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cannot cover. But it should be remarked, however, that Islam neither justifies an
aggressive war, nor does it make destruction of crops, animals, homes, etc., an
objective of war. It neither allows the killing of non-fighting women, children and
aged people, nor does it tolerate the torture of war prisoners and the imposition of its
teachings on the defeated. It is only a defensive measure, justified by the practical
principles of Islam, as long as wrong, injustice and aggression exist in the world
(2:190 - 195, 216:218; 22:39 - 41; see also the discussion on Jihad below);
5. Fulfilling the obligations undertaken by the Islamic State and honoring the treaties
concluded between the Islamic State and other states. This is only binding if the other
parties remain faithful to their obligations and honor their treaties. Otherwise, there
can be no validity of treaties or binding obligations (5:1; 8:55-56; 9:3-4);
6. Maintenance of internal peace and security, and genuine contribution to human
understanding and universal to human understanding and universal brotherhood on
the international level
These are the inspiring sources in the making of the international life of an Islamic
state. The Islamic State does not live just for itself and its own subjects. It has a wide
scope and an important mission in the international field. By the order of Islam it has
to endeavor for the prosperity and advancement of its own citizens in every aspect of
life, and by the same order it should make valuable contributions to humanity at large.
This provides for friendly relations, in the broadest sense of the word, with friendly
people and states. It enjoins the Islamic State to play a vital role in the interest of
humanity on the international level in education, economics, industry, politics, and so
on. This role was initiated by Muhammad himself and maintained by his followers
throughout the succeeding generations
Before we conclude this chapter, it should be pointed out that whatever is discussed
here is based on the sound, genuine and true principles of Islam as stated in the
Qur’ an and the Traditions of Muhammad. This is Islam which Muhammad and his
faithful followers practiced and exemplified in the most excellent manner. It is not the
Islam of any particular theologian or any particular jurist or ruler. Rather, it is Islam,
the writer believers, as it really is, and as it is meant to be
It should also be borne in mind that the Islamic system of life is unique and different
from all other systems and ideologies. Whether one looks at it from a spiritual or
moral, intellectual or cultural, political or economic or any other point of view, one
can readily see that it is marked with distinguished characteristics. To illustrate, one
may mention a few examples:
1. The source of the Islamic ideology is different. It is not man-made. It is not the
production of subversive politicians or revengeful economists. Nor is it the work of
pragmatic moralists or selfish industrialists. It is the work of God, the art of the
Infinite One, created in the best interest of humanity as a whole. And by its nature it is
binding and venerated by all the faithful. It is intelligible to every sound mind because
it is free from the puzzling mysteries, secret reservations and arrogated prerogatives
2. The aims of the Islamic ideology are also different. It is not aimed at world
domination or physical expansion. Rather, it is aimed at world submission to the Will
of God and world confinement to the limits of God’ s Law. Its principal objective is to
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