Surah al-Hujurat (The Chambers ) 49 : 9

Overview (Verses 9 - 10)

Fighting Between Muslim Believers

If two groups of believers fall to fighting, make peace between them. But then, if one of the two goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God's commandment; and if they revert, make peace between them with justice, and deal equitably with them. Indeed, God loves those who act equitably. All believers are but brothers. Hence, make peace between your two brothers, and remain God-fearing, so that you may receive [God's] mercy. (Verses 9-10)

This is a practical rule to protect the community of believers from strife resulting from excesses and hard feelings. This rule is given immediately after the requirement to verify the reports given by evildoers, making sure that the believers do not rush into action that may be counterproductive. Whether this verse was revealed in consequence of a particular case, as some reports suggest, or whether it was merely initiating a piece of legislation to outline what the Muslim community should do in such cases, it nonetheless provides a general and highly effective rule that stamps out strife and ensures solidarity within the Muslim community. It also establishes justice, rightness and fairness. All this is based on believers being God-fearing and their hope that He will bestow His grace on a community that deals with justice and works for reconciliation.

The Qur'an either supposes or confronts the possibility of two groups of believers taking up arms against each other, yet it accepts that both are believers, even though one of them, or indeed both of them, may be in the wrong. It requires the Muslim community, other than the two fighting groups, to work for reconciliation between the two. But if one of them acts wrongfully, refusing to give up what it has no right to claim, or indeed if both act wrongfully, refusing reconciliation or refusing to abide by God's law over that which they dispute, then the believers must fight those who act wrongfully until they revert to God's commandment. The commandment at issue here is the ending of strife and conflict between believers and accepting God's judgement over anything contentious. Should those acting wrongfully revert to God's commandment, then the believers should establish reconciliation based on strict justice and equity, in obedience of God and seeking His pleasure: "God loves those who act equitably." (Verse 9)

This judgement is followed by a touch that aims to bring out genuine feelings of brotherhood among believers. It is the bond that unites them after they have fallen out. They are also reminded of the need to always be God-fearing, suggesting that this is the only way to earn His grace. !All believers are but brothers. Hence, make peace between your two brothers, and remain God-fearing, so that you may receive 'Gods] mercy." (Verse 10)

The correlation of this is that love, peace, cooperation and unity are the essential characteristics of a Muslim community. Conflict and fighting are exceptions that must be dealt with as soon as they occur in order to bring about reconciliation and peace. For this end, it is permissible for other Muslims to fight those of their brethren who act wrongfully towards others; this so as to bring them back into the fold and restore the proper situation. This is certainly a tough and decisive measure.

This rule also provides that no wounded man in such battles may be finished off, and no captive may be killed. Those who lay down their arms and flee the battlefield cannot be pursued. Furthermore, the property of the group in the wrong may not be looted. The purpose of fighting them is not to finish them off, but rather to bring them back into line with the rest of the Muslim community.

In the right order of things, all Muslims of the world should have one leader. Once a pledge of loyalty is given to a leader to rule over the Muslim community as a whole, and another person claims such leadership for himself, this claimant should be killed. He and his supporters are considered rebels whom believers should fight alongside their leader. It was on this basis that Imam 'Ali ibn Abi Talib fought those who rebelled in the battles of the Camel and Siffin. Many of the Prophet's distinguished Companions fought alongside him. However, a small number including Sa'd ibn Abi Waqqas, Muhammad ihn Maslamah, Usamah ihn Zayd and Abdullah ibn Umar chose not to engage in the battle, either because they could not determine which side was right or because, as al ]assay says, they felt that Imam 'Ali had clear superiority and hence their absence would not affect the result. The first probability is clearly the stronger, especially as this is borne out by some of their reported statements. Ibn `Umar, for example, is reported to have expressed regret for not fighting alongside 'Ali.

This proper state of affairs, whereby the Muslims have only one leader, should be the norm in all situations, including those exceptional situations when two or more political rulers are in power in different and separate Muslim areas. It is the duty of Muslims to fight on the side of the single ruler against the group acting wrongfully, if they rebel against his authority, or if one group acts wrongfully towards another group without rebelling against the Muslim ruler per se. It is also the duty of Muslims to fight such rebels if they affiliate themselves to a political ruler in a situation where more than one Muslim ruler is in power. All Muslims must close ranks and stand against those acting wrongfully until they revert to God's commandment. In this way, this text remains operational in all situations.

It is clear that this system, based on arbitration and fighting the group in the wrong until they revert to God's commandment, precedes all human attempts in this regard. Moreover, it is free of all the flaws and shortcomings inherent in defective human endeavours. Moreover, it incorporates qualities of purity, honesty and absolute justice. The arbitration that it calls for is based on operating God's orders, which are equitable, free of any prejudice and defect. Alas for mankind! They look on, but go away limping and stumbling when the clear, paved and straight way beckons to them.