The Faith Of Islam, The Holy Quran, And It's Attributes Towards Military Leadership CSC AY 1985 SUBJECT AREA General RESEARCH PAPER TITLE: THE FAITH OF ISLAM, THE HOLY QURAN, AND IT'S ATTRIBUTES TOWARDS MILITARY LEADERSHIP PREPARED BY Commander Mohammned Jamil S. Al-Muallem Saudi Arabian Naval Officer PREPARED FOR Command and Staff College, Marine Corps Development and Education Command, Quantico, Virginia 22134 DATE OF REPORT MAR 25 1985 OUTLINE TITLE: THE DOCTRINE, FAITH, AND MEANING OF ISLAM TO A MUSLIM I. THE COMPONENTS OF LEADERSHIP A. Discipline as an Article of Leadership B. Conduct as an Article of Leadership C. Analysis of the Code of Conduct II. ARTICLES OF FAITH FOR THE MUSLIM A. The Oneness of Allah (God) and His Attributes B. The Prophet(s) and Their Attributes as Leaders C. The Holy Quran as a Divine Source D. Human Destination After Death E. The Belief in God's Angels III. SOME PRINCIPLES OF THE MUSLIM FAITH A. Man in Islam B. Devotion to Worship 1. Declaration of Faith 2. Meaning of Prayer 3. Care of the Needy 4. Essence of Fasting 5. Performance of Pilgrimage IV. CONCEPT OF ISLAMIC LAW A. The Real Meaning of Jihad (war) B. Islam is Free and Not Compulsory C. The Factors of Moral Concern TABLE OF CONTENTS PAGE INTRODUCTION 1-2 DISCIPLINE 3-5 A MUSLIM's BELIEF 5 Role of Prophethood & Leadership 6-13 The Quran in Islam l3-l4 Muslim View of Life After Death 14 Belief In God's Angel 15 Man's Role in Islam 16 Concept of Worship 16-19 THE ISLAMIC 19-22 The Meaning of Jihad (war) 22-24 No Compulsion in Islam 24-26 Moral of Factors 26-28 Conclusion 29 Bibliography 30 INTRODUCTION It is indeed a blessing that this material will reach those that would not have had the opportunity of its study, with its call to inquiry in a field which is central to our lives to come as individuals and a whole community. Furthermore in our Title, Faith of Islam, The Holy Quran, and It's Attributes toward Mili- tary Leadership", there are serveral evident essential components that vitally supports sound military leadership. The two major components of military service personnel in Is- lam are Discipline and Conduct. Discipline is considered an end product of education. Conduct on the other hand is considered acting as a guide or command, and a curtailment of good behavior educational training that develops self control, character, or In a much broader sense: Discipline is further discussed as the orderliness and efficiency. Conduct therefore determined as the prescribed manner through training or contact that one has ap- plied conformity to the required standards.1 A paraphrase of the Holy Quran exemplifies that: "Oh mankind we created you from a single pair of a mole, and made you into nations and tribes, that Ye may know each other and not despise 1 - Webster New World Dictionary, College Edition one another. Truly the most honored of you in the sight of God is the most righteous of you. And God is the most righteous of all. God has full knowledge and is well acquainted with all things". Education in Islam is balanced because it stresses the impor- tance of the development of each facet of the individual's life; the development of his personality; and fulfillment of spiritual environmental and material needs in a balanced manner. If each of the forementioned aspects were fulfilled at the account of the other, it would result in a misbalanced adjustment. Education promotes a healthy positive personaliity an one should consider it as a power which must he developed in a manner conductive to production of a useful unit of society.2 2 - The Holy Quran, Sura 49:13 DISCIPLINE and CONDUCT IN ISLAM Discipline and Conduct in Islam are just as important as faith. The three are almost without exception, and are mentioned together in the Quran, which is the religious criterion for right conduct and that which Muslims follow as the guide. The faith in the heart must lead to good actions and morals in every aspect of life. In Islam, salvation lies in doing good deeds which require discipline in following God's commandments, and not merely faith alone. The fact that Islam is not merely a religion, but a gui- dance and a way of life for the fatality of human existence-- spiritual or physical, religious or political, individual or so- cietal, is the most important factor in shaping Muslim military personnel. The crucial role of Islam in the Muslim life must be properly understood by all those who are involved with Muslim mi- litary personnel in general, and military in particular. Islam, is not merely a series of rights and rituals, nor a seventh day of the week event, i.e., something to be kept in its proper place and not allowed to intrude into the real job or earning a living and having a "Good Time". The Muslim must understand Islam in the As Muslims believe, Islam was given not to complicate life but to make life, Oh yet so simple. But one must not commit any excess in his religion or life. following words: It is a total and unified way of life, both religious and secular; It is a set of beliefs and a way of worship; It is a culture and civilization; It is an economic system and a way of doing business; It is a special sort of society and a way of running a family; It prescribes for inheritance and divorce, dress, and etiquette, food and personal hygiene. It is a spiritual and human totality, this worldly and the other world to come.3 Islam lays a great stress on the fact that it is not a new religion and that the Prophet Muhammad (peace and blessings of Allah be upon him) did not bring a new faith. According to Mu- slim belief, he was only the last of a series of Prophets which included among others, Moses, Jesus, Abraham, and revived and repeated what they had also preached.4 He cannot be called the founder of Islam, nor can Islam be call Mohammadism. In fact to call Islam Mohammadism would be to a Muslim insulting and a sign of ignorance. Islamic life is based on two solid foundations-- Belief and Action. They are inseparable and complimentary to each other. Beliefs must be rooted in the heart and expressed in a simple but comprehensive Code of Conduct. Muslims feel that all people, their social and cultural expressions, emanate from their beliefs and Code of Conduct patterns. As one reads about Islamic beliefs and its practices, many followers of other religions, 3 - The ARAMCO Edition and It's World, 1st Edition 4 - The Holy Quran, Sura 6:83-95 especially Christians and Jews may find an echo in their own hearts. This is not a surprising fact, for the Quran has stated that amongst men those that are closest to be called friends are the Christians, because they have amongst them those that are learned and are in search of the truth.5 A MUSLIM'S BELIEF GOD. Belief in the Oneness of Allah (English word God, and one in which Muslims are demanded to refer to the Almighty in A- rabic), it is the foundation of Islam. An uncompromising and pure monothesis; God is One--Unique. All powerful! What distinguishes Islam's belief in God from that of other religions are first,that is has no room for any the compromising in the Oneness of almigh- ty God (Tawhid) and secondly, that it forms the basis of all other Islamic beliefs, attitudes, practices and rules. A Muslim worships or gives his allegiance and loyalty to none apart from God, or independent of God. He has absolute faith in God and loves or fears none more than God. The belief in Allah, permeates every walk of a Muslim's life and finds expression in every cul- tural or social practice.6 5 - The Holy Quran, Sura 5:50-54 6 - The Holy Quran, Sura 27:84-89, 36-38 PROPHETHOOD AND MILITARY LEADERSHIP Due to the fact that God is the source of all true guidance for human life, man must submit to the divine guidance as ulti- mate and final. Muslims believe that God has revealed his gui- dance to human chosen by God. By this process, the Prophets. The Prophets came to all parts of the world, to all nations at vari- ous times. Adam was the very first of the Prophets and he and others, Abrahamn, Issac, Jacob, Moses, Solomon, David, John and Jesus, to mention only a few, were all human chosen by God and were given the same message: That God is One, and his Com- mandments are to be obeyed! Every Muslim is required to believe and respect all Prophets as an integral part of his faith.8 Deni- al of one is a denial of all and is enough to take one outside of the fold of Islam. Muslims also believe that Prophethood came to an end with the Prophet Muhammad (peace and blessings of Allah be upon him) whom God made as a seal of all the Prophets and by whom the religion of Islam, a total way of life, was completed.7 It was to the Prophet Muhammad (peace and blessing of Allah be upon him) that the words of God were revealed, by the way of the Holy Angel Gabriel over a period of twenty-three years from the age of 7 - The Holy Quran, Sura 5:157-160; Sura 2:146-147 8 - The Holy Quran, Sura 46:35; Sura 33:7 forty to his death at sixty three. Gabriel was that same Angel, spirit, or comforter that taught Jesus (peace and blessings of Allah be upon him) as a child the Gospel of Unity (New Testa- ment). The Quran is the record of all these words exactly as con- veyed and arranged by the Prophet himself. During the life of the Prophet, he was noble and had a spotless character. He was an ab- solute believer in God, and was thouroughly trustworthy in re- spect of his companionship, help and guidance. He was affectio- nate, kind and considerate to his companions; always considerate and truthful. He was sincere; perfectly faithful in respect to trust and promises. He kept himself aloft from gambing, drink- ing, vulgar language, all the vices rampant among people of his age. He was always fair and honest in all dealings; generous and obliging to his friends and benefactors. He walked humbly and thoughtfully in the midst of the arrogant. The Prophet's life, therefore, became the model and perfect example for all Muslims and for all the world. During the pre-Islamic days, the arabs were a very quarrel- some people. They fought on many small issues and could only sa- tisfy their ego after avenging the loss of life on their side.9 Wars broke out every now and then and became a permanent feature 9 - The Central Islamic Trust "Study Guide" of life. Wars were often started and sometimes continued for years. There was much unrest and turmoil. However, the Holy Pro- phet (peace and blessings of Allah upon him) was very kind and humane from the beginning of his child-hood. During a period of reconstruction of the Holy Kaabah (Islamic Holy place of worship in Makkah) a serious conflict arose on the issue of installing the Sacred Stone in the Kaabah, and a bloody clash appeared emi- nent. But the Prophet tactifully settled the dispute, and there- fore averted blood shed. He placed the Sacred Stone on a sheet of cloth and asked all the Tribal Chiefs to hold on it and together carry the Sacred Stone to the Kaabah wall. At this point, the Prophet himself installed it in the proper place of the wall. This portrayal was a prime example of leadership as well as com- passion and concern for his brothers.10 Also following the Holy Prophet's death,(peace and blessings of Allah upon him), a new and continuing leadership had to be ac- complished. This succeeding leadership was categorized as the FOUR RIGHTLY GUIDED KHALIPHS (Islamic leader/successors). Even with the death of the Prophet, despite the Muslim community being faced with the problem of successsion, the Four Rightly Guided marked for leadership arose as a matter of leadership that had to 10 - Ahadith, By Sahih Bukhari stand. The First, Abu Bakr Al-Siddeeg (blessings upon him(B.U.H.) accompanied the Prophet to Medina for a period of ten years, and had been appointed to take the place of him as leader of public prayer during the Prophets last illness. Umar, Ebin of Al-Khattab an able trusted companion of the Prophet, by popular public gest- grasped the hand of Abu Bakr Al-Siddeg (B.U.H.), as a sign of new leadership. Everyone agreed before dust and Abu Bakr had been re- cognized as the Khalifah of the Holy Prophet (peace and blessings of Allah upon him). Despite his short reign, Abu Bakr-governed the people even in their confusion with great firmness and disci- pline. Logistically, he consolidated the support of all the tribes within the Arabian penisula and funneled their energies against the powerful Empires in the East: The Sassanians in Per- sia; Byzantines in Syria, Palestine, and Egypt. Second, Khalifah Umar Byn Khattab (B.U.H.) was appointed by Abu Bakr in a writt- en testament. Adopting the Title Amir Al-Muminin (Commander of the Believers), he extended Islam temporal rule over Syria, E- gypt, Iraq, and Persia in what from a purely military stand point were astonishing victories. He served for a period of ten years, and ended his victories over the Persian Empire. He was noted for his justice, social ideals, administration and statemanship.11 His 11 - The ARAMCO and It's World Edition innovation left an enduring imprint on social welfare, taxation, and the financial and administrative fabric of the growing em- pire. After the death of Umar (B.U.H.) an advisory council com- posed of companions of the Prophet Muhammad (peace and blessings of Allah upon him) selected a third khaliph. Third, Uthman Ebin Affan (B.U.H.) achieved much during his reign. He via his cousin Mu'Awiyah, Governor of Syria, established the first Navy. His most greatest accomplishment was the compilation of the text of the Holy Quran as revealed to the Prophet. Because of Uthman's concern to insure the purification continued within the Holy Qu- ran, with God's help, it is that text to this date still accepta- ble throughout the Muslim world. Due to certain unsettlement and jealousy, Uthman was killed, and the result caused complications in the community of Islam that have not entirely been at a point closed. Fourth, the Khaliph Ali, was the Prophet's cousin and son-in-law. Ali (B.U.H.) leadership moved into difficulty because the powerful Governor of Syria where Ali's Khaliphat was consid- ered invalid because the election was supported by those deter- mined responsible for killing Uthman. As a separation became em- inent in the Muslim community, Ali was later killed by one of his previous supporters.12 11 - The ARAMCO and Its World Edition Despite certain divisions and unsettlement that surfaced af- ter the Prophet's death, the FOUR RIGHTLY GUIDED KHALIPHS had all been companions--pious, sincere men who lived a simple yet dedi- cated lives. As a quality of Hilm (civilized restraint) the Kha- liphs and their sucessors agreed on: I apply not my sword where my lash sufficed, nor my lash where my tongue is enough. And even if there be one hair binding me to my fellowmen, I do not let it break; When they pull I loosen, and if they loosen I pull.l3 The success of a military operation will naturally depend on the highest qualities of military leadership and the way that a leader makes use of his strategy and military opera- tions thus doing so before and better than his enemies--how he organizes his offensive as well as maintaining the secrecy of a plan better and more efficiently than the enemy; how to employ forces in a situation with consideration of a minimum lost to his men and their material; how best to employ the element of sur- prise before it can be used against him; how best he can inspire his men with the truth of the cause and objective, create confi- dence in them and prepare them with the will and determination to fight; and possible above all, how can he make them cooperate and give their best in fighting against the enemy. 12 - The ARAMCO and It's World Edition In light of these principles let us review the leadership ex- ample of the Prophet Muhammad (peace and blessings of Allah upon him) as a military commander, the example for the Muslim service- man. Aside from his endearing personality, he was brave and cou- rageous. He faced a multitude of dangers and calamities all at once, but never showed any weakness or fearfulness. It is related that he once said: "By him whose hand my life is! Were it not for some man amongst the believers who dis- liked to be left behind me and whom I can not provide with means of conveyance. I would love to be martyred in Allah's cause and then get resurrected and again then get martyred and then get resurrected again and then get martyred".14 He fought many battles and even under severe attack, never moved from his place. He was always nearest to enemy lines when the battle was raging. He was steadfast and fought in his own posi- tion while others fled. It was evident in the Battle of Uhud and Hunain, when many soldiers fled from the battlefields that he re- mained in his position, fighting and calling others back. Self- control is of great help on and off the battlefield. Many brave and courageous men lost their heart and paniced under severe strain of battle and breakdown. But the example of the Prophet had full 14 -Ahadith, By Sahih Bukhari ontrol of himself under all situations in peace and war. At Makkah he suffered at the hands of the Quraish Tribes for 13 years and bore all the hardship and suffering with patient per- servance. At Medina, he faced an entirely different situation. THE QURAN: THE DIVINE SOURCE OF ISLAM All the Prophets of God were given divine guidance through words in the form of revealed books (revelations). Muslims be- leive that the Old Testament and New Testament were originally divine revelations. The Quran is the latest and the last revela- tion and enshrines and validates all the basic teachings of the earlier relevations, whose orginal text according to the Quran were lost and are now found only in revisions and translations. Therefore, it is the first and fundamental source of guidance and is believed by Muslims all over the world to be the final and ul- timate revelation inspite of changing human values and standards or human opinion as well as desires.15 In regard to Islam and everything connected with it is con- cerned, all understanding, all knowledge, all talk and all ac- tions are hollow if all this is not firmly anchored in an under- standing of the Quran. To that primary source, we must turn. 15 - The Holy Quran, Sura 2:1-15; 2:86-121 In it we must soak ourselves and emerge dripping wet for our on- ward journey towards the developing Title Muslim. The Quran is a book, an entire revelation, whose purpose is one to remove all doubt, and answer all questions in this life and the one to fol- low for guidance. But many say: "I cannot read Arabic? How am I to learn this obsolute truth"? The Prophet once stated: " One who is skilled in the Quran is associated with the noble, upright Angels; And he who fal- ters when reciting the Quran and finds it diffi- cult for him will have a double reward ".16 The Quran, and the whole of Islam with it, is not a matter for monastic meditation or drawing--room disputation. A full meaning of the Quran demands its insertion into the stream of life, put- ting it to the practical test, so the reality that it expounds may dawn on us in the concrete, even as it suffuses our inner lives. In spite of all these devices, one cannot grasp the in- spiring spirit of the Quran by mere lipservice to it, as many re- ligions and sects have attempted. LIFE AFTER DEATH Belief in life after death and the Day of Judgement is fun- damental to Muslims who see the worldly life as part of the great 16 - Ahadith, By Sahih Bukhari reality of the hereafter. The life of this world would seem mean- ingless if it were not followed by an eternal existence in which punishments are given for individuals in relations to their beha- vior on earth. Paradise is the reward and hell is the punishment. On the Day of Judgement each individual will be called to account for his or her conduct and rewarded accordingly. This belief is crucial for Muslims and distinguishes their pattern of behavior from that of others who have no firm convictions in this regard, and who are prone to modify their conduct in relation to immedi- ate or foreseeable consequences within the confines of their li- mited perception of society, of which they are a part. BELIEF IN GOD'S ANGELS 17 God's Angels are numerous, invisible beings in charge of the execution of the commands and decrees of God. Their total numbers are known only to God. The best known to us are: JIBRIL(GABRIEL) : Who is by belief the Arch-Angel in charge of revelations delivered to the Prophets and by God's decree to certain men. By En- glish standards, it is Gabriel according to Islamic belief most categorized as the Holy Ghost, Comforter, or Sprit of God.18 ISCRAFIL(ISCRAFAEL): The Angel who's duty, by God's decree, is to announce the end of life by The Sounding of The Truimph.19 17 - Survey of Islamic Doctrine, By Kamil Y. Avdich, Lesson 2 18 - The Holy Quran, Sura 2:87,253 19 - The Holy Quran, Sura 35:1; 26:193; 74:1-15 AZRAEL: Angel in charge of Death. MIKAEL:Will assist in the weighing of human actions, good and bad during the Day of Judgement. The Holy Quran has also taught that two Angels are assigned to each of us, for the recording of of our deeds that come from our open expression (tongue), and the the other records our bad ones. Only God can read that which is in our hearts and minds, and these too are recorded. THE ROLE OF MAN IN ISLAM According to Islam, man has been created as the representa- tive (Khalifah) of God on the earth. He has been given free will and moral sense. He is responsible for his action. He carries no stigma of original sin. His maternal urges and desires are not e- vil. They do not have to be suppressed, only controlled and ful- filled within the limits set by God. The rules and regulations for the conduct of human life have been clearly given in Islam which God has framed in keeping with human nature and brings them in harmony with the factors of the universe.20 CONCEPT OF WORSHIP 21 Worship in Islam, denoted by the Arabic word 'Ibadah, is a much wider concept than in other religions. There is no diety 20 - The Holy Quran, Sura 18:110; Sura 49:13 21 - Survey of Islamic Doctrine, By Kamil Y. Avdich, Chap II but God, Almighty. It can encompass a whole range of diversities, sacred actions, and human actions. Consciously and sincerely per- formed as acts of obediance to Islamic teaching, work, worship, bathing, cleaning, conversation, helping someone, study and so on can be a form of worship, if done with the sole intention of ple- asing God and not merely to promote personal advantage, enhance status or put someone else under the obligation to reciprocate, or such, etc. The basic and formal structure of worship which enables a Mu- slim to transform his entire life into an act of worship is con- tained within the framework of the Five Pillars of Islam which are as follow: 22 1 - DECLARATION OF FAITH (Shahadah). Declaring that there is no God but God, he is One and has no partners, and that the Prophet Muhammad (peace and blessings of Allah upon him) is his messenger and servant. For the Muslim this declaration goes beyond the recitation. It is the essence of the frame and reference which guides the action of the Muslim and determines his philosophy. This declaration is not solely a prayer, it is the Muslim's Plan of Action. 2 - PRAYER (Salat). The Muslims are required to pray 5 times each day as a mandatory minimum. For Muslims, prayer is a regular and disciplined set of worship in which, mentally and physically, they humbly submit thenselves to God, to praise him, to glorify him, to repent to him and to seek his mercy, forgiveness and guidance from him. It takes the form of a series of physical obligations which in- 22 - The Holy Quran, Sura 23:1-11 clude standing, reciting the Quran, bowing, prostrating, and sitting. Prayer is obligatory at specific periods. At Fajr (dawn), Zuhr (mid-day), Asr (mid-day afternoon), Ma- ghrib (just before sunset), and Isha (after sunset early evening). Prayer is training for the Muslim, as he follows the commandments of Allah and the leader of prayer (Imam) in salat, it will enhance his ability to follow the com- mandments of Allah and the dictates of his superior outside of regular salat. 3 - WELFARE FOR THE NEEDY (Zakat). Muslims believe that ev- erything they possess have been given to him by God as a trust. They are not the owners, but merely the trustees. In Islam all Muslims with sufficient means are obliged to give two and a half percent of the value of their net wealth each year to the needy. This is a means of purification and spiritual enrichment. 4 - FASTING IN RAMADAN (Sayam). Muslims are required to fast for one month each year--the month of Ramadan, the ninth month of the Muslim lunar calendar--to obstain from eating, drinking, and sexual intercourse from dawn to sunset. The Holy Quran reflects: " The month of Ramadan is the month when the Quran was sent down as a guidance for mankind, and with a clear expositions of guidance, and as a standard let any of you who is at home during this month fast in it; Any one who is ill or on a journey shall set a number of other days ".23 Fasting is one of the highest forms of worship for a Mu- slim. It is the test of moral chracter, an education and an opportunity to meditate. While most people understand it to be merely refraining from eating, drinking and smoking at dawn thru sunset during the 29/30 days of the Sacred Month of Ramadan, the Fast, is much more than a physical endur- ance test . It is performed with sincere intention to sa- tisfy and please God, the most fulfilling and enriching act of spiritual dedication. It also should lead to a special 23 - The Holy Quran, Sura 2:185 endeavor to refrain from all evil and sinful acts. Fasting may create physical and economic hardship, but in Islam man has larger needs than the mere physical and economic. His spiritual growth and moral up liftment, so much dependent on self-control and self-discipline, are equally or rather more important. 5- PILGRIMAGE TO MAKKAH (Hajj). Hajj is a commandment of God and for Muslims to obey this command is the height of a true believer to his creator. Pilgrimage to the Holy House is a duty mankind owes to God, and is imperative if any can find a way to do so. A pilgrimage to Makkah is a once in a lifetime event of great importance and significance in the heart of every Muslim to visit Makkah is to visit The Kaa- bah (Holy House of Allah), built by the Prophet Abraham ( Blessing of Allah upon him). Here Muslims demonstrate Is- lamic solidarity,brotherhood, and equality. Men and women, black and white, Arab or non-Arab, rich or poor, literate or illiterate, powerful or weak, ruler or ruled, together perform the same religious rites. One of the features of Hajj also, is the sacrifice of animals made in commemora- tion of the Prophet Abraham (B.U.H.) willingly responding to his Lord's call and who would have sacrificed his son Ismael in submission to the will of God. In performing this sacrafice Muslims demonstrated their own willingness to sa- crifice their lives and their property for the sake of God and the religion of Islam.24 THE ISLAMIC LAW (SHARIAH) Islamic Law contains the Code of Conduct and behavior in thought and action which Muslims are required to follow for their entire life. It comprises the will of God and it is the duty of Muslims to do their utmost to live by it. It is the Plan of Ac- 24 - Al-Hadith, By Muhammad Abdul Rauf, tion which the Shahadah, the first pillar, trains and discipline the Muslims. Islamic Law, and the life example of the Holy Prophets are embodied in the Quran. The Ahadith and the Sunnah (reported say- ings and traditions of the Prophet),with the Law revealed by God, are also binding to the Muslims. The Sunnah of the Prophet's life provides a perfection in every field of activity, and his message is a source of guidance for mankind. The Quran describes his no- ble personality in these related words: " AND YOU STAND AS AN EXALTED STANDARD OF CHARACTER."24 The religion of Islam which was perfected with the advent of the Holy Prophet means peace, and also submission and obedience to the command of God. The peace is fundamental and basic to life in Islam and war comes only as a matter of necessity when there are no other ways of correctivie courses of action. Life in Islam is sacred and to be respected, and for it's preservation it requires security. The human society is not composed of Angels but of a multiplicity of people. Some individuals and groups who are vio- lent and aggressive do not allow free people to live in peace and security. Such individuals have to be kept under restraint, so that other people and societies may live in peace. When there are 24 - Life of The Prophet Muhammad, By M.K. Haykal such people who will not let others live in peace and practice their faith as they wish, and are determined to annihilate them, along with their faith, and create a state of chaos in a country, then fighting becomes not only justified but obligatory on Mu- slims. War became part of Islam in order to restore the condi- tions of peace and order, so that people may live in peace and practice their faith without fear or compulsion. The Prophet Mu- hammad (peace and blessings of Allah upon him) had to wage war to defend his people from aggressors who opposed him and his com- panions in their efforts to obey the Law of God and invite others to it. Within Sura (Quranic word for chapter), Al-Hajj (the pil- grimage), it is reflected: " Permission to fight as protection is granted to those who way had been waged and because they have been treated unjustly, and God is certainly able to help them. These are a peo- ple who have been unjustly expelled from their homes only for reason that they say--Our Lord is only God ".25 This was the first verse of the Quran with regards to fighting. It allowed the Muslims who were unjustly expelled from their homes to take up arms to defend themselves against open aggres- sion. This verse of the Quran not only stresses the importance and necessity of fighting in defense, but also commands Muslims 25 - The Holy Quran, Sura 9:20 to fight in order to help the weaker men, women, and children who are being oppressed and persecuted unjustly by others. The Quran also reflects: " Why should you not fight in the way of God for the sake of those helpless men, women, children, who being eak, hve been oppressed and are crying out--Our Lord, deliver us from this town whose inhabitants are unjustly oppressed and raise a protector for us by your grace and help from your- self ". JIHAD (War) 26 The Quran refers to the philosophy of Jihad in these reflect- ed words: " Had God not repelled one people by means of another people, monasteries, churches, synagogues and mosques wherein the name of God is often mentioned, would have been demolished ". This verse explains the wisdom and necessity of war. Different people, different nations, And differennt groups in power that flourish on this earth. They remain in power and control the af- fairs of people until they start committing excesses and aggress- ion against them. Gradually they lose their power and other peo- ple, better and more just, replace them and establish themselves on earth. This process continues in which the aggressor and ev- 26 - The Holy Quran, Sura 29:69 il-doer is continually replaced by a comparatively better nation or better people. This verse refers to the Universal Principle of God, according to which no one is allowed to hold power on earth forever, for it would have certainly filled the earth with utter confusion, disorder, and oppression. Moreover, Jihad is the last of the basic fundamentals of Is- lam. The Quran revealed that Almighty God had completed his favor upon man, and had chosen for him the religion Islam, and the fol- lowers Muslims. Unfortunately, those held at a distance on clear- ly understanding Jihad have felt that it was an act of politicial warfare and aggression. But, anyone who exerts himself physically and mentally, or spends of his wealth and property in the way of God is indeed engaged in Jihad. It should be made clear that the war in Islam is not a casual phenomenon of violence. It is one of the phases of man--striving (Jihad) against all that is evil by the Holy Scriptures, whether in thought, feeling, or ac- tion.27 The word Jihad, is sometimes confused with the word Oyital (Actual fighting), and these are used in One and the Same sense. However, the Holy Quran has made a clear distinction between them. Jihad is an All-Around effort directed to so many paths and 27 - Ahadith, By Sahih Bukhari and ways, it necessitates the employment of different methods to acquit oneself creditably of it's wide and varied responsibility. A Muslim is reqired to struggle (fight) against three foes: FIRST: Against himself. SECOND: Against the Evil (devil) whispering to his ears. THIRD: Against the known and seeable enemy. NO COMPULSION IN ISLAM The Holy Prophet invited people to Islam in very persuasive and effective ways, through example and reason towards the word of God. He explained to them the simple, yet plain truth about man, the universe, and God,in a most convincing and appealing ma- nner. People entered Islam of their own will convinced of the ob- solute truth. The duty of the Holy Prophet and his followers,were to deliver the message clearly and effectively in the best possi- ble manner, so that people may understand it. It is then up to them to accept or reject it. The Holy Quran reflects: " Say the Truth is from your Lord: Them whosoever will let him believe, and whosoever will--let him disbelieve".28 This explains the whole philosophy of faith. It is offered to the people and they are free to accept or reject it. Both accep- 28 - The Holy Quran, Sura 23:70-90 tance and rejection are based on a voluntary and thoughtful de- cision of each person. They are under no compulsion to accept nor reject it. The decision is entirely that of the individual, and is made after careful consideration, because faith is a mat- ter of conviction and can not be forced on anyone. At this point I would like to mention the fact that some non-muslim writers have taken pain to present Islam as a religion that employed vio- lent means for it's spread, and have tried desperately to make or compel others to believe that Islam owes its success to forceful means. Fanaticism,is their word, but it must be recognized that even fanaticism is one of the features of all religions or any ideological system. Islam has always tried to control or get rid of it. On the other hand though fanaticism may serve as a means to force an ideological system or doctrine on some people tempo- rarily, it can never be rationally, and in a scholastic manner be accepted as a factor or the only means of spreading a doctrine, especially religious ones,permenantly. We can find forced religi- on conversions temporarily and superficially, in the history of any religion, even by inhuman means. But it has never been ap- proved by authentic Islam sources and had certainly been disap- proved as mentioned earlier in the Holy Quran. The study of the life of the Prophet Muhammad (peace and blessings of Allah upon him) proves that not only force achieves our means, but more of a defense of our purpose as mentioned earlier. The Muslims simply conquered the land. The people accepted Islam in the course of time because they were engulfed by it and it's priviledges or be- cause by accepting Islam they simply could rid themselves from their oppressive national, religious, political or hedious sys- tem. Nevertheless, it is more appropriate to state that violent means have been employed by non-muslims to stop the spread of Is- lam than the Muslims in spreading it. MORAL FACTORS Obedience! Obedience to the command of the leader, especially in conditions of war, is a necessity for the sucess of military operations. Without it no military commander can achieve any- thing. The Holy Prophet was fully aware and conscious of the im- portance of obedience in such matters and therefore stressed the fact that his people should follow the Commandments of their leader without hesitation. A saying related by Ibn Umar (B.U.H.) states that the Prophet once stated:29 29 - Ahadith, By Sahih Bukhari Hearing and obeying are the duty of all Muslims, both regarding what he likes and what he does not like..... He who obeys me obeys Allah, and he who disobeys me disobeys Allah. He who obeys the Chief,obeys me, while he who disobeys the Chief, disobeys me. The Leader (Imam) is like a shelter for whose safe- ty the Muslims should fight and where they should seek protection. If the Leader orders people with righteousness and rules justly, then he will be re- warded for that, and if he does the opposite he will also be responsible for that...30 Man's actions are governed more by psychological factors than physical ones. The most effective way of influencing human beha- vior is to influence his mental and spiritual faculties which are the power-house of the entire human system. If one is able to in- fluence the psychic mind of the individual, you will completely influence his actions. This factor can play a very significant role in preparing and mobilizing the human factor, which is the dominant force in warfare. As has been stated before regarding beliefs of the Muslims Serviceman, his belieifs makes the differ- ence in his loyalty and attention to duty, and most of all his service to God, the Almighty. The prerequisites for a Muslim preparing for Salat (prayer) alone, are a deep and vital messge of constant remembrance to the Muslim conscious. Before prayer, the five basic acts must be per- 30 - Ahadith, By Sahih Bukhari formed called Abdlution or Wuhdu (purifying one self): 1st: When he washes his hands, up to elbows, he must wash clean of worldliness. 2nd: When he washes his mouth, he must purify his mouth from mention of anything other than Allah. 3rd: When he washes his face, nostril, he must turn from all familiar objects and turn his affairs over to Allah. 4th: When he wipes his head and ears, he must resign his affairs to Allah. 5th: When he washes his feet, he must not form the in- tention of taking his stand on anything except according to the Command of Allah. CONCLUSION The Belief in One God, is a psychological factor most effec- tive, and right, in building up confidence for a person, inspir- ing him to achieve much greater results than could have been done other wise (Tawhid). The belief in One God, prepares a Muslim for strict training to mold his actions in accordance with his Iman (faith). Another aspect of training which couples both the psych- ical and physical factors is the institution of prayer as dis- cussed earlier. This religious exercise five times daily, from early morning until late night, leaves no weakness in human cha- racter. This duty is not forgiven under any circumstances. Whe- ther a person is on a journey, sick, or fighting a war, he must fulfill the obliigation of prayer. This strict regulation and discipline of the Islamic prayer is unique as an example of a program for preparing the Muslim in- dividual for serving good and justice in the world. Thus, aids a Muslim prior to joining the military and prepares himself for the life of a military person and shapes his conduct to make him a better soldier. The Holy Prophet once reflected when asked one day about his life style: Knowledge is my capital Intellect is the basis of my religion The love of Allah is my foundation The yearning after Him is my vessel Remembering Him is my companion Confidence in Him is my treasure Science is my armament Patience is my garb Sa-tisfaction is my booty Certitude is my nourishment Truth is my intercessor Obedience is my love---And Striving along the straight path of Allah is my ethics, and the delight of my heart lies in prayer Allah! There is no god, but One God. May peace be upon you. BIBLIOGRAPHY - The Holy Quran, Arabic Text and English Transliteration - The New Webster Encyclopedia Dictionary of the English Language - Islam and The Military, by H. Janen, London Pan Books - Translation and Meaning of Arabic and English, Sahih Al-Bukhari Text, Dr.Muhamed Khan Islamic University Al-Medina - The Meaning of the Quran, Vol I, by A.A. Maudoodi - ARAMCO And It's World, by Ismail I. Nawwab, Peter. C. Spears, and Paul F. Hoye - Islam At the Crossroads, By Muhammad Asad - Islamic Doctrine, By Imam Kamil Avdich - The Laws of Islam, By Dr. Anwar Majid Eshki - Al-Hadith Introductory, By Dr. Muhammad A. Rauf - Striving to Be A Muslim, By Col Abdul Oayyum, Staff College, Quetta, and General Muhhamad Zia-Ul-Haq, Chief of Army Staff, Abdul Hammed Siddiqui - The Life of Muhammad, By Muhammad Husayn Haykal, and translated by Ismail Ragi A. Al-Faruqi
