Religious war
A confessional Parliament was created in which Muslims and Christians were given quotas of seats. As well, the president was to be a Christian, the prime minister a Sunni Muslim and the speaker of Parliament a Shia Muslim.
In March 1991, Parliament passed an amnesty law that pardoned all political crimes prior to its enactment. The amnesty was not extended to crimes perpetrated against foreign diplomats or certain crimes referred by the cabinet to the Higher Judicial Council. In May 1991, the militias (with the important exception of Hezbollah) were dissolved, and the Lebanese Armed Forces began slowly to rebuild themselves as Lebanon's only major non-sectarian institution.
Some violence still occurred. In late December 1991 a car bomb (estimated to carry 220 pounds of TNT) exploded in the Muslim neighborhood of Basta. At least 30 people were killed, and 120 wounded, including former Prime Minister Shafik Wazzan, who was riding in a bulletproof car.

Iran–Iraq War: In the case of the Iran–Iraq War (1980–1988), the new revolutionary government of the Islamic Republic of Iran generally described the conflict as a religious war, and used the narrative of jihad to recruit, mobilise and motivate its troops.: 9:24, 16:05  On the other hand, justifications from the Saddam Hussein-led Ba'athist Iraq were mostly framed in terms of a supposed Persian–Arab historical enmity, and Iraq-centred Arab nationalism (including support for Arab separatism in Khuzestan). Some of the underlying motives of Saddam appear to have been controlling the Shatt al-Arab waterway and region (previously settled by the 1975 Algiers Agreement, which had ended Imperial Iranian support for the 1974–75 Kurdish rebellion against the Iraqi government: 3:27 ), obtaining access to the oil reserves in Khuzestan, and exploiting the instability of post-Revolution Iran, including the failed 1979 Khuzestan insurgency.: 3:06  Peyman Asadzade (2019) stated: "Although the evidence suggests that religious motivations by no means contributed to Saddam's decision to launch the war, an overview of the Iranian leaders' speeches and martyrs' statements reveals that religion significantly motivated people to take part in the war. (...) The Iranian leadership painted the war as a battle between believers and unbelievers, Muslims and infidels, and the true and the false." Iran cited religious reasons to justify continuing combat operations, for example in the face of Saddam's offer of peace in mid-1982, rejected by Ayatollah Khomeini's declaration that the war would not end until Iran had defeated the Ba'athist regime and replaced it with an Islamic republic.: 8:16 
While Ba'athist Iraq has sometimes been described as a "secular dictatorship" before the war, and therefore in ideological conflict with the Shia Islamic 'theocracy' which seized control of Iran in 1979,: 3:40  Iraq also launched the so-called Tawakalna ala Allah ("Trust in God") Operations (April–July 1988) in the final stages of the war.: 16:05  Moreover, the Anfal campaign (1986–1989; in strict sense February–September 1988) was code-named after Al-Anfal, the eighth sura of the Qur'an which narrates the triumph of 313 followers of the new Muslim faith over almost 900 pagans at the Battle of Badr in the year 624. "Al Anfal" literally means the spoils (of war) and was used to describe the military campaign of extermination and looting commanded by Ali Hassan al-Majid (also known as "Chemical Ali"). His orders informed jash (Kurdish collaborators with the Baathists, literally "donkey's foal" in Kurdish) units that taking cattle, sheep, goats, money, weapons and even women as spoils of war was halal (religiously permitted or legal). Randal (1998, 2019) argued that 'Al Anfal' was "a curious nod to Islam" by the Ba'athist government, because it had originally been known as a "militantly secular regime". Some commentators have concluded that the code name was meant to serve as "a religious justification" for the campaign against the Kurds.

Yugoslav Wars: The Croatian War (1991–1995) and the Bosnian War (1992–1995) have been viewed as religious wars between the Orthodox, Catholic and Muslim populations of former Yugoslavia: respectively called "Serbs", "Croats" and "Bosniaks" (or "Bosnian Muslims"). Traditional religious symbols were used during the wars. Notably, foreign Muslim volunteers came to Bosnia to wage jihad and were thus known as "Bosnian mujahideen". Although some news media and some scholars at the time and in the aftermath often described the conflicts as nationalist or ethnic in nature, others such as the literary critic Christopher Hitchens (2007) have argued that they were religious wars (Catholic versus Orthodox versus Islamic), and that terms such as "Serb" and "Croat" were employed as mere euphemisms to conceal the religious core of the armed conflicts, even though the term "Muslims" was frequently used. Some scholars have stated that they "were not religious wars", but acknowledged that "religion played an important role in the wars" and "did often serve as the motivating and integrating factor for justifying military attacks".

Sudanese Civil War: The Second Sudanese Civil War from 1983 to 2005 has been described as an ethnoreligious conflict where the Muslim central government's pursuits to impose sharia law on non-Muslim southerners led to violence, and eventually to the civil war. The war resulted in the independence of South Sudan six years after the war ended. Sudan is majority-Muslim and South Sudan is majority-Christian.

Timeline: 

Africa: 

Americas: 

Asia: 

Europe: 

See also: Odium theologicum
War of ideas

Notes: 

References: 

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