to attain their greatest happiness in this world and the Hereafter. Abandoning it means losing or diminishing happiness in both. Some people seek arduous undertakings in religious or worldly affairs despite their limited benefit; yet jihad is more beneficial in both respects than any other arduous undertaking. Others may wish to live in comfort until death overtakes them, yet the martyr’s death is easier than any other death, and it is the best way to die.

If the basis of lawfully prescribed fighting is jihad, and its purpose is that religion should be entirely for Allah and that Allah’s word should be supreme, then whoever refuses this is to be fought, by agreement of the Muslims. As for those who are not among those who offer resistance and engage in combat—such as women, children, monks, elderly men, the blind, those with disabilities, and others like them—the majority of scholars hold that they must not be killed unless they fight through their words or deeds. Some scholars, however, consider it permissible to kill everyone solely on account of unbelief, except women and children, because they constitute property for the Muslims. The first view is correct, because fighting is directed against those who fight us when we seek to make Allah’s religion prevail. As Allah Most High says:

“Fight in the cause of Allah those who fight you, but do not transgress. Indeed, Allah does not love transgressors.”

The Sunan collections report that the Prophet, peace and blessings be upon him, passed by a slain woman during one of his military expeditions. People had gathered around her, and he said:

“This woman would not have fought.”

He said to one of them: “Catch up with Khālid and tell him: ‘Do not kill children or hired laborers.’”

It is also reported in both that he, peace and blessings be upon him, used to say:

“Do not kill a decrepit old man, nor