War,peace and Non-violence

Towards a Comprehensive Peace

It is then necessary, for the sake of a general and comprehensive peace, to transfer the weapons making factories into those of peaceful motives. It should not be argued that warfare pro vides work for millions of workers for many of these workers could be absorbed by works with peaceful intent.

Projects for the housing, health and the other needs of the people of the world could be put into action as well as projects to conquer space. If it was inevitable that a surplus of workers were left without any work this does not necessitate that they be idle. They can occupy themselves with seeking knowledge or in acts of worship or in recreation after the work had been distributed to them and others.

For example, let us suppose that there are ten million workers each one occupied eight hours per day in the different areas of manufacturing and agriculture and half of them - five million - were working in the arms industry. If they were put to work in works of a peaceful nature there might remain two million without any work the other three million being absorbed by the works of a peaceful motive.

In this case the available work could be distributed amongst the ten million and the length of the working day reduced. So in the example given, rather than having ten million working eight hours per d ay so that five million may work in the arms industry,

each worker would work six and two fifths hours per day and for the rest of the time they could spend it in science and knowledge - teaching or learning or experimenting, or in acts of worship which bring about the good in this life and the next, or with recreation like travelling etc.

It is not right to say that we should manufacture weapons and kill the people just so that there is no unemployment. It is as if there was a family half of whom had work and half of whom did not and we said that the half who did not have work should occup y themselves in killing the other half who do have work just so that the half who did not have work were busy doing something. This kind of logic is neither reaso nable nor lawful; it is nothing but co rrupt.

It is necessary then for us to bring forth peaceful work for the workers in arms factories as well as fo r those who are occupied in military matters like the officers, leaders, and soldiers and others. Naturally, there should remain a small number for possible emergencies, and the others if trained should be trained to an extent and will fo rm a reserve army rather than a full time one.

We have already mentioned in other books that Iran, in the days of the reformer al-Shirazi and the story of the prohibition of tobacco, had around ten million reserve soldiers - all of the population - and ten thousand men at arms for the times of peace. In any case, it is imperative that the problem of war be solved in this way or in another way. This is as regards the amount of weapons.

As regards to the type of weapons, it is imperative that weapons be reduced. That is, there should be committees to change the advanced weapons into light weapons like the rifle, then to substitute these light weapons for primitive weapons like the sword and the spear for it is a grave error for humanity to prepare weapons which will annihilate both the fighter and his enemy.

This is possible if we enable a general mobilisation for peace. Then the arms factories will become obsolete and the workers can be employed in other fields. Large armies will be demobilised and complicated weapons will be destroyed and there will b e a return to light weapo ns.

It is likely that the world will end with the sword as a weapon for it is found in certain traditions about the Imam al-Mahdi7 (May Allah hasten his appearance) that he will carry a sword and in some accounts it will be the sword 'Dhulfiqar' the same as was carried by Amir-ul-Mu'mineen Imam 'Ali ibn Abu Talib (A)8 in the battles of Islam. It is related in some hadith that this sword descended from the heavens upon the Messenger of Allah (S).

He then gave it to Imam 'Ali (A) after which it became part of the sacred inheritance of the impeccable Imams peace be upon them until it ended up with the Imam al-Mahdi (A). It is also found in the hadith that the area of the battle of the Imam and his companions will be between Makkah and al-Kufa, a very small area indeed. As for the rest of the lands, they will unite under the flag of the Imam without warfare.

Cutting the roots of war

In our book 'al-Fiqh series: Sociology' we have said that the maintenance of peace is no t possible through only the media and peace organisations, for peace is not merely a superficial issue just as war is not a superficial issue. The roots of war must be cut so that peace reigns. The roots of war are human deprivation, which brings about revolutio n Al-Mahdi, the Guided, the Saviour. The Prophet (S) promised that al-Mahdi will appear to spread peace and justice throughout the world after it has been filled with tyranny and oppression. Imam al-Mahdi is the twelfth, and last, infallible Imam from the household of the Prophet Muhammad (S).

8 Alayh-es-Salam meaning peace be upon him. This is always stated after the mention of the name of one the infallible Imams out of respect for the Imam (A).

against the group causing this deprivation. The causes of this deprivation are colonialism, exploitation, and despotism in government, in economics, or in science and education. It is necessary for one seeking to sever the roots of war to prevent those who stir up war from attaining their goals and this through spreading political,

economic, and social awareness. Political awareness brings about the non-surrender and defiance of people to dictators whether the dictatorship be open like inherited and coupe de tat governments or disguised like the governments who claim to Democracy but are in fact in the claws of Cap italism or of the single party like America, Britain, France, Russia, and China.

Economic awareness prevents the capital from being in the hands of a certain group whether that group has control of government as well - as in the former Soviet Union, or not - as in America.

Social awareness brings abo ut the knowledge of the equality of society regarding education, power, and wealth. Indeed:

{Every person is responsible for what he has earned.} 9 {Man will get o nly that for which he has strived.} 1 0 It also brings about the knowledge that there is no 'chosen' class. If it is seen that education is particular to a certain group because th ey are wealthy or have power or are the ruling political party then it will be known that the society is corrupt and that it must be realigned until education is general to everyone. The same should be said for power and wealth.

The world has begun to head gradually toward s this kind of awareness. The world power was held for a time in the hands of Britain, then America, then between the two powers America and Russia. However, the power now is distributed amongst a larger number of states - America, Russia, Europe, and China. It is true that in the area of military strength there are only two powers but there are numerous other centres of po wer in the political arena each of which has a treaty organisation.

In the economic arena there are the two main states as well as Western Europe, China and Japan. In the nuclear field there is India and other states which has caused the world to come out gradually from being under a monopoly.

9 The Holy Qur'a n: The Mountain of Sinai (52): 21. 1 0 The Holy Qur'an: The Star (53): 39.

Communism began to break up because of the splitting of China and the attempted split of Poland and the unrest of other states under the banner of Communism. It has also brought great ignominy upon itself, particularly when it invaded Hungary, Czechoslovakia, and Afghanistan.

Capitalism has begun to break up bit by bit. Bo th Jap an and France have lost their empires, and British and American colonialism have here and there started tottering, especially in the Middle East, with the advent of the dirty policies of the state of Israel.

To continue, it has become an easier matter to increase the awareness of humanity. It is true that neutrality is not possible nor would it be correct, as a person should not stay silent in front of the oppressor. However, uneasy awareness has begun to work to bring about the proper kind of neutrality.

As for the neutrality of twenty years ago, it was in reality a camouflage for agents of other regimes. For was Castro the agent of the east non-aligned? Or was Nasser the agent of America non-aligned?

In any case, an increase in awareness is required so that the roots of war may be extirpated; the roots being the confinement of knowledge and education, power, and wealth in the hands of a minority in the face of a deprived majority. This awareness as well as putting these three things in the hands of all will also bring people closer together and will create more relationships.

Then corrupt partisans may not exploit the rest of humanity for their own personal goals. It is our opinio n that whenever awareness increases nationalisms and corrupt group lo yalties decrease in importance and matters of race, colour and geographical area are buried.

Exposing 'War by proxy'

It is also imperative before reaching the final result of a comprehensive peace to expose 'wars by proxy' and prevent them from occurring by a number of means:

a. Changing the relationships between the smaller states and the larger states so that the larger cannot make the smaller proxy in wars as is the custom now.

b. Exposing the military bases of the large states on the land of the smaller states.

c. Exposing the military pacts amongst the small states, which are under the sp here of influence of the large state, and making it clear

that the small states in the pact only want the services of the larger states.

d. Strengthening the relations b etween neighbouring states so that the large states may not cause a war to occur between them.

e. (Most importantly) Bringing about the awareness of the people of the smaller nations so that they do not become as puppets in the hands of their governments which execute the orders of their masters.

It is indeed imperative that awareness is brought about for the people of nations in general so that they do not fall victim to the greed of Cap italists and Dictatorial rulers be they open Dictators like the former Soviet Union, or Dictators clothed in the flimsy robe of Democracy like Britain, France and America. It is these two groups - Dictators and Capitalists - who ignite wars always, backed up by corrupt religious scholars, or civilian experts.

The Messenger of Allah (S) spoke truly when he says:

'There are two groups from my nation who if righteous, my nation will be righteous and if corrupt, my nation will be corrupt.' He was asked: Who are they? O Messenger of Allah.' He said: 'The scholars and the commanders.'

The Messenger of Allah (S) did not mention wealth in this hadith as it had a very small role in the past before the appearance of the corrupt capitalistic practices that play no part in Islam in the least. Those who ignited wars then were corrupt commanders and counterfeiting scholars who used to collaborate in oppressing the populace. Hence the Prophet (S) was alerted to the dangers of these two groups.

It should also be made clear that the Prophet (S) was alerted in Islam to the danger of wealth only "revolving amongst the rich." We have discussed this topic in the chapter on wealth.

War is an extraordinary situation

Islam calls to peace and considers peace to be normal and war to be extraordinary and exceptional emergency entered into only out of desperation and as a last resort. Allah Almighty says:

{O ye who have faith, enter into peace all of you, and do not follow the footsteps of Satan.} 11 {And if they incline to peace then incline to peace and put yo ur trust in Allah.} 12

{They will not cease fro m fighting you until they cause you to turn away from your religion if they are able.} 13 {There was in them indeed an excellent example for you to follow of one who seeks Allah and the last day. But if any turn away, then know that Allah is Free of all wants, Worthy of all praise.

It may be that Allah will establish friendship between you and those whom ye hold as your enemies. Allah has power, and Allah is Oft Forgiving, Most Merciful.

Allah does not forbid you from dealing kindly and justly with those who do not fight you for your religion or drive you from your homes. Allah loveth those who are just. Allah only forbids you from taking as allies tho se who fight you for your religion and turn you out from your homes and aid others in turning you o ut from your homes. Whoever takes them as allies, they are the wrongdoers.} 14

So we can see that Islam orders that those who persist in fighting the Muslims and seek enmity be fought back, and prohibits making friends with these types of people. As for those people who do not fight the believers or expel them from their homes, Allah indicates that they should be treated kindly and with fairness even though they may be infidels.

There are many other Qur'anic verses which if collected would show that jihad and war are secondary and extraordinary and that peace is the primary ruling as we have already indicated.

In a hadith, Amir-ul-Mu'mineen Imam 'Ali (A) spoke to his troops before meeting the enemy at the battle of Siffin:

"Do not fight them until they begin to fight, for you by the grace of Allah have the just cause, and by leaving them until they start on you, you will have another just cause over them."

1 1 The Holy Qur'an: The Heifer (2): 208. 1 2 The Holy Qur'an: Public Estates (8): 61. 1 3 The Holy Qur'an: The Heifer (2): 217. 1 4 The Holy Qur'an: The Woman Tested (60): 6-9.

In a letter, Imam Ali (A) relates what took place in the battle of Siffin: "Initially, it was that we and the group from the people of Syria (the army of Mu'awiyah) faced one oth er on the battlefield. It is obvious (for both sides) that our Lord is One and our Prophet is one and our call to Islam is one and we do not seek to increase their faith in Allah and belief in His Prophet nor do they seek to increase ours.

Everything is common between us except for our difference over the blood of 'Uthman in which we are innocent.

So we said: Come let us solve what may not be achieved today by extinguishing the uprising and calming the general populace so that the rule may become firm and consolidated. Then we will become stronger in putting the truth in its rightful place.

They said: 'No, we will solve it by seeing who will have the upper hand in battle and they refused all but war. When both them and us had been torn by war and it had put its claws in them and us, then they responded to that which we had called them to previously.

We accepted this and hurried to meet their requests so that they might have no complaint or cause against us."

He also said to his son al-Hassan: "Do not call to combat." Look also at this hadith related by Imam al-Saadiq (A) who said:

"The Messenger of Allah when he wanted to send out a troop he called them and bid them sit before him. He then said to them: Go out in the name of Allah and by Allah and in the way of Allah and according to the religion of the Messenger of Allah. Do not handcuff or tie up (the prisoners of war), do not mutilate (even the dead), and do not betray people.

Do not kill the old man, the child or the woman, and do not cut down a single tree except when you are forced to do so. And if any Muslim be he lofty or lowly gives a man of the Polytheists sanctuary, then his safety must be secured so that he hears the word of Allah. If he follows you then he is your brother in religion. If he refuses then give him his sanctuary and seek the help of Allah regarding him."

In an account on the occasion of war, Imam Amir-ul-Mu'mineen (A) advised the Muslims saying:

'Commit yourselves to prayer and guard your prayers and pray much. Seek nearness to Allah through it for it is a duty of the Muslims at prescribed times.' He also used to say: 'Do not fight them until they begin to fight you.'

Islam's Guidance on War

War is something resorted to only in dire emergency, and whether or not it is resorted to come from an evaluation, which in the case of war is particularly important as it involves d estruction, annihilation and the termination of life.

Hence, Islam has laid down conditions and terms for war despite it having made either offensive or defensive jihad obligatory, as is well known in the books of jurisprudence. These many terms and cond itions have been laid down so that war only o ccurs in cases of dire emergency. Then if the war ends, Islam grants a general amnesty and grants the freedom of the wrongdoers wherever possible, as we shall see in the following sections.

The condition of parental permission

Related by Imam Ja'far al-Saadiq (A) who said:

'A man approached the Messenger of Allah (S) and said: 'O Messenger of Allah, I wish to take part in the jihad 15.' The Messenger of Allah (S) said: 'Then strive in the way of Allah and if you are killed you will find yourself with Allah and be given sustenance16, and if you die then your reward will be with Allah, and if you return then you will be as free from sin as the day you were born.' The man said: 'O Messenger of Allah, I have two aged parents who wish that I spend my time in their company and would not like me to go out to battle.' The Messenger o f Allah (S) said:

'Then stay with your parents, for by He in whose hands my soul lies, spending a day and a night in their company is better than one year's jihad." Related by Jabir who said: 'A man approached the Messenger of Allah (S) and said: 'I am a strong man and I wish to fight jihad but my mother does not like this.' The Prophet (S) said: 'Return and be with your mother, for by He who sent me with the truth, you spending one night in her company is better than one year's jihad in the way of Allah.'

1 5 Translator's note: The literal meanin g of jihad is to strive, struggle and exert some effort in some matter. There are two main types of jihad. The lesser jihad which can be fighting, defending borders, and spreading the rule of Islam (this does not include forced conversions to Islam as these are untenable. It rather means bringing the justice and wisdom of Allah's laws in place of the injustice and fallibility of man made laws.) Then the greater jihad as mentioned by the Prophet (S) is that internal struggle to comb at the baseness and evil of one's own self.

1 6 Translator's note: This is a reference to the Qur'anic verses (3:169) which state that those who are killed while striving in the way of Allah are not to be considered dead but rather alive with their Lord and receiving sustenance.

Ibn 'Abbas relates that the Prophet (S) was approached by a man who said: 'O Messenger of Allah shall I do jihad?' (Meaning going into battle). The Prophet said: 'Do you have parents?' The man said: 'Yes.' So the Prophet said: 'Then do jihad1 7 for them.' Related by Abu Sa'id al-Khudari:

'A man emigrated from Yemen to the Messenger of Allah (S) who said to him: 'Have you anyone in Yemen?' The man replied that he had two parents there. The Prophet (S) asked: 'Have they given permission to you?' The man replied: 'No.' The Prophet (S) said: 'Then return and seek their permission and if they give you their permission then fight jihad, and if not then obey them and be kind to them.'

Jihad is not incumbent upon certain groups

In a hadith related by al-Hassan ibn Mahboub, from some of his companions who said:

Imam Muhammad al-Baqir (A) in his letter to one of the Umayyad Caliphs wrote rebuking those Caliphs who had tasked people with things that had not been enjoined by Allah Almighty saying:

' . . . the blind and the lame have been wrongly obligated as well as those who do not have the funds to spend on jihad, and this after Allah has granted them exemption.' This is according to what is to be found in the Holy Qur'an regarding this matter where the Almighty has said:

{Those of the believers who sit (do not go to fight), other than those who have injuries, are not equal to the mujahidin who fight in the way of Allah with their wealth and their selves.

Allah favours those mujahidin who strive in the way of Allah with their wealth and their selves, a degree over those who sit it out. Allah has promised both parties a goodly reward but Allah has favoured those mujahidin over those who sit it out with a great reward and by degrees. From Him is a

1 7 Translator's note: The actual wording in Arabic is 'Fa-Jaahid fii himaa.' (Then 'do jihad' for the two of them.') The Prophet (S) here is telling the man that looking after his parents is a kind of jihad and a better kind than the kind of jihad that involves fighting.' forgiveness and mercy. Allah is Oft Forgiving Most Merciful.}

{Say to those Bedouin Arabs who lag behind: You will be called to a people of might who you will fight or they will enter Islam. If you obey, then Allah will give you a goodly reward and if you turn away as you turned away before then,

Allah will torment yo u with a painful torment. There is no blame upon the blind man nor upon the cripple nor upon the sick. Whoever obeys Allah and His Messenger will be given entry to gardens below which rivers flow, but whoever turns away will be tormented a painful torment.} 1 9

In our book 'al-Fiqh series: volume 48, Jihad' We have mentioned that six groups are exempt from the duty o f jihad: The blind, the cripple, the sick, the person who cannot cover his expenses, the person to whom jihad would be injurious, and the person impeded from jihad in general. The duty of jihad is not incumb ent upon the insane, the slave, or the elderly person.

The Messenger of Allah (S) said: 'The pen2 0 is lifted from the youngster until he reaches maturity and from the insane until he regains his mind.' Related from Imam 'Ali (A) that he said: 'Jihad is not incumbent upon the slave.'

There are many other traditions in this regard.

Jihad is not incumbent upon women

Related from al-Asbagh ibn Nabatah who said: 'Amir-ul-Mu'mineen 'Ali (A) said:

'Allah has prescribed jihad for both men and women. The jihad of the man is to spend of his wealth and of his self until he is killed in the way of Allah. The jihad of the woman is to remain patient in the face of problem from her husband."

1 8 The Holy Qur'an: The Women (4): 95-96. 1 9 The Holy Qur'an: The Victory (48): 16. 2 0 Translators note: the expression the pen is lifted means one would not held accountable for the particular aspect in question.

In another hadith: 'The jihad of the woman is to make a good wife for her husband.'

Related from Imam 'Ali (A) who said: 'The duty of jihad does not fall upon the slave when they can be dispensed with, nor upon the woman, nor upon he who has not reached maturity.'

Also from Imam 'Ali (A) who said:

'The Messenger of Allah (S) said: 'Allah has prescribed jihad for the men of my nation (Islam) and jealousy upon the women of my nation. And whoever of the women is patient and seeks a reward, Allah will give her the reward of a martyr.'

Related by Sayyid 'Ali ibn Tawous who said: 'I saw a hadith which said that Wahab was a Christian . . . until it mentioned his death and that his mother entered the battle. Then Imam al-Hussein (A) said to them both: 'Go back O mother of Wahab, you and your son are with the Messenger of Allah (S) for the duty of jihad has been lifted from women.' Imam Saadiq (A) was asked about how it came to be that the burden of the Jizyah tax has been lifted from women. He (A) said:

'Because the Messen ger of Allah (S) proh ibited the killing of women and children in dar al-harb21 except when they take part in the fighting and even when they take part in the fighting then one should restrain oneself from fighting them as far as is possible. Because this is the case in dar al-harb then this is even more appropriate in dar al-Islam22. If they were to refuse to pay the Jizyah tax then killing them is not possible and this being the case, th en th e Jizyah is lifted from them. If the men were to refuse to pay the Jizyah tax then they would be breaking the treaty and therefore killing th em would b e allowed because the killing of men is allowed in the lands of polytheism. The crippled, the blind, the old man, the women and children of the lands of war are not to be killed and because of this the burden of the Jizyah tax has been lifted from them.

2 1 Meaning 'the land of war', this is a reference to non-Muslim country engaged in a war with the Muslims. 2 2 Meaning 'Muslim country'.

War is not permitted in the absence of the just Imam

Related from Yunis who said: 'I was with Imam al-Kaadhem (A) when a man asked the Imam (A): 'One of your followers has heard that a man is giving out swords and bo ws in the way of Allah so he went to him and took a sword and a bow from him (not knowing the proper way in this matter). He then met some of his companions who told him that this was not allowed and ordered him to return them (the sword and the bow). Imam al-Kaadhem (A) said: 'Then let him do so.'

But he replied that he had sought the man but was unable to fin d him and he was told that the man had died.

Imam al-Kaadhem (A) said: 'Then let him defend but not to fight.' The man said: 'and in places like Qazwin, or Ashkelon, or al-Daylam or other citad els?'

Imam al-Kaadhem (A) said: 'Yes.'

The man said: 'And if the enemy comes to where he is attached, what should he do?'

Imam al-Kaadhem said: 'He should defend the territory of Islam.'

The man asked: 'Should he fight jihad?'

Imam al-Kaadhem (A) said: 'No, unless he fears for the safety of the territory of Islam.'

The man said: 'Are you saying that if the Romans should enter upon the Muslims, they should not prevent them from doing so.'

Imam al-Kaadhem (A) said: "He should defend and if he should fear for the safety of Islam and the Muslims then he should fight and his fighting would be for himself (to protect his life, and those of other Muslims) and not for the government (of the time) for if Islam were to be obliterated then the reminder of Muhammad (S) would be obliterated."

Also related that Imam Saadiq (A) was asked his opinion about a man who entered the land of war safely and then deluded a people who were subject to another people. He (A) said:

'The Muslim should defend himself and fight to establish the rule of Allah and His Prophet. It is not allowed that he fight the unbelievers under the authority of a tyrannical rule (in a Muslim country) or their traditions.'

Related by Abu 'Urwah al-Sulami, from Imam Saadiq (A) who was asked by a man who said: 'I used to go on frequent military excursions and would travel far in seeking reward and would be absent for long periods of time. This began to be hard on me. Then I was told that there is to be no military campaigns in the absence of the just Imam. What is your opinion?' He (A) said: 'Shall I be brief or in detail?' He said:

'Why, in detail.' He (A) said: 'Alla h will bring the people before him on the Day of Resurrection according to their intentions . . .' (as if man wished the Imam to be brief.) The man said: 'Tell me in brief.' He (A) said: 'Ask your question.' The man said: 'If I went on a raid and battled the Polytheists is it necessary to call them to Islam before I fight them?'

He (A) said: 'If they raid and fight and are fought then you can fight them. If they are however, a people who have not raided or fought then you may not fig ht them until you call them to Islam.'

The man said: 'I called them and one answered and entered Islam in his heart. When he was in the Muslim country, he was treated unjustly, his dignity was violated and his possession was taken from him, and his rights abused. Am I responsible for this, as I had called him to Islam?2 3 Imam Saadiq (A) said: "You are both rewarded for what has happened.

It is better that he is with you defending you, your family, your Qiblah and your Book, rather than being against you, fighting you, violating your dignity, spilling your blood and burning book."