Then those who have believed and worked righteous deeds shall be honored and made to enjoy luxurious life in a Garden of Delight" (Quran 30:15)

History does present a few examples when, in the days of peace, a powerful nation treated its weak neighbors in a graceful manner. The real test of character for such a nation, however, lies in its attitude towards a vanquished nation. Islam has left indelible imprints of its magnanimity both in conditions of war and peace.

Swayed by the electrifying effects of the conquest, conquerors usually go berserk in their behavior with the conquered. Possessed with brute authority, they unleash all sorts of atrocities in the occupied territories. Emanating much before Halaku and continuing after Hitler, this is what the war literature of the world teaches and preaches.

The Islamic approach to war and its aftermath eliminates the unjust use of force. Islam does not favor the maxim of 'might is right' prevailing in the world since Cain took the life of his younger brother Abel.

The two were the sons of Adam (AS) and had offered sacrifice to God. It was accepted from Abel - the righteous one. Puffed up with power, arrogance and jealousy, Cain threatened to kill Abel and did exactly that. The Quran recalls this first ever brazen act of terror in human history thus:

"... each offered a sacrifice (to Allah). It was accepted from one, but not from the other. The latter said, "I will surely slay you." The former said, "Verily, Allah accepts only from those who are righteous." (Al-Ma'idah: 27)

So the soul of the other (latter one) led him to the murder of his brother; he murdered him and became one of the losers." (Al-Ma'idah: 30) The self-abnegating phrase 'war for peace' is also against the temperament of Islam. Literally meaning peace and security, Islam believes that two evils do not make a good.

It exhorts its followers not to do evil in return of evil done to them, but to do what will best repel the evil. This is because Islam acknowledges that there is no equality or comparison between good and evil. It requires that evil should be repelled or destroyed with something which is better, just as an antidote is better than poison. The Quran ordains:

"Repel evil with that which is better..." (Al- Mu'minun: 96) Before Islam, the whole world was plunged into intractable wars, bloodshed, ferocity and animosity. Fighting was endemic in society with no ethical limits, no rules of conduct whatsoever.

Islam could not condone such tyrannical practices which had downgraded humanity to the level of beasts. On the contrary, it advocated that in mutual ties between nations, the basic issue was that of recognition and cooperation; not war or hatred.

Islam contends that all human beings are descended from a single pair of parents. Their tribes and nations are convenient labels by which we may know certain differing features. Before Allah, they are all one and he gets most honor who is most pious. Addressing the whole human race, Almighty Allah holds:

O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily, the most honored of you in the sight of Allah is (he who is) the most righteous of you..." (Al- Hujurat: 13).

Islam, as a practiced religion, does not rule out the possibility of war against a nation that is not willing to live in peace and has become a threat to the existence of the benign nation.

When there is no option and in the face of persecution, the believers are permitted to fight with vigor and full preparation, but not ruthlessly. Modern war is always followed by pillage, looting, debauchery and general massacre.

Prophet Muhammad (PBUH), on the other hand, issued strict orders to the commanders of Muslim armies not to kill women, children, old and infirm men, not to cut down fruit-bearing trees and crops, nor to slaughter animals whose flesh was eaten.

Places of worship, not only mosques, but also churches, synagogues and cloisters were to be protected. Mutilate or disfigurement of the corpses of enemies was prohibited. The dwellings of unresisting citizens were to be left untouched so also the means of their sustenance.

To that extent, Islam is opposed to the callous, yet oft-spoken doctrine: 'All is fair in love and war.' The Quran repudiates the propaganda that Islam was preached by force. Conversion by compulsion is not allowed. Almighty Allah proclaims: "Let there be no compulsion in religion: Truth stands out clear from Error..." (Al-Baqarah: 256).

The very first injunction about war (quoted below) provides that it should be waged in self-defense and that too within the permissible limits: "And fight in the way of Allah those who fight you but transgress not the limits. Truly, Allah likes not the transgressors."(Al- Baqarah: 190)

Only a war regulated by the above moral restraints is approved by Islam to prevent horror and violence against the innocent, against their freedom of thought and action and to ensure their honorable existence. No distinction of religion and creed has to be observed with regard to the safety and security of the citizens.

The Quran differentiates between a war undertaken for a genuine cause and the one waged as a transgression to create mischief in the world: "Those who believe, fight in the cause of Allah, and those who disbelieve fight in the cause of Satan..." (An-Nisa: 76)

Now, if an aggressive nation comes to terms and desists from its sinister designs, peace should be made with it and rapprochement arrived at. Rather the first nation should display categorically its desire for peace and friendship.

As such, while we must always be prepared for the just fight lest it be forced on us, even in the midst of an armed conflict, we must always be ready for peace if there is any indication for it from the other side. There is no merit merely in a fight by itself.

The Quran enjoins upon believers: "But if they (the enemies) incline towards peace, incline you also to it and (put your) trust in Allah. Verily He is the All-Hearer, the All-knower." (Al-Anfal: 61)

If the war (waged for legitimate reasons) culminates into victory, the conquerors should mete out a compassionate treatment to the defeated. There are nations which raise lofty slogans of human rights and claim to be the upholders of sublime objectives of civilization, but their behavior towards the conquered nations has been found to be extremely disgraceful, and a far cry from the norms of justice and compassion.

There is no parallel in history to the dignified attitude displayed by the Holy Prophet on the occasion of the conquest of Makkah. His arch enemies of 11 excruciating years, who had crossed all limits in tormenting him and his companions, stood before him humiliated, heads down with shame, waiting for a befitting revenge.

They deserved and expected the severest punishment. Yet, the Prophet (SAW) was clement to the core. He announced that he would behave with them the way Yusuf (AS) had behaved with his cruel brothers saying:

"...This day let no reproach be (cast) on you: Allah will forgive you, And He is the Most Merciful of those who show mercy!" (Yusuf: 92) Islam has a comprehensive set of rules to deal with the prisoners of war.

First of all, they are to be overtaken in the actual war field. The Quran prohibits taking prisoners after the cessation of hostilities and in normal circumstances (Al-Anfal: 67 and Muhammad: 4).

As to their subsequent treatment, the Quran offers two options - ".... Thereafter, (is the time for) either generosity (i.e. freeing them without ransom) or ransom (according to what benefits Islam) until the war lays down its burdens..." (Muhammad: 4).

Seventy prisoners fell to the hands of the Muslims in the battle of Badr. Some of them were released without ransom by the clemency of the Prophet and some with ransom. Those who could not afford to pay the ransom money were required to teach 10 children each for their freedom.

History stands testimony to the bitter fact that the victorious nations let loose a reign of terror against the helpless prisoners of war. Islam strictly forbids such inhuman actions. During their captivity, the prisoners must be treated kindly. They have to be properly fed, clothed and looked after.

The lesson learnt by the Muslims from the grand victory of Makkah was not of man's glory but humility, not of power but of service, not an appeal to vanity but a realization of Allah's mercy.

Any success man achieves in his endeavors should be attributed to the blessings of Allah. The Prophet had an additional duty to perform - to pray for the forgiveness of his people in case any of them had exulted in their victory or done anything unauthorized.

Surah Al-Nasr provides complete guidance about our conduct in the wake of victory: "When comes the help of Allah (to you O Muhammad against your enemies) and the conquest (of Makkah). And you see the people enter Allah's religion (Islam) in crowds. So celebrate the praise of your Lord and ask for His forgiveness.

Verily He is the one who accepts the repentance and forgives." (Al-Nasr: 1-3)

( Source: This article was originally published in Dawn Newspaper on August 20, 2004 )