This book brings out with simplicity, clarity and precision the Quranic philosophy on the application of military force within the context of the tot… - S. K. Malik

As in the case of individuals, so inter-state relationship, war could only be waged for the sake of justice, truth, law and preservation of human society. The central theme behind the causes of wars, as spelt out by the holy Quran, was the cause of Allah. This cause manifested itself in different shapes and forms at different stages in the history of Islam. In the pursuit of this cause, the Muslims were first granted the permission to fight but were later commanded to fight in the Way of God as a matter of religious obligation and duty. The first Quranic revelation of the subject that granted the Muslims the permission to fight, read, "To those against war is made, permission is given (to fight) because they are wronged;—and verily, Allah is most Powerful for their aid. (They are) those who have been expelled from their homes in defiance of right,—(for no cause) except that they say, 'Our lord is Allah." Deliberating on the rationale behind the grant of the permission, the Book ruled, "Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues and mosques in which the name of Allah is commemorated in abundant measure." At another occasion, the Holy Quran said, "Every time the kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief." What expectations did Almighty Allah place on that 'set of people' with whose help He planned to check the other? "(They are) those," the Book claims, "who, if we establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong." A few months after the grant of the permission to fight in self-defence, came the divine command making war a religious compulsion and obligation. "Fight in the cause of Allah," it said, "those who fight you but do not transgress limits; for Allah loveth not transgressors." This revelation introduced new elements to the permissible causes of war. Fighting was to be in the cause of Allah. It was to be undertaken only against those who fought the Muslims first. During the conduct of war, the limits specified by God were not to be transgressed; those who did so were to incur divine displeasure.

When the Holy Quran commanded the Muslims to go to war with their adversaries, it dwelt at length at the causes that necessitated that decision. To understand these causes, we shall first of all, make an attempt to follow the basic Quranic law about the sacredness and preservation of human life. It would be recalled that when Islam appeared on the scene of the world, human life held little value. In Arabia, Rome, Persia, and in other parts of the world, human beings were killed, burnt or buried alive, and slaughtered like animals or tortured to death for the sake of fun, sport, pleasure, custom, tradition and superstition. Such merciless killings were restored to without any fear of accountability before law. Islam rose to denounce these inhuman practices, declared human life sacred, and issued strict commands for its respect, preservation an protection. It prohibited the taking of human life except for reasons of law and justice; and made all unlawful deaths accountable and punishable both in this world and in the Hereinafter. In the perspective of the Holy Quran, such an accountability ensured the preservation of human life and was in the larger interest of the human race itself.

Let us now make an attempt to study the Quranic concept of strategy. The first step to his study is to understand the difference between total strategy, that is Jehad, and . The term, Jehad, so often confused with military strategy, is in fact, the near-equivalent of total or or policy-in-execution. Jehad entails the comprehensive direction and application of 'power' while military strategy deals only with the preparation for and application of 'force'. Jehad is a continuous and never-ending struggle waged on all fronts including political, economic, social, psychological, domestic, moral and spiritual to attain the object of policy. It aims at attaining the overall mission assigned to the Islamic State, and military strategy is one of the means available to it to do so. It is waged at individual as well as collective level, and at internal as well as external fronts. Waged in its true spirit, and with multiple means available to it, the Islamic concept of total strategy has the capacity to produce direct results. Alternatively, however, it creates conditions conducive to the military strategy to attain its object speedily and economically. Military strategy thus draws heavily on the total strategy (Jehad) for its successful application. Any weakness or strength in the formulation, direction or application of the total strategy would affect military strategy in the like manner. In the absence of Jehad, the preparation for and application of 'force' to its best advantage would be matter of exception, not rule. Conversely, optimum preparation and application of the military instrument forms an integral part of Jehad.