چکیده:
The notion of contradiction in the verses of fighting and peace with disbelievers is one of the doubts raised against the verses of the Quran. According to this notion, the verses that call Muslims to fight with disbelievers contradict the verses that call for peace generally or invite peace with disbelievers. The categorization of these verses indicates that they do not contradict each other, and the emergence of the notion of contradiction results from ignoring several factors, including the circumstances of the revelation of the verse, partialism instead of a systematic approach to the Quran or a set of related verses, lack of attention to the context of the verses, lack of attention to the objectives of legislating rulings such as fighting, unfamiliarity with the spirit of Islamic teachings, and an incorrect interpretation of the word 'Salm'. Taking these propositions into account in understanding the verses leaves no room for contradiction and states that the realization of fighting with disbelievers, based on the fulfillment of its conditions, is both in the area of the disbelievers, such as proving their status as 'Harbi' (at war), and in the area of Muslims, such as proving readiness from the perspective of faith and also strengthening the Islamic base for fighting.
خلاصه ماشینی:
The emergence of the notion of conflict results from overlooking various factors, including the circumstances of the revelation of the verse, reductionism instead of a systemic approach to the Quran or a set of related verses, lack of attention to the context of the verses, lack of attention to the objectives of legislating rulings such as fighting, unfamiliarity with the spirit of Islamic teachings, and an incorrect understanding of the word 'silm' (peace).
On one hand, it invites believers in general to peace: «یا أَیهَا الَّذینَ آمَنُوا ادْخُلُوا فِی السِّلْمِ کافَّةً وَ لاتَتَّبِعُوا خُطُواتِ الشَّیطانِ إِنَّهُ لَکمْ عَدُوٌّ مُبینٌ» (Al-Baqarah: 208), or calls them to peace with disbelievers if they incline toward peace: «وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها وَ تَوَکلْ عَلَى اللهِ إِنَّهُ هُوَ السَّمیعُ الْعَلیمُ» (Al-Anfal: 61) and so on; on the other hand, it has warned them against making peace with disbelievers: «فَلَا تَهِنُواْ وَ تَدْعُواْ إِلىَ السَّلْمِ وَ أَنتُمُ الْأَعْلَوْنَ وَاللهُ مَعَکمْ وَ لَن یترَکمُ أَعْمَالَکمْ» (Muhammad: 35), or has explicitly granted permission to fight: «أُذِنَ لِلَّذِینَ یقَاتَلُونَ بِأَنَّهُمْ ظُلِمُواْ وَ إِنَّ اللهَ عَلىَ نَصْرِهِمْ لَقَدِیر» (Al-Hajj: 39), or in many verses, it has commanded war and fighting by Muslims against them: «فَاقْتُلُواْ الْمُشْرِکینَ حَیثُ وَجَدتُّمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُواْ لَهُمْ کلَّ مَرْصَدٍ» (At-Tawbah: 5) and so on.
In conclusion, it must be said that the aforementioned evidence regarding the non-exclusivity of the ruling "قَاتِلُواْ فىِ سَبِیلِ اللَّهِ" to the polytheists of Mecca; such as the criterion being the generality of the wording and not the specificity of the cause, and also the implication of causality—meaning fighting based on suspending the ruling of combat upon the description "الَّذِینَ یقَاتِلُونَکمْ"—considers the verse to refer to Harbi disbelievers and not all disbelievers.
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