The Quranic approach to war is not narrow and one-sided; its causes and effects embrace the entire human race. According to the Book, was is waged to end repression and to obtain immediate conditions of justice and peace. The holy Quran provides a practical and workable mythology for the implementation of this aim. The Methodology is liberal and broad-based; it makes maximum allowance to the opponent to cooperate in the restoration of peace. When permitted, war aims at preserving and promoting, and not destroy, the human dignity and values.

To wage war within oneself is Islam; the real fight is an inner one. To dispel evil qualities, evil thoughts, and the differences that lead to separations is Islam. To wage war upon jealousy, envy, and vengeance is Islam. To cut out and discard the qualities of Satan and to fill ourselves with the qualities of Allah is Islam. To show a heart full of love to our brothers and sisters is the wealth of Islam.

The Quranic philosophy of war is immensely rich in its moral and humanitarian contents. The Book prohibits the Muslims from transgressing the divine limits during the conduct of war. It forbids them from practising the stage and inhuman ways and methods of warfare practised during the Days of Ignorance. Though permitted to follow the Law of Equality and Reciprocity in their dealings with their enemies, the Faithfull are always counselled to prefer restraint and tolerance. Within its permissible purpose and limits, the book does not visualise war being waged with 'kid gloves'. It hives us a distinctive concept of . It wants both, the nation and the individual, to be at war 'in toto', that is, with all their spiritual, moral and physical resources. The Holy Quran lays the highest emphasis on the preparation for war. It wants us to prepare ourselves for war to the utmost. The test of utmost preparation lies in our capability to instill terror into the hearts of the enemies. The ability to strike terror into the enemy or to withstand the enemy attempts to terrorise us are ultimately linked with the strength of our Faith. Practised in their totality, the Quranic dimensions of war provide complete protection to the Muslim armies against any psychological breakdown. On the contrary, weaknesses in our Faith offer inroads to the enemy to launch successful psychological attacks against us. It is on the strength of our Faith, and the weakness of that of our adversary, that we can initiate plans and actions calculated to strike terror into the hearts of our adversaries.

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.

When a believer sees that someone is trying to obstruct another believer from travelling on the road that leads to God, spirit of Jihād requires that such a man…be prevented from doing so and the obstacles…be removed, so that mankind may freely be able to negotiate its own path that leads to Heaven. To omit to do this is a culpable omission, if only because we…become passive spectators of the…forces imposing a blockade in the way of those who mean to keep their faith with God. Then ordinary wars which mankind has been fighting for…revenge or securing satisfaction of their desire of getting more land or more booty are not allowed in Islam. This is so because here the rule is, all striving must be for the sake of God….The wars in the theory of Islamic law are in the nature of an undertaking to advance God’s purpose on earth, and invariably they are defensive in character... It is a duty of a believer to carry forward the Message of God and to bring it to the notice of his fellow-men in handsome ways. But if someone attempts to obstruct him from doing so he is entitled, as a measure of defense, to “retaliate.” In other words, a Muslim has the right to fight anyone who stops him for spreading Islam and its message, and that is defined as a defensive measure.... In Islam war is waged to establish supremacy of the Lord only when every other argument has failed to convince those who reject His Will and work against the very purpose of the creation of mankind. Indeed, the person who goes to holy war virtually is offering testimony regarding the paramountcy and supreme authority of God’s law by giving up the most precious thing he has, namely, his life….Indeed the very word “Shahīd” which is roughly taken to mean as a martyr, literally signifies the idea that he has borne testimony as a witness that God’s law is supreme and anyone who attempts to obstruct the progress of those who are taking their path to God will be dealt with sternly—for that is the only way in which to restore and rehabilitate the authority of God on Earth...
Many Western Scholars have pointed their accusing fingers at some of the…verses in the Qur’an….As to them it is sufficient answer to make…that the defiance of God’s authority by one who is His slave exposes that slave to the risk of being held guilty of treason and such a one, in the perspective of Islamic law, is indeed to be treated as a sort of…cancerous growth on that organism of humanity….It thus becomes necessary to remove the cancerous malformation even if it be by surgical means (if it would not respond to other treatment), in order to save the rest of Humanity.

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.

To recapitulate, the fountain-head of the Quranic dimension of war lies in the fact that war is waged for the cause of Allah, and with the object of imposing conditions of justice and peace. To those who fight for this noblest heavenly cause, the Book promises handsome heavenly assistance. The index of fighting for Allah's cause is Man's total submission to His will. Those who fail to submit themselves fully and completely to the Will of God run the risk of incurring heavenly wrath. Nature has no particular or specific liking for any community of people as such; it helps only those who qualify themselves for it, and punishes the rest. Fighting involves risk to life and property that must be accepted willingly and cheerfully. Death in this world is inevitable; life in the Hereafter is certain; and the reward of those who fight for the cause of Allah is sage, splendid and sure. Our reward is in direct proportion to our performance. Those who die fighting for the cause of Allah never actually die. For those who believed and practised them, the Quranic dimensions revolutionized warfare in it real sense. They conferred upon them a personality so strong and overbearing as to prove themselves equal to, indeed dominate, every contingency in war. They dwarfed the psychological and moral dimensions discovered by the human mind after taking so long and labyrinthine a route. They conferred upon the Muslim armies a complete and total protection and immunity against all the psychological and moral attacks that the enemy could brin to bear upon them. They conferred upon the Muslim armies a complete and total protection and immunity against all the psychological and moral attacks that the enemy could bring to bear upon them.

Only god can judge me

Only God can judge me.

Interestingly, Islam acknowledges the reality of sin and hell, and the justice of God, but the hope it offers is that sinners can escape God’s justice if they do religious works. God will see these, and because of them, hopefully he will show mercy—but they won’t know for sure. Each person’s works will be weighed on the Day of Judgment and it will then be decided who is saved and who is not—based on whether they followed Islam, were sincere in repentance, and performed enough righteous deeds to outweigh their bad ones. So Islam believes you can earn God’s mercy by your own efforts. That’s like jumping out of the plane and believing that flapping your arms is going to counter the law of gravity and save you from a 10,000-foot drop. And there’s something else to consider. The Law of God shows us that the best of us is nothing but a wicked criminal, standing guilty and condemned before the throne of a perfect and holy Judge. When that is understood, then our “righteous deeds” are actually seen as an attempt to bribe the Judge of the Universe. The Bible says that because of our guilt, anything we offer God for our justification (our acquittal from His courtroom) is an abomination to Him, and only adds to our crimes. Islam, like the other religions, doesn’t solve your problem of having sinned against God and the reality of hell.

The Qur’an had begun to develop a primitive just war theory. In the steppes, aggressive warfare was praiseworthy; but in the Qur’an, self-defense was the only possible justification for hostilities and the preemptive strike was condemned.5 War was always a terrible evil, but it was sometimes necessary in order to preserve decent values, such as freedom of worship. Even here, the Qur’an did not abandon its pluralism: synagogues and churches as well as mosques should be protected. The Muslims felt that they had suffered a fearful assault; their expulsion from Mecca was an act that had no justification. Exile from the tribe violated the deepest sanction of Arabia; it had attacked the core of the Muslims’ identity.

God reveals the truth behind the languages of the Quran to those whom He loves and who are true Sufis.

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."

Islam says: Whatever good there is exists thanks to the sword and in the shadow of the sword! People cannot be made obedient except with the sword! The sword is the key to Paradise, which can be opened only for the Holy Warriors! There are hundreds of other [Qur'anic] psalms and Hadiths [sayings of the Prophet] urging Muslims to value war and to fight. Does all this mean that Islam is a religion that prevents men from waging war? I spit upon those foolish souls who make such a claim.