Description

Introduction to Islam and War

On the eve of the dawn of Islam, on the eve of the dawn of Islam, wars were in full swing in the Jahiliyah society, and war was one of the fixed sources of income for the Arabs.

The wars of Jahiliyyah were fought simply because of the desire to plunder or to humiliate others, or for trivial reasons. The decades-long War of Bassous was fought over a camel that broke an egg, and the Dahs and Ghubra war that ate up the green and white was caused by a race between two horses.

Islam did not come to contradict the universal laws, injustice exists, justice exists, falsehood exists, and truth exists, and it is not possible for two opposites to exist and then not clash, as Allah Almighty said: "If it were not for Allah pushing people against each other, there would be destroyed mosques, prayer halls, prayers, and mosques in which the name of Allah is frequently mentioned" [Al-Hajj: 40].

War in language and terminology means a departure from the origin, which is peace, tranquillity, stability, security and safety for the soul, self, spirit, body, money, child and everything that exists in life to perform its function for which it was created for itself or for the benefit of another of God's creatures, thus war includes the attack on the infallible soul without right, whether by killing or otherwise, which negatively affects the infallibility of the attacked and terrorises his physical security and psychological dwelling, whatever the degree of this attack, if it is aggression and injustice. This includes the unlawful attack on the infallible soul, whether by killing or otherwise, which negatively affects the infallibility of the victim and terrorises his physical security and psychological dwelling, whatever the degree of this aggression, if it is aggression and injustice, and if it is originally from a third party, it may be perceived with the self and the self on the self by the person committing acts and sins that bring him into the circle of corruption and destruction, whether this is total or partial and whether positive or negative.

It is important here to explain Islam's view of warfare, and to summarise this concept in a number of key points

First: Peace is the end and goal, and war is one of the means of achieving peace, as the Holy Qur'an says:

- "O you who believe, enter into peace as a whole" [Al-Baqarah: 208].

- And if you lean towards peace, then lean towards it, and rely on God, for He is the All-Hearing and All-Knowing [Al-Anfal: 61].

- And fight in the way of Allah against those who fight against you, and do not commit aggression, for Allah does not love aggressors.

[Al-Baqarah: 190].

- "If they disobey you and do not fight you and throw down the peace, Allah has not made no way for you.

[Women: 90].

Secondly: Warfare in Islam is of two types:

1- Defence: To protect the land of Muslims and their faith, as the Qur'an says:

- "If anyone transgresses against you, retaliate against him in the same manner as he transgressed against you" [Al-Baqarah: 194].

2- Offensive: The aim is not to invade, colonise, conquer or force nations to embrace religion, but to liberate their will and freedom to choose the right religion. The aim is not to conquer, colonise, subjugate peoples or force nations to embrace religion, but to liberate their will and freedom so that they can choose the true religion:

- "There is no compulsion in religion, as it has become clear what is right from wrong" [Al-Baqarah: 256].

- "And if it were not for God pushing people against each other, the earth would be corrupted" [Al-Baqarah: 251].

Third: Severity in fighting does not mean cruelty, brutality or injustice.

1- The Muslims were commanded to be severe in fighting in the sense of determination, firmness and non-retreat, saying:

- "O you who believe, when you meet those who disbelieve in advance, do not turn them back" [Al-Anfal: 15].

- "When you meet those who disbelieve, strike their necks until you have made them fatigued, then tighten their bonds.

[Muhammad: 47].

- "O Prophet, fight the infidels and the hypocrites and be harsh on them" [Al-Tawbah:73].

2- At the same time, they were commanded to show mercy, justice and compassion after victory:

- They feed the poor, the orphan and the captive [Human: 8].

- "Either manna afterwards or ransom until the war lays down its burden" [Muhammad: 47].

This was the doctrinal aspect and we have talked about it very briefly and the other aspect remains, which is the practical aspect of Islamic militarism.

When God's command to the Muslims to wage jihad was revealed, He did not entrust them to their faith alone. He did not entrust them to their faith alone, nor was He satisfied with their high morale, but told them: "Prepare for them what you are able from strength and from the spurs of your horses, with which you will terrorise the enemy of Allah and your enemy" [Al-Anfal: 60] The command to prepare here is not limited to weapons alone. Rather, it includes the continuous comprehensive organisation of warfare, materially and morally, from teaching discipline, discipline and order, to continuous training on all weapons, to studying war plans, to knowing the geography of regions and locations. From the first moment the command to wage jihad was issued, the Prophet (peace be upon him) began teaching his followers and preparing them for the great departure to spread the religion in the farthest corners of the earth, but his teachings served as a school for graduating great leaders throughout the ages and generations.

In this book, we will review the theory of war in Islam in all its aspects. I hope that what I have written will be a model of what I aspire to and what scholars aspire to in studying the events of our military history.

I am not indispensable for any observation that fills a shortcoming that is the nature of human work, and I thank in advance all those who contributed a useful observation or did not spare me a sincere prayer in the back of the unseen, may Allah reform the conditions of Muslims and protect them from evils and strife, and may Allah pray to our master Muhammad, may Allah bless him and grant him peace.

Finally: I hope that my work will be purely for the sake of Allah and that He will reward me for every letter I have written and make it in the balance of my good deeds and reward my brothers who helped me with everything they had in order to complete this book.

"Glory be to you, O God, and praise be to you, I testify that there is no god but you, I forgive you and repent to you, and our last supplication is that praise be to God, Lord of the worlds."

Poor to the forgiveness and forgiveness of his Lord

Tamer Badr

8 Ramadan 1440 AH

13 May 2019