and Universal
So far we have seen that the essence of jihad is defense. There is now just one issue that remains, which is
whether, in our view, Tawhid pertains to the universal rights of humanity, or to the personal rights of an
individual, or at the most, to the rights of a nation. What we have to do is look at the criteria for personal
rights, universal rights of humanity and see what they are. In some things human beings are all the same,
while in some other, they are different. Human beings differ in so many ways that even two persons
cannot be found who, in every detail, are exactly the same. The same as two individuals having the same
physical characteristics do not exist, it is also true that no two persons do have the same spiritual
characteristics. It is the interest which relates to the common demands and needs of all human beings that
are the universal rights. Freedom means the absence of obstacles to the flowering of the natural potentials
of the individual, and it relates to all of humanity.
Freedom for me has exactly the same value as it has for you. It has the same value for you as it has for
others. Between you and I, however, there exist many differences, and these pertain to the "personality,"
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because they are personal differences. The same as color and the physique differ in human beings, their
personalities also differ. I may like clothes of a certain color, while you like those of a different color. I
may like to live in one town, while you prefer another one. I may arrange and decorate my home in one
way, while you choose a different way. I may select one subject for study, while you select another.
These are all personal issues, for which, no one can be bothered. Thus no one has the right to compel
someone to marry a particular person, for marriage is a personal issue and in choosing a marriage partner,
everyone has his own taste to suit. Islam says that no one must be compelled in choosing his or her
partner because this choice is one's personal right.
The Europeans who say that no one must be bothered for the sake of Tawhid or faith, say so because they
think that these two concepts are amongst the personal concerns of the individual, are issues of the
personality, individual matters of taste. To them, religion is something which brings entertainment to all
human beings.
In their view, it is like art; one person likes Hafiz, another likes Sa'adi, another likes Maulavi, another
likes Khayyam, another Ferdowsi and no one must bother the one who likes Sa'di saying: "Why do you
like Sa'adi? I like Hafiz. You also have to like Hafiz." To them religion is just this. One person chooses
Islam, while another chooses Christianity, another chooses Zoroastrianism, while yet another, is least
bothered about all of them. No one must be troubled. Religion in the view of these Europeans is not
related to the core of life, to the path of human life. This is their basic supposition, and between their line
of thought and ours, there exists a world of difference.
Religions like their own religions must be as they say, but to us, religion means the "siratul-mustaqim,"
the "straight path" of humanity and being indifferent to religion means being indifferent to the straight
path, to the real path of progress, of humanity. We say that Tawhid is the pillar of well-being, prosperity
and happiness of mankind, and is not merely the personal concern of the individual or the sole concern of
this or that group. Accordingly, the truth lies with those who believe Tawhid to be pertaining to the rights
of humanity. If, at the same time, we say that war for the imposition of Tawhid is not permissible, it is not
because Tawhid pertains to those affairs which must not be defended and not to humanity's general rights,
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but because the very nature of Tawhid does not allow it to be imposed, as the Qur'an confirms: "la ikraha
fid-din."
Defense of Human Values
According to this, the Qur'an limits jihad strictly to a type of defense and only permits it in the face of
aggression. But in our last lecture, we said that jihad for the expansion of human values, even if they are
not threatened, cannot be condemned, and we also said that the meaning of aggression is a general one,
meaning that it is not necessary for aggression to be against life, against property, against chastity, against
land - it is not even necessary for it to be against independence, against freedom - if a group transgresses
against values that are counted as human values, then this is aggression.
I wish to cite a simple example. In our age, huge efforts are being directed at uprooting various diseases.
So far the primary causes of some diseases like cancer have not been discovered, and their cure is
likewise still not known. But at present, there exists medicines which can temporarily delay the effect of
these diseases. Supposing that some institution discovers the cure to one of these diseases, and that those
other institutions which profit from the very presence of that disease, those factories which manufacture
the medicines that can be used to postpone the effects of that disease, in order to prevent their market
from collapsing - in which case millions, billions of dollars would be lost - destroy that newly discovered
cure which for humanity is so beneficial; destroy those who are connected with it; destroy the newly
discovered formula so that no one would know about it.
Now, is such a human value to be defended or not? Can we say that no one has attacked our lives or our
property, no one has interfered with our chastity, our independence or our territory, but that in one of the
corners of the world, somebody has made a discovery and someone else is trying to destroy it, and ask,
what has it got to do with us? No. This is not the place for such a question. Here a human value is being
threatened. In such a case, if we take the stance of resistance and war, are we to be called aggressors? No,
we have risen to oppose aggression, and to fight the aggressors.
So, when we say that the basis of jihad is defense, we do not mean defense in the limited sense of having
to defend oneself when one is attacked with the sword, gun or artillery shell. No, we mean that if one's
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being, one's material or spiritual values are aggressed or in fact, if something that mankind values and
respects and which is necessary for mankind's prosperity and happiness, is aggressed, then we are to
defend it.
Here, we come again to our previous discussion about whether Tawhid is a personal issue, whether it is
one of the values of humanity. If it is the latter that must be defended, so that if amongst a set of laws
there is one which dictates that Tawhid must be defended on the principle of it being a basic human value
(as in Islam, for example), this does not mean that aggression is considered lawful. It means that Tawhid
is a spiritual value and the meaning of defense is so wide that it includes the defense of spiritual values.
Nevertheless, I will again repeat that Islam does not say we must fight to impose Tawhid, for Tawhid is
something that cannot be imposed because it is faith. Faith is built on discernment and choice, and
discernment is not influenced by force. The same applies to choice. "La ikraha fid-din" means we must
not compel anyone, for faith is not something that can be forced upon someone. However, "La ikraha fiddin," does not imply that we are not to defend the rights of Tawhid. It does not mean that, if we see "La
ilaha illallah," "No god but Allah," being threatened from some direction, we are not to defend it. No, not
at all.
Some Evidences for Peace-Loving Islam
The following are some of the proofs that wars have never been the cause for the spread of Islam:
1. Indonesia is the most populated Islamic state with more than 100 million Muslims. Yet, there has never
been any Islamic military attack to that country.
2. Millions of Muslims in China are worshipping Allah and yet, Islam has never entered China by military
force.
3. Many African countries as well as India, Pakistan, Bangladesh, have all embraced Islam without being
forced by any Islamic groups.
4. In the contemporary world, many people in the West, from black Americans, including their inmates,
as well as Europeans including their migrants, to Australians, New Zealanders to Aborigines are coming
towards and embracing Islam without any military force.
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5. The Mongol leader Genghis Khan was one of the great conquerors in the history of the world, born
C.1167. In his series of destructive, savagely and bloody invasions of much of the Asian mainland, he
invaded Iran which was an Islamic state by then. Yet, after one or two generations instead of Iranian
Muslims being converted to the Mongolian religion, they themselves embraced Islam.
6. Many Ayat as well as Ahadith in different ways and means condemn all types of corruption on earth.
Needless to say, human wars and the shedding of blood are one of the best examples of corruption.
Q. With all respect to the previous proofs, still we do have some examples of Islam being spread by the
sword. Iran is one of the vivid examples which was conquered by Muslim Arabs in early Islam. As a
result, Iranians had to become Muslims and give up their previous religion, i.e. Zoroastrianism.
A. Hundreds of wars have taken place in the history of mankind, yet the conquerors have never been able
to force their religion upon the conquered peoples, as the Mongolians failed to do so. Hence, Iranians did
not embrace Islam because of the sword of Muslims. As a matter of fact, it is impossible to penetrate into
the hearts of people by sword. The power of the sword is not more than for cutting the flesh. The sword is
not capable of influencing the conscience and the belief of human beings. In short, the main reason for
people like Iranians accepting Islam rests on other issues. Iranians were impressed by the justice found in
Islam, and by the kindness of the infallible Imams after being sick of the vicious discrimination from the
Sasanian dynasty.
Conclusion
This argument in fact goes back to the question of whether Islam is the religion of peace or does it
advocate for war? In other words, was Islam in its early days spread by sword or were there other factors
involved? Is Islam the religion of violence or it is the religion of peaceful coexistence? Are Muslims
allowed to sign any peace treaty with a non-Islamic state that they are in conflict with, or they are bound
to fight, whatever the circumstances are?
These and many such questions have occupied the minds and the time of many contemporary
intellectuals.
It may not be an exaggerated claim that many people in the West hold that Islam is a terrorist religion and
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hence the term Islam sounds obnoxious to them. Such a false belief, to the best of my knowledge, is one
of the main barriers between Westerners and real Islam. Should they become familiar with the true image
of Islam regarding war and peace, I can assert many of them who are already perplexed and seeking
asylum would embrace Islam. Such an illusion has not of course come to their mind out of the blue.
Millions of dollars have, and are still being allocated by the enemies of Islam, especially in the last
decades to inject this illusion into the minds of people, to introduce Islam, as a frightful evil which no one
would be daring enough to get close to.
To cut a long story short, we believe Islam in its nature is a peaceful religion advocating a wise
coexistence. So, what could be mentioned as a summary of the main ideas of this text, are those dragged
ere in the following words:

War or peace depends on conditions, sometimes war and sometimes peace is necessary

Pagans and infidels are always prepared against you; they spend money, energy and time to
degrade you. Though, defeat is what they gain finally, but this is not done by itself. You must
be besieged to confront them.

The battle between good and evil has always existed. A believer has four enemies: a jealous
believer, a detesting hypocrite, a deviating Satan, and a hostile infidel.26

Don’t make war with who offers peace
{O you who believe! When you go to war in Allah's way, make investigation, and do not say to
anyone who offers you peace }27, {Allah does not forbid you respecting those who have not
made war against you on account of (your) religion, and have not driven you forth from your
homes, that you show them kindness and deal with them justly; surely Allah loves the doers of
justice.}28
. Nahjulfasaahah,Hadith8
. Holy Qur’an, 4:94
28
. Ibid, 60:8
26
27
Peace and War in Islamic Beliefs; Verses, Traditions, History and Ethics

Be prepared to defend not to attack, and incline to peace if they do so.
{Mobilize your defensive force as much as you can to frighten the enemies of God and your
own enemies. This also will frighten those who are behind them whom you do not know…}29
{And if they incline to peace, incline thou also to it, and trust in Allah,… }30
They said, "Glory be to You!
We have no knowledge except what You have taught us.
You are the All-Knowing, the All-Wise."
(Qur'an, 2:32)
References
1. Introduction to Islam, by Syed Hussein Ahmed
2. Shi’ah by Tabataba'i , Muhammad Husayn
3. Inquiries About Islam by Chirri , Mohamad Jawad
4. The Holy War of Islam and its Legitimacy in the Qur'an by Ayatollah Murtaza Mutahhari
5. Qur’an, a Book of Peace, Not War, Scholars Say, National Geographic Today, by Peter Standring
6. Qur’an, a brief overview, By Jamal Badawi
7. Jurisprudence and its principles by Ayatullah Murtadha Mutahhari
8. The basics of Islamic jurisprudence by Hassan-al-Ridai
9. Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah
. Ibid, 8:60
. Ibid, 8:61
29
30
40
Peace and War in Islamic Beliefs; Verses, Traditions, History and Ethics
10. Nahj-ul-Balaghqh, Sharhe-ibn-Hadid
11. Ibn Athir, Alkamil
12. Are Jews the Master Race, http://www.texemarrs.com
13.The Message of Karbala, http://www.calltoprayer.info
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