Conflict Solutions

And if two parties of believers fight then make peace between the two. If one of the two parties is done persecuting against faction other then war groups who do it so that persecuting group returned to the command of God; if the group had returned (to the command of Allah), then make peace between them with a fair and valid fair. Truly Allah loves those who do justice. Truly the believers are brothers because it make peace between the two brothers and fear Allah, that ye may receive Mercy. "(Sura Al-Hujurat [49]: 90-10)

This is the rule tasyri 'practical to keep believing community of dissension and disunity under the influence of emotion and spontaneous action. This verse is present as a brief overview of the command tabayyun (clarifications) to the news of the wicked, and do not rush to take action and carried away by fanaticism and enthusiasm, before seeking clarification and certainty.

There is no difference between the decline of this paragraph because of certain events as told various histories, or as the necessary legislation to deal with such cases. because this verse is one general rule to keep jama'a Islamiyah from disintegration and splitting. In addition, this section aims to establish truth, justice and goodness. All of these matters be returned to piety towards God and the hope of His mercy in order to establish justice and righteousness.

The Qur'an has faced-or assumed-the possibility of war between two groups of believers. Al-Qur'an keep referring to the two groups with the nature of faith, even though both are at war, and although there is the possibility of one group to another group doing wrong. Even the control of both groups was done in one apsek zhalim. This verse has commissioned the people who believe, and certainly from the outside group was involved in the conflict-for reconciliation between two warring camps. When one of mayhem and he did not want to go back to the truth-as well as both groups are equally reject reconciliation, or to reject God's law related to disputed issues, then the believers shall be done to combat injustice, until they returned to the command of God . God's command is to stop infighting among the believers, receive God's law regarding what they differed, and which resulted in conflicts and wars.

If people are persecuting those who do it to receive God's law, then the believers to reconcile with justice, as an effort to obey God and earn His pleasure. "Truly Allah loves those who do justice."

This law cry and followed by stimulation of the hearts of those who believe and turn on the tight rope between them. ropes that raise them after the split, and unite them after the quarrel. Furthermore, the context of a letter reminding them to be obedient to God, and signaled they will grace his grasp with piety to Him:

"Truly the believers are brothers therefore make peace between the two brothers and fear Allah, that ye may receive Mercy." (10)

Among the implications of brotherhood is the existence of love, peace, cooperation and unity as a principle in the Muslim jama'a; and the existence of disputes or war as an exception which must be returned to these principles as soon as possible. In order to establish the principle that believers of other (neutral) allowed to fight against their brethren who do mayhem (menyembal) to bring them into line, and to eliminate dissent against these principles and fondais. This is a process that firmly.

And among the implications of this kaifah is injured in the war tahkim is not captured, prisoners are not sentenced to death, the person who left the battle and put the weapon was not pursued, and property of people who are fighting it are not dipampas. Because the purpose of fighting them was not to crush them, but to return to the ranks and gather them to the pennant ukhuwah Islamiyah.

Principles of Islamic system is the Muslims across the world only has one leadership. And when a priest has dibaiat, then the second man who declared himself as the leader shall be fought, and together with his followers regarded as an outlaw that must be fought by those who believe, with the same priest. That is why Imam Ali RA launched a war against the rebels in the event of Jamal and Shiffin. She was backed by leaders companions. Some of them did not join the war, such as Sa'd, Muhammad bin Salamah, Usama bin Zaid and Ibn 'Umar RA. Could be because they do not yet understand the real situation, so they take it as slander or chaos. And may be they are just what is said to Imam Al Jashshash, "

"Perhaps they see the power of the Imam and his followers had enough, they allow them absent from duty." But the first possibility is more powerful. This was shown by some of the opinions of those who narrated, as narrated from Ibn 'Umar mengneai regret afterwards because noncombatants with Imam.

When this principle is going on, then these Qur'anic texts can be run under any circumstances, including in cases of exclusion where there are two or more leadership in the various separate areas between the countries of the Muslims. These are emergency conditions and exclusions from the general rule. So, the Muslims shall fight against the rebels with a priest if the rebels against the priest, or if one group to another group doing mayhem associated kepemimpinnya, without a rebellion against him.

Clearly, the arbitration system and the war against the breakaway group to return to God's decision is an advanced system that appears in every human effort in this field. He has a perfect and free from defects and deficiencies; something that was evident in every age of human naive and imperfect in every experience of the dark! In addition, he also has a clean nature, mandate and absolutely fair, because the resolution is returned to the command of God, without tainted by an ambition and lust, and not tainted with the lack or non-perfection. But the unfortunate human beings are always looking for then deviate, then crawled stumble, when there is a clear path, flat and straight!