Within the Muslim community, the ethics of war and peace are a widely discussed topic; although some have declared concrete approaches to just war and peace, there is no universal or agreed upon ideology. When interpreting such ideologies, the influence of the Qur’an and the Hadith collections should be considered. It is also important to make the distinction between these two texts: (1) the Qur’an is the holy book of Islam or more specifically, the word of God, and (2) the Hadith are the recorded experiences of the Prophet Muhammad. The Qur’an and Hadith collections indicate when war is permissible and just, and how these wars should be conducted. Peace also has a significant presence in the Qur’an. Although war is not entirely condemned and is even sometimes justified, expressed in the Qur’an is the preference for peace or nonviolence. The different interpretations of these doctrines by different groups of Muslims are reflected throughout history and more recent events. These ideologies are reflected in the Israeli-Palestinian Conflict and the Christian-Muslim conflict in Nigeria. Although the Qu’ran and Hadith dictate which circumstances justify war, the conduct of war, and the preference for peace, there remains no agreed upon ideology; this creates great controversy among Muslims who believe in a more peaceful approach to conflict and those who prefer a more violent approach.
The Islamic tradition recognizes war as an inevitable part of the existence of mankind; as such, the Qu’ran and the Hadith declare the justifications for and conduct of war. There are few instances for which war or retaliation is considered just or permissible. The Qur’an states that one should “fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.” The “cause of Allah” that is mentioned here is also described in the Qur’an: defending the Muslim self, defending an Islamic state from attack, and defending the Muslim community from the oppression of other Muslims. In order to defend the Muslim identity and community, one should also, “fight in the way of Allah… those who disbelieve fight in the way of Shaitan.” The transgressors mentioned in Surah Al Baqarah 2:190 are those who do not fight in the way of Allah; or rather, those who do not subscribe to the conduct of war. The Qur’an describes the ways in which a just war should be conducted; Abu Bakr, the First Caliph, explains that wars should be fought honorably, loyally, and in a disciplined way. He states that noncombatants – children, women, and the elderly – should remain unharmed. It is also stated the livestock and the plants of the opposition should not be destroyed, and that no human bodies should be desecrated. Different interpretations of these principles materialize throughout history, particularly in occurrences like the Israeli-Palestinian Conflict.
From the rise of the Prophet Muhammad to the present day, Muslims have engaged in war and in violent acts to defend Islam and its people. There are instances in which wars have been fought justly and others in which the “justness” of the act is in question. The Israeli-Palestinian Conflict – a struggle between Israelis and Palestinians over the Holy Land – is an example of how actions can be interpreted as being just but also, as being unjust. The Conflict began after the 1948 Arab-Israeli War that resulted in the development of the State of Israel, the Gaza Strip, and the West Bank from what was originally Palestine. The Gaza Strip and the West Bank later fell under the control of the State of Israel after the Six-Day War of 1967. Despite the Gaza Strip being controlled by the State of Israel, Hamas – a Palestinian Islamist political group – formed in the late 1980s. Under Hamas, the loss of Palestine was made synonymous to the oppression of the people of Islam. At this time martyrdom was heavily glorified and carried out by martyrs who believed they were killing themselves and others in the name of their faith. While some consider these acts of suicide a defense of the faith, “Several modern Muslim scholars have similarly undertaken a sustained critique… particularly on the issue of whether it is ever permissible to initiate an attack on an adversary.” Most agree that it is not. Martyrs, with the aid of allies, enter the State of Israel with the intent to kill themselves and Israelis; this includes noncombatants. These scholars not only take into consideration the oppressed state of Muslims but also, the means by which these Muslims conduct themselves in war. Although their oppression justifies war, the killing of noncombatants – women, children, and the elderly – does not make the act of martyrdom just. In instances such as these ones, it may be of use to consider the ethics of and preference for peace in the Islamic religion.
Although the prominence of peace in Islam is often overshadowed by politics, false notions, and struggle, peace remains the heart and center of the faith; as peace is the submission of Muslims to their one true God. Submission to Allah or “peace” manifests itself in various ways; most notably through one’s love of God, love of neighbor, and love of enemy. In the Hadith collections is a record of what the Prophet Muhammad describes as the true Muslim and true believer. As recorded by Abu Hurairah and in the words of Muhammad the Prophet, “The Muslim is the one from whose tongue and hand the people are safe, and the believer is the one from whom the people's lives and wealth are safe.” The true Muslim and true believer are someone who has no ill or malicious intent, who offers only refuge and safety, and who only has love to give to his fellow Muslim. Interestingly, this love for others extends beyond those of the Islamic faith. Spoken about in the Qur’an is this idea that regardless of how a person treats you and regardless of their faith, no Muslim is obligated to retaliate towards them: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” Instead, there is this preference for peace and justness in the way one treats those who may threaten the Islamic faith. Although these do not represent the entirety of the ethics of peace in Islam, the few principles discussed do portray tolerance and acceptance for all humans – Muslim or non-Muslim, friend or enemy.
Prior to the Christian-Muslim conflict in northern Nigeria, Muslims and Christians coexisted peacefully and in some parts of Nigeria, they still do. However, as a result of political strife, sudden economic decline, and catastrophic power struggles, conflict arose between these two groups. In response to the instability, Muslim and Christian militias began forming. As one attacked the other, the other would begin planning acts of retaliation – eventually forming a cycle of violence. In some instances, and on both sides, innocent men, women, and children were killed. Imam Muhammad Ashafa, a prominent religious leader in Nigeria, was once a part of these Muslim militias; his rage fueled by the loss of his comrades and religious teacher. After meeting Pastor James Wuye, a member of the Christian militias, both men considered making peace with one another and their respective communities. Imam Ashafa reflected on the teachings of the Qur’an and of Muhammad the Prophet and focused primarily on embodying the teaching of both. In doing so, he understood that he needed to forgive his enemies as the Prophet Muhammad did his own; that if he failed to show love to Christians, he would not be acting as a true Muslim. This change in spirit is reflected in his community efforts to bring Muslims and Christians together. In 1995, Ashafa and Wuye founded the Interfaith Mediation Centre that has “has successfully mediated between Christians and Muslims throughout Nigeria.” Through this organization, young men and women, other religious leaders, and even militants, are taught to abandon violence and become activists for peace. Imam Ashafa’s actions embody the Islamic ethics of peace and are effectively used to make peace where there was once religious strife; a sign that perhaps peace can be made anywhere.
The Qur’an and Hadith, since the beginning of their existence, have provided great insight into the ethics of war and peace within the Islamic faith. However, it is because there is no agreed upon ideology, that these ethics are often applied differently within the Muslim community. These religious texts explain the circumstances for which war is permissible and just – in self-defense, in defense of the faith, and in defense of the Muslim community from oppressive forces. They also describe how these wars should be conducted as to not transgress upon the limits described by Abu Bakr, the First Caliph. These principles have been used to determine the morality and justness of Muslim retaliation in struggles such as the Israeli-Palestinian Conflict and those similar to it. Similarly, the ethics of peace and peacemaking are described in both the Qur’an and Hadith. Each text describes methods through which peace can be made – through religious tolerance, love for the enemy, and the choice not to resort to violence. These principles are exhibited in Imam Muhammad Ashafa’s peacemaking efforts in Nigeria, and in other places around the world. Most importantly, there is this preference for peace, that unless absolutely necessary, one should never resort to violence. This is an ethic of war and peace, and undoubtedly, a principle that is at the heart of the Islamic faith.