“The conflict is over. We need your advice on how to bring it to a close.”

In the wake of Martin McGuinness’ death, a reflection on what the Qur’an teaches us about resolving violent insurgency.

On Tuesday 20^th March, Martin McGuinness died. he gave us no reason to believe he was a Muslim; and yet his journey from paramilitary to peacemaker prompts us to think about the teaching of the Qur’an on how to bring insurgency, rebellion, war of liberation – call it what you will – to a close. There is no need, in referring to sundry verses, to suggest any spiritual link between successive British governments and the early Muslims, or between the IRA and the treacherous elements among the many pagan Arab tribes in the early 7^th century CE. Nevertheless perhaps we can agree that it is more than just coincidence the similarity between certain core principles found in the Qur’an and the steps taken by the various parties to end the conflict in Northern Ireland. Equally therefore, one could argue it is more than just coincidence that the many internal conflicts in Middle East and elsewhere appear to be no nearer being resolved.

The most obvious reference to civil unrest in the Qur’an is the verse (Q.49:9) that declares that “If two groups among the believers resort to violence, try to reconcile them; and, if one transgresses against the other, fight the one that transgresses until it submits to God’s command. Then, if it submits, reconcile them in justice, and be equitable – God loves the equitable.” In brief, in terms of “the Troubles”, for “submits to God’s command” one should read “takes steps towards a cessation of violence, accepting that a lasting solution can only found through negotiation.” That first step seems to have taken with the delivery to 10 Downing Street in February 1993 of a message that “The conflict is over. We need your advice on how to bring it to a close.” This was received by the then Prime Minister, John Major, who to this day attributes it to Martin McGuinness, even though he always staunchly denied it. Regardless, that led ultimately to the signing of the Good Friday Agreement on the 10^th of April 1998, which has made possible a provincial government in which power is shared more or less successfully between former political enemies.

While those like Jim Dixon or Norman Tebbit, who suffered personal injuries or loss as a result of IRA bombs, understandably find it hard to forgive, the Qur’an (Q.5:34) does urge the kind of magnanimity shown towards former paramilitaries in the Troubles in Northern Ireland, who ‘repent’ – in the sense of turning away from their rebelliousness – before the authorities are able to arrest them, as well as the release of “qualifying prisoners”. Here one must note the distinction, as the Qur’an (Q.5:33) does, between members of a group actively engaged in the peace process and, in the words of the  Northern Ireland Peace Agreement, those “Prisoners affiliated to organisations which have not established or are not maintaining a complete and unequivocal ceasefire will not benefit from the arrangements.”

Because of the false interpretations by extremist Muslims to justify atrocities against civilians, it is fashionable to look on the opening verses of Surat al-Tawbah, the ninth chapter of the Qur’an, as sanctioning any no-holds-barred, all-out war by a righteous “us” against an evil “them”. However, as the commentaries make clear, the historical context is that of an insurgency by not all (Q.9:7), but rather sections of the pagan Arab population of Mecca and their allies following the conquest of the city in 8AH/630CE. Yes, one verse (Q.9:5) does urge slaying the hostile idolaters wherever they are found, but they also make provision (Q.9:6) for conveying belligerents to a place of safety away from the conflict zone, if should they request safe passage; while those who relinquish their old beliefs and choose to be reconciled to the new status quo are to be treated as brothers (Q.9:11). The Qur’an does not leave its readers under any illusion (Q.9:8) about the capacity of treachery in those motivate by the darker side of human nature. However, in literally the same breath as calling on believers to fight the untrustworthy leaders of hostile rejectionism (Q.9:12), it states that the purpose of opposing them is not to exterminate them, but so that they might desist.

Although he could not be certain at that time that the IRA could be trusted, and many in his own cabinet advised strongly against it, nevertheless John Major chose to adopt a stance advocated in the Qur’an (Q.8:61) that “if they take peace under their wing, then you too take it under your wing; and put your trust in God, Who is All-hearing, All-knowing.”

Thank God the IRA and the governments of the United Kingdom and of Ireland did; and would that more had the courage to follow their example.