In Muslim societies the use of agreements is very
important to transform their conflicts and regulate relations with others. Such
agreements or pacts are made between two or more parties to seek a mutually
convenient situation, choosing collective over individual interests.
The Quran emphasizes the importance to make pacts and
respect commitments. Quran says «Fulfill God's covenant when you have taken
it, and do not break your oaths after ratifying them. You have made God your
guarantor, and God knows what you do» (Sura: 16, Verse: 91), and also says «And
fulfill [every] commitment. Indeed, the commitment is ever [that about which
one will be] questioned» (Sura: 17, Verse: 34).
From an Islamic perspective a pact is understood as a
grace ni`ma that leads to peace. Hence the talk of the pact between God
and his servants, which allows them to enjoy peace and get into paradise «I
am with you; if you perform the prayer, and pay the alms, and believe in My
messengers and support them, and loan Allah a goodly loan; I will remit your
sins, and admit you into Gardens beneath which rivers flow» (Sura: 5, Verse:
12).
Consequently, the pact does not only benefit
individuals but the whole community, because it is a pact that creates a space
of peace and transform conflicts, allowing enemies to become friends, through
God's grace. For this reason, according to the Quran, a pact must be respected
even with the polytheists «Except for those among the polytheists with whom
you had made a treaty, and did not violate any of its terms, nor aided anyone
against you. So fulfill the treaty with them to the end of its term. God loves
the righteous» (Sura: 9, Verse: 4).
Therefore, Islam gives importance to respect and
compliance with the pacts «O you who believe! Fulfill your commitments»
(Sura: 5, Verse: 1) because they are guarantors of peace, and may contribute to
the peaceful transformation of conflict.
Among the Islamic pacts we have as example the pact that
the Prophet Mohammed signed with Christians of Najran and the Covenant of Umar made
by the Commander Umar Ibn Khattab with the people of Ilia’ (Jerusalem).
Finally, it can be concluded that all societies in
their cultures, religions and way of life, have their own ways to transform
conflicts. Muslim societies have also their own instruments such as communication
(Attawāsul), dialogue (Al-hiwār), mediation (Al-wasāta),
arbitration (Attahkīm) and reconciliation (Ṣulh). These instruments and others such as compassion (Arrahma), amnesty (Al-ʿafw), pacts (Al-ʿahd),
recognitions (Al-iʿtirāf), empowerment (Attamkīn),
consultation (Shura) and the use of feeling (Al-ʼahāsīs), which don’t contradict those used in Western
societies. Therefore, they can be used to peacefully transform their conflicts
at both local and global level without the imposition of other instruments.
Dr. Said Bahajin,
Researcher at UNESCO Chair of Philosophy for Peace, Jaume I University, Castellón, Spain
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