In Islam, a war is fought for the cause of Allah. A Muslim's cause of war is just, noble, righteous and humanitarian. A victory of Islam is a victory… - S. K. Malik

A victory in Islam is a victory for the cause of Islam.

In an article pertaining to the evolution of strategic thought, Harry L. Coles expresses the view that the history of strategy can be divided into two-time groups: the pre-1945 time-group during which strategy suffered from under think; and the post-1945 period in which it has been suffering from the opposite malady—the over-think. The climax of the pre-1945 strategic thought was the discovery that the decision should be sought in the psychological dimensions of war. With the advent of the nuclear bomb in the post-1945 period, the theory of strategy has, after passing through several evolutionary stages eventually come to be dominated by 'deterrence'.

The modern ethics of war are embodied in the Geneva Convention. First convened in 1865, though the efforts of Jean Henry Dunant, a Swiss citizen from Geneva, the Geneva convention enjoys wide international acceptance. The three basic principles of the Convention are humanity, solidarity and universality. It provides for the rights of the sick, the wounded, the unarmed civilians and other humanitarian issues including the prisoners of war.

The Holy Quran spelt out the object of the against Paganism soon after it commanded the muslims to take recourse to fighting. "And fight them on," ruled the Book, "until there is no more tumult or oppression, and there prevail justice and faith in Allah." Similar instructions were repeated after the termination of the , about a year later. "And fight them on," the Holy Quran directed on that occasion, "until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere." These injunctions laid down the ultimate an absolute divine purpose behind this war which was 'to obtain conditions of peace, justice and faith.' The creation of such conditions demanded the eradication of tyranny and persecution. In turn, the eradication of tumult and oppression had several facets, but in essence, it meant the restoration of Muslims right to worship in the Sacred Mosque. In the initial stages of the attainment of this object the Holy Quran made liberal allowance and concessions to the Pagans to co-operate and contribute towards creating just and peaceful conditions. During this period, a number of checks and controls were imposed on the Believers to force them to seize the first opportunity to terminate the state of war. They were commanded to reciprocate every move made by their adversaries towards ceasing hostilities or entering into peace with them. "But if they cease," the Book directed them, "let there be no hostility except to those who practise oppression." It went further to emphasise, "But if they cease, verily Allah doth see all that they do. If they refuse, be sure that Allah is your protector—the Best to protect and the Best to help." The Holy Quran also decreed, "but if they cease, Allah is Oft-Forgiving, Most Merciful." This implied that, in such a situation, there was to be no rancour against the enemy. The Muslims were to follow the 'oft forgiving and most-merciful' nature of their Lord and forgive their foes. Likewise, the Book commanded the Believers, "But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is the One that hearth and knoweth (all things). Should they intend to deceive thee, verily Allah sufficed thee."