Words of peace in the Koran

Jon MC

We are continuously assured that “Islam is (the) religion of peace” by many people, both Muslim and non-Muslim.
In particular, this happens every time there is some atrocity in the West, most recently (at the time of writing, Mar. 2012) the killings in Toulouse, France. Looking further afield it is a truism that there is a lot of violence in the Islamic world and around it’s borders.

Samuel P. Huntingdon put it this way: “Islam’s borders are bloody and so are its innards. The fundamental problem for the West is not Islamic fundamentalism. It is Islam, a different civilisation whose people are convinced of the superiority of their culture and are obsessed with the inferiority of their power.” (1998 text The Clash of Civilizations and the Remaking of the World Order.)

It is hard to disagree with the meat of Huntingdon’s statement since it is based on simple observation, but as a result there is a dissonance between what Muslims say and what they do – or at least so it would seem to the Western observer.

However, as I pointed out in my article “Islamic concepts misunderstood by Westerners”, Western and Islamic definitions of “peace” often appear very different.

Thus I thought it worthwhile to see what the Koran, the unimpeachable (Islamically speaking) source has to say on the matter, in order to investigate the Islamic concept in greater depth.

I use the Hilali-Khan translation from the Medina University as my main reference and the Quran Corpus website for the (romanised) Arabic. Other translations will be identified when used.

All translator’s interpolations into the text are in (), mine – for clarity where needed – in [].

Feel free to page down to the summary and conclusions if you don’t want to do the “heavy lifting” of the main text.

 The verses from the Koran:

2:11. And when it is said to them: “Make not mischief on the earth,” they say: “We are only peacemakers.”[Arabic: Muslihuna. Also translated as “reformers”.] Comment: The context to this verse makes it clear that those speaking peace are liars. They are “hypocrites” who pretend to be Muslim but are being deceptive and spreading trouble.
Peace in this verse: has no relevance to any understanding of the meaning of “peace” in Islam.

2:182. But he who fears from a testator some unjust act or wrong-doing, and thereupon he makes peace [Arabic: fa-aslaha. Also translated as “then reconciles”] between the parties concerned, there shall be no sin on him. Certainly, Allah is Oft-Forgiving, Most Merciful. Comment: this verse is about reconciliation when a bequest is changed. Note that the concern is “making peace” or reconciliation not establishing justice, or righting a wrong. Further note that implicit in this is that no matter how unjust the reconciliation may be to one or the other party “there is no sin” in it, all that matters is the “tranquillity” of the community.
Peace in this Verse: (legal) reconciliation (primarily) between Muslims, justice optional.

2:224: And make not Allah’s (Name) an excuse in your oaths against your doing good and acting piously, and making peace [Arabic: wa tus’lihu. Also translated as “and reconciling”] among mankind [or: people]. And Allah is All-Hearer, All-Knower. Comment: This is a very curious verse for several reasons. Firstly it states that the invocation of Allah’s name in an oath should not prevent you from being honest etc. thus implying that it would be normal to “lie under oath” without this extra injunction. Compare and contrast how in most societies lying under oath is considered more heinous than“ordinary lying”. A second understanding is that if an oath were made in “allah’s name” that was a “bad oath” then it is okay to break it, if breaking it leads to “something better”. Second: the word “urdatan”, here rendered “mankind” can also be rendered “people”. If the latter, then we might understand this command to apply to oaths made in Allah’s name only between Muslims, if the former it should mean that all oaths made by a Muslim in Allah’s name will be honoured.
Peace in this verse: Here the context of the verse indicates that “peace” is the absence of dissension (primarily) between Muslims.

2:248 And their Prophet (Samuel) said to them: Verily! The sign of His Kingdom is that there shall come to you At-Taboot (a wooden box), wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Haroon (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers. Comment: setting aside the somewhat silly notion that “Sakinah” (peace and reassurance) is to be found in a wooden box, this is a reference to the “Ark of the Covenant” that the Israelites carried and the “remnant” is the tablets of the Ten Commandments. Sakinah, as we shall see, is a special “gift” of peace from Allah to Muslims. (The Jews’ “Sakinah” was presumably lost with the loss of the Ark.)
Peace in this verse: In this verse we only relate “Sakinah” (also spelt “sakeenah”) to “peace and reassurance”. It is also rendered as “tranquillity”.

4:35. If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace [Arabic: islahan, also translated as “reconciliation”], Allah will cause their reconciliation [Arabic: yuwaffiqi]. Indeed Allah is Ever All-Knower, Well Acquainted with all things. Comment: see comment 2:182. The two words highlighted are quite different in arabic .Yuwaffiqi comes from the root “wfq”and carries ideas of reconciliation, appropriateness and success. “wfq” is only used four (4) times in the Quran.
Peace in this verse: is clearly reconciliation, here the mending of a marriage.

4:90-91 (Malik): The exception to this is for those [“hypocrites” = heretics or possibly apostates] who take refuge with your allies or come over to you because their hearts restrain them both from fighting against you and from fighting against their own people. If Allah had wanted, He would have given them power over you and they might easily have fought against you; therefore, if they withdraw from you and cease their hostility and offer you peace [Arabic: l-salama], in that case Allah has not granted you permission to fight against them. You will find other (hypocrites) who wish to be safe from you as well as from their own people; but who would plunge into mischief whenever they get an opportunity. Therefore if they do not keep distance from you and neither offer you peace [Arabic: l-salama], nor cease their hostilities against you, you may seize them and kill them wherever you find them, against such people We give you absolute authority. Comment: this verse is generally considered abrogated by the “verse of the sword” – K9:5. But prior to its abrogation it seems to imply that people who weren’t “proper Muslims” or even perhaps apostates, provided they declared their total pacifism and said and did nothing against the Muslims, Muslims were not allowed to kill them. Otherwise, of course, they were.
Peace in this verse: could mean merely lack of war or conflict. Alternatively (interpreted in the light of other verses) it would mean that the “hypocrites” had to live under the conditions of Dhimmitude, doing and saying nothing to offend the Muslims, thus leaving the Muslims’ “peace” (i.e. tranquillity) undisturbed.

4:128. And if a woman fears cruelty or desertion [i.e. divorce]on her husband’s part, there is no sin on them both if they make terms of peace [Arabic: yus’liha also translated “reconcile”] between themselves; and making peace [Arabic: sulhu also translated “reconciliation”] is better. And human inner-selves are swayed by greed. But if you do good and keep away from evil, verily, Allah is Ever Well Acquainted with what you do. Comment: this verse again relates to marriage, in this case a variation in the terms of the Nikah (sex-contract) between the two{1} to stop Hubby divorcing the woman. Note that the opposite case, wife leaving Husband, is not referenced here or elsewhere in the Koran.
Peace in this verse: means accommodating a man’s wishes to prevent divorce or cruelty.

5:15-16. O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace [Arabic: l-salama], and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism).
Peace in this verse: this verse equates peace with an Islamic lifestyle.

6:54 When those who believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) come to you, say: “Salamun Alaikum” (peace be on you); your Lord has written Mercy for Himself, so that, if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allah), then surely, He is Oft-Forgiving, Most Merciful. Comment: “those who believe” are Muslims and it is to them that peace is offered. Implicit is that peace should not be offered to non-Muslims, hence the Muslim habit of returning the greeting “As-Salaam aleikum” from a non-Muslim as “wa’laikum”only – no “salaam” i.e. peace – included.{2}
Peace in this verse: Again this verse equates peace with an Islamic lifestyle. Implicit is that peace should not be offered to non-Muslims.

6:127. For them [Muslims] will be the home of peace [Arabic: l-salama] (Paradise) with their Lord. And He will be their Walee (Helper and Protector) because of what they used to do.
Peace in this verse: this verse relates peace to an eschatological reward for living an Islamic lifestyle.

7:46. And between them [believers in paradise and non-Muslims in hell] will be a barrier screen and on AlAraf (a wall with elevated places) will be men (whose good and evil deeds would be equal in scale), who would recognise all (of the Paradise and Hell people), by their marks (the dwellers of Paradise by their white faces and the dwellers of Hell by their black faces), they will call out to the dwellers of Paradise, “Salamun Alaikoom” (peace be on you), and at that time they (men on Al-Araf) will not yet have entered it (Paradise), but they will hope to enter (it) with certainty. Comment: a version of the standard Islamic greeting.
Peace in this verse: is only for Muslims, this time in eschatological terms.

8:61. But if they incline to peace, [Arabic: lilssalmi] you also incline to it, and (put your) trust in Allah. Verily, He is the All-Hearer, the All-Knower. Comment: the context of this verse is war between Muslims and non-Muslims. It says that if the non-Muslims wish for peace (more accurately “settlement” – al-Jalalayn) then the Umma should agree – though the context is also that of repudiating peace-treaties with non-Muslims{3}.
Peace in this verse: is a “cessation of hostility” – if it is to the Muslims’ advantage, or at least not to their detriment.

9:40. If you help him (Muhammad) not (it does not matter), for Allah did indeed help him when the disbelievers drove him out, the second of two, when they (Muhammad and Abu Bakr) were in the cave, and he said to his companion (Abu Bakr): “Be not sad (or afraid), surely Allah is with us.” Then Allah sent down His Sakeenah (calmness, tranquillity, peace, etc.) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while it was the Word of Allah that became the uppermost, and Allah is All-Mighty, All-Wise. Comment: Sakeenah “peace” is here calm and reassurance.
Peace in this verse: Sakeenah as calm and reassurance.

10:10 (Shakir): Their cry in it [gardens of paradise] shall be: Glory to Thee, O Allah! and their greeting in it shall be: Peace [Arabic:salamun]; and the last of their cry shall be: Praise be to Allah, the Lord of the worlds. Comment: again an eschatological reference to the peace received by Muslims.
Peace in this verse: something received and shared by Muslims in paradise.

10:25 Allah calls to the home of peace [Arabic: l-salami] (i.e. Paradise, by accepting Allah’s religion of Islamic Monotheism and by doing righteous good deeds and abstaining from polytheism and evil deeds) and guides whom He wills to a Straight Path. Comment: HK’s interpolation says it. Peace as a reward for being a “good Muslim”.
Peace in this verse: the reward for living an Islamic lifestyle.

11:48 (Shakir). It was said: O Noah! Descend [from the Ark] with peace [Arabic: bi-salamin] from Us and blessings on you and on the people from among those who are with you, and there shall be nations whom We will afford provisions, then a painful punishment from Us shall afflict them. Comment: Noah was a prophet of Islam according to the Koran and as such he is “amongst the righteous”. The phrase “from among those who are with you” indicates that not all Noah’s descendants (all of mankind) will enjoy this peace, but only those who (in the modern context) follow Islam.
Peace in this verse: Another verse which shows that obedience to the commands of Allah/Mohammed bring peace.

11:69 (Malik): Our Messengers came to Abraham (with) good news. They said “Peace [Arabic: salaman] be upon you.” He answered “Peace [Arabic: salaman] be upon you too,” and hastened to entertain them with a roasted calf. Comment: this is a form of the standard Muslim greeting-and-reply: “As-salaam aleikum / wa-leikum salaam”. See comment to 6:54. See also verse:51:25
Peace in this verse: is shared between a ‘prophet of Islam’ and angels, i.e. amongst the ‘righteous’.

12:99 (Malik): When they came to Joseph, he asked his parents to lodge with himself, and said: “Now enter the city. Allah willing, you will live here in peace [Arabic: aminina also translated “safe/ secure”]. Comment: this is part of a re-telling of the Biblical “Joseph” story. In this part, Joseph’s family have fled famine to Egypt and Joseph hopes that they will live there in “peace”. Here Malik’s translation is a little idiosyncratic in that most others (including HK) use “safe” or “secure”.
Peace in this verse: suggests different ethnicities and religions living “side by side” in peace, but in a clearly defined historical and pre-Islamic context.

13:23-24: Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate (saying): “Salamun Alaikum (peace be upon you) for that you persevered in patience! Excellent indeed is the final home!” Comment: See comment to 10:25. See also 14:23-24, 15:45-46, 19:62, 25:75, 36:58, 50:34
Peace in this verse: Another eschatological verse referring to the peace of the hereafter as a reward for living an Islamic lifestyle.

14:35 (Malik): Remember when Abraham said: “My Lord! Make this city a city of peace [Arabic: aminan, also translated as “safety”, see 12:99] and save me and my sons from the worship of idols. Comment: “this city” is presumed to be Mecca and the verse links the coming of “peace” with the absence of idolatry {4}.
Peace in this verse: linked monotheism in history, therefore Islam today.

15:51-53 When they [angels] entered unto him, and said: Salaman (peace)! (Ibrahim (Abraham)) said: “Indeed! We are afraid of you.” …See also 50:25 Comment: this is the second Koranic version of the visitation to Abraham of the Angels announcing that Abraham would have a son (see also Sura 11).
Peace in this verse: Here the “peace” is really a “don’t be afraid”, though it carries with it the idea of blessing for peace as well.

16:32 (Yousaf Ali): those whose lives the angels take in a state of purity, saying (to them), “Peace [Arabic: salamun] be on you; enter the Garden, because of (the good) which you did (in the world).” Comment: the “state of purity” means Islamic ritual purity, all non-Muslims are “najjis” – impure.
Peace in this verse: Another eschatological verse referring to the peace of the Islamic hereafter.

19:15 And Salamun (peace) be on him [John the Baptist] the day he was born, the day he dies, and the day he will be raised up to life (again)! See also 19:33 where the words are used of Jesus. Comment: prophets of Allah receive his peace.
Peace in this verse: Again, peace is found (only) by the “righteous”.

19:46-47: He (the father) said: “Do you reject my gods, O Ibrahim (Abraham)? If you stop not (this), I will indeed stone you. So get away from me safely before I punish you.” Ibrahim (Abraham) said: “Peace [Arabic: salamun] be on you! I will ask Forgiveness of my Lord for you. Verily! He is unto me, Ever Most Gracious. Comment: What is the sin for which Abraham says he will pray? It is the sin of not following Abraham’s religion – (Koranically) Islam. Thus this verse states that not being a Muslim is sinful.
Peace in this verse: this is a “stop your anger/argument” or even “hold your peace” (i.e. shut up) type of “peace” or perhaps a back-handed “become Muslim and know peace” call.

20:47-48 “So go you both to him, and say: Verily, we are Messengers of your Lord, so let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace [Arabic: wa l’salamu] will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies (believes not in the Oneness of Allah, and in His Messengers, etc.), and turns away.(from the truth and obedience of Allah)”
Peace in this verse: peace is contingent upon following “the guidance” (i.e. of Islam/Mohammed) and if you don’t you will be “torment[ed]”.

24:27 (Malik): O believers! Do not enter houses other than your own until you have sought permission and said greetings of peace [Arabic: sallimu] to the occupants; this is better for you, so that you may be mindful. See also 6:54, 24:61
Peace in this verse: Here the context of the verse indicates that “peace” is to be shared between Muslims.

25:63 (Sahih Int’l): The servants of the Most Merciful are those who walk upon the earth gently and who, when the ignorant address them (harshly), say, (words of) peace. [Arabic: salaman] Comment: In this early Meccan Sura the “words of peace” are to be said to prevent arguing/violence directed at the Muslims who, at that time, were few in number and weak.
Peace in this verse: words used to prevent harm befalling Muslims, when they are weak and/or few in number (as they were in Mecca during the early period).

26:141-142,146(Malik): The people of Thamud also disbelieved their Messengers. Remember when their brother Saleh asked them: “Have you no fear (of Allah)? Will you be left in peace [Arabic: aminina also translated “security”] to enjoy all that you have here (forever)? Comment: a rhetorical verse that asks if people expect to be “left in peace or security” by Allah (or, implicitly perhaps Muslims?) if they don’t obey Allah/Mohammed (i.e. become Muslim or Dhimmi).
Peace in this verse: here it is a threat of war or punishment in this world for not being Muslim or Dhimmi.

27:59: Say (O Muhammad SAW): “Praise and thanks be to Allah, and peace [Arabic: salamun] be on His slaves whom He has chosen (for His Message)! …
Peace in this verse: peace is given to Allah’s “slaves”, i.e. those who have submitted to Islam.

28:55 (Arberry): When they [Muslims] hear idle talk, they turn away from it saying: “‘We have our deeds, and you your deeds. Peace [Arabic: salamun] be upon you! We desire not the ignorant.’ Comment: “We desire not the ignorant [Arabic: “al jahileena”]. This is a reference to everything un-Islamic being of, or from, “ignorance”. Thus the phrase means “we reject anything un-Islamic”. It is also an insult, of course.
Peace in this verse: is a “hold your peace” (i.e. “shut up!”) type of statement.

33:44 (Malik): On the Day of their meeting with Him [Allah], their greeting shall be: “Salaam (peace)!”: and He has prepared for them a generous reward. See also 36:58, in this verse the greeting comes from Allah to the believers, and 56:91.
Peace in this verse: links the eschatological reward of “peace” to being a “good Muslim”.

37:181 And Peace [Arabic: salamun] be on the Messengers. Comment: See also 37:79, 109, 120, 130.
Peace in this verse: Peace is for Allah’s messengers – especially Mohammed.

43:88-89: (Allah has knowledge) of (Prophet Muhammad’s) saying: “O my Lord! Verily, these are a people who believe not!” So turn away from them (O Muhammad SAW), and say: “Salaam” (peace)! But they will come to know. Comment: the final phrase is telling. Although Mo is told to leave saying “peace”, the verse strongly implies that the non-Muslims “will come to know” that they are wrong. Again this is an early Meccan Sura, but here Mohammed is being slightly more threatening in his attitude.
Peace in this verse: Again it almost means“Oh shut up” or “stop arguing”.

44:55. They will call therein [paradise] for every kind of fruit in peace and security. [Arabic: aminina]
Peace in this verse: Another eschatological verse referring to the (peace and) security of the Islamic hereafter.

47:35 (Malik): Do not be faint-hearted [or:weak] crying for peace [Arabic: l’salmi], for you will surely gain the upper hand. Allah is on your side and will never let your deeds be wasted.{5}
Comment: This verse refers to Muslims not suing for peace when at war with non-Muslims or, as HJK put it “the enemies of Islam”. Thus it is saying don’t make a peace-treaty with non-Muslims, though Islamic doctrine allows for cease-fires – “Hudna”.It also claims that victory for the Muslims is “inevitable”.
Peace in this verse: refers to a cessation of war as something not to be sought for with non-Muslims.

48:4: He it is Who sent down As-Sakinah (calmness and tranquillity) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith … Comment: here we see “Sakinah” rendered as ‘calm and tranquil’. It is a gift “sent down” to Muslims, to make them more submissive to Allah. A “spiritual tranquilliser”?
Peace in this verse: Here again we see “Sakinah” as being – in part – calm and tranquillity.

48:18-19. … He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquillity) upon them, and He rewarded them with a near victory, and abundant spoils that they captured. Comment: here we see “Sakinah” being given to the Muslims to make them victorious in war and getting them lots of booty.
Peace in this verse: is associated with getting a war-victory and booty.

48:26-28. When those who disbelieve had put in their hearts the pride and haughtiness of the time of ignorance, then Allah sent down His Sakinah upon His Messenger and upon the believers, and made them stick to the word of piety, and they were well entitled to it and worthy of it. And Allah is the All-Knower of everything. Indeed Allah shall fulfil the true vision which He showed to His Messenger (SAW) in very truth. Certainly, you shall enter Al Masjid al Haram; if Allah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear. He knew what you knew not, and He granted besides that a near victory. He it is Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), that He may make it (Islam) superior over all religions… Comment: Here Allah sends his Sakinah to Mo and the gang when the (Meccan) non-Muslims wouldn’t listen to him. Note also that the Muslims were deserving of Sakinah (due to their piety). We also see that in conjunction with this “Sakinah” Mo and the gang are promised victory in Mecca and ultimately over all religions – i.e. the world.
Peace in this verse: is associated with getting a war-victory, booty and remaining “good Muslims”.

49:9. And if two parties or groups among the believers fall to fighting, then make peace [Arabic: aslihu also translated “reconcile”] between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels until it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable. Comment: if a group of Muslims “rebels” against “the Command of Allah”, i.e. Sharia Law and/or the Islamic state, then all Muslims are to fight them. This gives licence for the Sunni/Shia conflict since each regards the other as being “rebels against Allah”.Further note that this verse only applies to peace-making or reconciliation between Muslims.
Peace in this verse: means both peace-making between Muslims and following Sharia – i.e. living “Islamically”.

56:1-40: A most elaborate description of the rewards (wealth, boys, wine, women and song, a cornucopia of food and drink) awaiting the “good Muslim” in paradise where they will greet each other with v.26:“the saying of: Salaam!, Salaam! (greetings with peace)!” See also vv.88-91.
Peace in this verse: the “good life” as a reward for being a “good Muslim.”

59:23 (Arberry): He is God; there is no god but He. He is the King, the All-holy, the All-peaceable [Arabic l’salamu], the All-faithful, the All-preserver, the All-mighty, the All-compeller, the All-sublime. Glory be to God, above that they associate! Comment: the “All-peaceable” is thus one of the ninety nine “beautiful names” of Allah – along with the “All-compellor” of course. In fact a comparison of lists of the “ninety-nine names” yields in excess of 200.
Peace in this verse: is a “claim of attribute” by Allah.

97:3-5 (Arberry): The Night of Power [Qadr] is better than a thousand months; In it the angels and the Spirit descend, by the leave of their Lord, upon every command. Peace [Arabic: salamun] it is, till the rising of dawn. Comment: the night of Qadr is thus reckoned as a specially “holy night” in Ramadan. It is believed to be the seventh (a mystical number in Islam) night before the end of the fast. Muslims thus believe, due to the presence of the Angels, that their prayers will be especially well-received by Allah.
Peace in this verse: is an attribute of the presence of Angels on earth.

Note: due to the vagaries of translation, I can neither guarantee that I have found every single occurrence of the words rendered as “peace”, nor that if you cross-reference with another translation that all of the verses listed will contain the English word “peace” (or peaceful etc.). For this reason I have given the translation used in each case.

For the same reason I cannot guarantee that all verses quoted have the same verse numbers in all translations. All are correct according to Hilali-Khan’s work (unless I’ve missed a typo!).

 Summary:

“peace” word-forms.

There are three words, or rather “word-forms” that are commonly translated as “peace”, along with the word “sakinah”:

• the group based on the tri-literal root “slm” (in English) which is closest to the Western word “peace”,
• the “slh” group, generally better translated as “reconcile, conciliate, etc.” than “make peace”
• and the “hmn” group which again I think is better rendered as “security” or safety”. (Note: the leading “h” is dropped in transliteration into Roman characters, since the sound is similar to the “a” in “cat”, rather than the “h” in “hat”. Thus the word rendered into Roman characters as “aminina” is from this group.)

Thus the “hmn” group might be considered as something rather more than the “slm” group.

For example: during the cold war both the USA and the USSR were “at peace” in that they never fought, but the US (in particular I think) felt neither safe nor secure. Thus the US had, perhaps, “SaLaaM”, but not “(H)aMiNina” so to speak.

“Slm” words mean: absence of conflict (4:90-91, 8:61, 25:63, 47:35), and contentment (5:15-16, 6:127, 10:25, 19:15, 20:47-48, 27:59, 37:181, 97:3-5), reassurance (11:48, ), (be) calm (15:51-53, 19:46-47, 25:63), the “good life” in the here-after (Sura 56) and something close to “hold your peace”(28:55, 43:88-89). As most people know the “Salaam” is the greeting exchanged by Muslims with each other, (both in this life and in “paradise”).

“slh” words mean: to reconcile (2:11, 2:182, 4:35, 4:128, 49:9), to stop/prevent conflict (by reconciliation) (2:224).

“hmn” words mean: safe/secure (12:99, 14:35, 26:141-146, 44:55).

“Sakinah” is also translated as “peace” (it is also rendered as “tranquillity and reassurance” and carries with it elements of “rest” and “dwelling” – also in the English sense of “patience” and “abiding” respectively). This is curious to say the least given it’s context. Sakinah is given to the Muslims to:

1. increase their piety and religious fervour – “abiding” in submission to Allah.
2. To enable them to await, reassured, their (ultimate) victory with patience,
3. To be “at peace” or “tranquil” whilst fighting and killing others (K.48:18-19) reassured they will be victorious and “at one” with Allah (i.e. doing his will) whilst doing so.

Contextualised, we find the following concepts of “peace” in the Koran:

1. (Part of) the reward Muslims get in the afterlife for living as ‘good Muslims’:6:127, 7:46, 10:25, 14:23-24, 15:45-46, 16:32, 19:62, 25:75, 33:44, 36:58, 44:55, 50:34, 56:1-40, 56:88-91.
2. The result of a (fully Sharia-compliant) Muslim lifestyle here on Earth: 5:15-16, 6:54, 11:48, 14:35, 20:47-48, 27:59 (calls Muslims “slaves”), 49:9.
3. Is an “attribute” of Allah, shared by angels and “messengers” (Islamic prophets) and given, in blessing, (solely) to the “righteous” Muslims: 6:54, 11:69, 15:51-53, 19:15, 19:33, 24:27, 24:61, 37:79, 37:109, 37:120, 37:130, 37:181, 51:25, 59:23, 97:3-5.
4. A simple absence of war or conflict resolution, particularly between Muslims: 2:224, 4:90-91, 49:9; not so much in Muslim / non-Muslim conflict: 24:141-146, 47:35.
5. An “argument finisher” along the lines of “I’ve nothing more to say to you.” or “hold your peace” – i.e. “shut up.” or “leave me alone”: 19:46-47, 28:55, 43:88-89.
6. Non-Muslims living as “Dhimmis”: 4:90-91, without “disturbing” or “upsetting” the Muslims in any way may live in peace, i.e. unmolested by the surrounding Muslim population {6}.
7. A “hudna” (cease-fire) agreed by Muslims and non-Muslims, with the proviso that it is to the Muslims’ advantage – or at least not to their disadvantage. 8:61. {7}
8. Is people of different religions, ethnicities etc. living “side by side” in a mythical-historic setting: 12:99.
9. An call to “not be afraid”: 15:51-53, 50:25
10. words used to avert harm from the Muslims: 25:63.
11. Used negatively as a threat towards non-Muslims, “you won’t have peace / security unless…”: 26:141-146. As history demonstrates, this is very relevant right up to today.
12. Although not demonstrated here, a component of “peace” for Muslims is clearly the absence of “fitnah” – tumult, discord, mischief in the Dar-ul-Islam. Thus “peace” includes the concept of tranquillity and a lack of anything that disturbs their (religious) feelings, i.e. no criticism allowed.
13. A special form of ‘peace’, “Sakinah”, is given by Allah to the Muslims, it has the effect of increasing their religious fervour 48:4, making them more willing to fight and kill to get victories and the all-important war-booty 48:18-19, 48:26-28.

The most common meaning of “peace” within the Koran has two very closely linked elements. It is (1) part of the “reward” that “good Muslims” get when or if they attain “paradise” (14 occurrences) and (2) the result of living as a “good Muslims”, in submission to Allah’s commands i.e. Shari’ah Law, here on Earth (7 occurrences). This second meaning of “peace” can only be obtained in an Islamic state that fully implements Shari’a Law which is the “interpretation” of Allah’s commands and wishes. Thus anything that prevents this is a “disturbance of the peace, i.e. “fitnah” in Islam and is regarded as ‘oppressive’ by orthodox Muslims (K.4:75).

Peace is something only provided by Allah, shared with his Angels and “the righteous” (i.e. only “true-believer” Muslims) (15 occurrences) and is something that non-Muslims should not expect to receive unless they either convert (K.26:141-146) or become (in effect) Dhimmis (K.4:90-91). (Contrasted with that, K12:99 refers to Joseph’s family living “in peace” or “security” in Egypt in a poly-ethnic and multi-religious city. That this single example, based in a mythical-historical setting is likely to be taken as the general rule is highly unlikely – especially considering what else the Koran says about non-Muslims.)

The “peace of Allah” is an antidote to fear felt by Muslims (K.15:51:53).

Peace (as we might expect) also refers to an absence, or resolution, of conflict; particularly between Muslim groups (this not withstanding the ongoing Sunni/Shia fratricide etc.), but implicit is that the Muslims are living “Islamically” as described above (3 occurrences).

In a mixed community, if the non-Muslims are stronger, Muslims should “speak words of peace” to avert harm (physical, spiritual or mental) from the Muslims (K.25:63) and as an “argument closer” (3 occurrences) in unprofitable or “vain” arguments – i.e. those in which the non-Muslims remain unconvinced of Islam’s ‘superiority’.

The most peculiar meaning of “peace” is in its association with the Arabic word “Sakinah”.

This form of “peace” is very closely associated with warfare in that it helps the Muslims overcome their enemies and despoil them (2 occurrences) and links religious fervour (48:4) to the willingness to commit violence (48:18-19, 48:26-28). Muslims are not to be “faint hearted, crying for peace” when fighting non-Muslims, since they will (eventually) get the “upper hand” – i.e. victory (K.47:35) due to their innate “superiority” over non-Muslims, but Muslims are allowed to agree to, or even sue for, a “Hudna”{7} (cease-fire) if it is to their benefit, or at least not to their detriment (K.8:61).

 Conclusions.

Peace in Islam has a range of meanings (including one close to an Orwellian “war is peace”).

It is primarily seen as something given by Allah to, and shared between, Muslims who can exclusively enjoy this peace both in this world and (especially) in the next.

Muslims should seek tranquillity (peace) within their own community, acting as “peace-maker” or reconciler one for another{8}. As part of this, Muslims should seek to avoid “fitnah” or “discord” within their communities (this despite the ongoing Sunni/Shia fratricide and internecine conflicts between branches of Sunni Islam) and in how non-Muslims impinge on the community – i.e. they wish to neither hear or see anything “discomforting” (and get mightily upset when they do!).

Due to “Sakinah” the sense of “Islamic peace” can be maintained in war and terror attacks – the Muslims doing these things are “at peace with themselves and Allah” since Allah gives them “Sakinah” (a state of religious ecstasy) whilst they carry out their attacks.

What is apparent is that “peace” is a dualistic concept in Islam when it comes to interaction with non-Muslims. Islam shows peace (as non-Muslims would normally understand it) when weak, but (violent) sakinah when strong enough to actively oppose non-Muslims not under it’s dominion.

Almost paradoxically, once non-Muslims are subjugated as Dhimmis and under a (notional)_Dhimmah then “peace” – or, better perhaps, “tranquillity” – should again be found since non-Muslims living within the Islamic state are “tolerated” or “protected” peoples{9}. Indeed, Islamically, this is closer to the “ideal” of the Islamified world where either everyone is a Muslim or, at minimum, everyone is subject to Shariah law; rather than the real situation in which there are non-Muslims living free of the diktats of Islam. This is because another part of the meaning of peace within Islam is that peace is only found by submission to Islam as encapsulated in the phrase beginning (famously) “Aslim Taslam” – usually translated as “submit to Islam for peace/security/safety” – thus non-Muslims can be peacefully tolerated as Dhimmis since they have submitted to Islam in the sense of living by it’s rules. This is, let me add, an idealised view that does not comport too well with the reality of Muslim-majority lands{10}.

 – – –

I would also recommend that the excellent article “An exegesis of Islamic peace” by Syed Kamran Mirza is read in conjunction with this piece.

Notes and references.

1. An example is that of Sauda bint Zam’a who, fearing desertion (divorce) by Mohammed because “she was old and unattractive” in Mohammed’s eyes (he preferred pre-teens, teens and twenties), “gave up her night to Aisha” so that ol’Mo wouldn’t divorce her and could spend it with pre-teen Aisha, his favourite wife. Thus they “made peace” (or “reconciled”) by Sauda giving up her “marital rights” in favour of Aisha. This is attested by Muslim, Bukhari and ibn Kathir amongst others.
2. This is attested in Muslim (Book 26, Chap.4). Many authorities say that this habit of just saying “wa-aleikum” – “and on you” is due to the Jews (who else would it be?!) greeting Mohammed by saying “Al-saam ‘alaykum” = “death be upon you” (Muslim, Bk26, No.5382-5388) and so Mohammed replied as above. Implied in this is that native Arabic-speakers like Mohammed could not tell the difference between “as-Salaam” and “Al-saam”, which is rather like claiming English speakers can’t hear the difference between “salad” and “sand” for example. Some sources say that if a Dhimmi (subjugated non-Muslim) clearly greets with “As-salaam” etc. it is permissible to use the full reply and return peace to them. In no case that I’ve found, are Muslims supposed to give peace to non-Muslims who aren’t Dhimmis. Thus I hold that Islamically speaking ‘peace’ is only for those under the rule of Islam, principally Muslims.
3. Many Authorities regard this verse as abrogated by 9:5 and 9:29 (verses of “the sword” and “fighting” respectively). Other authorities regard this verse as setting up the conditions for a “hudna” or “cease-fire” if it will benefit the Muslims.
4. According to the Koran Abraham and Ishmael built the Kaabah (2:127) though this is certainly a fable. What is perhaps ironic is that Mecca was a “city of peace” – in pre-Islamic times (Sahih Bukhari, Volume 5, Book 59, Number 603) where several tribes lived in harmony, latterly under the ruler-ship of the Qaraish, Mohammed’s tribe, and the leadership of Abu Sufyaan, Mohammed’s first cousin. Thus Mohammed brought “fitnah” to it by his divisive preaching.
5. This verse has it’s problem for translators. The phrase “wa antumu al-Aalawna” is generally translated as either “(and) while you are” or “(and) you will be/have” for “wa antumu” and “the upper hand” or “the uppermost” for “al-Aalawna”. However, “AAlawna” comes from the same root as “exalted”, “highest”, “most high” etc. These are basically superlatives. Thus another rendition is “since you are superior”. This can be taken as a claim of the supremacy of Muslims. In other words “Don’t weaken and cry for peace, since you are the best/superior people.”. I have to say that I think the problem lies more in the verse’s reception by non-Muslims than it’s meaning.
6. See: “The Pact of Umar”.
7. What is important to realise is that whilst within Islam a “hudna” is understood as a “cease-fire” or “armistice”, it is presented to Western audiences as a “peace treaty”, which it is not. A Hudna is a time limited cease-fire according to all Sunni schools of fiqh and, importantly, it can be terminated early if the Muslims “fear” an attack, or (since the Hudna is supposed to be bought by the non-Muslims paying tribute) if the Muslims are not “getting enough from it”.
8. It is worth pointing out that the purpose of reconciliation or “peace-making” is simply that – to reconcile (Muslim) people together and ‘smooth over’ problems so that the tranquillity of the community is restored. There is no requirement to seek a just settlement – merely one that both parties will agree to, or in some cases can be compelled to agree to, within the framework of Shariah Law. Thus, acting under this doctrine of “reconciliation” we have, for example, two cases in Egypt (late 2011-early 2012) where Christians who were attacked (up to and including murder thereof) were put under intolerable pressure to “reconcile” with their attackers; in one case to give up their rights to the prosecution of their murderers, in the other the “reconciliation” involved the expulsion of the victims’ families, plus others Christians, from their village and the ‘re-distribution’ of a wealthy Christian family’s assets to the Muslims, to assuage Muslim ‘honour’ – deemed to have been infringed prior to the murderous attacks on Christians. See here, here , here and here; links and information correct as of 23/04/2012.
9. I have to add that what the Dhimmi is primarily protected from is the surrounding Muslim population and that s/he loses that “protection” if s/he (seriously) breaches the Dhimmah.
10. Thus in theory, Muslims of all stripes would live in peace alongside each other and Dhimmi populations in this mythical “islamified world” – this despite the inconvenient evidence of the Sunni/Shia fratricide and the oppression of non-Muslim minorities in Muslim-majority countries that has been the norm throughout Islamic history and which continues, at an accelerating rate, today.