Terror cannot be struck into the hearts of an army by merely cutting its lines of communication or depriving it of its routes of withdrawal. It is ba… - S. K. Malik
" "Terror cannot be struck into the hearts of an army by merely cutting its lines of communication or depriving it of its routes of withdrawal. It is basically related to the strength or weakness of the human soul. It can be instilled only if the opponent's Faith is destroyed. Psychological dislocation can be produced by a physical act but this does not hold good of the spiritual dislocation. To instill terror into the hearts of the enemy, it is essential, in the ultimate analysis, to dislocate his faith. An invincible Faith is immune to terror. A weak Faith offers inroads to terror. The Faith conferred upon us by the Holy Quran has the inherent strength to ward off terror from us and to enable us to strike terror into the enemy, it must, in order to be effective be capable of striking terror into the hearts of the enemy. A strategy that fails to attain this condition suffers from inherent drawbacks and weaknesses; and should be reviewed and modified. This rule is fully applicable to nuclear as well as conventional wars. It is equally true of the strategy of nuclear deterrence in fashion today. To be credible and effective, the strategy of deterrence must be capable of striking terror into the hearts of the enemy.
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About S. K. Malik
(born 1930) was a soldier and officer of the (Brigadier General, later Major General). He was a protege of General Muhammed Zia-ul-Haq (1924-1988), the chief of staff of the Pakistan Army, who ruled Pakistan between 1977 and 1988.
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This book brings out with simplicity, clarity and precision the Quranic philosophy on the application of military force within the context of the totality that is Jihād. The professional soldier in a Muslim army, pursuing the goals of a Muslim state, cannot become “professional” if in all his activities he does not take the “colour of Allah.” The nonmilitary citizen of a Muslin state must, likewise, be aware of the kind of soldier that his country must produce and the only pattern of war that his country’s armed forces may wage.
In Islam, a war is fought for the cause of Allah. A Muslim's cause of war is just, noble, righteous and humanitarian. A victory of Islam is a victory for the cause of Islam. So noble and humanitarian a cause cannot be allowed to be attained through inhuman undignified ways. Humanitarianism thus lies at the very heart of the Islamic approach to war.
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When Clausewitz, the founder-father of modern military thought, defined war as a 'continuation of policy by other means', he did, in fact, throw a challenge to the students of Political Science and International Relations to develop a theory around 'policy'. Clasewitz thus put the cart before the horse and forced the policy-makers to conduct deeper research into the science of politics. It was not 'policy' that took the initiative to define the meaning, sphere, limites and extents of 'war'. On the contrary, 'war' forced 'policy' to define and determine its own parameters. It took the human mind hundreds of years to establish, if at all, the relationship between national aims and objectives, national interests, national policy and war; and even longer to realise that war was subservient to policy. Nonetheless, the political scientists did rise to the occasion to theorise; they opined that, in brief, policy was the pursuit of national interests and that war became an instrument of policy when vital but incompatible national interests were at stake. What they failed to establish, however, was concerning the rationale behind the determination of national interests.
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