War Ethics in Islam

History does present a few examples when, in the days of peace, a powerful nation
treated its weak neighbors in a graceful manner. The real test of character for such a
nation, however, lies in its attitude towards a vanquished nation. Islam has left indelible
imprints of its magnanimity both in conditions of war and peace.

Swayed by the electrifying effects of the conquest, conquerors usually go berserk in their
behavior with the conquered. Possessed with brute authority, they unleash all sorts of
atrocities in the occupied territories. Emanating much before Halaku and continuing after
Hitler, this is what the war literature of the world teaches and preaches.

The Islamic approach to war and its aftermath eliminates the unjust use of force. Islam
does not favor the maxim of ‘might is right’ prevailing in the world since Cain took the
life of his younger brother Abel.

The two were the sons of Prophet Adam (AS) and had offered sacrifice to God. It was
accepted from Abel – the righteous one. Puffed up with power, arrogance and jealousy,
Cain threatened to kill Abel and did exactly that. The Quran recalls this first ever brazen
act of terror in human history thus:
“Recite to them the truth of the story of the two sons of Adam. Behold! they each
presented a sacrifice (to Allah): It was accepted from one, but not from the other. Said the
latter: “Be sure I will slay thee.” “Surely,” said the former, “Allah doth accept of the
sacrifice of those who are righteous.” (Surah Al Ma’idah 5:27)

“The (selfish) soul of the other led him to the murder of his brother: he murdered him,
and became (himself) one of the lost ones.” (Surah Al Ma’idah 5:30)

The self-abnegating phrase ‘war for peace’ is also against the temperament of Islam.
Literally meaning peace and security, Islam believes that two evils do not make a good. It
exhorts its followers not to do evil in return of evil done to them, but to do what will best
repel the evil. This is because Islam acknowledges that there is no equality or comparison
between good and evil. It requires that evil should be repelled or destroyed with
something which is better, just as an antidote is better than poison.

The Quran ordains:

“Repel evil with that which is best: We are well acquainted with the things they say.”
(Surah Al Mu’minun 23:96)

Before Islam, the whole world was plunged into intractable wars, bloodshed, ferocity and
animosity. Fighting was endemic in society with no ethical limits, no rules of conduct
whatsoever. Islam could not condone such tyrannical practices which had downgraded
humanity to the level of beasts. On the contrary, it advocated that in mutual ties between
nations, the basic issue was that of recognition and cooperation; not war or hatred.

Islam contends that all human beings are descended from a single pair of parents. Their
tribes and nations are convenient labels by which we may know certain differing features.
Before Allah, they are all one and he gets most honor who is most pious. Addressing the
whole human race, Almighty Allah holds:

“O mankind! We created you from a single (pair) of a male and a female, and made you
into nations and tribes, that ye may know each other (not that ye may despise (each
other). Verily the most honoured of you in the sight of Allah is (he who is) the most
righteous of you. And Allah has full knowledge and is well acquainted (with all things).”
(Surah Al Hujurat 49:13)

Islam, as a practiced religion, does not rule out the possibility of war against a nation that
is not willing to live in peace and has become a threat to the existence of the benign
nation. When there is no option and in the face of persecution, the believers are permitted
to fight with vigor and full preparation, but not ruthlessly. Modern war is always
followed by pillage, looting, debauchery and general massacre.

Prophet Muhammad (SAW), on the other hand, issued strict orders to the commanders of
Muslim armies not to kill women, children, old and infirm men, not to cut down fruit-
bearing trees and crops, nor to slaughter animals whose flesh was eaten. Places of
worship, not only mosques, but also churches, synagogues and cloisters were to be
protected. Mutilate or disfigurement of the corpses of enemies was prohibited. The
dwellings of unresisting citizens were to be left untouched so also the means of their
sustenance.

To that extent, Islam is opposed to the callous, yet oft-spoken doctrine: ‘All is fair in love
and war.’ The Quran repudiates the propaganda that Islam was preached by force.
Conversion by compulsion is not allowed. Almighty Allah proclaims:

“Let there be no compulsion in religion: Truth stands out Clear from Error….” (Surah Al
Baqarah 2:256)

The very first injunction about war (quoted below) provides that it should be waged in
self-defense and that too within the permissible limits:

“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah
loveth not transgressors.” (Surah Al Baqarah 2:190)

Only a war regulated by the above moral restraints is approved by Islam to prevent horror
and violence against the innocent, against their freedom of thought and action and to
ensure their honorable existence. No distinction of religion and creed has to be observed
with regard to the safety and security of the citizens.

The Quran differentiates between a war undertaken for a genuine cause and the one
waged as a transgression to create mischief in the world:

“Those who believe fight in the cause of Allah, and those who reject Faith Fight in the
cause of Evil: So fight ye against the friends of Satan: feeble in deed is the cunning of
Satan.” (Surah Al Nisa 4:76)

Now, if an aggressive nation comes to terms and desists from its sinister designs, peace
should be made with it and rapprochement arrived at. Rather the first nation should
display categorically its desire for peace and friendship.

As such, while we must always be prepared for the just fight lest it be forced on us, even
in the midst of an armed conflict, we must always be ready for peace if there is any
indication for it from the other side. There is no merit merely in a fight by itself.

The Quran enjoins upon believers:

“But if the enemy incline towards peace, do thou (also) incline towards peace, and trust
in Allah: for He is One that heareth and knoweth (all things).” (Surah Al Anfal 8:61)

If the war (waged for legitimate reasons) culminates into victory, the conquerors should
mete out a compassionate treatment to the defeated. There are nations which raise lofty
slogans of human rights and claim to be the upholders of sublime objectives of
civilization, but their behavior towards the conquered nations has been found to be
extremely disgraceful, and a far cry from the norms of justice and compassion.

There is no parallel in history to the dignified attitude displayed by the Holy Prophet
Muhammad (SAW) on the occasion of the conquest of Makkah. His arch enemies of 11
excruciating years, who had crossed all limits in tormenting him and his companions,
stood before him humiliated, heads down with shame, waiting for a befitting revenge.
They deserved and expected the severest punishment. Yet, the Prophet (SAW) was
clement to the core. He announced that he would behave with them the way Yusuf (AS)
had behaved with his cruel brothers saying:

“He said: “This day let no reproach be (cast) on you: Allah will forgive you, and He is
the Most Merciful of those who show mercy!” (Surah Yusuf 12:92)

Islam has a comprehensive set of rules to deal with the prisoners of war.

“It is not fitting for a prophet that he should have prisoners of war until he hath
thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah
looketh to the Hereafter: And Allah is Exalted in might, Wise.” (Surah Al Anfal 8:67)

As to their subsequent treatment, the Quran offers two options:

“Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length,
when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the
time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye
commanded): but if it had been Allah’s Will, He could certainly have exacted retribution
from them (Himself); but (He lets you fight) in order to test you, some with others. But
those who are slain in the Way of Allah — He will never let their deeds be lost.” (Surah
Muhammad 47:4)

Seventy prisoners fell to the hands of the Muslims in the battle of Badr. Some of them
were released without ransom by the clemency of the Prophet and some with ransom.
Those who could not afford to pay the ransom money were required to teach 10 children
each for their freedom.

History stands testimony to the bitter fact that the victorious nations let loose a reign of
terror against the helpless prisoners of war. Islam strictly forbids such inhuman actions.
During their captivity, the prisoners must be treated kindly. They have to be properly fed,
clothed and looked after. The lesson learnt by the Muslims from the grand victory of
Makkah was not of man’s glory but humility, not of power but of service, not an appeal
to vanity but a realization of Allah’s mercy.

Any success man achieves in his endeavors should be attributed to the blessings of Allah.
The Prophet had an additional duty to perform – to pray for the forgiveness of his people
in case any of them had exulted in their victory or done anything unauthorized. Surah Al-
Nasr provides complete guidance about our conduct in the wake of victory:
“When comes the Help of Allah (to you O Muhammad against your enemies), and
Victory (of Makkah), And thou dost see the people enter Allah’s Religion in crowds,
Celebrate the praises of thy Lord, and pray for His Forgiveness: For He is Oft-Returning
(in Grace and Mercy).” (Surah Al Nasr 110:1-3)

Prisoners of War
In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His
Messenger (SAW).

As Islam stands against waging war, especially against the innocents, it never overlooks
the possibility that mankind may resort to war against each other. That’s why it shows
keenness on regulating warfare, between Muslims and non-Muslims; it enumerates those
that should not be killed or even targeted during the battles. Not only that. Islam also sets
rules regarding those taken as prisoners of war; how they should be treated and dealt
with. This is what is clarified by Sheikh Muhammad Abu Zahra, in his book Concept of
War in Islam; it reads:

“Islam advocates clemency with captives. History has never known warriors so merciful
to their captives as the early Muslims who followed the teachings of their religion.
Numerous religious texts demand clemency with captives.”

War is decreed in Islam in self defense. This indicates that aim behind war is to ward off
aggression not to impose Islam as a religion. Referring to this, Allah Almighty says:

“To those against whom war is made, permission is given (to fight), because they are
wronged;- and verily, Allah is most powerful for their aid;-” (Surah Al Hajj 22:39)

Islam never fought nations but fought only despotic authorities. Islamic war was one of
liberation and not of compulsion. Muslims are prohibited from opening hostilities without
properly declaring war against the enemy, unless the adversary has already started
aggression against them.

It was long before the Magna Carta and Geneva resolutions came into being that Islam
had set human rights in its teachings. Unmindful that Allah’s word will reach every
corner in the world, media and false thinkers tried to blur these ever-shining facts of the
Islam with the aim of alienating people. Long ago the world suffered from violating
human rights, a recently coined expression, and still does. The United Nations, dubbed
as the divided nations by the persecuted every were, decreed a group of articles that have
never been fully into action. Nothing to help the wounded, nothing to help widows,
nothing to help the fatherless children, nothing to bring a piece of bread to the hungry but
strangled by a veto resolution. When these rights were revealed in the Holy Quran and
detailed in the Prophet’s (PBUH) sayings, they were put into action. This is the difference
between Allah’s laws and man-made laws that can be violated or changed or modified.
The first and the foremost basic right in Islam is the right to live and the respect of human
life. The holy Quran and the traditional sayings and acts of the Prophet Muhammad
(SAW) strictly impose the following injunctions during the time of peace and the time of
war.

• No one should be burned alive or tortured with fire.

• Wounded soldiers who are neither unfit to fight, nor actually fighting, should not
be attacked.
• Prisoners of war should not be killed.
• It is prohibited to kill anyone who is tied up or in captivity.
• Residential areas should not be pillaged, plundered or destroyed, nor should the
Muslims touch the property of anyone except those who are fighting against them.
• Muslims must not take anything from the general public of the conquered country
without paying for it.
• The corpses of the enemy must not be disgraced or mutilated.
• Corpses of the enemy should be returned.
• Treaties must not be broken.

In Islam, taking one’s life is equal to taking the life of the whole of the mankind. Allah
says in the holy Quran:

“If any one slew a person – unless it be for murder or for spreading mischief in the land –
it would be as if he slew the whole people: and if any one saved a life, it would be as if he
saved the life of the whole people…” (Surah Al Ma’idah 5:32)

Prisoners are usually taken when a battle is at its height and there is danger that rage may
lead the victorious warriors to harm those who have been defeated in order to take
revenge. The Prophet, however urged his followers to treat their captives with clemency.
He said to them “You are recommended to treat your captives kindly.” He also urged his
Companions on the day of Badr to be kind to their captives. Accordingly the Companions
of the Prophet, peace and blessings be upon him, gave their captive preference over
themselves in matters of food. This is the tolerance of Islam and its respect for human
dignity.

What are the teachings of Islam as regard the prisoners of war? Does Islam grant them
freedom, ransom or enslave them to the Muslims? Here, we should again refer to the
religious texts and the example given by the Prophet, peace and blessings be upon him.
The most direct of these texts is Allah’s saying:

“Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length,
when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the
time for) either generosity or ransom: Until the war lays down its burdens…” (Surah
Muhammad 47:4)

The Quranic verse thus provides alternatives: either the Muslim commander should free
those captives who can not offer ransom either in the form of money or an equivalent
number of Muslim captives, or he should ransom his captives for money or for a similar
number of Muslim captives. This is what is now known as an exchange of prisoners. That
kind of ransoming should be adopted, as it leads to the release of two big groups of
people – Muslims and non-Muslims.

The religion of freedom, therefore, esteems the freedom of those who do not follow it as
much as it does that regarding its followers, for if the advocate of freedom is himself free,
he will not make any discrimination on regional, racial or religious grounds, because
freedom is a natural right to every human being.

The Quranic verse does not mention a third choice, namely the enslavement of captives;
the Quranic text explicitly forbids it by limiting the choice to only two alternatives – free
dismissal or ransoming – without referring to enslavement. Thus enslavement is not
involved in the choice.

Moving to the Prophetic Tradition, we shall again find that the Prophet never enslaved a
free man throughout his reign. His Companions did take some captives among the spoils
in the conquest of “Bani al-Mustaliq” and turned them into slaves. The Prophet, peace
and blessings be upon him, did not explicitly prohibit them from doing that, but his own
action (of setting free a prisoner) prompted them to release their captives.

This implies prohibitions of enslavement although it is not explicit. The Prophet avoided
the enslavement of any free man in his wars; his actions tended towards its denunciation.
He urged the manumission of those who had been enslaved. The Quran refers to the
permissibility of slavery only to urge the emancipation of the enslaved.
The Prophet, peace and blessings be upon him, urged Muslims to show good treatment to
war captives; he said to his Companions: “Treat the prisoners of war kindly.” Relating
how the Companions complied strictly with this order given by the Prophet, peace and
blessings be upon him, one of the prisoners of Badr, Huzayr ibn Humayr, states: “I was
with one of Ansari families, after being taken as captive. Whenever they had lunch or
dinner, they used to give me preference by providing me with bread while they’d eat only
dates, in showing compliance with the Prophet’s order of treating prisoners well.”
In regards to War ethics in Islam, I would like to bring forth the following main points:

1) Personal Behavior of the Troops:

In war, as it is in peace, the instructions of Islam are to be observed. Worship does not
cease in war. Islamic jurisprudence maintains that whatever is prohibited during peace is
also prohibited during war. War is no excuse to be lenient with misbehaving troops. The
Prophet Muhammad (SAW), peace and blessings be upon him, is reported to have said:
“Beware of the prayer of the oppressed; for there is no barrier between it and Allah.”
Here, the Prophet, peace and blessings be upon him, differentiates between the oppressed
believers and non-believers.

2) Whom to Fight:

Fighting should be directed only against fighting troops, and not to non- fighting
personnel, and this is in compliance with the Quranic verse that reads:

“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah
loveth not transgressors.” (Surah Al Baqarah 2:190)

In one of the battles, a woman was found killed, and this was denounced by the Prophet
saying “She did not fight”.

3) The Prophet’s instructions to Commanding Chiefs:

The Prophet, peace and blessings be upon him, used to instruct his commanding chiefs
saying:

“Fight in the cause of Allah. Fight those who deny Allah; Do not be embittered. Do not
be treacherous. Do not mutilate. Do not kill children or those (people) in convents.”

4) Abu-Bakr’s instructions to Usama’s Campaign on Syria:

“Do not betray or be treacherous or vindictive. Do not mutilate. Do not kill the children,
the aged or the women. Do not cut or burn palm trees or fruitful trees. Don’t slay a sheep,
a cow or camel except for your food. And you will come across people who confined
themselves to worship in hermitages, leave them alone to what they devoted themselves
for.”

5) Abu-Bakr’s Instructions to Yazid ibn-Abi Sufian:

“I give you ten commandments: don’t kill a woman or a child or an old person, and don’t
cut trees or ruin dwellings or slay a sheep but for food. Dont burn palm trees or drown
them. And don’t be spiteful or unjust.”

6) Maintaining Justice and Avoidance of Blind Retaliation:

None can be more illustrative in this respect than the words of the Quran. Allah Almighty
says:

“O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the
hatred of others to you make you swerve to wrong and depart from justice. Be just: that is
next to piety: and fear Allah. For Allah is well-acquainted with all that ye do.” (Surah Al
Ma’idah 5:8)

7) Medical and Nursing Services:

From the early days of Islam the sanctity of the medical profession was recognized.
Christian and Jewish doctors were employed by the Islamic state since the days of the
Umayyads, and some of them were even court and personal physicians to caliphs. Under
the tolerant attitude of Islam, some of them got the chance to unfold their full scientific
potential and thus contributed to the progress of medical knowledge.

Medical help was a right to all men in spite of religion or creed. That this was also
extended to those amongst enemy. An example well known in the West is that of Saladin
securing medical help to his opponent, Richard Lion Heart of England who was seriously
ill during the Crusades. Saladin sent him his own doctor and personally supervised
Richard’s treatment until he became well.

In quoting this particular example, one dare say that such an attitude was quite different
to the behavior characterizing the invading crusaders. When the crusaders entered
Jerusalem on July 15th 1099, they slaughtered seventy thousand Muslims including
women, children and old men. They broke children’s skulls by knocking against the wall,
threw babies from roof tops, roasted men over fire and cut up women’s bellies to see if
they had swallowed gold.

This description was given by Gibbon, a Christian writer, and commented on by Ludbig
Who wondered how come after those horrible atrocities they prayed at the burial place of
Christ for blessing and forgiveness (Draper/History of the Intellectual Development of
Europe, Vol. 2, p. 77).

I do not mention this in bitterness or prejudice for every honest Muslim or Christian well
knows that Christianity is something and many deeds of the crusaders are something else.

8) Prisoners of War:

For the first time in religious or sectarian history, Islam adopted an attitude of mercy and
caring for the captured enemy. Unprecedented by previous legal systems, and long before
the Geneva Convention, Islam set the rule that the captive is sheltered by his captivity
and the wounded by his injury.

Previously, it was the custom for the captive to work for his food or get it through private
means. The Quran made it a charity to feed the prisoners saying:
“As to the Righteous, they shall drink of a Cup (of Wine) mixed with Kafur,- A Fountain
where the Devotees of Allah do drink, making it flow in unstinted abundance. They
perform (their) vows, and they fear a Day whose evil flies far and wide. And they feed,
for the love of Allah, the indigent, the orphan, and the captive,- (Saying),”We feed you
for the sake of Allah alone: no reward do we desire from you, nor thanks.” (Surah Al
Insan 76:5-9)

The Prophet instructed his Companions to be good to the captives. In one of his
traditions, the Prophet, peace and blessings be upon him, ordered his Companions saying:
“You should be good to the captives.”

Abu Aziz-ibn Umair, one of the captives of Badr battle, recalls:

“Whenever I sat with my captors for lunch or dinner, they would offer me the bread and
themselves the dates, in view of the Prophet’s recommendation in our favor (in that
desert situation bread was the more luxurious item of food than dates). As soon as any of
them held a piece of bread, he would offer it to me. Feeling shy, I would give it back to
one of them but he would immediately return it to me.”

Another, Thumama ibn-Athal, was taken prisoner and brought to the Prophet, peace and
blessings be upon him, who said: “Be good to him in his captivity.” When the Prophet
went home he instructed to collect whatever food there, and ordered it sent to the
prisoner.

When the Jewish tribe of Bani Qurayzah were captured, loads of dates were regularly
carried to them, with the Prophet’s instructions to shelter them from the summer sun and
to provide them with water to drink.

From the legal point of view, Muslim opinion is unanimous on the prohibition of
subjecting the captives to ill treatment by withholding food, drink or clothing.

9) The Fate of War Prisoners:

This was based upon the teaching of the Quran:

“Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length,
when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the
time for) either generosity or ransom: Until the war lays down its burdens…” (Surah
Muhammad 47:4)

According to Islamic law, the captive belongs to the state and not to his captor. The ruler
has the ultimate option, as he sees fit, of granting freedom or doing that after taking a
ransom.

The Prophet’s companions used to remind each other of the injunction concerning the
respect of the prisoners. Contrary to what is practiced against the prisoners in the prisons,
Islam gives good treatment to the prisoners. The Messenger of Allah (SAW) has
forbidden harming or doing any injustice to prisoners of war.

On the authority of Shihab he said,

“Accompanied by a prisoners of wars, Abu Bakr once passed by Sohaib while he was
sitting in the mosque, on seeing him, Sohaib said “who is this with you ?” Abu Bakr
replied; “He is a prisoner of war; I am going to ask the Prophet’s consent to set him free”.
Sohaib said; “There seems to be what could be the effect of a sword in his neck !!” Abu
Bakr got angry because of being accused of causing the prisoner some harm and as a
result headed to the Prophet (SAW). On seeing him as so angry, the Prophet Muhammad
said; “why are you angry ?” Abu Bakr replied; “I passed with my prisoner by Sohaib,
who said when he saw the sign of a sword in my prisoner’s neck “what is that in his neck
?”" Prophet Muhammad asked “Mind you didn’t cause him any harm ?” Abu Bakr said “I
swear by Allah, I didn’t.” To this Prophet Muhammad (SAW) said; “If you had harmed
him, you would have disobeyed and displeased Allah and His Messenger.”

Among those whom the Prophet, peace and blessings be upon him, granted freedom was
a poet called Abu-Azza who said to the Prophet: “I have five daughters who have no one
to support them, so give me away to them as a charity and I promise never to fight you or
help your enemies.”

Abul-As Ibn Al Rabiae was freed for a ransom, which the Prophet later returned back to
him. Later, the man embraced Islam.

Umarna Ibn-Athal was set free upon his promise not to provide the enemy with food.
This gentle treatment touched the man’s heart and he then converted to Islam saying to
the Prophet: “There was a time when your face was the most hated face to me, and there
comes a day when it is the most loved.”

Sometimes captives were exchanged for Muslim captives in enemy hands. An acceptable
ransom that was quite often carried out was to teach ten Muslim children to read and
write. It is noteworthy that modern international law allows for setting free a prisoner of
war on equivalent lines.

Personnel were set free upon their word of honor not to fight again, and they should not
be ordered by their governments to go to battle again. If they break their promise, they
might be punishable by death if they are captured again.

10) Nonbelligerents

Islam never fought nations but fought only despotic authorities. Islamic war was one of
liberation and not of compulsion. The freedom of the liberated people to decide their
religion has already been mentioned, and it was to ensure this freedom that Muslims
fought. It is interesting to mention that when Muslims fought the Romans in Egypt, the
Egyptian Copts sided with and helped Muslims against the Romans who were Christians
like them. This was because Christian Egypt was suffering religious oppression by the
Christian Romans to compel them to adopt their religious beliefs.

One of the earliest actions of the Muslims in Egypt was the assurance of religious
freedom and the reinstatement of Bejamin as Bishop of Alexandria after years of hiding
from the Romans in the western desert.

But religious freedom was but one aspect that Islam gave. Whether Arab or Egyptian,
Muslim or Christian, Islam built up that FELLOWSHIP that humanity aspires to, in
equality and fraternity. The story is well known of the running contest held in Egypt and
won by an Egyptian to the dismay of an Arab competitor who was the son of Hadhrat
`Amru Ibn Al-`Aas (RA), governor of Egypt. The Arab hit the boy saying, “How dare
you outrun me and I am the son of the nobility.” Upon which Hadhrat Umar (RA), the
caliph, ordered the three all the way to Madinah, and ordered the Egyptian to avenge by
hitting the offending Arab, saying: “Hit him back. Hit the son of nobility.” Addressing
`Amru, he uttered his famous saying: “O `Amru, since when have you enslaved people
while their mothers have born them free.” (SubhanAllah!)

11) International Law:

The process of active intervention to stop or remove aggression is a development that

modern international law has recognized.

The second world war for example was sparked by Germany’s invasion of Poland, and
drew into the fighting countries that were not direct parties to the conflict. One of the
fruits of war was the creation of the United Nations in order to settle disputes between
nations by peaceful means or indeed if necessary by a collective military force. No one
should argue therefore that Egypt and the Roman Empire for example should have been
left alone to solve their mutual problems. In modem times the rest of the family of
nations consider it a duty to do something about it. Fourteen centuries prior to the
establishment of the League of Nations and later the United Nations, Islam decreed such
responsibility.

The legal principle of intervention to solve dispute was offered by the Quranic saying:

“If two parties of believers fall into a quarrel, make ye peace between them: But if one of
them transgresses beyond bounds against the other, then fight ye (all) against the one that
transgresses until it complies with the command of God; but if it complies, then make
peace between them with justice, and be fair: for God loves those who are fair.” (Al-
Hujurat: 9)

12) Respect of Treaties and Agreements:

One of the major shortcomings of modern international politics is its meager regard to
moral obligation. Time and again, treaties and agreements proved unworthy of the price
of paper they had been written on. The most splendid produce of the human intellect in
the field of international law might instantly vanish upon the call of greed or creed at this
age that we wish to think has brought us to the epic of civilization.

And what is worse is that the most sophisticated achievements of scientific progress are
often used as tools in the hands of Godless or God-disregarding policies: instead of being
exploited ‘in the cause of God.’

From the outset, Islam has emphatically prohibited treachery by taking the enemy by
surprise attack. Recent examples of signing a pact or treaty with a nation as camouflage
to hidden intent to attack it are quite contrary to Islam, as several quotations from the
Quran reads:

“O ye who believe! fulfil (all) obligations.” (Surah Al Ma’idah 5:1)

“Fulfil the Covenant of Allah when ye have entered into it, and break not your oaths after
ye have confirmed them; indeed ye have made Allah your surety; for Allah knoweth all
that ye do.” (Surah Al Nahl 16:91)

If Muslims sense the treachery of any enemy with whom they had a treaty, they should
declare to him the annulment of that treaty before embarking on war again.

“If thou fearest treachery from any group, throw back (their covenant) to them, (so as to
be) on equal terms: for Allah loveth not the treacherous.” (Surah Al Anfal 8:85)

Although Muslims are bound to go to the help of their Muslim brethren who are
religiously persecuted in the land of an enemy; they are not allowed to fulfill this duty if
there is a treaty between the Muslim community and this enemy. Priority goes to
honouring the treaty.

“…but if they seek your aid in religion, it is your duty to help them, except against a
people with whom ye have a treaty of mutual alliance. And (remember) Allah seeth all
that ye do.” (Surah Al Anfal 8:72)

Now, Can any law be more idealistic!?

It is crystal clear that Islam requires that prisoners of war, Muslim and non-Muslim alike,
should be accorded with good treatment. And above all, this is not a nicety to be taken or
left by the state. It is a binding religious dictate overruling emotion and prejudice:
otherwise it would be a grave violation of Islam.
May Allah guide you to the straight path, and guide you to that which pleases Him,
Ameen.