Justice, religious difference, and restraint in conflict

← Read the main argument · Browse all evidence

Justice is tested by conflict, unequal power, and disagreement. These entries collect teachings and incidents concerning judgment, religious difference, treaties, captives, and the limits of fighting.

Justice, judgment, and freedom from favoritism

The Qur’an commands justice even toward people one dislikes and forbids hatred from distorting judgment.

“O believers! Stand firm for Allah and bear true testimony. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do.” (Sūrat al-Māʾidah 5:8), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ ۝٨﴾ سُورَةُ المَائـِدَةِ
The Qur’an requires people to uphold justice even when the truth is against themselves, their parents, or close relatives.

“O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate ˹from justice˺. If you distort the testimony or refuse to give it, then ˹know that˺ Allah is certainly All-Aware of what you do.” (Sūrat al-Nisāʾ 4:135), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ۝١٣٥﴾ سُورَةُ النِّسَاءِ
When people sought special leniency for a woman from an influential family in a theft case, Prophet Muhammad ﷺ rejected the request and said that even his own daughter would not be exempt from the law.

“By God, if Fatima daughter of Muhammad stole, I would apply the law to her.” — Sahih al-Bukhari 67882 13 43
The Qur’an commands justice, excellence, and generosity while forbidding indecency, wrongdoing, and aggression.

“Indeed, Allah commands justice, grace, as well as courtesy to close relatives. He forbids indecency, wickedness, and aggression. He instructs you so perhaps you will be mindful.” (Sūrat al-Naḥl 16:90), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿۞ إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَـٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ۝٩٠﴾ سُورَةُ النَّحۡلِ

Religious difference and coexistence

The Qur’an states that there is no compulsion in religion.57 60

“Let there be no compulsion in religion, for the truth stands out clearly from falsehood. So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing.” (Sūrat al-Baqarah 2:256), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ فَمَن يَكْفُرْ بِٱلطَّـٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ ۝٢٥٦﴾ سُورَةُ البَقَرَةِ
The Qur’an tells Muslims to treat non-Muslims who are not fighting them or driving them from their homes with kindness and justice.

“Allah does not forbid you from dealing kindly and fairly with those who have neither fought nor driven you out of your homes. Surely Allah loves those who are fair.” (Sūrat al-Mumtaḥanah 60:8), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿لَّا يَنْهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمْ يُقَـٰتِلُوكُمْ فِى ٱلدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَـٰرِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوٓا۟ إِلَيْهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ ۝٨﴾ سُورَةُ المُمۡتَحنَةِ
Prophet Muhammad ﷺ warned that killing a non-Muslim protected by covenant is a grave sin.57 60

“Whoever kills a person under covenant will not smell the fragrance of Paradise.” — Sahih al-Bukhari 31662 13 43
Prophet Muhammad ﷺ stood for the funeral procession of a Jewish man and, when his religion was pointed out, replied by emphasizing that he was still a human soul.

He said, “Was it not a soul?” — Sahih al-Bukhari 13122 13 43
Prophet Muhammad ﷺ visited a Jewish boy who had served him when the boy became ill. He invited him to Islam during the visit, but religious difference did not prevent the personal act of care.

“A Jewish boy used to serve the Prophet ﷺ, and he became ill, so the Prophet ﷺ went to visit him.” — Sahih al-Bukhari 13562 13 43
The Qur’an forbids Muslims from insulting what other people worship, in part because doing so can provoke retaliatory insult and deepen hostility.

“˹O believers!˺ Do not insult what they invoke besides Allah or they will insult Allah spitefully out of ignorance. This is how We have made each people’s deeds appealing to them. Then to their Lord is their return, and He will inform them of what they used to do.” (Sūrat al-Anʿām 6:108), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ ۝١٠٨﴾ سُورَةُ الأَنۡعَامِ
The Qur’an tells Muslims to argue with Jews and Christians in the best manner, except where people act wrongfully.

“Do not argue with the People of the Book unless gracefully, except with those of them who act wrongfully. And say, ‘We believe in what has been revealed to us and what was revealed to you. Our God and your God is ˹only˺ One. And to Him we ˹fully˺ submit.’” (Sūrat al-ʿAnkabūt 29:46), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿۞ وَلَا تُجَـٰدِلُوٓا۟ أَهْلَ ٱلْكِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ ۖ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَـٰهُنَا وَإِلَـٰهُكُمْ وَٰحِدٌ وَنَحْنُ لَهُۥ مُسْلِمُونَ ۝٤٦﴾ سُورَةُ العَنكَبُوتِ
The Qur’an tells believers to invite others through wisdom, good instruction, and the best manner of debate.

“Invite ˹all˺ to the Way of your Lord with wisdom and kind advice, and only debate with them in the best manner. Surely your Lord ˹alone˺ knows best who has strayed from His Way and who is ˹rightly˺ guided.” (Sūrat al-Naḥl 16:125), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿ٱدْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلْحِكْمَةِ وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ ۖ وَجَـٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ ۖ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ ۝١٢٥﴾ سُورَةُ النَّحۡلِ
In explaining why aggression may be resisted, the Qur’an names monasteries, churches, synagogues, and mosques among houses of worship whose destruction is to be resisted.

“˹They are˺ those who have been expelled from their homes for no reason other than proclaiming: ‘Our Lord is Allah.’ Had Allah not repelled ˹the aggression of˺ some people by means of others, destruction would have surely claimed monasteries, churches, synagogues, and mosques in which Allah’s Name is often mentioned. Allah will certainly help those who stand up for Him. Allah is truly All-Powerful, Almighty.” (Sūrat al-Ḥajj 22:40), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِم بِغَيْرِ حَقٍّ إِلَّآ أَن يَقُولُوا۟ رَبُّنَا ٱللَّهُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَٰمِعُ وَبِيَعٌ وَصَلَوَٰتٌ وَمَسَـٰجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِيرًا ۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ ۝٤٠﴾ سُورَةُ الحَجِّ
When Asma bint Abu Bakr asked whether she should maintain relations with her polytheist mother, Prophet Muhammad ﷺ told her to continue treating her mother well.

He said, “Yes. Maintain good relations with your mother.” — Sahih al-Bukhari 26202 13 43
Before sending Muadh to Yemen, Prophet Muhammad ﷺ warned him not to oppress people because the prayer of an oppressed person has no barrier before God.

“Beware the supplication of the oppressed, for there is no barrier between it and God.” — Sahih al-Bukhari 24482 13 43
In a hadith reporting words from God, oppression is forbidden among people without limiting the rule to a particular tribe, religion, or dispute.

“My servants, I have forbidden oppression for Myself and made it forbidden among you, so do not oppress one another.” — Sahih Muslim 2577a3 14 43
Prophet Muhammad ﷺ acknowledged that one litigant might argue more persuasively than another and warned that a favorable court ruling could not make someone else’s property morally lawful to take.

“I am only human… perhaps one of you is more eloquent in presenting his case. If I award him his brother’s right, let him not take it.” — Sahih al-Bukhari 71692 13 43
Prophet Muhammad ﷺ taught that a judge should not decide a case while angry.

“No judge should judge between two people while he is angry.” — Sahih al-Bukhari 71582 13 43
The Qur’an requires Muslims to grant protection to an enemy polytheist who asks for it and then escort that person to safety.

“And if anyone from the polytheists asks for your protection ˹O Prophet˺, grant it to them so they may hear the Word of Allah, then escort them to a place of safety, for they are a people who have no knowledge.” (Sūrat al-Tawbah 9:6), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ ۝٦﴾ سُورَةُ التَّوۡبَةِ
When Jewish visitors greeted Prophet Muhammad ﷺ with a hostile pun and Aisha responded angrily, he restrained her and told her that God loves gentleness.

“Be calm, Aisha. God loves gentleness in all matters.” — Sahih al-Bukhari 60242 13 43
The Qur’an teaches individual moral responsibility: no person bears another person’s sin merely because of family, tribe, religion, or group identity.

“Say, ˹O Prophet,˺ ‘Should I seek a lord other than Allah while He is the Lord of everything?’ No one will reap except what they sow. No soul burdened with sin will bear the burden of another. Then to your Lord is your return, and He will inform you of your differences.” (Sūrat al-Anʿām 6:164), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿قُلْ أَغَيْرَ ٱللَّهِ أَبْغِى رَبًّا وَهُوَ رَبُّ كُلِّ شَىْءٍ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ۝١٦٤﴾ سُورَةُ الأَنۡعَامِ
The Qur’an repeatedly tells Prophet Muhammad ﷺ that his duty is to convey the message, not to force people to believe.

“Had your Lord so willed ˹O Prophet˺, all ˹people˺ on earth would have certainly believed, every single one of them! Would you then force people to become believers?” (Sūrat Yūnus 10:99), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَلَوْ شَآءَ رَبُّكَ لَـَٔامَنَ مَن فِى ٱلْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُوا۟ مُؤْمِنِينَ ۝٩٩﴾ سُورَةُ يُونُسَ

War, noncombatants, captives, and the limits of fighting

The Qur’an permits fighting those who wage war while explicitly forbidding transgression.58 59

“Fight in the cause of Allah ˹only˺ against those who wage war against you, but do not exceed the limits. Allah does not like transgressors.” (Sūrat al-Baqarah 2:190), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ ۝١٩٠﴾ سُورَةُ البَقَرَةِ
After a woman was found dead during a campaign, Prophet Muhammad ﷺ expressly forbade intentionally killing women and children in war.58 59

“The Messenger of God ﷺ forbade the killing of women and children.” — Sahih al-Bukhari 30152 13 43
Prophet Muhammad ﷺ instructed military commanders not to embezzle, betray agreements, mutilate bodies, or kill children.

“Do not embezzle, do not act treacherously, do not mutilate, and do not kill a child.” — Sahih Muslim 1731a3 14 43
The Qur’an tells Muslims to accept peace when the enemy genuinely inclines toward peace.

“If the enemy is inclined towards peace, make peace with them. And put your trust in Allah. Indeed, He ˹alone˺ is the All-Hearing, All-Knowing.” (Sūrat al-Anfāl 8:61), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿۞ وَإِن جَنَحُوا۟ لِلسَّلْمِ فَٱجْنَحْ لَهَا وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ۝٦١﴾ سُورَةُ الأَنفَالِ
The Qur’an explicitly praises feeding captives, placing them beside the poor and orphans as people whose needs should be met.

“and give food—despite their desire for it—to the poor, the orphan, and the captive.” (Sūrat al-Insān 76:8), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَيُطْعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا ۝٨﴾ سُورَةُ الإِنسَانِ
The Qur’an permits proportionate retaliation but repeatedly presents patience and forgiveness as the better response where possible.

“And whoever is patient and forgives - indeed, that is of the matters [requiring] determination.” (Sūrat al-Shūrā 42:43), Saheeh International1 11 12 36

﴿وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ ٱلْأُمُورِ ۝٤٣﴾ سُورَةُ الشُّورَىٰ
The Qur’an tells people to cooperate in goodness and righteousness and not to cooperate in sin or aggression.

“O believers! Do not violate Allah’s rituals ˹of pilgrimage˺, the sacred months, the sacrificial animals, the ˹offerings decorated with˺ garlands, nor those ˹pilgrims˺ on their way to the Sacred House seeking their Lord’s bounty and pleasure. When pilgrimage has ended, you are allowed to hunt. Do not let the hatred of a people who once barred you from the Sacred Mosque provoke you to transgress. Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression. And be mindful of Allah. Surely Allah is severe in punishment.” (Sūrat al-Māʾidah 5:2), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَـٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهْرَ ٱلْحَرَامَ وَلَا ٱلْهَدْىَ وَلَا ٱلْقَلَـٰٓئِدَ وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَٰنًا ۚ وَإِذَا حَلَلْتُمْ فَٱصْطَادُوا۟ ۚ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟ ۘ وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ ۝٢﴾ سُورَةُ المَائـِدَةِ
In the traditional Muslim reading, the Qur’an’s first permission to fight is given to people who had been wronged and driven from their homes.58 59

“Permission ˹to fight back˺ is ˹hereby˺ granted to those being fought, for they have been wronged. And Allah is truly Most Capable of helping them ˹prevail˺. ˹They are˺ those who have been expelled from their homes for no reason other than proclaiming: ‘Our Lord is Allah.’ Had Allah not repelled ˹the aggression of˺ some people by means of others, destruction would have surely claimed monasteries, churches, synagogues, and mosques in which Allah’s Name is often mentioned. Allah will certainly help those who stand up for Him. Allah is truly All-Powerful, Almighty.” (Sūrat al-Ḥajj 22:39-40), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿أُذِنَ لِلَّذِينَ يُقَـٰتَلُونَ بِأَنَّهُمْ ظُلِمُوا۟ ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ ۝٣٩ ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِم بِغَيْرِ حَقٍّ إِلَّآ أَن يَقُولُوا۟ رَبُّنَا ٱللَّهُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَٰمِعُ وَبِيَعٌ وَصَلَوَٰتٌ وَمَسَـٰجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِيرًا ۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ ۝٤٠﴾ سُورَةُ الحَجِّ
Prophet Muhammad ﷺ told soldiers not to wish for battle, but to ask God for safety and remain steadfast if fighting became unavoidable.

“Do not wish to meet the enemy; ask God for safety. But if you meet them, then be steadfast.” — Sahih al-Bukhari 3024-30252 13 43
The Qur’an says that when hostile people withdraw from fighting and offer peace, Muslims have no basis to attack them.

“except those who are allies of a people you are bound with in a treaty or those wholeheartedly opposed to fighting either you or their own people. If Allah had willed, He would have empowered them to fight you. So if they refrain from fighting you and offer you peace, then Allah does not permit you to harm them.” (Sūrat al-Nisāʾ 4:90), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَـٰتِلُوكُمْ أَوْ يُقَـٰتِلُوا۟ قَوْمَهُمْ ۚ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَـٰتَلُوكُمْ ۚ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَـٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا ۝٩٠﴾ سُورَةُ النِّسَاءِ
In a report about a woman found slain, Prophet Muhammad ﷺ observed that she had not been fighting and then ordered that women and hired servants not be killed.58 59

“She was not one who would have fought.” … “Do not kill a woman or a hired servant.” — Sunan Abi Dawud 26694 15 43
After initially ordering that two enemies be burned if captured, Prophet Muhammad ﷺ reversed the command before it was carried out and said that punishment by fire belongs to God alone.

“If you capture them, kill them, but do not burn them, for no one should punish with fire except God.” — Sahih al-Bukhari 30162 13 43
The Qur’an names gracious release and ransom as ways of dealing with prisoners once battlefield control has been established.

“So when you meet the disbelievers ˹in battle˺, strike ˹their˺ necks until you have thoroughly subdued them, then bind them firmly. Later ˹free them either as˺ an act of grace or by ransom until the war comes to an end. So will it be. Had Allah willed, He ˹Himself˺ could have inflicted punishment on them. But He does ˹this only to˺ test some of you by means of others. And those who are martyred in the cause of Allah, He will never render their deeds void.” (Sūrat Muḥammad 47:4), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَـٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَـٰلَهُمْ ۝٤﴾ سُورَةُ مُحَمَّدٍ
The Qur’an allows retaliation only in proportion to the harm suffered and then says patience is better.

“If you retaliate, then let it be equivalent to what you have suffered. But if you patiently endure, it is certainly best for those who are patient.” (Sūrat al-Naḥl 16:126), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا۟ بِمِثْلِ مَا عُوقِبْتُم بِهِۦ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّـٰبِرِينَ ۝١٢٦﴾ سُورَةُ النَّحۡلِ

Treaties, protection, judgment, and obligations across conflict

The Qur’an requires treaties with religious opponents to be honored for as long as the other party continues to honor them.

“As for the polytheists who have honoured every term of their treaty with you and have not supported an enemy against you, honour your treaty with them until the end of its term. Surely Allah loves those who are mindful ˹of Him˺.” (Sūrat al-Tawbah 9:4), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿إِلَّا ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًٔا وَلَمْ يُظَـٰهِرُوا۟ عَلَيْكُمْ أَحَدًا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ ۝٤﴾ سُورَةُ التَّوۡبَةِ
The Qur’an treats keeping covenants as a religious duty before God, not merely a matter of diplomatic convenience.

“Honour Allah’s covenant when you make a pledge, and do not break your oaths after confirming them, having made Allah your guarantor. Surely Allah knows all you do.” (Sūrat al-Naḥl 16:91), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَأَوْفُوا۟ بِعَهْدِ ٱللَّهِ إِذَا عَـٰهَدتُّمْ وَلَا تَنقُضُوا۟ ٱلْأَيْمَـٰنَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ ٱللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ ٱللَّهَ يَعْلَمُ مَا تَفْعَلُونَ ۝٩١﴾ سُورَةُ النَّحۡلِ
In the traditional account behind Qur’an 4:105–112, members of a Muslim clan tried to blame a Jewish man for stolen property, and the revealed passage warned Prophet Muhammad ﷺ not to defend the deceitful.

“Indeed, We have sent down the Book to you ˹O Prophet˺ in truth to judge between people by means of what Allah has shown you. So do not be an advocate for the deceitful.” (Sūrat al-Nisāʾ 4:105), Dr. Mustafa Khattab, The Clear Quran1 11 12 36; occasion report: Jami at-Tirmidhi 3036, graded hasan [good]5 16 43

﴿إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا ۝١٠٥﴾ سُورَةُ النِّسَاءِ
An irrigation dispute involving Prophet Muhammad’s ﷺ cousin al-Zubayr preserved even the other litigant’s accusation that Prophet Muhammad ﷺ had favored a relative. The report, including the accusation, was transmitted by al-Zubayr’s own son.

Muhammad ﷺ first told al-Zubayr to water and then release the water to his neighbor; after the objection, he ordered him to take his full right. — Sahih al-Bukhari 2359-23622 13 43
Prophet Muhammad ﷺ taught that a captive mother should not be separated from her child.

“Whoever separates a mother from her child, God will separate him from those he loves on the Day of Resurrection.” — Jami at-Tirmidhi 1566, graded hasan [good]5 16 43

Judicial caution and limits on authority

When Ma’iz repeatedly confessed to adultery, Prophet Muhammad ﷺ turned him away several times and investigated whether he understood what he was saying and whether the legal conditions applied before accepting the confession.

The report describes Ma’iz returning repeatedly before the confession was finally accepted. — Sahih al-Bukhari 68252 13 43
Prophet Muhammad ﷺ openly acknowledged that a court can reach the wrong result if one litigant presents a more persuasive case, and he warned that a favorable ruling does not make another person’s property morally lawful.

“I am only a human being. You bring me your disputes, and one of you may be more persuasive than another… If I award him something from his brother’s right, let him not take it.” — Sahih al-Bukhari 26802 13 43

Sources for this page

The numbered citations identify the works in the complete bibliography. Verse and report numbers appear with the evidence; the source guide explains the distinctions between scripture, hadith, and early biography.

References used: 1, 2, 3, 4, 5, 11, 12, 13, 14, 15, 16, 36, 43, 57, 58, 59, 60.

Back to The Qur’an and the Messenger ﷺ

Share on

X Facebook LinkedIn Bluesky