The Islamic Ethics of War (Jihad)

The Islamic ethics of war represent one of the earliest codified systems of just war principles in human history. While jihad (striving in the way of Allah) encompasses far more than military combat, when armed conflict becomes necessary, Islam provides a comprehensive framework of rules governing when war may be declared, how it must be conducted, and what is absolutely prohibited. Abu Bakr al-Siddiq's instructions to the Muslim army departing for Syria established principles that remain foundational: "Do not betray, do not be treacherous, do not mutilate, do not kill a child, an elderly person, or a woman. Do not cut down fruit-bearing trees, do not slaughter animals except for food, and do not destroy buildings."

Conditions for Legitimate Warfare

Islamic law sets strict conditions for when warfare is permitted. The Quran states: "Fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors" (Quran 2:190). Scholars identify legitimate causes as: defense against aggression, protection of the oppressed ("And what is wrong with you that you do not fight in the cause of Allah and of the weak among men, women, and children?" Quran 4:75), and removal of barriers to the free practice and preaching of Islam. War requires authorization from legitimate Muslim leadership (the ruler or their designee); individual Muslims cannot declare war on their own authority. All peaceful means must be exhausted first.

Rules of Engagement

Islamic law of war prohibits: killing non-combatants (women, children, elderly, monks, clergy, and other civilians); mutilation of bodies; destruction of crops, trees, and civilian infrastructure without military necessity; torture of prisoners; breaking treaties and agreements; using fire as a weapon (debated, but generally prohibited based on hadith); and targeting places of worship. Prisoners of war must be treated humanely: "And they give food in spite of love for it to the needy, the orphan, and the captive" (Quran 76:8). The Prophet (peace be upon him) specifically instructed: "Treat the prisoners well" (Sunan al-Tirmidhi). These protections predate the Geneva Conventions by over thirteen centuries.

The Greater Jihad

The scholars emphasize that military jihad is only one dimension of the broader concept. The Prophet (peace be upon him) said, upon returning from battle: "We have returned from the lesser jihad to the greater jihad," meaning the struggle against one's own ego and desires (this hadith's chain is discussed, but its meaning is supported by other authentic narrations). The Quran says: "And strive for Allah with the striving due to Him" (Quran 22:78), which encompasses striving through knowledge, charity, patience in adversity, commanding good, forbidding evil, and self-improvement. The jihad of the tongue (speaking truth) and the jihad of the hand (doing good) are daily obligations, while military jihad is a last resort governed by strict conditions. The conflation of jihad with terrorism or indiscriminate violence is a gross distortion of Islamic teaching that is rejected by the overwhelming consensus of Muslim scholars.