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 soc… - S. K. Malik

The successful migration of the Muslims from Mecca to Medina had given a rude shock to the hopes of the Koraish to be able to destroy Islam. Consequently, they switched their tyranny and oppression over to the recently converted Muslims living in scattered dwellings in the desert. "And why should ye not fight in the cause of Allah," the Holy Quran asked the Muslims, "and of those who, being week, are ill-treated (and oppressed)?--men, women, and children, whose cry is, 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from Thee one who will protect; and raise for us from Thee one who will help." After Hodaibiyya, a ten-year treaty of peace had been signed between the Muslims and the Meccans. But, the Koraish violated their obligations under the treaty and hatched underhand plots to discredit the Holy Prophet and to have him expelled from Medina as well. "Wll ye not fight people," the Book inquired of the Muslims, "who violated their oaths, plotted to expel the Apostle, and took the aggressive by being the first (to assault) you? Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if ye believe." It follows, therefore, that the principal cause of war made permissible by the Book was the Cause of God. From the human point of view, it was a call for the deliverance of the weak, the ill-treated, and the persecuted from the forces of tyranny and oppression. It was the cause of the humanity in general and not that of the Muslim community in particular. Saving the places of worship, irrespective of religious discrimination, and protecting mankind from mischief and bloodshed were causes with a truly universal and humanitarian significance and application. There was no semblance of any kind adventurism, militarism, fanaticism, national interests, personal motives and economic compulsion in the whole affair. The Book also furnished mankind with an objective criterion of universal validity and application to assess the justness of their causes of war. War was made permissible only to fight the forces of tyranny and oppression.

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 Quranic philosophy of war is, for the better part, a philosophy of checks and restraints on the use of 'force' in interstate relations. The very Quranic command that directed the Muslims to go to war with the Pagans also bade them not to exceed limits. "Fight in the cause of Allah, those who fight you," it said, "but do not trangress limits; for Allah loveth not trangressors." Divine controls on war were imposed at all stages of the revelation of the Qurainc Message. For the first twelve years, the Muslims were called upon to put up with the atrocities, the Koraish perpetrated on them but hold back their hands from fighting. With the issuance of the divine command for fighting, were also specified the causes for which war could be entered upon. The Holy Quran also spelt out a clear and unmistakable object of war. The underlying theme behind the Quranic causes and object of war was the preservation and promotion of peace and justice.