3.02. LAWS TO BE OBSERVED (concluded)

God says

It does not behove a prophet to keep captives unless he has unless he has battled strenuously on earth

-- Q.8:67

*I.e., as an aftermath of a war in self defense. As almost always in the Quran, an injunction addressed to the Prophet is, by implication, binding on his followers as well. Consequently the above verse lays down that no person may be taken or for any time retained in captivity unless he was taken prisoner in a just cause of war in defense of Faith or of freedom (regarding which see 2:190 the first verse in this topic two Fridays ago) ñ and that, therefore, the acquisition of a slave by ìpeacefulî means and the keeping of a slave thus acquired, is entirely prohibited: which to all practical purposes, amounts to a prohibition of slavery as a ìsocial institutionî . But with regard to captives taken in war, the Quran ordains (in 47:4) that they should be freed after the war is over.

Had it not been a decree from God that had already gone forth, there would indeed have befallen you a tremendous chastisement on account of all [the captives] you took.* -- Q.8:68

Prophet said

(Prophet) Moses, son of Imran, had asked: O my Lord! Among thy servants, who is most honorable to Thee. God said: He who pardons when he is in the position of power. -- H: Baihaqi. N: Abu Hurairah

Remember, the Prophet had also instructed that the captives of war should not be treated harshly. They should be, in fact, fed and clothed same way as the captors eat and clothe themselves!

3.02. LAWS TO BE OBSERVED (to be continued)

God says


…Thus if they let you be and do not make war with you, and offer you peace, God does not allow you to harm them.* -- Q4:90

* Lit., “God has given you no way against them”: a reference to the ordinance laid down in verse 4: 86:- “But when you are greeted with a greeting [of peace], answer with an even better greeting, or [at least] with the like thereof. Verily, God keeps count indeed of all things.”


Prophet said


“There is no reward for him (who intends to fight in the way of God and seeks the value goods of this world)” – Fragment of a long Tradition quoted by Abu Daud on the authority of Abu Hurairah.

3.02. LAWS TO BE OBSERVED (to be continued)

God says


Fight in God’s cause (only) those who wage war against you but do not commit aggression, for God does not love aggressors.* -- Q2:190

* This and the following verses lay down unequivocally that only self-defense (in the widest sense of the word) makes war permissible for Muslims. The defensive character of a fight “in God’s cause” – that is, in the cause of the ethical principles ordained by God – is, moreover, self-evident in the reference to “those who wage war against you”, and has been still further clarified in 22:39 –“permission [to fight] is given to those against whom war is being wrongfully waged” – which, according to all available Traditions, constitutes the earliest (and therefore fundamental) Qur’anic reference to the question of ‘just war’. That this early, fundamental principle of self-defense, as the only possible justification of war has been maintained throughout the Qur’an, is evident from 60:8 as well as from the concluding sentence of 4:91, both of which belong to a later period than the above verse.



Prophet said


On the day of the Battle of Badr the Messenger of God said, “When they attack you from the distance, (only then) shoot arrows at them; and do not take out the swords until they fall upon you --H: Abu Daud. N: Abu Osaid

In order to ensure that the Muslim armies do not transgress the limits the Holy Prophet of God always gave strict orders to the commanders to observe the laws and not to transgress the limits. (See second part of the introduction)

3. 01. THE STRUGGLE FOR DEFENSE (concluded)

God says

Permission [to fight] is given to those against whom war is wrongfully being waged* -- and , verily, God has indeed the power to succour them -- : those who have been driven from their homelands against all right for no other reason than their saying “Our Sustainer is God!”… Q22:39,40
*All relevant Traditions (quoted, in particular, by Tabari and Ibn Khatir) show that this is the earliest Quranic reference to the problem of war as such. According to ‘Abd Allah ibn ‘Abbas, it was revealed immediately after the Prophet left Mecca for Medina, i.e., at the beginning of the year 1 H. This principle of war in self-defense – and only in self-defense – has been further elaborated in Al-Baqrah, which was revealed about a year later (see 2:190 and 2-193 with explanations in following two Fridays, inshaAlla ).

As for such [of the unbelievers] as do not fight against you on account of [your] faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity:* for, verily, God loves those who act equitably. -- Q60:8
*The expression “God does not forbid you” implies in this context a positive and earnest advice. As regards relations with non-believers who are not actively hostile to Islam, the Quran explicitly permits and implicitly ordains in many places kindness and friendliness towards them.


Prophet said

“Whoever supplies a warrior with arms in the way of God, participates indeed in the fight; and whoever remains behind taking charge of the warrior’s family, participates indeed in the fight.” – H: Bukhari and Hadees Muslim . N: Zaid-b-Khalid

“Guarding in the way of God for a day is better than the world and what is herein”
– H: Bukhari and Muslim. N: Sahl-b-Sa`ad

“Feet of a servant (of God) that are covered with dust in the way of God will not touch the hell-fire.” -- H: Bukhari. N: Abi Abs.