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Ceasefire or Muhadana refers to a temporary agreement to stop a war. From the perspective of Islamic jurisprudence, a ceasefire is permissible only if there is a public interest, such as military weakness of the Muslims or the hope that the enemy will accept Islam, and its duration must be specified.

Examples of ceasefires include the Battle of Banu Qurayza, the Battle of Siffin, the Iran-Iraq War, and the Israel-Iran 12-day war. The difference between a ceasefire and peace lies in the temporary nature of a ceasefire and the permanent nature of peace; a ceasefire may be violated, whereas peace ends the disputes.

Cessation of War for a Specified Period

A ceasefire is a treaty concluded with the aim of stopping war for a specified period, whether with or without obtaining concessions.[1] It is discussed under the title muhadana[2] in the section on Jihad[3] among jurisprudential sections and has specific rulings.[4] It is also discussed in matters related to international relations.[5]

A ceasefire differs from an armistice and peace; an armistice is meant for the formal end of hostilities and is usually long-term,[6] while a ceasefire is temporary and carries the possibility of violation.[7] Peace refers to the permanent end of war, during which final conditions including compensation for damages and the determination of borders are specified.[8]

Legitimacy of Ceasefire and its Rulings

Shi'a jurists consider a ceasefire permissible only in the presence of public interest, such as the weakness of Muslims or the hope for the enemy to embrace Islam.[9] If Muslims have the power to confront the enemy, a ceasefire is not permissible.[10] According to Ayatollah Khamene'i, one of the Shi'a Maraji', Muslim jurists are in consensus regarding the permissibility of a ceasefire.[11]

The legitimacy of a ceasefire is justified by Quranic verses such as Verse 61 of Sura al-Anfal,[12] the Prophetic sira in concluding peace treaties with polytheists and the People of the Book,[13] and the words of Imam 'Ali (a) to Malik al-Ashtar advising the acceptance of peace if it is in the interest of the community.[14] In the Letter to Malik al-Ashtar, Imam 'Ali (a) advises him: "Do not reject a peace to which your enemy calls you and in which there is the pleasure of God."[15]

Jurists also believe that the duration of a ceasefire must be specified; otherwise, the treaty is invalid.[16] The famous view among them is that a ceasefire can last up to four months and should not exceed one year.[17] There is a disagreement among jurists regarding the possibility of extension beyond four months.[18] From the perspective of jurists, violating a ceasefire is permissible only if it is detrimental to Muslims or if the enemy violates it.[19]

Examples of Ceasefires in the Islamic World

Monograph

al-Muhādana: This is a treatise resulting from the transcripts of the advanced jurisprudence (dars kharij) lectures of Sayyid 'Ali Husayni Khamene'i on the subject of ceasefire (muhadana), taught between 1369 Sh/1990 and 1373 Sh/1994. This work, along with two other treatises, was published in the collection Thalāth rasāʾil fī l-jihād in 1396 Sh/2017 by the Islamic Revolution Publications.[26]

See Also

Notes

  1. ↑ Najafī, Jawāhir al-kalām, 1362 Sh, vol. 21, pp. 292-293; Faḍl Allāh, Kitāb al-jihād, 1418 AH, p. 349.
  2. ↑ Najafī, Jawāhir al-kalām, 1362 Sh, vol. 21, p. 292; Khāmeneī, “Muhādana (qarārdād-i tark-i mukhāṣama wa ātish-bas),” p. 5.
  3. ↑ For example, see Najafī, Jawāhir al-kalām, 1362 Sh, vol. 21, p. 291.
  4. ↑ Muṭahharī, Sīrī dar sīra-yi Aʾimma-yi Aṭhār (a), 1390 Sh, pp. 68-69; Muʾassasa Dāʾirat al-Maʿārif Fiqh Islāmī, Farhang-i fiqh, 1382 Sh, vol. 1, pp. 104-105.
  5. ↑ Kāẓimī, “Mafhūm-i ātish-bas, tark-i mukhāṣama wa mutārika-yi jang az dīdgāh-i ḥuqūq-i bin al-milal,” pp. 132-133.
  6. ↑ Nawrūzī, “Mafhūm-i ātish-bas wa āthār-i ḥuqūqī-yi ān,” Shargh Daily Website.
  7. ↑ Nawrūzī, “Mafhūm-i ātish-bas wa āthār-i ḥuqūqī-yi ān,” Shargh Daily Website.
  8. ↑ Nawrūzī, “Mafhūm-i ātish-bas wa āthār-i ḥuqūqī-yi ān,” Shargh Daily Website.
  9. ↑ Najafī, Jawāhir al-kalām, 1362 Sh, vol. 21, p. 293.
  10. ↑ Najafī, Jawāhir al-kalām, 1362 Sh, vol. 21, p. 312; Faḍl Allāh, Kitāb al-jihād, 1418 AH, p. 351; Rūḥānī, Fiqh al-Ṣādiq, 1392 Sh, vol. 19, pp. 114-115.
  11. ↑ Khāmeneī, al-Muhādana, 1418 AH, p. 2.
  12. ↑ Rūḥānī, Fiqh al-Ṣādiq, 1392 Sh, vol. 19, p. 113.
  13. ↑ Rūḥānī, Fiqh al-Ṣādiq, 1392 Sh, vol. 19, p. 114; Khāmeneī, “Muhādana (qarārdād-i tark-i mukhāṣama wa ātish-bas),” p. 8.
  14. ↑ Khāmeneī, “Muhādana (qarārdād-i tark-i mukhāṣama wa ātish-bas),” p. 8.
  15. ↑ Sharīf al-Raḍī, Nahj al-balāgha, 1414 AH, Letter 53, p. 442.
  16. ↑ Najafī, Jawāhir al-kalām, 1362 Sh, vol. 21, p. 299.
  17. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 1, p. 304; Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 3, p. 83; Rūḥānī, Fiqh al-Ṣādiq, 1392 Sh, vol. 19, p. 118.
  18. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 1, p. 304; Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 3, p. 84.
  19. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, 1422 AH, vol. 4, p. 352; Najafī, Jawāhir al-kalām, 1362 Sh, vol. 21, p. 312.
  20. ↑ For example, see Shaykh al-Mufīd, al-Irshād, 1413 AH, vol. 1, pp. 110-111.
  21. ↑ Minqarī, Waqʿat Ṣiffīn, 1404 AH, p. 478.
  22. ↑ Minqarī, Waqʿat Ṣiffīn, 1404 AH, pp. 478–479.
  23. ↑ Markaz-i Asnād wa Taḥqīqāt-i Difāʿ-i Muqaddas-i Sipāh-i Pāsdārān-i Inqilāb-i Islāmī, Aṭlas-i jang-i Īrān wa ʿIrāq, 1392 Sh, p. 111.
  24. ↑ Abū Ghazāla, Jang-i ʿIrāq wa Īrān, 1380 Sh, pp. 273 and 308.
  25. ↑ “Wīzhigī-yi jang-i 12 rūza-yi Isrāʾīl-Īrān,” Asr Iran Website.
  26. ↑ “Kitāb-i 'Thalāth rasāʾil fī l-jihād' bayānāt-i Rahbar-i Muʿaẓẓam-i Inqilāb dar baḥth-i jihād muntashir shud,” Islamic Revolution Publications.

References

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  • Khāmeneī, Sayyid ʿAlī. al-Muhādana. Qom: Muʾassasa Dāʾirat al-Maʿārif Fiqh Islāmī, 1418 AH.
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