War and peace

When you approach a city to fight against it, you are to make an offer of peace.

“We have sinned against the LORD,” you replied. “We will go up and fight, as the LORD our God has commanded us.” Then each of you put on his weapons of war, thinking it easy to go up into the hill country.

This was the half portion for those who had gone to war:

a time to love and a time to hate, a time for war and a time for peace.

Why do You make me see iniquity? Why do You tolerate wrongdoing? Destruction and violence are before me. Strife is ongoing, and conflict abounds.

“If they have marched out in peace,” he said, “take them alive. Even if they have marched out for war, take them alive.”

What causes conflicts and quarrels among you? Don’t they come from the passions at war within you?

When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come.

Finally, brothers, rejoice! Aim for perfect harmony, encourage one another, be of one mind, live in peace. And the God of love and peace will be with you.

The Gemara presents another statement, citing Rabbi Aḥa, citing Rabbi Asi, citing Rabbi Yoḥanan. The verse states: “For by wise advice you shall make your war” (Proverbs 24:6). Rabbi Aḥa bar Ḥanina says that Rabbi Asi says that Rabbi Yoḥanan says: In whom do you find the war, i.e., the ability to engage in disputes, of Torah? In one who has in his possession bundles, i.e., vast knowledge, of Mishna. One must first learn the primary sources before engaging in disputes of Torah. Rav Yosef would read concerning himself the verse: “And much produce comes by the strength of the ox” (Proverbs 14:4), i.e., one with great strength can bring a large yield. Rav Yosef was known to be particularly well-versed in tannaitic statements.

And with regard to bringing peace it is written: “Seek peace and pursue it” (Psalms 34:15). And Rabbi Abbahu says: This is derived through a verbal analogy between the term pursuing written with regard to pursuing peace and the term pursuing written in another verse. It is written here: “Seek peace and pursue it,” and it is written there, with regard to acts of kindness: “Pursues righteousness and kindness.” This teaches that one who pursues peace will also merit life, prosperity, and honor. With regard to Torah study it is written: “For that is your life and the length of your days” (Deuteronomy 30:20).

Rabbi Yehoshua ben Korḥa says: It is a mitzva to mediate a dispute, as it is stated: “Execute the judgment of truth and peace in your gates” (Zechariah 8:16). Is it not that in the place where there is strict judgment there is no true peace, and in a place where there is true peace, there is no strict judgment? Rather, which is the judgment that has peace within it? You must say: This is mediation, as both sides are satisfied with the result.

(Naught) but the saying: Peace, (and again) Peace

And if two parties of believers fall to fighting, then make peace between them. And if one party of them doeth wrong to the other, fight ye that which doeth wrong till it return unto the ordinance of Allah; then, if it return, make peace between them justly, and act equitably. Lo! Allah loveth the equitable

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors

Narrated Al-Bara: I saw Allah's Messenger (ﷺ) on the day (of the battle) of the Trench carrying earth till the hair of his chest were covered with dust and he was a hairy man. He was reciting the following verses of ʿAbdullah (bin Rawaha): "O Allah, were it not for You, We would not have been guided, Nor would we have given in charity, nor prayed. So, bestow on us calmness, and when we meet the enemy. Then make our feet firm, for indeed, Yet if they want to put us in affliction, (i.e. want to fight against us) we would not (flee but withstand them)." The Prophet (ﷺ) used to raise his voice while reciting these verses. (See Hadith No. 432, Vol)

Narrated Abu Musa: A man came to the Prophet (ﷺ) and asked, "O Allah's Messenger (ﷺ)! What kind of fighting is in Allah's cause? (I ask this), for some of us fight because of being enraged and angry and some for the sake of his pride and haughtiness." The Prophet (ﷺ) raised his head (as the questioner was standing) and said, "He who fights so that Allah's Word (Islam) should be superior, then he fights in Allah's cause

Narrated Abu Musa: A man came to the Prophet (ﷺ) and asked, "A man fights for war booty; another fights for fame and a third fights for showing off; which of them fights in Allah's Cause?" The Prophet (ﷺ) said, "He who fights that Allah's Word (i.e. Islam) should be superior, fights in Allah's Cause

You must look at your duty. Nothing can be more welcome to a soldier than a righteous war. Therefore, wavering in this resolve is unworthy, O Arjuna!

Valor, glory, firmness, skill, generosity, steadiness in battle, and the ability to rule—these constitute the duty of a soldier. They flow from his own nature.

Look upon pleasure and pain, victory and defeat, with an equal eye. Be prepared for the combat, and you will commit no sin.

The Brahman once won a victory for the Devas. Through that victory of the Brahman, the Devas became elated. They thought, "This victory is ours. This glory is ours."

Yama said: The good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the true end.

Arise! Awake! Having reached the Great Ones (illumined Teachers), gain understanding. The path is as sharp as a razor, impassable and difficult to travel, so the wise declare.

Victory breeds enmity; the defeated sleep badly. The peaceful sleep at ease, having left victory and defeat behind.

Their mind is peaceful, peaceful are their speech and deeds. Such a one is at peace, rightly freed through enlightenment.

Better than a thousand meaningless sayings is a single meaningful saying, hearing which brings you peace. Better than a thousand meaningless verses is a single meaningful verse, hearing which brings you peace.

While a mendicant is practicing such a meditation, if their mind inclines to talking, they think: ‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’ In this way they are aware of the situation. ‘But I will take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’ In this way they are aware of the situation.

Those who are skilled in the meaning of scripture should practice as follows <j>to realize the state of peace. Let them be capable and upright, very upright, easy to speak to, gentle and humble; content and unburdensome, unbusied, living lightly, alert, with senses calmed, courteous, not fawning on families. Let them not do the slightest thing that others who are wise would blame. May they be happy and safe! May all beings be happy!

the recollection of peace …”

Salok, Kabeer: The battle-drum beats in the sky of the mind; aim is taken, and the wound is inflicted. The spiritual warriors enter the field of battle; now is the time to fight! ||1|| He alone is known as a spiritual hero, who fights in defense of religion. He may be cut apart, piece by piece, but he never leaves the field of battle. ||2||2||

O anger, you are the root of conflict; compassion never rises up in you. You take the corrupt, sinful beings in your power, and make them dance like monkeys. Associating with you, mortals are debased and punished by the Messenger of Death in so many ways. O Destroyer of the pains of the poor, O Merciful God, Nanak prays for You to protect all begins from such anger. ||47||

T'hat'ha: Peace pervades within those who link their consciousness to the Lord's Lotus Feet. Those humble beings, whose consciousness is so linked, are saved; by Your Grace, they obtain peace. ||15|| Dadda: Why do you make such ostentatious shows, O mortal? Whatever exists, shall all pass away. So serve Him, who is contained and pervading among everyone, and you shall obtain peace. ||16||

A master of the art of war has said, “I do not dare to be the host (to commence the war); I prefer to be the guest (to act on the defensive). I do not dare to advance an inch; I prefer to retire a foot.” This is called marshalling the ranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weapon where there is no weapon to grasp; advancing against the enemy where there is no enemy. There is no calamity greater than lightly engaging in war. To do that is near losing (the gentleness) which is so precious. Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers.

He who in (Tao’s) wars has skill / Assumes no martial port; / He who fights with most good will / To rage makes no resort. / He who vanquishes yet still / Keeps from his foes apart; / He whose hests men most fulfil / Yet humbly plies his art. Thus we say, “He ne’er contends, / And therein is his might.” / Thus we say, “Men’s wills he bends, / That they with him unite.” / Thus we say, “Like Heaven’s his ends, / No sage of old more bright.”

Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Tao do not like to employ them. The superior man ordinarily considers the left hand the most honourable place, but in time of war the right hand. Those sharp weapons are instruments of evil omen, and not the instruments of the superior man;—he uses them only on the compulsion of necessity. Calm and repose are what he prizes; victory (by force of arms) is to him undesirable. To consider this desirable would be to delight in the slaughter of men; and he who delights in the slaughter of men cannot get his will in the kingdom. On occasions of festivity to be on the left hand is the prized position; on occasions of mourning, the right hand. The second in command of the army has his place on the left; the general commanding in chief has his on the right;—his place, that is, is assigned to him as in the rites of mourning. He who has killed multitudes of men should weep for them with the bitterest grief; and the victor in battle has his place (rightly) according to those rites.