Peace and Conflict Transformation instruments in Islam: Reconciliation

«According to Islamic law (Shari’a), “the purpose of sulh is to end conflict and hostility among believers so that they may conduct their relationship in peace and amity». (Irani, 2001: 182). Therefore, Islam gave great importance to reconciliation "Sulh" which appears alongside other synonyms about 179 times in the Quran.

From an Islamic perspective reconciliation always brings good and is beneficial to all parties. The Quran says «Reconciliation is best» (Sura: 4, Verse: 128). Hence, in case of struggle between two sides the Quran advises to use reconciliation to establish peace between them «If two groups of believers fight each other, reconcile between them […]. The believers are brothers, so reconcile between your brothers, and remain conscious of God, so that you may receive mercy» (Sura: 49, Verse: 9-10).

Thus, reconciliation not only benefits the people reconciled, but also benefits the third party, the reconciler, who wins the mercy of God and a great reward «There is no good in much of their private counsels, except for him who advocates charity, or kindness, or reconciliation between people. Whoever does that, seeking God's approval, we will give him a great compensation» (Sura: 4, Verse: 114).

Therefore, Prophet Mohamed indicates that the value of reconciliation is better than fasting, praying and giving charity to the needy. The Prophet may God’s blessing and peace be with him said: «Do you want me to tell you of what is better than the rank of fasting, prayer and charity?” The Companions said, “Yes, O Messenger of God. He said, “Making peace between people among whom there is discord, as the evil of discord destroys mankind».

One example of reconciliation in Islamic History is "Sulh al-Hudaybiya" which refers to the treaty signed in the year 628 between the Prophet Mohamed representing Muslims living in Medina and the Quraysh tribe representing the pagans of Mecca. A treaty that emerged when Muslims wanted to make the pilgrimage to Mecca and the Quraysh prevented them from entering the city. The Prophet did not seek war, but preferred reconciliation and signed a treaty based on four points that were not in favor of Muslims interests.

This event shows that reconciliation goes beyond the present; it seeks to engage the parties in conflict to be recognized and respected for a better future, even at the expense of the interests of one party. Therefore, the Prophet Mohammed accepted the treaty even though it did not benefit Muslims who had to return without making the pilgrimage. Prophet Mohamed knew that reconciliation will be beneficial for the present and future. Firstly, it gave a direct recognition from the Quraysh to the Muslims, and secondly, it gave the Muslims sufficient time to preach Islam in peace.

Dr. Said Bahajin, 

Researcher at UNESCO Chair of Philosophy for Peace, Jaume I University, Castellón, Spain

Peace and Conflict Transformation instruments in Islam: Arbitration

Arbitration is one of the oldest forms of international adjudication. Similarly, it has been one of the essential instruments in the peace conflict transformation in Muslim societies, even before Islam it was used in tribes living in the Arabian Peninsula.

Therefore, in Mecca existed the conference house (dār annadwah), where the nobles and chiefs of tribes met to discuss and resolve conflicts between them. Among those conflicts that would end a war between the tribes, and was resolved through arbitration is the black stone conflict and the reconstruction of the Ka'ba (house built by Abraham and place of pilgrimage of Muslims in the present). For five days, the heads of the Arab tribes were not agree on which of them would put the Black Stone in its place after the reconstruction of the Ka'ba, until the eldest, Abū Umayya, proposed by referee to take first person to enter the premises where they were. By chance, the first to enter was Mohamed (before prophethood), and all accepted him as referee for his good reputation and be known as Al-Amin (the faithful). Mohamed ordered them to bring a blanket, put the stone in the middle and asked each of them to take the blanket from one end and carry it where they had to put the black stone and he laid it on his place.

It is important to note in this regard that in Quran, the Prophet Mohamed is considered an arbitrator who is entitled by God to make peace among believers and they should accept his arbitration as a sign of faith. Quran says: «But no, by your Lord, they will not [truly] believe until they call you [Muhammad] to arbitrate in their disputes and then find within themselves no resentment regarding your decisions, and submit themselves completely» (Sura 4, verse 65). However, while believers must accept the prophet as arbitrator, he also accepted the arbitration of the others as Salmi Ralph said «The prophet had at least twice accepted arbitration: in one case involving the Jewish clan of Qurayzah, and the other with the Arab tribe of Al ‘Anbar».

Definitely, they are several verses in Quran that encourage believers to opt for arbitration as a way to transform their conflicts. Among these situations is the marriage relationship, if this is fear of separation or divorce between couple, the Quran advises appointing an arbitrator of each family to reconcile between them. The Qur'an says: «If you fear a breach between the two, appoint an arbiter from his family and an arbiter from her family. If they wish to reconcile, God will bring them together. God is Knowledgeable, Expert» (Sura 4, verse 35).

It should be noted that in Islamic history, there are several examples of the use of arbitration to transform conflicts. Undoubtedly the best known example is the famous battle between Ali Ibn Abi Talib; the fourth successor of the prophet and Mo'awiya, governor of Syria. In this incident, there were two arbiters-one nominate by each party, which eventually reached an agreement that gave the caliphate to Mo'awiya.

Finally, from Islamic perspective, God is the ultimate arbitrator on the judgment day. This is what we can understand from this verse «The Jews say, "The Christians are not based on anything;" and the Christians say, "The Jews are not based on anything." Yet they both read the Scripture. Similarly, the ignorant said the same thing. God will judge between them on the Day of Resurrection regarding their differences» (surat 2, verse 113).

Then consider God as a referee judgment day, and the prophet Mohamed as arbitrator between believers in his life, shows the importance that Islam gives to this instrument to transform conflicts in which Muslim peoples are involved.

Dr. Said Bahajin,

Researcher at UNESCO Chair of Philosophy for Peace, Jaume I University, Castellón, Spain