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And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till 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 act justly.

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The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.

The believers are the brothers of each other
The Noble Quran as an overall and common law, for ever and everywhere said: Any time when two groups of Muslims disputes with one another made the compromise between them.

Though the meaning of اقْتَتَلُوا is from the word Qital قتال that means war. But here it gives the witness that it includes every type of fight and clashes though it did not reached the stage of war. There exists some Shan e Nuzul (all about the descent of ayat) that confirms this meaning as well.
But it can be said if any ground is prepared beforehand for the clashes such as verbal arguments and the conflicts that is the preface of the bloody strife, one have to amend it according to the above ayat as this meaning from the above ayat can be used by means of convincing the representative.
However it is an essential responsibility for all the Muslims to obstruct the fights and quarrels among the Muslims. They must feel their responsibility for that and they must not pass just like a spectator similar to some unaware indifferent person who just passes from these scenes.
It is the principal duty of the Muslims (to obstruct the fights) when they come across such sights.
Then defines the second duty and it is such that “if anyone of the group transgressed and oppressed the other group and not getting ready to accept any reconciliation. Then it is our duty to fight with the cruel and rebel group. So that they turn back and submit towards the command of Mighty Allah.

It is obvious that if the blood of a cruel and rebel tribe is spilled in this fight, its responsibility is upon them only. As so called, their blood is lost though they are Muslims. As it is the duty of the Muslims whenever the clash between the two groups of Muslims takes place.
Like this manner, Islam obstructs the tyranny and considered necessary to end the fight with the tyrant people and it measured the price of implementing the justice is more than the blood of Muslims and it occurs in the case when the matter is solved by peaceful means.
Then it mentioned its third duty and said: and if the tyrant tribe submits to the command of Almighty God and restructuring the means of peace, launch between both of them the principles of the peace.

It means that one must not get satisfied only by crushing the power of tyrant group but this battle must open the ground for the peace and harmony and a background to uproot the elements of conflict and clashes. Otherwise by the passing away of a short or a long period once again when the tyrant finds the power in him he will rise up and initiates the fight.
Some of the interpreters made use of the term بِالْعَدْلِ and defined that if among the group any right is ignored or any blood is shed that caused the conflicts that to must be amended, else it is not a peace according to justice.
Where the inclination of a group of people sometimes at the stage of justice and giving the judgment bends towards one of the hostile tribe and violate the impartiality of the judges. The honorable Quran in its fourth and last command the Muslims and warned them and said: Set up the justice, and do not follow a single type of discrimination as the benevolent God loves the people who unbiased and just.
In the next ayat to emphasize more upon this matter and to define its reason, adds: the believers are the brother of each other. Therefore establish the peace between the two brothers.
As you endeavor to create the peace and harmony between the two blood related brothers same way act intensely and deeply to create the peace and harmony between the unfriendly believers.
What an interesting and effective term that all the believers are the brothers. The fight between them is named as the fight between the brothers which must be soon giving its place to peace and amity.
Since most of the time the relations in these matters is replaced by standards. In the end of the ayat warned once again and adds: remain in the way of piety so that you are showered with his blessings.
Like this manner it gets obvious in all its dimensions that one of the important responsibilities of the Muslims for each other is the implementation of the social justice before one another.

1- The conditions of fighting with the rebels
In the Islamic jurisprudence written in the book of jihad (the holy fight) there is a discussion under the title “the fight of the rebellious people” is defined the rules of the tyrants who stood against the just and truthful Muslim leaders. And there are many instructions mentioned for them in that chapter.
But the discussion defined in the above ayat is another matter and they are the fights and disputes happened between the two groups of Muslims. In that there is not any revolt against the infallible imam or the uprising against the rules of virtues Islamic government, though some of the jurisprudents or interpreters wanted to use this ayat for the above matter too.
But as it is said by the Fazil Miqdad in his book ‘kanzul Irfan’ “this reasoning is wrong”. As rising against the infallible imam is the cause of the blasphemy. Whereas the fight between the Muslims is caused only by the sins and immoral acts, it is not a blasphemy. Hence the honorable Quran in the above aayaat named both the groups of Muslims as the believers and by means of faith they are related to each other as brothers. Like this manner the rules of the rebels cannot be enforced upon these classes of people.
Unfortunately in Islamic jurisprudence the discussion regarding these rules are not found, but whatever from the above aayaat close to the other evidences indicated in the chapters of enjoining the good امربالمعروف and forbidding the evil منكر از نهي can be used by the following rules.
A- A sufficient Rectification between the two fighting Muslim groups is an obligatory affair.
B- To prove the matter getting proper, one must start from the simple practice and to follow the rule “the easiest is the easiest”. For instance if it does not happens beneficial then the war with the weapons not only gets permissible but it gets essential as well.
C- When the blood of rebels and the aggressors spills in this approach and their property is destructed then in these cases there is no answerability.
D- At the phase of amendments by means of conversation, the permission of the Islamic judge is not essential. But at the juncture of implementing the force specifically where it ends up in bloodshed then without the permission of the Islamic government and Islamic judge it is not permissible, except at the period when there is not any access, at any cost to them, here the believers and the well aware people can deviate the rule and take the decision.
E- In the case when the rebel and tyrant tribe kill a person from the group of peacemakers or destroy their property he is a guarantor and a supporter by the Islamic rule. And in the case of killing by intention it has the rule of existing punishment. Same way for killing a person from the oppressed tribe or demolishing their property has the fixed rule of security and punishment upon them. And from the words of certain it is defined that after the event of peace, there is no responsibility upon the rebel and the tyrant tribe for the blood of the people who killed. As in the ayat under discussion it is not mentioned. It is not correct. And the ayat is not capable to describe the entire matter. But in this case it has the rule that the Islamic authority “marja” have to be consulted in these issues. It is mentioned in the chapters of punishments and loss.
F- As the cause of this fight is to force the tyrant clan to accept the right and the truth. Therefore in this war the issue of prisoners of war and the booties are not mentioned. Suppose if both the groups are Muslims, to extinguish the fire of war the temporary imprisonment has no objection But after the peace pact soon the prisoners must be get released.
G- Sometimes both the sides of war are the rebels and tyrants. They killed from another’s group and taken away their material goods and they too did the same thing upon another tribe, without sufficiently getting contented for the defence or more or less.
Of course their rule is not mentioned clearly in noble Quran but its command can be achieved by means of education. And it is the responsibilities of the Muslims to bring them peace. And if they did not accept the peace they have to fight the both groups. So that they accept the divine command. And the rules that are defined above are implemented upon the rebels and the transgressors or for both of them.
In the end of this discussion again we emphasize that the rule of these rebels is separate from those who raise against the infallible spiritual leaders (Aimma) or the Just Islamic government. The second group has severe and intense procedures. It is defined in the Islamic jurisprudence in the book of ‘Aljihad’.

2- The importance of the Islamic brotherhood
The word إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ (certainly the believers are brothers) mentioned in the above aayaat is one of the basic and the original slogans of Islam. It is an attractive, deep, effective and meaningful slogan.
The people when they want to express their deep love towards the closely related exclusive people, they call them friends. But Islam raised high the standard of the relationships between the Muslims and based it upon the closest connection of the two humans with each other that is defines as a link on the base of equality. And that attachment is like the bond between the two brothers.
Relied upon this important Islamic base, the Muslims regardless of any race, language, age and tribe are the brothers of each other though one is living in east and other is living in the west.
In the ceremonies of Haj where the Muslims from all over the world gather in that center of monotheism. This attachment, link and the close correlation is utterly appreciable and it is a visual scene to realize this key Islamic law.
In other words Islam considers all the Muslims as a single family and addressed them as the sisters and brothers. Not only by the words and slogans but practically and by the way of mutual commitment everyone is the brother and sister of each other.
The Islamic narrations as well, on large scale emphasized upon this matter and specifically presented the practical aspects and go through some of the examples of rich narrations.
1- In a hadis from the prophet peace be upon him it is mentioned: A Muslim is a brother of a Muslim. He never tyrannize him, never keep himself off when he needs his help and never leave him alone at the period of crisis.
2- In another hadis from the same prophet peace be upon him it is quoted that: the two brothers who are related by the religion of Islam are like the two hands, each of them washes the other one. (They cooperate with each other, the perfect brother eradicates the defects of his brother).
3- Imam Sadiq alaihis salam said: A believer is the brother of a believer (momin) and they are like the parts of the body. If any one part gets aches another part too is restless. The soul of all of them is taken from one soul.
4- In another hadis from the same imam it is narrated: momin is the brother of momin, he has the status of an eye and a guide before his momin brother, he never deceit him, never oppresses him, never acts dishonestly with him and never violates his promise given to him.
From the famous Islamic resources of hadis there are large number of narration on the subject of the right of momin (believer) upon the Muslim brother is mentioned and the various others rights of Muslims upon one another. And the virtues of meeting Muslim brothers with one another are to hand shake with them, to embrace them, to remember them, to make them sincerely happy, specifically to fulfill their needs and bear the pain staking struggle in the fulfillment of these requirements. And wiping away the sorrows from their hearts to feed and provide dress for them, respect and honor them are defined in the various important chapters of Usul e Kafi under the different titles can be read.
5- In the end of the discussion we indicate a description from the prophet Muhammad peace be upon him about the three fold rights of a Muslim brother upon another Muslim brother which is the complete narration on this subject.
The prophet peace be upon him said: A Muslim have 30 rights upon his Muslim brother and he cannot shrug off his shoulder from this responsibilities but by performing these rights or by forgiving his Muslim brother.
Must forgive his errors and treat him with kindness in the disturbed situations, must conceal his secrets and improve his mistakes, must accept his excuse and defend him when he is confronting the verbal abuse, he must always be the well-wisher of his Muslim brother and guard the friendship with him, be faithful upon the promise with him, must pay the visit when he is ill and attend his funeral ceremony at his death.
Must accept his invitation and accept the gift of his Muslim brother, reward back the grant presented by him, be thankful to his blessings, always try hard to help him, protect his family members, fulfill his need, be a conciliator for his demands and salute his talents.
Guide his lost people, give response to his salutation, calculate virtues his sayings, place his instructions in a mannerly way, support his oaths, be friendly with his friends never be his enemy, try to help whether he is an oppressor or an oppressed: but helping him when he is an oppressor, it means that stop him being an oppressor and if he is oppressed help him for winning his right.
Never leave him alone in the disasters, whatever virtues he likes for himself he must like them for him as well, whatever evils he does not likes for himself must not like for his Muslim brother too.
Any way one of the rights of Muslim brothers upon one another is the matter of helping each other and improving the mutual relationship in a manner as mentioned in the above aayaat and the narrations.

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O you, who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent - then it is those who are the wrongdoers.

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O you who believe! Avoid much suspicion, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful.
All about its descend
The interpreters for this aayaat quoted different views about their descent. Such as:
The ayat is descended about the prophet’s speaker “Sabith bin Qais” as he was a deaf man. Whenever he used to enter the mosque he was given the place near the prophet, so that he could hear the words of prophet.
One day he entered the mosque when the people finished their namaz and seated in their places. He was splitting the public and expressing: Give me place, give me place and one of the Muslims said: Come on sit here! He sat behind him but he got angry. When the day became brighter, Sabith told that man: who are you? He told his name and said: I am the son of such and such person. Here he called his mother by the ugly name like that of ignorant period. Hearing this the man felt uneasy and bowed down his head. The ayat descended and prohibited the Muslims from such acts.
And it is said: the ayat وَلَا نِسَاء مِّن نِّسَاء is descended about the “Umme Salma” as some of the prophet’s wives were mocking her for the particular dress she was wearing or for her short stature. This ayat descended and stopped them by this act.
It is told as well the ayat وَلَا يَغْتَب بَّعْضُكُم بَعْضً regarding the two companions of the great Allah’s messenger who were back biting Salman their friend. As they send him to the prophet to bring the food for them. The prophet peace be upon him send the Salman to ‘Asama bin Zaid’ who was in charge of the treasury. Asama said: Now I do not have anything to give. Those two people slandered about Asama and said: he is a miser and expressed about Salman that of he is sent to the well of Samiha (it was a well full of water) he will diminish the water as well. Then both of them went to Asama to enquire about their matter. The prophet peace be upon him told them: I am seeing the effects of eating the meat on your mouths. They said: O prophet of Allah we never consumed meat today. He replied: Yeah you were consuming the flesh of the Salman and Osama. The ayat descended and forbade the Muslims from committing the back biting.
Ridicule, suspicion, back biting, inquisitiveness and the bad nick names are prohibited!
The noble Quran in this sura constructed the Islamic society upon the base of moral values. In the ayat under discussion after the discussion regarding the responsibilities of Muslims concerning the problems of fight and enmity among the Muslim groups and defined the roots of these differences, so that by cutting them down these differences too can be abolished.
In each of these above two aayaat the three parts of the affair that can become the spark for kindling the fire of war and differences, with the clear term defined and expressed: those who brought the faith! A group of you must not mock the another group يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَومٌ مِّن قَوْمٍ though “maybe those who are mocked are more better عَسَى أَن يَكُنَّ خَيْرًا مِّنْهُنَّ
Same way any group among of women must not mock one another, for instance possibly those are better than them مِّنْهُمْ وَلَا نِسَاء مِّن نِّسَاء عَسَى أَن يَكُنَّ خَيْرًا مِّنْهُنَّ
Here those who are addressed are the believers. Whether they are men or women, the honourable Quran warned everybody to avoid this ugly act. As the source of mocking and ridicule is the same feeling of egoism and pride which is the factor of the most of bloodsheds and wars in the entire extent of history.
And this egoism is mostly the source of material and outwardly values, for example the particular individual calculates himself richer, more beautiful and thinks that he belongs to the most famous community. Probably the supposition of his being higher than other group of people in knowledge, devotions and spirituality make him to mock others, though the standards of value before the mighty God is piety and this depends upon the purity of heart, intention, humbleness , morality and politeness.
No one can say: I am better than particular person before the Almighty God. For this reason humiliating others and thinking oneself great is one of the worst and ugliest moral defects, may its reflection can be viewed as it is evident in the entire life of the people.
Then in the second phase of life it said: and do not criticise and condemn each other وَلَا تَلْمِزُوا أَنفُسَكُمْ
This word لَا تَلْمِزُوا is taken from the word لمز that means to criticize and to insult. The difference between همز and لمز are: لمز means counting the defects of others and همز means to describe the defects in the absence of a person. It is defined such that لمز means to criticize by gesture of eyes and actions whereas همز is to criticize verbally.
Interestingly the noble Quran in this ayat by the term أَنفُسَكُمْ indicated toward the unity and integrity of the believers and announced that all the believers are like one body and if you criticized the other believer as if you criticized your own self.
Finally it adds in the third phase and said: do not call each other by ugly and unpleasant nick names. وَلَا تَنَابَزُوا بِالْأَلْقَابِ
Most of the loose character people in the present as well as past emphasized to call others by ugly nicknames, like this manner they want to humiliate them and crush their character or take the revenge with them or if any person who was involved in the past in corrupt deeds later he repented it and made his character completely pure but still they give him such names which relates his past.
Islam clearly prohibits such hateful act, any name and title which have a single negative meaning that humiliates a Muslim.
In a hadis it is defined: One day “Safiya” the daughter of “Hayee ibn Akhtab” ( the same Jew lady who converted to Islam after the event of Khaibar’s victory and became the wife of prophet peace be upon him) she came crying to prophet peace be upon him and said: Aisha always scolds and reproaches me and says: O the daughter of a Jew. The prophet peace be upon him said: why did not you told that” My father is a Haroon (Aaron) and uncle is Moses and my husband is Muhammad peace be upon him here this ayat descended.
For this reason it adds in the end that: The most evil person is the one who after accepting the Islam gives others the name of an unbeliever. بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ
In the interpretation of this sura some predicted in another way and it is that the mighty God prevented the believers to accept the immoral name after bringing faith in the right belief.
But the first interpretation, keeping in the mind the chief ayat and all about its descent is defined, it seems appropriate.
In the end of the ayat for giving more emphasis it said: those who do not repent and do not leave this act they are cruel and unkind people.
Which cruelty is more evil than the humiliating, piercing and criticizing words giving pain to the true believer’s heart, the centre of the divine love? And diminishing their personality and honour that is the biggest wealth of their life?
As we told: in each of the ayat under discussion there are three commands defined in the field of social morals. The three fold commands in the ground of the first ayat and those are: no mocking, to leave criticising the others, avoiding calling others by ugly names. And the three fold commands of second ayat are as follows: to prevent the bad guessing regarding the others, back biting and enquiring in other’s personal life.
In this ayat first it said: O those who believe! Keep yourself away from most of the bad guesses as some of the guesses are a sin.

What does it means by كَثِيرًا مِّنَ الظَّنِّ the bad guesses compared to good guesses among the people is more hence it is called as, the most. Else the good guess and virtuous supposition is admirable as well therefore in the honourable Quran in the ayat 12 of sura e Nur expressed:
Al-Nour (The Light)

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Why, when you heard it, did not the believing men and believing women think good of one another and say, "This is an obvious falsehood"?
For instance: if you heard unsympathetic words about the believing men and women (the one who is like them) they do not suppose it righteous.
It is notable that: most of the suppositions are prevented, at the time of presenting the reasons they say: because some of the suppositions are sin.
This difference in the term may be for the reason that some of the bad suppositions are according to the facts and some are against fact and that is a sin. Hence it is said: إِنَّ بَعْضَ الظَّنِّ إِثْمٌ therefore prevention of this sin is enough to avoid all the sins.
Here a question is brought into view that the bad and evil suppositions are often uncompelled. Several of them are through the effects of the series of outlines, they are out of the human’s choices. They reflect in the mind then how can it be prevented?
1- Here by prevention it means preventing the series of outlines. That means any time when a bad supposition about any Muslim strikes the mind, practically he does not care about it. He must not change his attitude and must not change his relations with that person. Therefore the act which is a sin is the series of the expression of the reactions towards the bad suppositions.
Hence in a hadees from the prophet peace be upon him we read: there are three things which are disliked in the believer. And he had the way of escape. Such as: Suspicion and to run away from it, one has to avoid it totally.
2- The human being by thinking over various problems can cast away the most of bad guesses. Like this manner he has to think in a positive way and imagine the right guesses in the mind and gradually he can overcome the evil guessing.
Therefore this evil guessing is not a thing which cannot be handled by man. How in the narrations, it is commanded: carry the deeds of your brother by the best way, so that one cannot bring any reason against it and never guess negatively about the words told by your Muslim brother, till it is possible, do good for him. Ameerul momineen said: Any way this Islamic command is one of the most complete and calculated command in the field of social relations of human beings which ensures the perfect peace in the society. It will be discussed later in the definitions of the points.
Then in the next command prevented, regarding the inquisition and said: never indulge in the affairs of others. وَلَا تَجَسَّسُوا
تَجَسَّسُ and تحسس the meaning of both is getting inquisitive in others affair. But usually the first term is used in the negative affairs. The meaning of second term is often used in the positive affairs therefore the prophet Yaqub (Jacob) alaihis salam

O my sons! Go and find out my lost one Yousuf (Joseph) and his brother (sura e Yousuf ayat 87).
In fact the bad guess is the cause for getting non-judgemental and it is the cause for the pursuance to open the secrets and the top most confidences of the people. Islam never permits to bring into view the hidden secrets.
In other words the Islam wants the people to live in peace in their personal life in every manner. It is obvious that if the permission is given to everybody to get inquisitive in every body’s affair the status and prestige of the people will get spoiled. A hell will come into existence in which everyone in the society will get tortured.
Whereas this command does not give any yield to the agents of information to fight with the conspiracies. This does not mean that these agents can get inquisitive in the personal life of the people. It will be defined later.
And finally in the third and last command, in fact it is caused by the outcome of the above two sequences and said: none of you have right to back bite others. وَلَا يَغْتَب بَّعْضُكُم بَعْضًا
And like this manner dishonest guessing is the cause of the inquisitiveness and inquisitiveness is the source of the revealing the defects and the hidden confidential secrets of people. And knowing these affairs is the cause of the backbiting. Islam prevented the entire causes of it.
Then to imagine entirely the ugliness of this act, while giving the clear example brought it into the view and said: do any one among you loves to eat the flesh of your dead brother?

Certainly all of you hate this act فَكَرِهْتُمُوهُ
Yeah the dignity of a Muslim brother is like the flesh of his body, and degrading this dignity by means of backbiting and disclosing the secrets is like eating the flesh of his body. The term dead is used as the back biting is happens during the absence of the people just like dead people they are unable to defend themselves.
And it is the most apparent cruelty that the human being commits for his brother.
Yeah it defines the utmost ugliness of the backbiting and it is a great sin.
In the Islamic narrations it will be well-defined, the great importance is given to the matter of the backbiting. There are very less sins which have such heavy disadvantage in the view of Islam.
May be it is possible the people who got polluted to this threefold sins by hearing these aayaat get alarmed and try to compensate it and in the end the noble Quran opened the way for them and said: be pious towards the magnificent God. And be aware, he accepts the repentance and he is very much kind.

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First it must be given a life to the soul of piety and fear before the merciful God and after that to seek repentance for the sins so that they are able to acquire the kindness and benevolence of the Almighty.
The points: