ṢULḤ BEHTAR AST [ PEACE IS BETTERa]. By Mohammad Reza Kazempur. Tehran, Iran: Nashr Motakhassesan, 2024. Pp. 100. Paper, 820,000 IRR.
The history of humanity has perpetually oscillated between cycles of war and peace, during which countless individuals have been massacred, and numerous animals, plants, and other beings have been decimated. Undoubtedly, war represents one of the most tragic phenomena in human existence.
While numerous writings on this topic have emerged over time, the author of this work draws from personal experiences of war and is acutely aware of its dire consequences and the displacement it causes. Utilizing verses from the Qur’an, hadiths, and the poetry of great figures, the author seeks to substantiate the significance and values of peaceful living within the framework of Islam.
This work comprises multiple sections. The author begins by defining war as any form of conflict among individuals, particularly as a severe armed confrontation between states, governments, or paramilitary groups, aimed at achieving political, economic, or other demands, which can result in the deprivation of human security and tranquility, as well as the collapse of societies and states. Accordingly, the Holy Qur’an considers war a catalyst for many miseries in human life, yielding devastating repercussions, including displacement from homes and territories, enslavement, and the exploitation of women and children (Q, 2:85), loss of security and peace (Q, 33:10), and the occupation of land and residences (Q, 27:34).
In Islam, the term “jihād” is employed to signify war, which encapsulates multiple meanings, including a rigorous struggle against one’s base desires for the sake of obeying God and also fighting in God’s cause with one’s life and resources. Essentially, jihad signifies a natural phenomenon and a universal law in existence, whereby living beings contend with forces that threaten their survival. Since the ultimate goal of human creation is to attain true perfection, legislating jihad to eliminate obstacles on the path of human development becomes necessary and vital.
Islam recognizes two types of jihād: initial jihād (jihād ibtidā’ī) and defensive jihād (jihad defā‘ī). God Almighty has provided laws for human happiness within the framework of religion, which the prophets and their successors are responsible for conveying. However, prophets are not mandated to compel people to embrace the faith through force. If someone obstructs the dissemination and realization of divine commandments, the prophet and their successor may engage in warfare against enemies after exhausting peaceful means. Such warfare is termed initial jihād. Some jurists contend that initial jihad is exclusive to the era of the infallible Imam. Conversely, defensive jihād refers to the fight against aggressors to defend Muslim territories and protect the lives and possessions of believers, which characterized most of the early Islamic wars. Thus, jihād in Islam is not about territorial conquest, acquisition of spoils, or military assault against non-Muslims for the purpose of conversion but is a reactive, deterrent, and often defensive measure against aggression (Q, 2:190), support for the oppressed (Q, 4:75), and the eradication of chaos and idolatry (Q, 60:8).
The term “Islam” is derived from the root “Salām,” which means peace and reconciliation. Linguistically, Islam denotes submission to divine commands. Moreover, one of the attributes and names of God Almighty is “Salam” (Q, 59:23). The term “Salām” and its derivatives appear in over one hundred verses of the Qur’an, while the term “Ḥarb,” meaning war, and its derivatives are mentioned only in six verses, indicating the preeminence of peace over war. Another notable aspect of this discourse is that all divine religions are referred to as Islam in the Qur’an (Q, 2:131,132; 5:111; 10:84), signifying the unity and singularity of divine religions. According to the Qur’an, the fundamental principles of the prophetic mission, which constitute religion, are unified, although the associated laws may vary (Q, 42:13). As expressed in the Qur’an, all human beings are created from a single soul, and there is no intrinsic difference among them; consequently, the principal foundation of humanity is unity, wherein no individual or group possesses superiority over another, with the criterion of distinction being piety and righteousness.
According to Qur’anic teachings, the concept of brotherhood is one of the fundamental principles of peace within Islam, with God Almighty frequently addressing the issue of human brotherhood rather than merely Islamic or faith-based brotherhood (Q, 7:73; 7:65). The Qur’an states that if one kills a soul without having killed anyone or causing corruption in the land, it is as if he has killed all of humanity, and whoever saves a life has saved all of humanity (Q, 5:32). Additionally, Imam Ali, in his Letter 53 of Nahj al-Balāgha, instructs his commander, Mālik al-Ashtar, to avoid causing wrongful bloodshed, as the first judgment God will make among humanity on the Day of Resurrection will pertain to the unjustly spilled blood.
In a further section of this work, the author examines the meaning and concept of peace. Peace, in its linguistic sense, entails peaceful coexistence, social friendship, kindness, justice, and equality. The term “peace” is repeated 140 times in the Qur’an, and in many instances, it appears in opposition to war. Numerous verses in the Qur’an invite reconciliation with enemies, with God Almighty prioritizing peace over war (Q, 8:61; 4:90; 4:94). Furthermore, other verses encourage Muslims to engage in kind dialogue and peaceful relations with the People of the Book and to show tolerance towards polytheists (Q, 29:46; 2:109; 3:64; 9:6).
In another section, the author delineates the characteristics of peace in Islam. Key features of peace include honorability, sustainability, and comprehensiveness, the latter encompassing personal and social dimensions particularly at the international level.
Concerning the conduct of Prophet Muhammad, it can be observed that during a time when people were preoccupied with warfare, bloodshed, and the infanticide of daughters, Muhammad called all of humanity to peace, friendship, and rational thought (Q, 16:125). A historical survey of Islam reveals that the Prophet preferred peace over animosity; for instance, during the early years of his prophethood while residing in Mecca, he employed a peaceful approach toward the polytheists of the city. Even on the day of the conquest of Mecca, he executed a grand humanitarian act by pardoning all of his adversaries. He was the first figure in Islam to embrace diplomatic efforts for peace, dispatching his envoys to established cordial relations with the kings and empires of his time. Similarly, his proposals for peace during the Battle of the Confederates (Ghazwāt al-Aḥzāb), the comprehensive peace treaty with the Jewish tribes of Medina, and the proposals for peace with the Christians of Najran and the Zoroastrians of Bahrain all underscore the fundamental nature of peace in Islam. Furthermore, based on Islamic texts, the Prophet did not initiate any wars or issue commands for killings or massacres; rather, he opted for defense when under attack while inviting people to Islam. He instructed that children and women should not be harmed, trees should not be damaged, water sources should not be poisoned, and no offense should be committed against those who do not engage in warfare against us, ensuring that no homes or farms were destroyed, and treating captives and the wounded with fairness. Therefore, the Prophet Muhammad’s conduct exemplifies the essence of peace, rationale, ethics, and spirituality.
In a letter to his commander, Mālik al-Ashtar, Imam Ali, the first Shiite Imam, expresses that one should befriend and be kind to all because people fall into two categories: those who are your religious brethren and those who are fellow humans. In the 27th sermon of Nahj al-Balāgha, Imam Ali recounts that he was informed that a man from the army of Syria attacked the home of a Muslim woman and a non-Muslim woman under the protection of the Islamic government, stealing their bracelets and necklaces while they had no means of defense other than weeping and begging. He concluded that if a Muslim were to die in grief over such a bitter incident, they would not be blamed, and it is indeed deserving in his eyes. Moreover, in Letter 53 of Nahj al-Balāgha, he states: “Never reject the peace proposal that the enemy offers you…” Therefore, the style and conduct of the Prophet of Islam and his successor stand testament to the notion that Islam is a religion of justice and peace, prioritizing peace over war. In other sections of this work, the conduct of other Shiite Imams, including Imam Hasan in confronting enemies, is discussed.
The author also presents the perspectives and verses of renowned Iranian poets, including Rumi (7th century AH), Sa‘dī (7th century AH), and Hāfiẓ (8th century AH), regarding peace and friendship. Rumi, in his poetry, invites people to peace and love, asserting that through love, enmities dissolve, famously stating, “From love, thorns turn to flowers.” Similarly, Sa‘dī beautifully articulates that for him, peace is superior to war and advises not to reject a request for peace from an enemy; and if conflict arises, one should not act excessively, poignantly suggesting, “Do not harm the ant that is carrying a grain, for it possesses a soul that is precious.” Hāfiẓ, another Iranian poet, underscores the essentiality of the concepts of peace and the avoidance of violence; he expresses, “The comfort of two worlds interprets these two letters: Be courteous with friends and be tolerant with enemies.”
In the concluding section of this work, the author proposes several strategies for achieving peace in the contemporary era, including a return to divine and Qur’anic principles, adherence to the teachings of the Prophet of Islam and Imam Ali, the promotion of a culture of peace within school and university curricula, avoidance of war through dialogue and negotiation or through legal complaints to United Nations authorities, nations standing together in joy and adversity, recognizing peace-promoting individuals globally, political negotiations led by experienced individuals, the role of media in promoting peace, United Nations initiatives to prevent one country from aggressing another, and finally, a profound belief in the fundamental rights of all human beings, which could eliminate sources of discord, discrimination, and warfare.
Although the author has compiled valuable insights regarding peace in Islam, the work lacks clear chapter divisions. Consequently, upon initial engagement with the material, readers may experience confusion. It would have been more effective to organize the content into separate chapters with a coherent logical progression.
Hossein Baqeri
Tolou International Institute, Qom, Iran
