Hadith

SAYINGS FROM PROPHET MUHAMMAD (PEACE BE UPON HIM.)

"Allah" is the Arabic word for God, used by Arabic speakers whether Muslim or non-Muslim. Two of the hadith below are hadith qudsi, meaning "holy hadith"; in them God speaks directly.

Justice and Compassion "What actions are most excellent? To gladden the heart of a human being, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the wrong of the injured."

"Feed the hungry and visit the sick, and free the captive, if he be unjustly confined.  Assist any person oppressed, whether Muslim or non-Muslim."

"Verily, there is heavenly reward for every act of kindness done to a living animal."

Beauty and Meaning "The world is green and beautiful and God has appointed you His trustee over it." "God is beautiful and loves beauty." (God says:) "I was a hidden treasure and I desired to be known, so I created My creation."

Finding God "There are as many ways to God as there are human souls." (God says:) "I do not fit into My heaven and My earth, but I fit into the heart of My believing servant." "Allah is nearer to you than you are to yourself." "God is nearer to you than near, and even nearer than that."

Women "The rights of women are sacred. See that women are maintained in the rights assigned to them." "Women are the twin halves of men." "God enjoins you to treat women well, for they are your mothers, daughters, and aunts."

Knowledge "The search for knowledge is incumbent upon every Muslim man and woman." "Whoever goes out in search of knowledge is on the path of God until he returns."

Love "Whoever loves to meet God, God loves to meet him." "Everyone is inwardly related most to the person he likes best." "You will be with the ones you love."

RESTRICTIONS ON WARFARE IN ISLAM

"According to the rules Muhammad (s) set down, war was to be defensive only and non-combatants could not be attacked. Crops, wells, religious institutions, old people and children could never be targeted, and fire could never be used. Obviously, this would preclude all modern warfare. I wish!!!
—From my 1.1.25 Substack column, First Thoughts, First Reactions

It should not be necessary to add, but probably is, that Divinely Inspired instructions for behavior in all or most religions are often violated by the rulers and people who come after.

War, Islam, and the Sanctity of Life:
Non-Aggression in the Islamic Code of Combat

Islam deeply values the protection of life, and peace should be the natural state among people. However, peace often necessitates repelling unjust aggression. Islamic teachings and scholarly traditions provide detailed principles for warfare, especially those prohibiting excessive force. These principles protect civilian lives and properties, ensure humane treatment of prisoners of war (POWs), and forbid military tactics involving torture or terrorism.

Central to Islamic teachings on warfare is the principle of non-aggression: never to initiate aggression and to respond only proportionately. This principle is grounded in the hadith where Prophet Muhammad ﷺ said, “Do not cause harm nor return harm.” Any action causing harm is forbidden unless it secures a greater benefit or repels a greater harm, reflecting the subsidiary principle, “Greater harm is removed by lesser harm.” For an inherently harmful act like war, it should only be undertaken to repel a greater harm such as persecution. The Qur’an states, "Persecution is worse than killing,” (Qur'an 2:217) referring to the violent persecution by the Quraysh tribe in Mecca, thereby justifying defensive warfare.

Some jurists have brought up the concept of “offensive jihad,” likening it to preemptive warfare against credible threats. This interpretation does not nullify the principle of non-aggression but suggests proactive defense against potential threats. Jurists like Ibn Taymiyyah affirmed that warfare is only justified against those who wage or threaten war. Non-combatants, including women, children, and monks, are strictly protected from attack, exemplifying the principle of non-aggression in preventing unjust wars and ensuring justice within warfare.

Islamic law, derived from the Qur’an and Sunnah, mandates justice in warfare (jus in bello). Fighting must be limited to combatants as highlighted in the verse: “Fight in God's cause against those who fight you, but do not overstep the limits: God does not love those who overstep the limits.” (Qur'an 2:190) This verse and others form the foundation for Islamic rules of engagement, ensuring that non-combatants are protected.

Abu Bakr’s instructions to his army further underscore treating civilians and POWs humanely: do not kill non-combatants, do not destroy crops or buildings unnecessarily, and provide POWs with dignity and proper treatment. The Qur'an commands: “They give food to the poor, the orphan, and the captive, though they love it themselves.” (Qur'an 76:8) POWs are to have the right to medical treatment, food, shelter, and avenues to secure their freedom, including working towards their emancipation.

Islamic law also incorporates the doctrine of double effect, acknowledging that military actions may have unintended negative consequences like collateral damage. Military actions are permissible if the direct acts are morally acceptable, the intentions are good, and the positive outcomes justify the negative effects. The collateral damage should not be the aim, and actions must always aim to secure legitimate military objectives without targeting civilians or causing disproportionate harm. The Prophet ﷺ however clearly condemned intentional killing of non-combatants, and allowed military action with unintended harm only when unavoidable.

War in Islam aims to restore peace and justice; once hostilities cease, Muslims are commanded to incline towards peace immediately. The Qur'an states, “But if they incline towards peace, then you [Prophet] must also incline towards it, and put your trust in God.” (Qur'an 8:61) Military preparedness for deterrence is advocated to prevent aggression, but any form of terrorism that involves unlawful violence and intimidation against civilians is unequivocally prohibited. The Quranic verse, “Prepare whatever forces you [believers] can muster... to frighten off God's enemies,” (Qur'an 8:60) emphasizes deterrence, not terrorism.

Political grievances rather than religion motivate terrorism. Political scientist Robert Pape's study reveals that suicide terrorism often stems from efforts to compel modern democracies to withdraw military forces from the terrorists' homeland. Thus, addressing terrorism requires humanitarian policy reforms, challenging unjust foreign policies, and delegitimizing terrorist organizations exploiting these grievances.

In conclusion, Islamic just war theory mandates war only in response to aggression and to prevent greater evils like persecution. Noncombatants and civilian properties must be protected, and POWs treated humanely. Deterrence against threats is encouraged to maintain peace, while terrorism is categorically condemned. These principles, derived from Qur’anic verses and the Sunnah, align with the objectives of modern just war theory in minimizing harm and maintaining ethical conduct in warfare.

Five-Minute Read, auto-generated summary. Author: Hassan Shibly Updated: July 22, 2024

War, Islam, and the Sanctity of Life: Non-Aggression in the Islamic Code of Combat - Full Article