In Islam, war is not the duty of members of the general public, whether individuals or groups. Rather, it is the task of a properly established government. Individuals do not have the right to engage in war on their own. On the contrary, war can be declared only by an established government. It is permissible for the government to call upon the general public to assist it in a war, but members of the public do not have the right to declare war on their own.
The Quran lays down as a general commandment that in the face of threats or where there is the danger of an external attack, the public should not take any action on their own. On such occasions, the only thing to do is take the matter to what the Quran (4:83) refers to as ulul-amr, or those in authority—in other words, their rulers. And it is for the latter to decide on an appropriate response.
The same point is made in a hadith mentioned in the Sahih al-Bukhari. According to this report, the rulers are like a shield. War is fought under their leadership, and they protect the people. (Sahih al Bukhari, Hadith No. 2957) This indicates that the planning and declaration of qital, or war, is entirely the prerogative of a properly established government. The general Muslim populace can, remaining under the leadership of their rulers and obeying their orders, play whatever role is required of them in this regard, but they cannot act independently.
From this Islamic principle it is clear that there is no scope in Islam for non-state actors to engage in war on their own, or what is generally called guerilla war. This is because a guerilla war is fought by independent non-state organisations, rather than by agencies of an established government. If agencies of an Islamic state seek to engage in defensive war, then, in accordance with the commandments of the Quran, they must first issue an open declaration of war. If the state has a treaty with the party it wants to wage war against, it must dissolve it. In Islam, war must be openly announced. Undeclared war is not permissible in Islam. Hence, according to Islam, proxy war is illegitimate.
All actions in Islam have certain conditions. It follows, therefore, that in Islam there are also certain necessary conditions for war. One of these conditions is that war must be limited only to, and directed only against, aggressors. In other words, a Muslim army is permitted to fight only against combatants. It is not permissible for it to attack non-combatants. The Quran lays down:
He does not forbid you to deal kindly and justly with anyone who has not fought you on account of your faith or driven you out of your homes: God loves the just. God only forbids you to make friends with those who have fought against you on account of your faith and driven you out of your homes or helped others to do so. Any of you who turn towards them in friendship will truly be transgressors. (60:8-9)
Suppose a Muslim government is embroiled in a war with another country. Even if this war abides by the necessary conditions for war that Islam lays down, it will still be illegitimate for Muslims to engage in any destructive activities against the citizens of the state with which the Muslim army is at war. In this regard, the destruction wrought on 11 September, 2001 in New York and Washington is clearly and unambiguously illegitimate according to Islam.
In the same way, even in a war which according to Islam is legitimate Muslims are not permitted to engage in suicide-bombing against their opponents. Islam does not allow for people to strap bombs to their bodies and force their way into their opponents’ military camps or enter civilian settlements and deliberately kill themselves in order to eliminate their opponents. This sort of action is definitely not martyrdom (shahaadat), and nor can it be justified by terming it a desire to attain martyrdom (istishhaad).
Source: Islam and world peace
