Al-Hujuraat (The Inner Apartments)

9. And if two parties or groups among the believers engage in fighting, then make peace between them both. But if one of them outrages against the other, then fight you against the one that outrages till it complies with the Command of Allah. Then if it complies [and ceases outrage], then make reconciliation between them justly, and be equitable. Indeed! Allah loves those who are equitable.

Although faith requires abstention from fighting and confrontation amongst believers, but the fact is that believers are not infallible and uttering one single word or doing one single act may lead to confrontation amongst them.

According to a tradition, believers are supposed to render aid to their brethren, either wrong- doer or wronged. If he is wronged, help him to reclaim what is due to him and if he is a wrong-doer, to prevent him from wrong-doing.¹ To reconcile Muslims, one is supposed to act immediately.

It is worthy of note that the conjunction fa- in fa-aslihu

(“then make reconciliation”)

indicates immediacy.

It is reported regarding the occasion of revelation of the blessed Verse in question that there emerged a contention between Aws and Khazraj, the two Medinan tribes of renown and some people from these the twain tribes engaged in some conflict and hit each other with wooden sticks and sandals.

The blessed Verse in question was revealed and Muslims were provided with instructions as to encountering such incidents.² It is also reported that some contention emerged between two persons from Helpers (ansar).

One said unto the other:

“I will reclaim from you what is due to me by force, since the population of my tribe exceeds yours.”

The other person suggested that they should consult with the Noble Prophet (S). The former declined the suggestion and there emerged a conflict between them and their supporters from the twain tribes. They attacked each other with sandals and even swords. It was then that the blessed Verse in question was revealed and clarified Muslims’ obligations against such disagreements.

As a general rule applicable anywhere and anytime, the Holy Qur’an says:

“And if two parties or groups among the believers engage in fighting, then make peace between them both.”3 The verbal form iqtatalu is from q-t-l (“fight”), but the context reflects that it encompasses any kind of contention and conflict, even if it has not resulted in fight and war. Some of the aforesaid occasions of revelation substantiate the meaning in question.

Furthermore, it could be said that when the ground is paved for conflict and contention, for instance disputations and clashes as preludes to bloody conflicts occur, it is incumbent upon Muslims to take reconciliatory measures, since the contextual meaning of the blessed Verse in question may be inferred through specification.

At any rate, it is incumbent upon all Muslims to prevent from occurrence of contention, conflict, and bloodshed amongst Muslims and assume responsibility in this respect rather than stay aside like indifferent and ignorant onlookers passing by such scenes. It is the first obligation of Muslims with respect to such incidents.

Then, the second obligation is thus expressed:

“But if one of them outrages against the other, then fight you against the one that outrages till it complies with the Command of Allah.”

It goes without saying that if the blood of the disobedient and wrong-doing tribe, despite being Muslim, is shed, they are to blame for the bloodshed, since it is taken for granted that the incident concerns a conflict between two Muslim tribes. Thus, Islam requires that wrong-doing be hindered and justice is to be administered through reconciliation but in case it fails, it should be administered even if Muslims’ blood be shed.

Then, mention is made of the third injunction:

“Then if it complies [and ceases outrage], then make reconciliation between them justly, and be equitable.”

In other words, Muslims are not supposed to be content with shattering the power of the wrong-doing tribe, but their fight should serve as a prelude to peace and eradication of the causes of contention and conflict; otherwise, the wrong-doer will shortly resume the conflicts as soon as he feels competent enough to embark upon the same.

Taking into account the adverbial phrase bi-’l-‘adl (“justly”), some Qur’anic exegets hold that had some right been trampled or some bloodshed leading to contention and conflict, just reconciliation should be made in this respect, otherwise it may not be termed “just reconciliation” (islah bi-’l-’adl).4 Since inclination toward some groups at times make people tend toward either of the “twain conflicting tribes” and the same violates the arbiters’ impartiality, thus the Holy Qur’an warns Muslims in the fourth and the last injunction: “Be equitable. Indeed! Allah loves those who are equitable.”

The blessed Verse in question closes with three injunctions as to establishing peace and reconciliation amongst people based on justice:

“Make reconciliation between them justly, and be equitable. Indeed! Allah loves those who are equitable.”

It is worthy of note that creation is based on justice:

“The heavens rest upon justice”5

and the Prophets’ Missions aimed at establishment of justice by people:

“Indeed We sent Our Messengers with clear proofs and revealed with them the Scripture and the Balance [justice] that people may maintain justice,”)6 .

In modern societies, realization of justice requires abiding by the laws and injustice is synonymous with evading or delaying the law. Now the question arises as to which law? The law legislated by people like us? The law which is subject to alteration each and every day? The law in which people’s interests lie? What arises from unmeasured thought, limited knowledge, and alteration?

What is subject to threats, enticement, and passions? What is legislated by those who delay laws and fail to act upon the same? Could such laws enjoy sanctity and credibility and provide the society with justice and security?

The point is that Divine laws may solely establish peace and justice in society and stay away from defects and flaws. Such laws are legislated by the Creator of man based upon infinite Grace and Omniscience and its Legislator is the first One Who has acted upon the same.