Transliteration:( Wa in taaa'ifataani minal mu'mineena naqtataloo fa aslihoo bainahumaa; fa-im baghat ihdaahumaa 'alal ukhraa faqaatilul latee tabghee hattaa tafeee'a ilaaa amril laah; fa-in faaa'at fa aslihoo bainahumaa bil'adli wa aqsitoo, innal laaha yuhibbul muqsiteen )
20. From this we learn that sin is not infidelity that battle is an act of sin, but opponents have been called believers. Thus, the Holy Prophet ?, describing this virtue of Imam Hassan (May Allah be pleased with him), aid that he would be responsible for bringing peace between two Muslim groups. The war between Hazrat Ali and Amir Muawiyah (May Allah be pleased with them) was such where Amir Muawiyah opposed the error of judgement of Hazrat Ali, the righteous leader.
21. Reason for its Revelation:
Once, when the Holy Prophet was travelling on a conveyance, he came across a group of Ansaar. Abdullah bin Ubay, the leader of the hypocrites was sitting there as well. When the mule urinated, this hypocrite covered his face. On seeing this. Hazrat Abdullah ibn Rawaba said to him that the urine of the mule is better than your fragrance.
Hearing this, the supporters of ibn Ubay became displeased and this resulted in a skirmish between the two groups. The Messenger of Allah then made peace between them. In response to it, this verse was revealed.
From this we learn that to make peace between the two warring Muslim groups is a Sunnah of the Holy Prophet ? and an act of the highest form of worship.
22. If such a group is the oppressor and is not prepared to accept peace in such a case. Oh believers, you should come to the assistance of the oppressed oppressors.
23. Because the purpose is not to destroy such a group, but rather to bring them on the correct path in the severest possible way. But as soon as the objective is achieved, the war should be brought to a halt.
24. From this, emerge a few issues:
1. To wage a war against an insurgent Islamic king's error does not make the person a transgressor such a person will remain a believer.
2. The Islamic Empire should wage war against the rebels.
3. Such a war will not be regarded as a holy war. The wealth of these rebels would not be taken as spoils of war, nor would their prisoners be made maidservants or slaves. Instead, after breaking their power, they should be treated as brothers. Hazrat Ali, in the Battles of the Camel and Siffin interpreted this verse, in the following way, that after defeating the forces of Sayyeda Aisha, he accorded her the cordiality of a kind mother and sent her to Madina Munawwarah with utmost kindness and respect.
If this was a personal war, he could have slain her with a single blow. During the period of battle with Amir Muawiyah. Hazrat Muawiyah kept Hazrat Aqeel, the brother of Hazrat All, as an honoured guest. On many occasions he had presented Hazral Aqeel hundred thousand dirhams as a gift.
9. And if two parties among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah. Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable. 10. The believers are but a brotherhood. So make reconciliation between your brothers, and have Taqwa of Allah that you may receive mercy.
Allah commands making peace between Muslims that fight each other,
(And if two parties among the believers fall to fighting, then make peace between them both.) Therefore, Allah calls both opposing groups among Muslims, believers, although they are fighting each other. Al-Bukhari and other scholars relied on this Hadith as evidence that committing a sin does not nullify faith, no matter how major the sin is. This creed contradicts the creed of the Khawarij sect and those who accepted their idea, such as the Mu`tazilah sect. Al-Bukhari narrated that Al-Hasan said that Abu Bakrah said that the Messenger of Allah gave a speech on the Minbar while Al-Hasan bin `Ali was with him. He was repeatedly looking at Al-Hasan and then at the people; then said,
(Verily, this son of mine is a Sayyid (chief or master), and may Allah make peace between two great groups of Muslims through him.) What the Prophet said, occurred. Al-Hasan brought peace between the people of Ash-Sham and `Iraq, after they fought tremendous wars and frightening battles. Allah’s statement,
(But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.) means, until the rebellious group refers to the commands of Allah and His Messenger for judgement and they listen to and obey the truth. There is a Hadith in the Sahih in which Anas states that the Messenger of Allah said,
(Help your brother, whether he is an oppressor or he is oppressed.) “I asked, `O Allah’s Messenger! It is right that I help him if he is oppressed, but how should I help him if he is an oppressor’ He said,
(By preventing him from oppressing others; this is how you help him in this case.)” Sa`id bin Jubayr said that tribes of Aws and Khazraj once got in a scuffle using date tree branches and slippers. Allah revealed this honorable Ayah commanding them to make peace between them. As-Suddi said, “A man from Al-Ansar, whose name was `Imran, had a wife called Umm Zayd. She wanted to visit her family, but her husband prevented her from visiting them by locking her in an upper room. So, none of her family could visit or see her. She sent someone to her family. They came, took her down from the room and wanted to take her away. Her husband was absent at the time, so his family called on their people. Their cousins came to help prevent the wife from going with her family. A push and shove situation occurred that led to them fighting using slippers. This Ayah was then revealed in their case, and the Messenger of Allah sent someone to bring peace between them, and they both agreed to resort to the decision of Allah the Exalted.” The statement of Allah the Exalted, next,
(Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable.) means, be fair in your judgement regarding the dispute that occurred between them,
(Verily, Allah loves those who are the equitable.) Ibn Abi Hatim recorded, that `Abdullah bin `Amr said that the Messenger of Allah said,
(Verily, those who are equitable in this life, will be on podiums made of pearls before Ar-Rahman, the Exalted and Most Honored, on account of their fairness in this life.) An-Nasa’i collected this Hadith. Allah’s statement,
(The believers are but a brotherhood.) means, all of them are brothers in Islam. The Messenger of Allah said,
(The Muslim is the brother of the Muslim, he is not unjust with him nor does he forsake him.) In the Sahih,
(Allah helps the servant as long as the servant helps his brother.) Also in the Sahih:
(If the Muslim invokes Allah for the benefit of his absent brother, the angel says afterwards, “Amin, and for you the same.”) There are many Hadiths with this meaning, such as, in the Sahih,
(The parable of the believers in relation to the kindness, mercy and compassion they have for each other, is that of the body: when an organ of it falls ill, the rest of the body responds with fever and sleeplessness.) And also in Sahih.
(A believer to another believer is like a building whose different parts enforce each other.) The Prophet then clasped his hands with the fingers interlaced. Allah’s statement,
(So make reconciliation between your brothers, ) refers to the two groups that fight each other,
(and have Taqwa of Allah) in all of your affairs,
(that you may receive mercy.) and this is a promise from Allah that He will grant mercy to those who fear and obey Him.
(49:9) If two parties of the believers happen to fight,[12] make peace between them.[13] But then, if one of them transgresses against the other, fight the one that transgresses[14] until it reverts to Allah’s command.[15] And if it does revert, make peace between them with justice,[16] and be equitable for Allah loves the equitable.[17]
12. Instead of saying: When two factions of the believers fight mutually, it has been said: If two factions of the believers should fight. From these words, it follows that mutual fighting is not the character of the Muslims, nor should it be. It is not expected that being the believers they would fight mutually. However, if such a thing ever happens, the procedure that follows should be adopted. Moreover, the word taifah has been used for a group instead of firqah: the words taifah and firqah in Arabic are used for a small group and a large group respectively. This also shows that it is indeed a highly offensive state in the sight of Allah in which large groups of the Muslims cannot be expected to be involved.
13. The recipients of this command are all those Muslims who may not be a party to either of the groups and for whom it may be possible to try to make peace between them. In other words, Allah does not approve that the other Muslims should just sit and watch the clash when two groups of their own community have fallen to mutual fighting. But whenever such a sad situation arises all the believers should become concerned and should do whatever they can to bring about peace and reconciliation between the parties. They should urge the parties to desist from fighting; they should exhort them to fear God. Their influential people should go and talk to the responsible men of the two sides, should find out the causes of the dispute and do whatever they can to effect reconciliation between them.
14. That is, The Muslims also should not allow the aggressor to continue his aggression and leave the victim alone, or, still worse, join hands with the aggressor. But their duty is that if all their efforts at reconciliation between the parties fail, they should find out as to who is in the right and who is the aggressor. Then they should join hands with the one who is in the right and fight the aggressor. As this fighting has been enjoined by Allah, it is obligatory and comes under jihad, it is not the fitnah (mischief) about which the Prophet (peace be upon him) has said: It is a situation in which the one standing is better than the one moving, and the one sitting is better than the one standing. For, that fitnah implies the mutual fighting of the Muslims in which the parties might be fighting out of bigotry, or for a false sense of honor and worldly possessions and neither may be having the truth on its side. As for the fight that is undertaken in support of the group who is in the right against the aggressor, it is not taking part in the fitnah but carrying out Allah’s command. All the jurists agree on its being an obligation. And there was no difference of opinion among the Prophet’s (peace be upon him) companions about its being obligatory. (AIJassas, Ahkamal-Quran). Some jurists even regard it as superior to jihad itself and their reasoning is that Ali spent the entire period of his caliphate in fighting against the rebels instead of performing jihad against the disbelievers. (Ruhal-Maani). If a person argues that it was not obligatory because Abdullah bin Umar and some other companions had not participated in the wars fought by Ali, he would be in the wrong. Ibn Umar himself says: I have never been so much grieved at heart on anything as on account of this verse as to why I did not fight the rebels as enjoined by Allah. (Hakim, al-Mustadrik).
The command to fight the aggressor does not necessarily mean that he should be fought with the weapons and killed, but it implies the use of force against him, the real object being the removal of his aggression. For this object whatever force is necessary should be used, and no more and no less force should be used than what is absolutely necessary.
The addressees of this command are the people who have the power to repel the aggression by the use of force.
15. This shows that the fighting is not meant to punish the rebel (the aggressing party) for his rebellion (aggression), but to force him to return to the command of Allah. Allah’s command implies that the rebel group should submit to what is right according to the Book of Allah and the sunnah of the Messenger of Allah, and should give up the attitude and conduct that amounts to aggression according to this criterion of the truth. As soon as a rebel group becomes ready and willing to follow this command, use of force against it should be stopped, for this is the actual object of the fighting and its target. The one who commits an excess after this would himself become the aggressor. As for this as to what is the truth and what is the aggression in a dispute according to the Book of Allah and the sunnah of His Messenger, its determination is inevitably the job of those people of the ummah, who have the ability to carry out research by virtue of their knowledge and insight.
16. The command is not only to make peace but to make peace with justice and equity. This shows that in the sight of Allah the peace (and reconciliation) which is brought about only to stop fighting, overlooking the distinction between the truth and falsehood, and in which pressure is used against the party that is in the right to come to terms with the aggressor, is not commendable. True peace is that which is based on justice. This alone can avert disaster and mischief; otherwise the inevitable result of pressing those in the right and encouraging the aggressors would be that the real causes of the evil would remain as they were, rather would go on adding up, and cause the mischief to appear and re-appear over and over again.
17. This verse forms the actual basis of the Islamic law about the mutual fighting between the Muslims. No explanation of this law is found in the life of the Prophet (peace be upon him) except one Hadith which we shall discuss below. For, in the time of the Prophet (peace be upon him), no war took place between the Muslims; hence nothing is found in his practice and sayings that could throw light on the commandments concerning it. Afterwards, when during the caliphate of Ali wars took place between the Muslims themselves, authentic explanation of this law became possible. At that time since a large number of the companions were still living, a detailed code of this aspect of the Islamic law was compiled in the light of their practice and statements. Ali’s personal example in particular has been the real source in this matter for all the jurists. Below we give a brief resume of this code:
(1) There are several forms of mutual fighting between Muslims and each has its own separate injunctions:
(a) When both the fighting groups may be the subjects of a Muslim government: In this case it is the duty of the government to make peace between them, or to decide as to who is the aggressor between them, and to compel him by use of force to revert to the truth.
(b) When the parties may be two powerful groups, or two Muslim governments, and both may be fighting for the sake of the worldly gain: In this case, the believers should absolutely refrain from taking part in the fitnah and should exhort the parties concerned to fear God and desist from fighting.
(c) When one of the belligerent parties as mentioned above may be right and the other the aggressor, who may not be listening to counsel nor be inclined to make peace: In this case believers should side with and support the party that is in the right against the aggressor.
(d) When one of the parties may be the subjects, who may have revolted against the government, i.e. the Muslim government: The jurists use the term baghi (rebel) for this very party which is guilty of rebelling.
(2) The rebels against the government may also be of several kinds:
(a) Those who may have risen only to create chaos and confusion, and may have no legal ground for their revolt. There is consensus that against such people it is lawful for the government to wage war, and it is obligatory for the believers to side with it, no matter whether it is a just government or not.
(b) Those who may r
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