The Quranic philosophy of war is immensely rich in its moral and humanitarian contents. The Book prohibits the Muslims from transgressing the divine … - S. K. Malik

When Clausewitz, the founder-father of modern military thought, defined war as a 'continuation of policy by other means', he did, in fact, throw a challenge to the students of Political Science and International Relations to develop a theory around 'policy'. Clasewitz thus put the cart before the horse and forced the policy-makers to conduct deeper research into the science of politics. It was not 'policy' that took the initiative to define the meaning, sphere, limites and extents of 'war'. On the contrary, 'war' forced 'policy' to define and determine its own parameters. It took the human mind hundreds of years to establish, if at all, the relationship between national aims and objectives, national interests, national policy and war; and even longer to realise that war was subservient to policy. Nonetheless, the political scientists did rise to the occasion to theorise; they opined that, in brief, policy was the pursuit of national interests and that war became an instrument of policy when vital but incompatible national interests were at stake. What they failed to establish, however, was concerning the rationale behind the determination of national interests.

As in the case of individuals, so inter-state relationship, war could only be waged for the sake of justice, truth, law and preservation of human society. The central theme behind the causes of wars, as spelt out by the holy Quran, was the cause of Allah. This cause manifested itself in different shapes and forms at different stages in the history of Islam. In the pursuit of this cause, the Muslims were first granted the permission to fight but were later commanded to fight in the Way of God as a matter of religious obligation and duty. The first Quranic revelation of the subject that granted the Muslims the permission to fight, read, "To those against war is made, permission is given (to fight) because they are wronged;—and verily, Allah is most Powerful for their aid. (They are) those who have been expelled from their homes in defiance of right,—(for no cause) except that they say, 'Our lord is Allah." Deliberating on the rationale behind the grant of the permission, the Book ruled, "Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues and mosques in which the name of Allah is commemorated in abundant measure." At another occasion, the Holy Quran said, "Every time the kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief." What expectations did Almighty Allah place on that 'set of people' with whose help He planned to check the other? "(They are) those," the Book claims, "who, if we establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong." A few months after the grant of the permission to fight in self-defence, came the divine command making war a religious compulsion and obligation. "Fight in the cause of Allah," it said, "those who fight you but do not transgress limits; for Allah loveth not transgressors." This revelation introduced new elements to the permissible causes of war. Fighting was to be in the cause of Allah. It was to be undertaken only against those who fought the Muslims first. During the conduct of war, the limits specified by God were not to be transgressed; those who did so were to incur divine displeasure.

Talking of Bard, the Holy Quran addresses the Prophet of Islam (peace be upon him), "Remember, thy Lord inspired the angels (with the message), 'I am with you: give firmness to the Believers: I will instill terror into the hearts of the Unbelievers." Again in the battle of Ohad, the Book identified the causes of the Muslims defeat and provided them divine guidance about their future course of action. Should the Muslims observe the divine code of conduct prescribed for them, the Book held out a promise, saying, "Soon shall We cast terror into the hearts of the Unbelievers." On the question of instilling terror into the hearts of the enemies, a reference is also available in Sura 'Ahzab', pertaining to the battle of Khandaq. "And those of the people of the Book who aided them," the Holy Quran referred to the treachery of Banu Quraiza, "Allah did take them down from their strongholds and cast terror into their hearts, (so that) sum ye slew, ans some ye made prisoners. And he made you heirs of their lands, their houses, and their goods, and of a land which ye had not frequented (before). And Allah has power over all things." We see that, on all these occasions, when God wishes to impose His will upon His enemies, He choses to do so by casting terror into their hearts. But, what strategy does He prescribe for the Believers to enforce their decision upon their foes? "Let not the Unbelievers think," God commands us directly and pointedly, "that they can get the better (of the Godly): they will never frustrate them. Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know."