Does the Quran Promote Peace or Aggression?
Brief description of the dubiety
Verse 61 of Surah al-Anfaal and verse 35 of Surah Muhammad mention the laws and orders regarding war, peace and oaths. The verse in Surah al-Anfaal encourages the Muslims to be peaceful and diplomatic, while the verse in Surah Muhammad has discouraged them from peace and resolution with other societies. The Holy Quran appears to have not made the duty of the Muslims clear in this regard, but it seems to have invited them towards two contradictory commands.
Detailed description of the dubiety
Contradictory Verses
Verses which invite the Muslims towards peace and resolution
Verse 61 of Surah al-Anfaal states the following: “If they incline towards peace, then you [too] incline towards it, and put your trust in Allah. Indeed, He is the All-Hearing, the All-Knowing.” This verse invites the Muslims towards peace and resolution.
There are other verses which are similar to this one. For example, in Surah al-Nisa, verse 90 it says: “Except those who join a people between whom and you there is a treaty, or such as come to you with hearts reluctant to fight you, or to fight their own people. Had Allah wished, He would have imposed them upon you, and then they would have surely fought you. So, if they keep out of your way and do not fight you, and offer you peace, then Allah does not allow you any course [of action] against them.”
In Surah al-Baqarah, verse 208 it says: “O you who have faith! Enter into submission all together, and do not follow in Shaytan’s steps; he is indeed your manifest enemy.”
Verses which discourage the Muslims from peace and resolution
It is mentioned in verse 35 of Surah Muhammad that: “So do not slacken and [do not] call for peace when you have the upper hand and Allah is with you, and He will not stint [the reward of] your works.”
As well, in Surah al-Nisa, verse 89 it says: “They are eager that you should disbelieve like they have disbelieved, so that you all become alike. So, do not make friends [with anyone] from among them, until they migrate in the way of Allah. But if they turn their backs, then seize them and kill them wherever you find them, and do not take from among them friends or helpers.”
Summary
The permission for peace mentioned in some of the verses above are contradictory to the verses which discourage peace. In some verses, the Muslims making peace with others is considered correct and rational, while in other verses, the Muslims making peace is considered wrong and out of place. Due to this, these two groups of verses appear to be contradicting one another.
A summarized response
The Quran has neither ordered peace under all circumstances, nor has it discouraged peace under all circumstances, and this is logical because ordering peace or aggression in all situations is irrational. The fact that this is unreasonable itself shows that the Quran did not imply this. With due attention to these verses, it is clear that this ordering of peace or aggression are both under certain, specified circumstances. Also since the conditions under which these two orders were given were different, there is no contradiction between these verses.
A detailed response
In order to clarify this dubiety, one must pay attention to some of the preliminary statements.
First of all, there are different kinds of peace, and therefore one must see which kind of peace Allah refers to in the above mentioned verses.
Secondly, in order to understand someone when they are speaking, one must know the context of his speech, as well as pay attention to the words that are spoken.
With these two statements, understanding the previous verses will become simpler, and through them the primary discrepancy will be solved.
Explanation
1. Rational and irrational peace
Peace means friendly relations, resolution and reconciliation with other people. The conditions of this peace determine whether it is rational or irrational. Friendly relations must be in a way that they do not end in aggression or the violation of each other’s rights. In some cases where there is no context, these relations could be considered as surrender. In cases where coexistence is considered to be honourable, then it is rational; however, if peace is considered to be like surrendering or humiliating in such a way that it will bring disgrace, then the peace is considered irrational. In other words, if you stay in a resolution with others in which the socio-national benefits of the people of the society are considered to be at a loss, then this is bad and irrational. Irrational peace is like the behaviour of a person who has been hurt by a thief but says to him, “I will do whatever you say, my money is at your disposal, my furniture and appliances are at your disposal, I will give you my car, and I will obey your every command. Tell me whatever you want so that I can give it to you because I like peace.” This is obviously accepting humiliation and surrendering without any question. [1] [2]
Therefore, one is not advised to observe peace in every situation. It is possible that in some cases peace is preferred because it brings respect; but in other situations, peace is irrational because it causes social loss and can lead to humiliation.
2. The role of verbal context in understanding a sentence
There are conditions to accurately understand what someone is saying. One of these requirements is to pay attention to the verbal context of the sentence, and this verbal context can be of two forms. Sometimes, verbal context is mentioned in that very sentence or a little bit before. On the other hand, sometimes the context may not be mentioned at that time, but rather it was mentioned in the past or will be mentioned in the future. An example of this is if a father told his child many times beforehand that he does not eat any meat except for mutton. Now, if he tells his child to go and buy meat from the butcher, the child knows to buy only mutton, even though there is no context mentioned in the sentence. As the father had already mentioned to him that he only eats mutton, this is verbal context itself that the father means mutton when he says meat. When understanding the Quranic verses, one must also use the surrounding verses in order to understand the true meanings of the contents.
Clarification of verse 61 of Surah al-Anfaal using context from the preceding verses
In verses 55-61 of Surah al-Anfaal, Allah the Almighty mentions commands regarding oaths, breaking oaths, strengthening the defence of the [Islamic] nation and country, the rules of oaths, and then He mentions some things about the conditions of peace and war. Looking at the previous verses to take context is necessary in order to accurately understand verse 61 of Surah al-Anfaal.
Verses 55-61 of Surah al-Anfaal are as follows: “Indeed the worst of beasts in Allah’s sight are those who are faithless; so they will not have faith. Those with whom you made a treaty, and who violated their treaty every time, and who are not God conscious. So, if you confront them in battle, treat them [in such a way] as to disperse those who are behind them, so that they may take admonition. And if you fear treachery from a people, then break off [the treaty] with them in a like manner. Indeed, Allah does not like the treacherous ones. Let the faithless not suppose that they have outmanoeuvred [Allah]. Indeed, they cannot frustrate [His power]. Prepare against them whatever you can of [military] power and warhorses, awing thereby the enemy of Allah and your enemy, and others besides them whom you do not know, but Allah knows them. And whatever you spend in the way of Allah will be repaid to you in full, and you will not be wronged. If they incline towards peace, then you [too] incline towards it, and put your trust in Allah. Indeed, He is the All-Hearing, the All-Knowing.”
These noble verses set the limits and borders of rational and irrational peace, and mention that if you see that they have not broken their oaths and they are not traitors and you see them eager for resolution and peace, then make peace with them; but if you are sure of their treachery and that they have broken their oaths and you see that they do not want peace and resolution, then abstain from making peace with them. In cases where they have come to the battlefield eager to fight, then fight with them and scatter their soldiers.
Therefore, when verse 61 of Surah al-Anfaal, which advises peace instead of war, is put with the previous verses, it makes a collection which clarifies the limits of rational and irrational peace. In reality, with due attention to the previous verses, this verse would never mean that peace is acceptable in every situation, and it only refers to peace being acceptable under certain conditions.
Clarification of verse 35 of Surah Muhammad using context from the preceding verses
First of all, we will mention verses 33-35 of Surah Muhammad, and then take a look at their inner meaning. Understanding the atmosphere in which one is not allowed to make peace is necessary in order to understand verse 35 of Surah Muhammad.
It is mentioned in verses 33-35 of Surah Muhammad that: “O you who have faith! Obey Allah and obey the Apostle, and do not render your works void. Indeed, those who are faithless and bar from the way of Allah and then die faithless, Allah will never forgive them. So, do not slacken and [do not] call for peace when you have the upper hand and Allah is with you, and He will not stint [the reward of] your works.”
These verses were regarding a time when the believers were defeating the disbelievers in battle, but despite this due to the difficulties of war and weakness, the believers wished to make peace with the polytheists. Therefore, the aim of these verses was to help the believers defeat the Shaytanic whispers, be steadfast and continue fighting. For this reason, the verses which have the phrase ‘when you have the upper hand’ are regarding when the believers are greater than the disbelievers, and is a reminder that Allah is with the believers. Allah, the Almighty announces to the believers in these verses that they are greater than the polytheists because He is with them. At the end, He emphasizes with the phrase ‘He will not stint [the reward of] your works’ that the deeds and struggles of the believers will not be forgotten and nothing will be taken from it. Therefore, there is no space for weakness in continuing the battle.
In reality, these verses mention that in the battlefield, one only calls to peace if there is a need for it, but when the believers are greater in number and there is no need for peace, and only the disbelievers want it, then one must not resort to peace due to weakness. As long as the enemy intends to destroy Islam, accepting peace is not correct if the believers are greater. Of course, if the polytheists desire to accept Islam and do not wish to harm it anymore, then in this case there is no problem with peace; and this has been mentioned in verse 61 of Surah al-Anfaal. It is mentioned in this verse that: “If they incline towards peace, then you [too] incline toward it…” The circumstances mentioned in this verse are different to the circumstances mentioned in verse 35 of Surah Muhammad, and for this reason in one case it says not to make peace, while in the other situation peace has been advised.
In conclusion, rejecting peace in verse 35 of Surah Muhammad is regarding specific circumstances, and the verse in question does not refer to peace being unacceptable in all cases. Therefore, if accepting peace is advised in another verse like verse 61 of Surah al-Anfaal, then all of these verses will be compatible as one has to see the situation surrounding each incident differently.
Clarification of verses 89 and 90 of Surah al-Nisa
Verse 89 of Surah al-Nisa prohibits peace and leniency, and immediately after this in the next verse this prohibition has been made specific, and peace has been mentioned as an accepted and correct issue in certain cases. If one looks at either of these verses on its own, then it is possible that due to the general nature of the verse, one will think that there is a dichotomy, but when looking at both verses side by side, it becomes clear that these contradictory orders are regarding specific cases, and neither situation is general and for all circumstances. It is mentioned in verses 89 and 90 of Surah al-Nisa that: “They are eager that you should disbelieve like they have disbelieved, so that you all become alike. So, do not make friends [with anyone] from among them, until they migrate in the way of Allah. But if they turn their backs, then seize them and kill them wherever you find them, and do not take from among them friends or helpers, except those who join a people between whom and you there is a treaty, or such as come to you with hearts reluctant to fight you, or to fight their own people. Had Allah wished, He would have imposed them upon you, and then they would have surely fought you. So, if they keep out of your way and do not fight you, and offer you peace, then Allah does not allow you any course [of action] against them.” Verse 89 of Surah al-Nisa mentions that the desire of the enemy was that the Muslims disbelieve, and then it announces that this desire is obscene. The Holy Quran warns the Muslims about this and states that whenever they refuse to repent, make peace or become one of you and continue to act against you, then take them as captive; and if you sense danger, then kill them. Therefore, in these circumstances, the Quran has prohibited peace and leniency.
On the other hand, verse 90 of the same chapter has clearly mentioned that resolution and friendship with people who are loyal to their oath is permissible and completes the issue mentioned in verse 89. In this verse, the condition of friendship and leniency with the disbelievers is that they immigrate to the land of the Muslims, and they do not intend nor have the power to fight. In conclusion, the command to not show leniency in verse 89 of Surah al-Nisa refers to those specific circumstances, and these circumstances are different to the situations in which peace and leniency with the disbelievers is advised, and this is mentioned in verse 90 of the same chapter. With due attention to the different circumstances, the contrast of the command regarding these varying situations does not cause any contradiction.
Conclusion
In the explanation of the verses mentioned above, it was stated that when the Quran invites people towards peace, or prohibits people from peace, it is not an absolute command and each situation has its own specific circumstances. Neither does the Quran invite towards peace in all of the scenarios, nor has it prohibited peace in all of the scenarios, and this is a logical issue which was discussed in the first preliminary statement. In reality, to say that peace or aggression is acceptable in every situation is irrational. The fact that this is irrational itself shows that the Quran did not mean this either. With due attention to the present context in the verses, it becomes clear that prohibiting or ordering peace are both under specific circumstances. As the situation of both of these commands differ, there is no contradiction between the two guidelines; and the verses previously mentioned refer to specific issues. Sometimes, they refer to ‘rational peace’ and other times they refer to ‘irrational peace.’ If one pays attention to this issue, then it will become clear that there is no contradiction between set of passages in the Quran.
Common example
Making people happy is a desirable act in our religion and one can do this through many ways. However, some of the ways that a person can make someone else happy can often cause mental (and even physical) harm to them. This kind of making people happy is disliked by the religion and is forbidden; however if you can make people happy in a safe manner without harming anyone, then it will benefit and help the other person and may even raise his spirit. Making someone happy in this manner is acceptable by the religion. In this case, one cannot say that: “There is a contradiction in the religion regarding making people happy. One time the religion forbids making people joyful, and the other time it considers it permissible,” because the prohibition of making others delighted refers to harmfully doing this, and the permission of doing it refers to performing it in a safe manner.
Therefore, in all circumstances and situations of life, one must look at the overall scenario before making final conclusions.