Laws of War in the Quran

The Qur’an was revealed gradually over 23 years, addressing different situations that arose during the Prophet Muhammad’s ﷺ lifetime. However, the Prophet ﷺ did not need to apply all the verses together because he was directly guided by Allah and acted according to the specific context of each revelation. His actions were divinely instructed, meaning that he implemented verses based on the circumstances of his time. For us, however, we do not receive new revelation, and we do not have the same direct divine guidance as the Prophet ﷺ. Therefore, when applying the Qur’an today, we must take all related verses into account rather than isolating one verse from another. If we take a single verse, such as one revealed during wartime, and apply it without considering other verses revealed in different circumstances, such as those about peace, justice, or treaties, we risk misapplying the Qur’an’s message, For example, some people take Surah At-Tawbah (9:5), which says, “Kill the polytheists wherever you find them…”, without considering other verses that provide context. This verse was revealed during a time of conflict when treaties had been broken by the polytheists of Makkah. But if we ignore other verses such as Surah Al-Anfal (8:61), which states, “And if they incline to peace, then incline to it [also] and rely upon Allah…”, we would misunderstand the Qur’an’s approach to war and peace. Similarly, if we only look at Surah Al-Baqarah (2:190), “Fight in the way of Allah those who fight you but do not transgress…”, without considering other rulings about justice, treaties, and diplomacy, we may incorrectly apply the Qur’an’s guidance, Since the Qur’an was completed as a final revelation, we now have the full picture. This means that rulings should be understood holistically, ensuring that we apply them according to the present context while staying true to divine guidance. The Qur’an was revealed through the Prophet ﷺ, but its application is meant for all times, requiring us to consider all related verses together in order to follow its teachings correctly.

📖Qur’an 22:27
“Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.”

📖Qur’an 4:75
And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?’”

📖Qur’an 4:58
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.”

These verses make it clear that permission to fight is granted only to those who have been wronged, and the goal is to restore justice, not to spread hatred. Islam commands believers to uphold fairness in all matters and to assist those suffering from oppression.

1. A Command for Defense, Not Aggression

📖Quran 2:216
Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not.”

This verse was revealed at a time when the Muslim community in Madinah was under constant threat from the Quraysh of Makkah. Many Muslims, especially those who preferred peace, were hesitant to engage in warfare. However, Allah commanded them to fight because, although war is undesirable, it was necessary for their survival and the protection of Islam. Despite the general dislike for war, the verse emphasizes that sometimes difficult actions are necessary for a greater good. The obligation to fight is not for conquest but for defense, justice, and protecting the oppressed.

This ruling still applies today. If a Muslim country is attacked or oppressed, they have the right to defend themselves. However, fighting is only allowed under strict conditions. Qur’an 2:190 clarifies: “Fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors.” Moreover, if the enemy stops their aggression and seeks peace, then Qur’an 8:61 commands: “And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.”

This shows that Islam does not promote war for the sake of violence, but only for defense and justice.

📖Quran 9:10-13
They do not observe toward a believer any pact of kinship or covenant of protection. And it is they who are the transgressors. But if they repent, establish prayer, and give zakah, then they are your brothers in religion; and We detail the verses for a people who know. And if they break their oaths after their treaty and defame your religion, then fight the leaders of disbelief, for indeed, there are no oaths [sacred] to them; [fight them that] they might cease.”

This verse was revealed in a specific historical context, but its meaning is not limited to that time; rather, it still applies today. If a Muslim country and a non-Muslim country make a peace deal, but the non-Muslim country does not honor the agreement, speaks against Islam, and wages war, then this verse applies. In such a case, Muslims have the right to fight back. However, the command to fight is directed at the leaders, as they are the ones who command the army and police. Fighting against them means fighting against their leadership. During the war, if the opposing side stops fighting and seeks peace, then Qur’an 8:61 applies, with the condition that if they repent, establish prayer, and give zakah, they are considered brothers in faith. This indicates that accepting Islam is necessary in certain cases, especially when they have caused significant harm. However, if they sincerely repent and accept Islam, no punishment is to be applied, This passage applies to those who have fought and committed harm, but it does not permit killing them knowingly if they surrender. Qur’an 9:6 clarifies that accepting Islam is not always required. For example, if there are ten fighters from the non-Muslim side, and they seek refuge and acknowledge their mistake, they do not necessarily have to accept Islam. Instead, they must be given the opportunity to hear the message, and then Muslims should ensure their safe return to their homes.

📖 Quran 8:39
And fight them until there is no more fitnah and [until] the religion, all of it, is for Allah. But if they cease, then indeed, Allah is Seeing of what they do.”

This verse refers to the persecution of Muslims in Makkah and the constant battles against Islam’s survival. The word ‘fitnah’ (trial or oppression) in this verse refers to the systematic persecution of early Muslims, including torture, economic sanctions, and forced exile.

The command to fight was given not to force people into Islam but to remove oppression and religious persecution. Qur’an 2:256 clarifies: “There is no compulsion in religion. The right course has become clear from the wrong.” If the enemy stops their aggression, then Qur’an 8:61 applies: “And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.”

This verse does not mean Muslims should fight until everyone is Muslim but rather until religious oppression ceases, and people are free to practice their faith.

4. Qur’an 9:5 in Context: A Command for Defense, Not Aggression

📖Quran 9:5 (Often Misquoted)
And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them go on their way. Indeed, Allah is Forgiving and Merciful.”

This verse is often misinterpreted as a general command to kill non-Muslims, but context is key. It was revealed during a time when the Quraysh had repeatedly broken peace treaties and waged war against Muslims.

🔹 Historical Context: Who Started the War?

To understand this verse properly, we must begin with Qur’an 9:1-2, which sets the stage:

“This is a declaration of disassociation from Allah and His Messenger to those with whom you had made a treaty among the polytheists. So travel freely, [O disbelievers], throughout the land for four months, but know that you cannot cause failure to Allah and that Allah will disgrace the disbelievers.” (Qur’an 9:1-2)

This shows that the polytheists had violated the peace treaties. The next verse, Qur’an 9:13, makes it even clearer:

“Would you not fight a people who broke their oaths and determined to expel the Messenger, and they were the first to attack you? Do you fear them? But Allah has more right that you should fear Him, if you are [truly] believers.”

This verse explicitly states that they started the war first. Muslims were commanded to fight only because of the repeated betrayals and aggression of the Quraysh. However, Qur’an 9:4 makes an exception for those who remained peaceful:

“Except those polytheists with whom you made a treaty, and they did not violate it by supporting anyone against you, so complete the treaty with them to the end of its term. Indeed, Allah loves the righteous [who fear Him].”

This proves that Qur’an 9:5 was directed only at hostile groups, not all non-Muslims. It was a response to war, not a general command to kill, Moreover, Qur’an 9:6 adds an important exception:

“And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety.”

This means even in war, Islam commands Muslims to offer safety to non-Muslims who seek peace.

🔹 Does This Verse Still Apply Today?

Yes, the ruling of this verse still applies today, but only in a specific situation, when a Muslim country is at war with an enemy who has broken a peace treaty, attacked first, and continues hostility.

For example:

• If a Muslim country and a non-Muslim country make a peace deal, but the non-Muslim country breaks the agreement, defames Islam, and attacks first, then this verse applies.
• In such a case, Muslims have the right to fight back.
• However, the command to fight is directed at the leaders because they are the ones in control of the military and government.
• Civilians and non-combatants cannot be targeted.

Furthermore, Qur’an 8:61 applies when the enemy stops fighting:
“And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.”

This means that even in war, if the enemy stops fighting and seeks peace, Muslims must also stop fighting.

Also, accepting Islam is not always required.

• Qur’an 9:6 clarifies that if an enemy fighter surrenders and seeks protection, they must be given safety, whether they accept Islam or not.
• However, if they have committed severe crimes, repenting and accepting Islam can be a condition for amnesty.

📖Qur’an 9:29 – The Role of the People of the Book
Fight those who do not believe in Allah and the Last Day, nor comply with what Allah and His Messenger have forbidden, nor embrace the religion of truth from among those who were given the Scripture, until they pay the tax, willingly submitting, fully humbled.”

Like Qur’an 9:5, this verse is often misinterpreted. It was revealed in response to specific historical events, particularly when the People of the Book (Jews and Christians) allied with hostile polytheists against Muslims.

🔹 How Were the People of the Book Treated Differently?

• Unlike the hostile polytheists who had waged war and caused harm, they were given the choice of fighting or accepting Islam if they had committed severe aggression. However, if someone sought protection, even after fighting, and later chose to uphold peace, then accepting Islam was not a necessity for their safety. Qur’an 9:6

• The People of the Book were given an additional option: to pay Jizyah (a tax for non-Muslim subjects under Islamic governance) instead of engaging in war.

• Footnote 1 : among those who were given the Scripture:

  To fully understand this verse we need to bear in mind that Quranic verses are of two types. General verses talk about belief in Allah, good manners, and acts of worship. Specific verses, such as this verse, were revealed in regards to particular situations. This sûrah came at a time when the pagans of Arabia (and their allies) repeatedly violated treaties they had signed with the Prophet (ﷺ). Muslims had to fight for the survival of their newly established state in Medina. So this verse discusses dealing with those who violated their agreements and attacked the Muslims. Offenders were fought, unless they stopped their aggression. If they chose not to accept Islam, they were obligated to pay Jizya-tax.

  Footnote 2 : Pay Tex 

  Taxation systems have existed since ancient times. There are several references in the Old Testament (e.g., Ezra 4:20). In the New Testament, Jesus allows paying taxes to Caesar (Luke 20:25,  Matthew 17:24–27, Matthew 22:21). Under Islamic rule, all individuals had financial obligations—Muslims paid zakâh (2.5% of their savings) and non-Muslims (ⱬimmîs) were required to pay jizyah (tax for protection from foreign enemies). The jizyah was an average of one dinar (4.25 g of gold) annually. Women, children, the elderly, the clergy, the poor, and those who were unable to work were exempt. Those who opted to join the army were also exempt. Poor ⱬimmîs were supported financially by the state. Muslim rulers refunded the jizyah if they failed to protect their non-Muslim subjects.

For example, the People of the Book were given an additional option: to pay Jizyah (a tax for non-Muslim subjects under Islamic governance) instead of engaging in war. However, they were also part of the war, though they did not initiate it—the polytheists were the ones who started the conflict. Since the polytheists were the aggressors, the ruling applied to them as it does in any war between Muslims and non-Muslims. The verse refers to leaders, meaning a government leading them, which in modern terms can be understood as the army, For the polytheist army, if they caused excessive harm and were captured by Muslims, they still had the option of forgiveness—if they accepted Islam and reformed. This reformation included doing good deeds, helping the poor, and praying to one God. Their acceptance of Islam was not about coercion but an opportunity for them to change, reform, and become better individuals. Since they had committed severe crimes, accepting Islam allowed them to redeem themselves and align with a peaceful way of life rather than continue in their past aggression, However, during an ongoing war, if a polytheist fighter chose to stop fighting and seek peace, it was not necessary for him to accept Islam, as he had already committed to a moral code of goodness and peaceful coexistence.

As for the People of the Book, since they supported the polytheists, if Muslims captured any of them, they had to agree to pay Jizyah and accept peaceful coexistence. They were not forced to accept Islam but were given the option to continue practicing their faith under Islamic rule, If a similar situation were to occur within a Muslim country, where a Muslim and a non-Muslim group were fighting, and the non-Muslims caused excessive harm and refused peace, then if they were captured, they would either have to:

1. Accept Islam if they wished to remain without paying Jizyah.
2. Pay Jizyah and agree to live under Islamic governance peacefully.

If a polytheist fighter during a war stopped fighting and chose to live peacefully, he was not required to accept Islam—his decision to stop fighting was enough, For the People of the Book, if they included polytheists from their country in their military, then they had to either:

• Cease fighting and accept peace.
• Or, if they refused peace, the war would continue.

If Muslims captured the People of the Book (Jews and Christians) who had participated in the war, they had to listen to the message of Islam. If they accepted and promised not to engage in such actions again, they were allowed to remain in their homeland. However, if they were within a Muslim country, they were required to avoid violence, pay Jizyah, and live peacefully, as mentioned in Qur’an 9:29, For polytheists fighting from their own country, if Muslims captured them, they had to accept Islam if they had committed severe aggression. However, if a polytheist voluntarily left the war and sought peace, there was no need for him to accept Islam, his decision to leave the conflict and live peacefully was sufficient, as confirmed in Qur’an 8:61, Additionally, if a polytheist sought protection (even outside the battlefield), Muslims were commanded to grant him safety and allow him to hear the message of Islam, but it was not necessary for him to accept Islam, as stated in Qur’an 9:6.

5. Dealing with Treachery, Not Ordinary Disbelief

📖Qur’an 4:89
“They wish you would disbelieve as they disbelieved so you would be alike. So do not take them as allies until they emigrate for the cause of Allah. But if they turn away, then seize them and kill them wherever you find them and do not take any of them as allies or helpers.”

This verse refers to hypocrites (munafiqoon) in Madinah who outwardly claimed to be Muslim but secretly worked against the Muslim community, aiding enemies and exposing military strategies. Their betrayal was not just ideological but a direct act of treason during wartime. Thus, this command was limited to those engaged in active treachery during an ongoing war, not an instruction for general violence.

However, the next verse clarifies that those who withdraw from hostility and seek peace must not be harmed:

Qur’an 4:90
“Except for those who join a people with whom you have a treaty or those who come to you with their hearts unwilling to fight you or their own people. If Allah had willed, He would have given them power over you, and they would have fought you. So, if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a cause [for fighting] against them.”

How This Verse Applies Today

This principle remains relevant in modern conflicts. It emphasizes that war is not against beliefs but against active betrayal and aggression. Today, if a group or individuals pretend to be allies but actively support enemies in harming the community or nation, measures can be taken to prevent their treachery. However, if they step back and do not engage in hostilities, they must be granted peace.  This verse aligns with modern laws against espionage and treason, where nations punish those who leak military secrets to enemies. However, it does not apply to ordinary non-Muslims or critics of Islam, as the Qur’an itself protects those who do not engage in warfare.

6. Prayer, Precaution, and Self-Defense in Wartime

📖Qur’an 4:101
“And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy.”

Historical Context: A War Against Islam, Not Just Prayer Disruption

This verse was revealed during a time of ongoing war between the Muslims and hostile non-Muslim tribes, particularly the Quraysh and other enemies of Islam. It was not just about disbelievers disturbing prayer but about them actively seeking to attack and kill Muslims during moments of vulnerability.

Quran 4:102 (The verse immediately after)
“And when you [Prophet] are among them and lead them in prayer, let a group of them stand in prayer with you while another group stands guard. Then, when the first group has prayed, let them fall back and let the other group pray with you, keeping their weapons ready…”

🔹 This clearly shows that the threat was a military one, not merely an issue of prayer. The enemies were looking for an opportunity to ambush Muslims, including during acts of worship.

Quran 8:30
“And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans, and Allah is the best of planners.”

🔹 The Quraysh and other enemies of Islam had already conspired to kill or exile the Prophet ﷺ, proving their aggression was not limited to verbal opposition but extended to actual war.

Quran 9:13
“Will you not fight a people who broke their oaths and intended to expel the Messenger, and they were the first to attack you?”

🔹 This confirms that these enemies were already breaking peace treaties and launching attacks against Muslims.

How This Verse Applies Today

1. War-Time Precautions: Just as Muslims had to shorten prayers due to real security threats, today, in war zones or areas where Muslims are persecuted, safety measures must be taken while performing religious duties.
2. Defensive Jihad Against Aggressors: This verse does not mean that all non-Muslims are enemies, it applies only to those who initiate war against Muslims. Today, this principle is seen in self-defense policies of Muslim nations.
3. Modern Security & Worship: In hostile environments where Muslims face oppression or war, strategic precautions,, like having security at mosques, align with this verse’s guidance.
4. Understanding the Enemy’s Intentions: The verse teaches that enemies of Islam may not always attack openly; they may seek moments of vulnerability (such as during prayer) to harm Muslims. This is why Islam emphasizes both trust in Allah and taking necessary defensive measures.

This verse is not about viewing all disbelievers as enemies—it refers to those who actively wage war against Islam, proving that Islam allows self-defense while ensuring justice and fairness in warfare.

7. Strategic Defense and Justice in Warfare

📖Quran 8:65
“O Prophet, urge the believers to battle. If there are among you twenty [who are] steadfast, they will overcome two hundred. And if there are among you one hundred [who are] steadfast, they will overcome a thousand of those who have disbelieved because they are a people who do not understand.”

Qur’an 8:65 was revealed after the Battle of Badr (624 CE), at a time when the Quraysh’s enmity towards Muslims was ongoing. Their aggression, which began with their plot in Qur’an 8:30, continued through Badr and subsequent battles. This verse was not a pre-Badr call to initiate war but a post-Badr command to continue resisting the Quraysh, leveraging the momentum of victory.

The Quraysh’s Aggression Against Muslim;

• Persecuted Muslims in Makkah, forcing them to flee to Madinah.
• Seized their properties and wealth.
• Mobilized an army to attack Muslims and wipe them out.
• Plotted to assassinate the Prophet ﷺ before he migrated to Madinah.

📖Qur’an 8:30
“And [remember, O Prophet] when the disbelievers plotted against you to restrain you, kill you, or expel you. They planned, but Allah also planned. And Allah is the best of planners.”

This verse shows that the Quraysh were not just enemies in battle—they actively conspired to kill the Prophet ﷺ before war even began. This proves that fighting them was a defensive response to their aggression, not an act of unprovoked violence.

Quran 8:39
And fight them until there is no more fitnah and [until] the religion, all of it, is for Allah. But if they cease, then indeed, Allah is Seeing of what they do.”

📖Qur’an 8:58-60 (Verses Before It)
“And if you fear betrayal from a people, retaliate by making a fair response. Indeed, Allah does not like traitors. And prepare against them whatever you can of power and warhorses to strike terror into the enemy of Allah and your enemy…”

This proves that war was only commanded because the enemy had already shown hostility and betrayed peace treaties. The Qur’an commands Muslims to be prepared to deter aggression, ensuring that enemies think twice before attacking, The word ‘terror’ (ru‘b) in Qur’an 8:60 does not refer to indiscriminate violence but to deterrence against enemies who violate peace. This is similar to how God used terror in the Bible to weaken enemy forces before battles: Exodus 23:27 (Bible) “I will send My terror ahead of you and throw into confusion every nation you encounter. I will make all your enemies turn their backs and run.” Just as God sent terror to deter oppressors in Exodus, the Qur’an speaks of strategic deterrence to maintain security and prevent war.

📖Qur’an 8:39
“And fight them until there is no more fitnah and [until] the religion, all of it, is for Allah. But if they cease, then indeed, Allah is Seeing of what they do.”

This verse clarifies that fighting was not for conquest but to end persecution (fitnah) against Muslims. If the enemy stops aggression, fighting must also stop

📖Qur’an 8:13
“That is because they opposed Allah and His Messenger. And whoever opposes Allah and His Messenger—indeed, Allah is severe in penalty.”

The Quraysh refused peace, repeatedly broke agreements, and continued their hostility.

Rules After Victory: Taking Control and Spoils of War

📖Qur’an 8:67
“It is not for a Prophet to take captives until he has thoroughly subdued the land…”

This verse was revealed after the Battle of Badr. It shows that war captives and spoils were only permitted after complete victory, meaning that Muslims were not allowed to take prisoners until they had secured power over the land.

📖Quran 8:69
“Now enjoy what you have taken in war as lawful and good, and be mindful of Allah. Surely Allah is All-Forgiving, Most Merciful.”

This verse clarifies that spoils of war were only lawful after the enemy had completely surrendered.

How This Verse Applies Today

1. Spiritual & Mental Strength in Struggles – Just as early Muslims relied on steadfastness, faith, and discipline in battle, today’s challenges (political, social, and economic) also require resilience and determination.
2. Defensive Warfare Only – This verse shows that fighting is justified only when Muslims are attacked. In modern times, this applies to defending occupied lands or resisting oppression.
3. Taking Power Over the Land – Qur’an 8:67 shows that power should be firmly established before dealing with prisoners or governance issues. Today, this means that leadership must be strong and capable before making major political decisions.
4. Strategic Lessons – Just as early Muslims had to use intelligence and discipline in war, Muslim nations today must focus on unity, strength, and strategic planning.
5. Ending War When the Enemy Stops – Qur’an 8:39 clearly states that war should end when the enemy ceases hostilities. This means that modern conflicts should follow the principle of stopping war once aggression has ended, ensuring that justice is upheld without unnecessary violence.

8. Resisting Oppression and Betrayal in Defense of Islam

📖Quran 66:9
“O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.”

This verse was revealed in Madinah during a time of severe external aggression and internal treachery. The disbelievers, primarily the Quraysh, had repeatedly attacked the Muslims—violating treaties, waging wars (Badr, Uhud, Ahzab), and conspiring to assassinate the Prophet ﷺ (Qur’an 8:30). The hypocrites in Madinah, led by Abdullah ibn Ubayy, secretly allied with these enemies, spreading falsehoods and weakening the Muslim community (Qur’an 63:4).

Allah commanded the Prophet ﷺ to take firm action against these threats—not as an act of aggression, but as a necessary response to their continued hostility. This command aligns with:

• Qur’an 9:12 – They broke treaties and did not fear Allah.
• Qur’an 9:13 – They were the first to attack and tried to expel the Prophet ﷺ.
• Qur’an 8:39 – Fighting was commanded only to end oppression.
• Qur’an 8:30 – They planned to kill the Prophet ﷺ.
• Qur’an 4:91 – They did not hold back from attacking Muslims when given the chance.
• Qur’an 5:33 – Waging war against Allah and His Messenger leads to severe consequences.

Even today, we witness similar oppression—innocent Muslims being harmed without reason, peace treaties being disregarded, and hostility against Islam persisting. This verse is a reminder that Islam does not advocate aggression but commands resistance against those who seek to destroy peace and justice. The true enemy is not just disbelief, but those who actively oppose truth, violate agreements, and unjustly spill blood.

Discussing these verses out of context is like saying that the Bible calls for genocide

1 Samuel 15:2-3 
This is what the LORD Almighty says: ‘I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. Now go, attack the Amalekites and totally destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.

Luke 19:26-28
Jesus replied, ‘I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what they have will be taken away, But those enemies of mine who did not want me to be king over them—bring them here and kill them in front of me, After Jesus had said this, he went on ahead, going up to Jerusalem.

Islam forbids killings of innocent people

Quran 5:32
Whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors.

Quran 6:151
Say, ˹O Prophet,˺ “Come! Let me recite to you what your Lord has forbidden to you: do not associate others with Him ˹in worship˺. ˹Do not fail to˺ honour your parents. Do not kill your children for fear of poverty. We provide for you and for them. Do not come near indecencies, openly or secretly. Do not take a ˹human˺ life—made sacred by Allah—except with ˹legal˺ right. (For example, in retaliation for intentional killing through legal channels.) This is what He has commanded you, so perhaps you will understand.

Quran 4:93
Sahih International
But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.

Quran 25:68-69
And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty, Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated.

Sahih al-Bukhari 2653
The Prophet (ﷺ) was asked about the great sins He said, “They are:–
(1 ) To join others in worship with Allah,
(2) To be undutiful to one’s parents.
(3) To kill a person (which Allah has forbidden to kill) (i.e. to commit the crime of murdering).
(4) And to give a false witness.

“Some Christians pretend that Christianity was not established by the sword; but of what period of time do they speak? It was impossible that twelve men could begin with the sword: they had not the power; but no sooner were the professors of Christianity sufficiently powerful to employ the sword than they did so, and the stake and faggot too; and Mahomet (Muhammad)  could not do it sooner. By the same spirit that Peter cut off the ear of the high priest’s servant (if the story be true) he would cut off his head, and the head of his master, had he been able. Besides this, Christianity grounds itself originally upon the [Hebrew] Bible, and the Bible was established altogether by the sword, and that in the worst use of it — not to terrify, but to extirpate. The Jews made no converts: they butchered all. The Bible is the sire of the [New] Testament, and both are called the word of God. The Christians read both books; the ministers preach from both books; and this thing called Christianity is made up of both. It is then false to say that Christianity was not established by the sword.”

― Thomas Paine, The Age of Reason

It’s important to note that using a Thomas Paine quote does not mean insulting God or Jesus, but rather pointing out that the Bible itself has issues. Some have used it for their own interpretation, which has caused injustice. Today, even Christians don’t fully believe what is written in it; they rely on what Paul told them, and it’s uncertain whether Paul even wrote those things that contradict the entire Bible, including his own message.

Additional Information

There may be some misunderstandings when reading these verses with a focus only on the specific time period in which they were revealed. However, it is important to recognize that these verses are timeless guidance, not limited to their historical context. They provide a comprehensive framework for how Muslims should conduct themselves, regardless of the era or circumstances, While historical events help us understand the reasons behind the revelation, the core principles and teachings of the Qur’an and Hadith offer complete guidance for all times. These verses are not confined to the situations they addressed in the past; they lay out a broader moral and legal framework for Muslims to follow today, If anyone finds errors or has a better Laws than the one Islam provides, they should present it with clear evidence and reasoning. Islamic teachings are built on divine wisdom and provide the most balanced and just solutions for humanity, guided by the Qur’an and the Sunnah of the Prophet ﷺ.