In an article pertaining to the evolution of strategic thought, Harry L. Coles expresses the view that the history of strategy can be divided into tw… - 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.

The Quranic approach to war is not narrow and one-sided; its causes and effects embrace the entire human race. According to the Book, was is waged to end repression and to obtain immediate conditions of justice and peace. The holy Quran provides a practical and workable mythology for the implementation of this aim. The Methodology is liberal and broad-based; it makes maximum allowance to the opponent to cooperate in the restoration of peace. When permitted, war aims at preserving and promoting, and not destroy, the human dignity and values.

The Quranic military strategy thus enjoins us to prepare ourselves for war to the utmost in order to strike terror into the heart of the enemies, know or hidden, while guarding ourselves from being terror-stricken by the enemy. In this strategy, guarding ourselves against terror is the 'Base'; preparation for war to the utmost the 'Cause'; while the striking terror into the hearts of the enemies is the 'Effect'. The whole philosophy revolves round the human heart, his soul, spirit and Faith. In war, our main objective is the opponent's heart or soul, our main weapon of offence against this objective is the strength of our own souls, and to launch such attack, we have to keep terror away from our own hearts. The Quranic strategy comes into play from the preparation stage, and aims at imposing a direct decision upon the enemy. Other things remaining the same, our preparation for war is the true index of our performance during war. We must aim at creating a wholesome respect for our Cause an our will and determination to attain it, in the minds of the enemies, well before facing them on the field of battle. So spirited, zealous, complete and thorough should be our preparation for war that we should enter upon the 'war of muscles' having already won the 'war of will'. Only a strategy that aims at striking terror into the hearts of the enemies from the preparation stage can produce direct results and turn Liddell Hart's dream into a reality.