This article will argue that Muslim scholars should not feel the slightest awkwardness or embarrassment about Islam’s past martial successes, and should indeed return to writing on Islamic military history, teaching it and ensuring its survival within the curricula of cadet and staff colleges. Far from damaging Islam’s reputation, an objective and fair-minded reading of Islam’s military history (according to the methodology and principles accepted within the discipline of history) will directly counter the current western misperception that Islam is somehow more aggressive and accepting of disproportionate or indiscriminate violence than the other great religions. It will in fact show that the Islamic laws and ethics of war have minimized violence and constrained misconduct and ensured that warfare was fought according to guiding principles which are very similar to those found within western “just war” teachings. And far from lending credence to Jihadist or Islamist assertions that warfare should be used by any Muslims who want to bring about political or social change, an honest and thorough recounting of Islamic military history will demonstrate clearly that recourse to violence had never been the prerogative of any individuals, however disgruntled they may be. It was always a right and responsibility bestowed only upon legitimate national leaders (caliphs, kings, emirs and presidents). The teaching of Islamic history is also replete with examples of strategic brilliance and leadership excellence that make wonderfully illuminating and inspiring case studies for today’s civil and military leaders. It goes without saying that studying the campaigns and commanders of the past will develop a Muslim’s civilizational self-respect and esprit de corps in the same way that any western reader would have their sense of civilizational or cultural pride enhanced by studying the World Wars or the strategies and lives of great commanders like Washington, Wellington, Nelson, Grant, Lee, Haig, Montgomery, and Patton.
“War is Deceit”: An Analysis of a Contentious Hadith on the Morality of Milit...Professor Joel Hayward
Particularly since that dreadful day in September 2001, when nineteen Muslims hijacked commercial airliners and deliberately crashed them into buildings or the ground in history’s worst terrorist attack, killing almost three thousand people, Islam has become a much-discussed and distrusted religion. Despite the fact that over 1.6 billion Muslims live entirely peacefully alongside or amidst people of other faith and cultural communities, Islam has attracted more ideological opponents than other religions have. In terms of the antipathy towards Islam expressed by these people, only anti-Semites seem as antagonistic towards a world religion.
This monograph is not an attack on Islam’s critics. The author believes that people have the right to like or dislike any or all religions and, regardless of perceived taste, to express their views via peaceful discourse. Islam’s most bitter critics, on the other hand, should not be surprised when their views are challenged. Islam has extraordinarily positive features which its adherents, including this author, believe should be presented as a counterbalance to the claims of its critics.
This monograph is not intended as an all-encompassing critique of Islam-hatred, nor even of its worst aspects. It is merely an attempt to build on the author’s previous work ― which argues that the Qur’an is not inherently martial and has a clear ethical code governing and constraining the use of violence for political purposes ― by analyzing one particular associated claim seemingly endlessly made by Islam’s critics. They assert that, far from being a paragon of virtue, the Islamic prophet Muhammad was deceitful and, indeed, boasted of it in several sayings recalled by followers. “War,” they quote him saying, “is deceit.” They contextualize their criticism of Muhammad’s statement that “war is deceit” by arguing that his unashamed statement proves that he was personally dishonest whenever expedient and that Islam consequently tolerates dishonesty in a way that other religions do not.
This study rejects the view that, in the wars fought by Muhammad, he acted immorally through any acts of wanton personal dishonesty (“deceit”) that constitute severe character imperfections and stain his reputation as a holy man. It argues instead that, in his quest to defeat the forces within Arabia which sought to destroy his fledgling community, Muhammad used ruse and bluff and strategic and tactical deception as a reasonable, necessary and eminently legitimate means of gaining military advantage so as to minimize suffering on both sides. It argues that, if Muhammad is to be condemned for using ruses during warfare, then for consistency and fairness his critics must also consider earlier prophets including Moses, Joshua and David, and all of history’s greatest military leaders, to have been morally corrupt merely because they also esteemed the advantages obtained through ruse.
Islamic Principles of War for the Twenty-first Century, by Professor Joel Hay...Professor Joel Hayward
Almost all western and other developed states use Principles of War as guiding ideas for military practitioners (especially those who serve at the operational and tactical levels) on how best to use combat power in order to gain maximum advantage. These Principles of War are virtually ubiquitous in cadet and officer colleges and in doctrine manuals. Islamic law, on the other hand, has nothing comparable, and least nothing from the modern world. It has always seriously and proactively engaged with ideas about how to ensure that war is fought for morally just causes. Yet, since the medieval period, Islam has not updated its thoughts on what principles might best enhance combat effectiveness in order to win battles and wars with the maximum effectiveness, the minimum use of force and the minimum likelihood of harm to the innocent. This study investigates whether one can draw such principles from the Qur’an and the life of the Islamic Prophet Muhammad that might serve as guidelines for Islamic armed forces in the twenty-first century, an era dominated by careless disregard for human life and by what is euphemistically called Collateral Damage. Within the earliest extant Arabic sources, this study identifies nine principles—these being Virtuous Objective, Legitimacy, Unity of Command and Effort, Consultative Decision-Making, Offensive Action, Defensive Security, Morale, Restraint, and Deception—that were integral in the warfighting of the Prophet. The author hopes that the analysis might, if widely read in the right circles, prompt further thought and research within Islamic states and their militaries so that something like an agreed set of Islamic Principles of War could eventually emerge and be of utility.
Justice, Jihad and Duty: The Qur’anic Concept of Armed Conflict, by Professo...Professor Joel Hayward
The Qur’an is among the most widely read books on earth, yet it is also commonly misunderstood and misquoted. Islam’s critics say that it contains exhortations of violence against non-Muslims and a concept of war that is far more unbridled and indiscriminate than the western Just War theory. This study is not a general overview or critique of the Islamic laws of war, which are the varied and sometimes contradictory opinions of medieval Islamic jurists ― mainly from the ninth to thirteenth centuries CE. Instead, this study analyses only the Qur’anic text itself and, by putting its verses into historical context, attempts to explain its codes of conduct in order to determine what it actually requires or permits Muslims to do in terms of the use of military force. It concludes that the Qur’an is clear: Muslims must not undertake offensive violence and are instructed, if defensive warfare should become unavoidable, always to act within a code of ethical behavior that is closely similar to the western Just War tradition. This study attempts to dispel any misperceptions that Islam’s holy book advocates the subjugation or killing of non-Muslims and reveals that, on the contrary, its key and unequivocal concepts governing warfare are based on justice and a profound belief in the sanctity of human life.
Air Power, Ethics and Civilian Immunity during the Great War and its Aftermat...Professor Joel Hayward
Little has been published on the ethical and legal basis of air attacks on non-combatants during the First World War. Existing works have focused mainly on the injustice of the German Zeppelin and Gotha raids on British towns. They present British air campaigns on German towns and the formation of the Royal Air Force as a reasoned self-defensive response. This article breaks new ground as it attempts to paint a richer picture by explaining the influence of retributive passions – vengeance – on British thinking about how best to respond to the villainy of German air raids. By using unpublished primary sources to uncover the moral and legal rationale used by British decision-makers, it shows that they (as their German counterparts had) exploited ambiguities or "loopholes" in the ethical and legal prohibitions on the bombardment of non-combatants and explained away their own air attacks on civilian towns and villages as legitimate acts of reprisal. It ends by demonstrating that, far from feeling grave concerns about the inhumanity of targeting civilians and their environs, the most influential air power thinkers after the war were relatively uninterested in moral concepts of proportionality and discrimination. They saw air power's ability to punish the strong and culpable by attacking the weak and vulnerable as a way of making wars shorter and therefore less expensive.
My son made this brief but bold presentation on Jihad, a subject which is widely misunderstood as holy war. here's the clarification and some explanation. Hope you like it.
The document discusses the causes and remedies for religious terrorism. It summarizes that some misguided Islamic scholars wrongly interpreted the concept of jihad in Islam to mean using force and violence to spread the religion. This led some ignorant Muslims to carry out terrorist acts. The document outlines how Hazrat Mirza Ghulam Ahmad (as) refuted this wrong concept of jihad through his teachings and writings, explaining the true peaceful nature of jihad in Islam. He blamed the misguided scholars for sowing confusion and enabling criticism of Islam. The document urges following the true teachings of Islam and the peaceful message of the Promised Messiah (as) to counter religious extremism.
Today, the entire world views Islam as an aggressive and terrorist religion. Often, the killing of innocent people, suicidal bombings, and terrorist activities are carried out by people who claim to be Muslims, though in reality, the rebellious actions of these ignorant people have nothing to do with Islam. Rather, the real responsibility for these malicious and rebellious acts lies with the so-called scholars of Islam, who after the age of prophethood and Khilafat, were gravely mistaken in understanding the issue ofJihad, and considered the unjustified killing of human beings by sword a religious duty. These people, because of the distortion of their hearts, wrongly interpreting some of the Mutashabihat (complex and multifaceted) verses of the Holy Qur’an equated Islamic Jihad to rebellion, and associated self-concocted imprudent beliefs to Islam.
Hadhrat Aqdas, Promised Messiah (as) says:
“Islam is such a religion, which does not need the support of sword for its propagation. Rather, the inherent excellences of its teachings, its truth, enlightenment, reasoning, arguments, and the active assistance of God the Exalted, the signs, and His personal attention are such matters that always drive its progress and propagation…The message of Islam does not need any compulsion for its propagation… To mention that the Ghazis (Islamic veterans of wars) of the Frontier Region raise rebellion in the name of Jihad is an absurd thought, and it is nothing but foolishness and ignorance to call these rebellious people by the name of Ghazi. If an ignorant Muslim harbors even the least amount of sympathy for these people considering them performing Jihad, I tell the truth, that the one who calls a rebellious person ghazi, and praises those who bring a bad name to Islam is an enemy of Islam… In England, France and other European countries, Islam is very harshly criticized to have been spread by the use of force… The real truth is that this rebellion has been spread by the Maulvies (Islamic clerics), who are the unwise friends of Islam. They did not understand the reality of Islam, and provided an opportunity to others to raise objections because of their concocted beliefs. The beliefs concocted by them greatly aided the Christians. If they had not deceived others about jihad or
“War is Deceit”: An Analysis of a Contentious Hadith on the Morality of Milit...Professor Joel Hayward
Particularly since that dreadful day in September 2001, when nineteen Muslims hijacked commercial airliners and deliberately crashed them into buildings or the ground in history’s worst terrorist attack, killing almost three thousand people, Islam has become a much-discussed and distrusted religion. Despite the fact that over 1.6 billion Muslims live entirely peacefully alongside or amidst people of other faith and cultural communities, Islam has attracted more ideological opponents than other religions have. In terms of the antipathy towards Islam expressed by these people, only anti-Semites seem as antagonistic towards a world religion.
This monograph is not an attack on Islam’s critics. The author believes that people have the right to like or dislike any or all religions and, regardless of perceived taste, to express their views via peaceful discourse. Islam’s most bitter critics, on the other hand, should not be surprised when their views are challenged. Islam has extraordinarily positive features which its adherents, including this author, believe should be presented as a counterbalance to the claims of its critics.
This monograph is not intended as an all-encompassing critique of Islam-hatred, nor even of its worst aspects. It is merely an attempt to build on the author’s previous work ― which argues that the Qur’an is not inherently martial and has a clear ethical code governing and constraining the use of violence for political purposes ― by analyzing one particular associated claim seemingly endlessly made by Islam’s critics. They assert that, far from being a paragon of virtue, the Islamic prophet Muhammad was deceitful and, indeed, boasted of it in several sayings recalled by followers. “War,” they quote him saying, “is deceit.” They contextualize their criticism of Muhammad’s statement that “war is deceit” by arguing that his unashamed statement proves that he was personally dishonest whenever expedient and that Islam consequently tolerates dishonesty in a way that other religions do not.
This study rejects the view that, in the wars fought by Muhammad, he acted immorally through any acts of wanton personal dishonesty (“deceit”) that constitute severe character imperfections and stain his reputation as a holy man. It argues instead that, in his quest to defeat the forces within Arabia which sought to destroy his fledgling community, Muhammad used ruse and bluff and strategic and tactical deception as a reasonable, necessary and eminently legitimate means of gaining military advantage so as to minimize suffering on both sides. It argues that, if Muhammad is to be condemned for using ruses during warfare, then for consistency and fairness his critics must also consider earlier prophets including Moses, Joshua and David, and all of history’s greatest military leaders, to have been morally corrupt merely because they also esteemed the advantages obtained through ruse.
Islamic Principles of War for the Twenty-first Century, by Professor Joel Hay...Professor Joel Hayward
Almost all western and other developed states use Principles of War as guiding ideas for military practitioners (especially those who serve at the operational and tactical levels) on how best to use combat power in order to gain maximum advantage. These Principles of War are virtually ubiquitous in cadet and officer colleges and in doctrine manuals. Islamic law, on the other hand, has nothing comparable, and least nothing from the modern world. It has always seriously and proactively engaged with ideas about how to ensure that war is fought for morally just causes. Yet, since the medieval period, Islam has not updated its thoughts on what principles might best enhance combat effectiveness in order to win battles and wars with the maximum effectiveness, the minimum use of force and the minimum likelihood of harm to the innocent. This study investigates whether one can draw such principles from the Qur’an and the life of the Islamic Prophet Muhammad that might serve as guidelines for Islamic armed forces in the twenty-first century, an era dominated by careless disregard for human life and by what is euphemistically called Collateral Damage. Within the earliest extant Arabic sources, this study identifies nine principles—these being Virtuous Objective, Legitimacy, Unity of Command and Effort, Consultative Decision-Making, Offensive Action, Defensive Security, Morale, Restraint, and Deception—that were integral in the warfighting of the Prophet. The author hopes that the analysis might, if widely read in the right circles, prompt further thought and research within Islamic states and their militaries so that something like an agreed set of Islamic Principles of War could eventually emerge and be of utility.
Justice, Jihad and Duty: The Qur’anic Concept of Armed Conflict, by Professo...Professor Joel Hayward
The Qur’an is among the most widely read books on earth, yet it is also commonly misunderstood and misquoted. Islam’s critics say that it contains exhortations of violence against non-Muslims and a concept of war that is far more unbridled and indiscriminate than the western Just War theory. This study is not a general overview or critique of the Islamic laws of war, which are the varied and sometimes contradictory opinions of medieval Islamic jurists ― mainly from the ninth to thirteenth centuries CE. Instead, this study analyses only the Qur’anic text itself and, by putting its verses into historical context, attempts to explain its codes of conduct in order to determine what it actually requires or permits Muslims to do in terms of the use of military force. It concludes that the Qur’an is clear: Muslims must not undertake offensive violence and are instructed, if defensive warfare should become unavoidable, always to act within a code of ethical behavior that is closely similar to the western Just War tradition. This study attempts to dispel any misperceptions that Islam’s holy book advocates the subjugation or killing of non-Muslims and reveals that, on the contrary, its key and unequivocal concepts governing warfare are based on justice and a profound belief in the sanctity of human life.
Air Power, Ethics and Civilian Immunity during the Great War and its Aftermat...Professor Joel Hayward
Little has been published on the ethical and legal basis of air attacks on non-combatants during the First World War. Existing works have focused mainly on the injustice of the German Zeppelin and Gotha raids on British towns. They present British air campaigns on German towns and the formation of the Royal Air Force as a reasoned self-defensive response. This article breaks new ground as it attempts to paint a richer picture by explaining the influence of retributive passions – vengeance – on British thinking about how best to respond to the villainy of German air raids. By using unpublished primary sources to uncover the moral and legal rationale used by British decision-makers, it shows that they (as their German counterparts had) exploited ambiguities or "loopholes" in the ethical and legal prohibitions on the bombardment of non-combatants and explained away their own air attacks on civilian towns and villages as legitimate acts of reprisal. It ends by demonstrating that, far from feeling grave concerns about the inhumanity of targeting civilians and their environs, the most influential air power thinkers after the war were relatively uninterested in moral concepts of proportionality and discrimination. They saw air power's ability to punish the strong and culpable by attacking the weak and vulnerable as a way of making wars shorter and therefore less expensive.
My son made this brief but bold presentation on Jihad, a subject which is widely misunderstood as holy war. here's the clarification and some explanation. Hope you like it.
The document discusses the causes and remedies for religious terrorism. It summarizes that some misguided Islamic scholars wrongly interpreted the concept of jihad in Islam to mean using force and violence to spread the religion. This led some ignorant Muslims to carry out terrorist acts. The document outlines how Hazrat Mirza Ghulam Ahmad (as) refuted this wrong concept of jihad through his teachings and writings, explaining the true peaceful nature of jihad in Islam. He blamed the misguided scholars for sowing confusion and enabling criticism of Islam. The document urges following the true teachings of Islam and the peaceful message of the Promised Messiah (as) to counter religious extremism.
Today, the entire world views Islam as an aggressive and terrorist religion. Often, the killing of innocent people, suicidal bombings, and terrorist activities are carried out by people who claim to be Muslims, though in reality, the rebellious actions of these ignorant people have nothing to do with Islam. Rather, the real responsibility for these malicious and rebellious acts lies with the so-called scholars of Islam, who after the age of prophethood and Khilafat, were gravely mistaken in understanding the issue ofJihad, and considered the unjustified killing of human beings by sword a religious duty. These people, because of the distortion of their hearts, wrongly interpreting some of the Mutashabihat (complex and multifaceted) verses of the Holy Qur’an equated Islamic Jihad to rebellion, and associated self-concocted imprudent beliefs to Islam.
Hadhrat Aqdas, Promised Messiah (as) says:
“Islam is such a religion, which does not need the support of sword for its propagation. Rather, the inherent excellences of its teachings, its truth, enlightenment, reasoning, arguments, and the active assistance of God the Exalted, the signs, and His personal attention are such matters that always drive its progress and propagation…The message of Islam does not need any compulsion for its propagation… To mention that the Ghazis (Islamic veterans of wars) of the Frontier Region raise rebellion in the name of Jihad is an absurd thought, and it is nothing but foolishness and ignorance to call these rebellious people by the name of Ghazi. If an ignorant Muslim harbors even the least amount of sympathy for these people considering them performing Jihad, I tell the truth, that the one who calls a rebellious person ghazi, and praises those who bring a bad name to Islam is an enemy of Islam… In England, France and other European countries, Islam is very harshly criticized to have been spread by the use of force… The real truth is that this rebellion has been spread by the Maulvies (Islamic clerics), who are the unwise friends of Islam. They did not understand the reality of Islam, and provided an opportunity to others to raise objections because of their concocted beliefs. The beliefs concocted by them greatly aided the Christians. If they had not deceived others about jihad or
The Western and Islamic concepts and practices of Just War, the ethical codes intended to minimize the violence done to the innocent and to fight when it is deemed necessary and just.
1) Islam was not spread by the sword. While war is permitted in self-defense and to establish justice, the Quran makes clear that initiating hostilities or aggression is forbidden.
2) Islam spread rapidly during periods of peace, not war. Many historians have rejected the myth that early Muslims forced conversion at sword-point. Islam appealed to people through its rational and simple teachings as well as impressive rituals.
3) When Muslim armies entered places like Makkah and Jerusalem, there was no bloodshed or forced conversion - people were free to stay or leave as they chose. This contrasts with violence during the Crusades. Indonesia and East Africa also entered Islam peacefully, without military conquest.
The document discusses the concept of Jihad according to the founder of the Ahmadiyya Muslim community, Hadrat Mirza Ghulam Ahmad. It summarizes his teachings on Jihad in three key points:
1) He taught that according to the Quran and teachings of Muhammad, the use of force is forbidden in matters of faith and Islam should only be propagated through its inherent qualities, not by the sword.
2) He rejected the concept that the Promised Messiah would fight and kill disbelievers, stating this view is opposed to the Quran and invented by impostors.
3) He emphasized that the true concept of Jihad in Islam only permits defensive wars, wars to punish
This document discusses the concept of jihad in Islam through analyzing verses from the Quran and providing context. It makes three key points:
1) Jihad does not mean "holy war" but rather means striving or struggling, with the "major jihad" referring to internal spiritual struggle and the "minor jihad" to justified armed defense but not aggression.
2) Quranic verses cited to justify violence are often taken out of context, such as verses related to early defensive battles between Muslims and their oppressors in Mecca.
3) Islam teaches Muslims to be strong in self-defense but also to extend peace towards enemies if they are inclined, and true jihad is primarily the
The document discusses the Islamic concept of jihad, contrasting it with non-Islamic concepts of war. It defines jihad as striving or exerting oneself in the cause of Allah. The purposes of jihad are outlined as both spiritual struggles (of the heart, tongue, hands) as well as traditional warfare in defense of Muslims or Muslim lands. Key differences from non-Islamic war are noted as having the cause of Allah, avoiding bloodshed when possible, seeking peace, avoiding treachery, protecting civilians, not destroying infrastructure, and showing mercy to captives. The document provides Quranic verses and hadith to support these Islamic rules of war.
1) Imam Hussain's revolt against the Umayyad dynasty in 61 AH was a well-calculated uprising rather than an angry reaction. The Imam exchanged letters with Muawiyah and Yazid and gave sermons indicating he fully understood the need to confront the corrupt rule.
2) The Imam tried to avoid an explosive revolt by repeatedly appealing to his followers to leave if they wished, making it clear they would face certain death by staying. He treated them with respect and did not force them to fight.
3) The revolt had multiple causes and was a responsible uprising rooted in complete understanding of the necessity to challenge the despotic Umayyad rule, rather than being
Ziauddin Sardar is a prominent Muslim writer and scholar who has authored over 50 books on Islam and contemporary issues. This document provides background on Sardar and an overview of the sources available for understanding the life of Muhammad. It notes that Muhammad lived in the full light of history, with multiple sources of information including the Quran, hadith literature, early biographies written by companions, historical works, and poetry from the time period. While these sources were compiled after Muhammad's death, Muslim scholars developed rigorous standards to evaluate authenticity and reliability. The document examines the different phases of compiling source material over the centuries.
Muharram is the first month of the Islamic calendar. It is a month of mourning to commemorate the martyrdom of Imam Husayn and his followers at the Battle of Karbala. The 10th day of Muharram, known as Ashura, marks the climax of remembrance ceremonies. In 680 CE, Imam Husayn and his small band of followers were brutally massacred by the large army of the tyrant Yazid after refusing to pledge allegiance to him. This tragedy illustrated the victory of truth over falsehood and became a symbol of courage and sacrifice in standing up against tyranny.
1) The document discusses common myths about Jihad in Islam, including that it means "holy war" or that Islam was spread by the sword.
2) It explains that Jihad actually means to strive or struggle, and identifies four main types - striving of the soul, against Satan, against enemies, and against injustice.
3) It argues that Islam promotes peace, not a "clash of civilizations", and prohibits violence against civilians like suicide bombings. Muslims are called to be peacemakers who resolve conflicts through dialogue and cooperation between civilizations.
The document recounts the events surrounding the martyrdom of Imam Husain ibn Ali (a.s.) at the Battle of Karbala in 680 AD. It describes how Imam Husain was forced to leave Medina with his family and followers due to threats. They traveled to Mecca but were again compelled to leave and settled in Karbala where they were surrounded by a large army. Imam Husain, his family, and companions were killed after suffering from thirst for days. Their bodies were mutilated and denied proper burial. The document includes quotes from various historical and political figures emphasizing the significance and lessons of Imam Husain's sacrifice.
The document discusses the concept of jihad in Islam and argues against the common translation of "holy war". It makes three key points:
1) Jihad literally means "struggle" and encompasses both non-violent and violent struggle, with non-violent struggle seen as superior.
2) During the early Meccan period when Muslims were persecuted minorities, they were only commanded to engage in non-violent struggle through preaching and steadfastness.
3) Armed combat was later permitted in the Medinan period in self-defense and to protect basic rights like life and property, but Muslims are never permitted to wage war merely because others are non-Muslims
This document provides an overview and analysis of the Quran's teachings on warfare. It notes that while the Quran contains some verses that seem more militant, the overwhelming majority of verses extol tolerance, forgiveness, peace, and compassion. It argues that a fair reading shows the Quran prohibits offensive violence and requires defensive warfare to be conducted ethically and in accordance with principles like proportionality, last resort, and discrimination. The document aims to dispel misperceptions that the Quran advocates violence against non-believers and to show its concepts of warfare are based on justice and sanctity of human life.
Some religious scholars and leaders’ link radicalism or jihadists’ tendencies to Islam and Muhammad, though speeches of hate and deviant behavior remains evident at the international and regional level, this paper deconstructs traditional narratives of both jihad and just war, and exposes the new hermeneutics for contemporary times. It examines a portion of the complex early history of jihad in Islam as well as just war in order to reconstruct the conceptual framework of extremism or religious fundamentalist’s torts and deviant tendencies.
The document summarizes the Islamic month of Muharram and the events of the Battle of Karbala. Muharram is the first month of the Islamic calendar and is marked by mourning for Imam Husayn ibn Ali and his martyrdom in Karbala. On the 10th day (Ashura), Husayn and his small band of followers were massacred by Yazid I's large army after Husayn refused to pledge allegiance to Yazid's tyrannical rule. Though outnumbered, Husayn and his supporters fought bravely and upheld values of truth, justice, and freedom. Their martyrdom commemorates the victory of truth over falsehood.
This document provides an overview of the concept of jihad in Islam based on sources from the Quran and Hadith. It discusses different interpretations of jihad, including both peaceful and offensive meanings. Jihad can refer to an inner spiritual struggle or the struggle to spread and defend the Islamic faith, including through proselytization, good works, and warfare when necessary for defense or to establish Islamic rule. The document examines how jihad is considered an obligation in Islam by some interpretations and outlines rewards for participating in jihad, including the assurance of paradise for martyrs. It concludes by discussing how Christians should respond and contrasts the assurance of salvation through faith in Jesus alone versus what Islam promises its followers.
This document discusses several common misconceptions about Islam, providing clarification on each topic. It summarizes that Islam is often misunderstood and negatively portrayed in Western countries, especially since 9/11. However, the document clarifies that Islam is not an inherently violent religion by comparing it to violence endorsed in other religious texts. It also dispels myths that women are suppressed in Islam by highlighting women's rights in areas like inheritance, participation in religious activities, and the purpose of hijabs. The document aims to correct negative perceptions of Islam prevalent in Western societies.
1. Muhammad is considered the most influential person in history by Michael H. Hart and others due to his influence on both religious and secular levels through establishing Islam.
2. Historians and writers from various backgrounds, such as George Bernard Shaw and Thomas Carlyle, have praised Muhammad for the strength and vitality of Islam as well as his remarkable life and achievements.
3. Muhammad is credited with transforming societies in the Arabian Peninsula through establishing a moral code and disciplined living in just 23 years through his message of Islam.
Military Doctrine in International Relations Strategy for the Arab countries ...inventionjournals
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online.
Civilian Immunity in Foundational Islamic Strategic Thought, by Professor Joe...Professor Joel Hayward
This study analyses the Qur’anic revelation and the preaching and practices of the Prophet Muhammad in order to ascertain what Islam in its initial manifestation taught regarding the responsibilities of Islamic armies and warriors towards the people that we nowadays call civilians and other non-combatants. It is clear that the divine revelation and the Prophet of Islam ushered in an era of humanity during warfare exceeding that found previously in Arabia and indeed virtually anywhere in the world. Muhammad did not intend war and its ravages to involve whole communities, but, rather, to involve only the combatants, whose aggression and willingness to take up arms made them culpable and subject to armed resistance. Understanding that Allah permitted self-defense against attack, he directed warfare to the attackers, but not to the enemy force’s women, children, and elderly. Indeed, in keeping with modern international humanitarian law he forbade their deliberate targeting, unless they surrendered their rights to protection by taking part in combat. Extending this right to protection to the monks and other clergy who devoted themselves to religious practices, and then even to the kinds of property that we now call civilian infrastructure, Muhammad created a widespread environment of security that safeguarded the lives, and way of life, of most people even in warring communities. Popular misconceptions fueled by the indiscriminate atrocities of Al-Qaeda, ISIS, Boko Haram vi and other violent extremist groups are simply not based on an unbiased reading of the historical evidence. That evidence tells a totally different story to theirs: of a close compatibility between the early Islamic practices under the Prophet Muhammad’s direction and the ethical code of civilian immunity embedded within western Just War theory and international humanitarian law. Aside from the combatants, Muslims were not to kill or otherwise harm the innocent and they were not to destroy their homes, infrastructure or means of survival.
This document presents three propositions on the phenomenology of war:
1) War presents a surplus of being over knowing - it constantly unmakes certainties and exceeds conceptual capture.
2) War forces the unmaking and remaking of social and political meaning in unpredictable ways by interrupting subjective continuities.
3) War is a generative force because it confronts those who experience it with creating meaning in the aftermath, opening space for possibility and contestation over the postwar order. Phenomenology can provide critique of reactionary views that elevate violence and the immediacy of war.
Dr. Nadia Schadlow's book analyzes the importance of "governance operations" after combat to consolidate military victories. She argues that the US military, specifically the Army, has historically been effective at stabilizing territories and establishing governance but this ability has been neglected. When governance was done well in Germany, Japan, Italy and South Korea, it led to strategic success, but failures in Afghanistan and Iraq showed that without governance, victories cannot be sustained. Schadlow maintains that governance planning should be a major part of war planning and fall to the Army, but it has received little attention since the end of the Cold War.
The Western and Islamic concepts and practices of Just War, the ethical codes intended to minimize the violence done to the innocent and to fight when it is deemed necessary and just.
1) Islam was not spread by the sword. While war is permitted in self-defense and to establish justice, the Quran makes clear that initiating hostilities or aggression is forbidden.
2) Islam spread rapidly during periods of peace, not war. Many historians have rejected the myth that early Muslims forced conversion at sword-point. Islam appealed to people through its rational and simple teachings as well as impressive rituals.
3) When Muslim armies entered places like Makkah and Jerusalem, there was no bloodshed or forced conversion - people were free to stay or leave as they chose. This contrasts with violence during the Crusades. Indonesia and East Africa also entered Islam peacefully, without military conquest.
The document discusses the concept of Jihad according to the founder of the Ahmadiyya Muslim community, Hadrat Mirza Ghulam Ahmad. It summarizes his teachings on Jihad in three key points:
1) He taught that according to the Quran and teachings of Muhammad, the use of force is forbidden in matters of faith and Islam should only be propagated through its inherent qualities, not by the sword.
2) He rejected the concept that the Promised Messiah would fight and kill disbelievers, stating this view is opposed to the Quran and invented by impostors.
3) He emphasized that the true concept of Jihad in Islam only permits defensive wars, wars to punish
This document discusses the concept of jihad in Islam through analyzing verses from the Quran and providing context. It makes three key points:
1) Jihad does not mean "holy war" but rather means striving or struggling, with the "major jihad" referring to internal spiritual struggle and the "minor jihad" to justified armed defense but not aggression.
2) Quranic verses cited to justify violence are often taken out of context, such as verses related to early defensive battles between Muslims and their oppressors in Mecca.
3) Islam teaches Muslims to be strong in self-defense but also to extend peace towards enemies if they are inclined, and true jihad is primarily the
The document discusses the Islamic concept of jihad, contrasting it with non-Islamic concepts of war. It defines jihad as striving or exerting oneself in the cause of Allah. The purposes of jihad are outlined as both spiritual struggles (of the heart, tongue, hands) as well as traditional warfare in defense of Muslims or Muslim lands. Key differences from non-Islamic war are noted as having the cause of Allah, avoiding bloodshed when possible, seeking peace, avoiding treachery, protecting civilians, not destroying infrastructure, and showing mercy to captives. The document provides Quranic verses and hadith to support these Islamic rules of war.
1) Imam Hussain's revolt against the Umayyad dynasty in 61 AH was a well-calculated uprising rather than an angry reaction. The Imam exchanged letters with Muawiyah and Yazid and gave sermons indicating he fully understood the need to confront the corrupt rule.
2) The Imam tried to avoid an explosive revolt by repeatedly appealing to his followers to leave if they wished, making it clear they would face certain death by staying. He treated them with respect and did not force them to fight.
3) The revolt had multiple causes and was a responsible uprising rooted in complete understanding of the necessity to challenge the despotic Umayyad rule, rather than being
Ziauddin Sardar is a prominent Muslim writer and scholar who has authored over 50 books on Islam and contemporary issues. This document provides background on Sardar and an overview of the sources available for understanding the life of Muhammad. It notes that Muhammad lived in the full light of history, with multiple sources of information including the Quran, hadith literature, early biographies written by companions, historical works, and poetry from the time period. While these sources were compiled after Muhammad's death, Muslim scholars developed rigorous standards to evaluate authenticity and reliability. The document examines the different phases of compiling source material over the centuries.
Muharram is the first month of the Islamic calendar. It is a month of mourning to commemorate the martyrdom of Imam Husayn and his followers at the Battle of Karbala. The 10th day of Muharram, known as Ashura, marks the climax of remembrance ceremonies. In 680 CE, Imam Husayn and his small band of followers were brutally massacred by the large army of the tyrant Yazid after refusing to pledge allegiance to him. This tragedy illustrated the victory of truth over falsehood and became a symbol of courage and sacrifice in standing up against tyranny.
1) The document discusses common myths about Jihad in Islam, including that it means "holy war" or that Islam was spread by the sword.
2) It explains that Jihad actually means to strive or struggle, and identifies four main types - striving of the soul, against Satan, against enemies, and against injustice.
3) It argues that Islam promotes peace, not a "clash of civilizations", and prohibits violence against civilians like suicide bombings. Muslims are called to be peacemakers who resolve conflicts through dialogue and cooperation between civilizations.
The document recounts the events surrounding the martyrdom of Imam Husain ibn Ali (a.s.) at the Battle of Karbala in 680 AD. It describes how Imam Husain was forced to leave Medina with his family and followers due to threats. They traveled to Mecca but were again compelled to leave and settled in Karbala where they were surrounded by a large army. Imam Husain, his family, and companions were killed after suffering from thirst for days. Their bodies were mutilated and denied proper burial. The document includes quotes from various historical and political figures emphasizing the significance and lessons of Imam Husain's sacrifice.
The document discusses the concept of jihad in Islam and argues against the common translation of "holy war". It makes three key points:
1) Jihad literally means "struggle" and encompasses both non-violent and violent struggle, with non-violent struggle seen as superior.
2) During the early Meccan period when Muslims were persecuted minorities, they were only commanded to engage in non-violent struggle through preaching and steadfastness.
3) Armed combat was later permitted in the Medinan period in self-defense and to protect basic rights like life and property, but Muslims are never permitted to wage war merely because others are non-Muslims
This document provides an overview and analysis of the Quran's teachings on warfare. It notes that while the Quran contains some verses that seem more militant, the overwhelming majority of verses extol tolerance, forgiveness, peace, and compassion. It argues that a fair reading shows the Quran prohibits offensive violence and requires defensive warfare to be conducted ethically and in accordance with principles like proportionality, last resort, and discrimination. The document aims to dispel misperceptions that the Quran advocates violence against non-believers and to show its concepts of warfare are based on justice and sanctity of human life.
Some religious scholars and leaders’ link radicalism or jihadists’ tendencies to Islam and Muhammad, though speeches of hate and deviant behavior remains evident at the international and regional level, this paper deconstructs traditional narratives of both jihad and just war, and exposes the new hermeneutics for contemporary times. It examines a portion of the complex early history of jihad in Islam as well as just war in order to reconstruct the conceptual framework of extremism or religious fundamentalist’s torts and deviant tendencies.
The document summarizes the Islamic month of Muharram and the events of the Battle of Karbala. Muharram is the first month of the Islamic calendar and is marked by mourning for Imam Husayn ibn Ali and his martyrdom in Karbala. On the 10th day (Ashura), Husayn and his small band of followers were massacred by Yazid I's large army after Husayn refused to pledge allegiance to Yazid's tyrannical rule. Though outnumbered, Husayn and his supporters fought bravely and upheld values of truth, justice, and freedom. Their martyrdom commemorates the victory of truth over falsehood.
This document provides an overview of the concept of jihad in Islam based on sources from the Quran and Hadith. It discusses different interpretations of jihad, including both peaceful and offensive meanings. Jihad can refer to an inner spiritual struggle or the struggle to spread and defend the Islamic faith, including through proselytization, good works, and warfare when necessary for defense or to establish Islamic rule. The document examines how jihad is considered an obligation in Islam by some interpretations and outlines rewards for participating in jihad, including the assurance of paradise for martyrs. It concludes by discussing how Christians should respond and contrasts the assurance of salvation through faith in Jesus alone versus what Islam promises its followers.
This document discusses several common misconceptions about Islam, providing clarification on each topic. It summarizes that Islam is often misunderstood and negatively portrayed in Western countries, especially since 9/11. However, the document clarifies that Islam is not an inherently violent religion by comparing it to violence endorsed in other religious texts. It also dispels myths that women are suppressed in Islam by highlighting women's rights in areas like inheritance, participation in religious activities, and the purpose of hijabs. The document aims to correct negative perceptions of Islam prevalent in Western societies.
1. Muhammad is considered the most influential person in history by Michael H. Hart and others due to his influence on both religious and secular levels through establishing Islam.
2. Historians and writers from various backgrounds, such as George Bernard Shaw and Thomas Carlyle, have praised Muhammad for the strength and vitality of Islam as well as his remarkable life and achievements.
3. Muhammad is credited with transforming societies in the Arabian Peninsula through establishing a moral code and disciplined living in just 23 years through his message of Islam.
Military Doctrine in International Relations Strategy for the Arab countries ...inventionjournals
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online.
Civilian Immunity in Foundational Islamic Strategic Thought, by Professor Joe...Professor Joel Hayward
This study analyses the Qur’anic revelation and the preaching and practices of the Prophet Muhammad in order to ascertain what Islam in its initial manifestation taught regarding the responsibilities of Islamic armies and warriors towards the people that we nowadays call civilians and other non-combatants. It is clear that the divine revelation and the Prophet of Islam ushered in an era of humanity during warfare exceeding that found previously in Arabia and indeed virtually anywhere in the world. Muhammad did not intend war and its ravages to involve whole communities, but, rather, to involve only the combatants, whose aggression and willingness to take up arms made them culpable and subject to armed resistance. Understanding that Allah permitted self-defense against attack, he directed warfare to the attackers, but not to the enemy force’s women, children, and elderly. Indeed, in keeping with modern international humanitarian law he forbade their deliberate targeting, unless they surrendered their rights to protection by taking part in combat. Extending this right to protection to the monks and other clergy who devoted themselves to religious practices, and then even to the kinds of property that we now call civilian infrastructure, Muhammad created a widespread environment of security that safeguarded the lives, and way of life, of most people even in warring communities. Popular misconceptions fueled by the indiscriminate atrocities of Al-Qaeda, ISIS, Boko Haram vi and other violent extremist groups are simply not based on an unbiased reading of the historical evidence. That evidence tells a totally different story to theirs: of a close compatibility between the early Islamic practices under the Prophet Muhammad’s direction and the ethical code of civilian immunity embedded within western Just War theory and international humanitarian law. Aside from the combatants, Muslims were not to kill or otherwise harm the innocent and they were not to destroy their homes, infrastructure or means of survival.
This document presents three propositions on the phenomenology of war:
1) War presents a surplus of being over knowing - it constantly unmakes certainties and exceeds conceptual capture.
2) War forces the unmaking and remaking of social and political meaning in unpredictable ways by interrupting subjective continuities.
3) War is a generative force because it confronts those who experience it with creating meaning in the aftermath, opening space for possibility and contestation over the postwar order. Phenomenology can provide critique of reactionary views that elevate violence and the immediacy of war.
Dr. Nadia Schadlow's book analyzes the importance of "governance operations" after combat to consolidate military victories. She argues that the US military, specifically the Army, has historically been effective at stabilizing territories and establishing governance but this ability has been neglected. When governance was done well in Germany, Japan, Italy and South Korea, it led to strategic success, but failures in Afghanistan and Iraq showed that without governance, victories cannot be sustained. Schadlow maintains that governance planning should be a major part of war planning and fall to the Army, but it has received little attention since the end of the Cold War.
This document provides definitions and explanations of key terms related to the concept of war. It begins by defining war as an armed conflict between two or more opposing entities aimed at achieving a geopolitical goal. Various types of war are described, including civil wars and proxy wars. Motivations for war are discussed, including imperialism, misperceptions between sides, and three universal reasons according to the Talmud: economic reasons, power/pride/personal reasons, and ideology/religion. Economic theories for the causes of war are also outlined, suggesting wars can arise from pursuit of markets and resources. The document serves as an introductory chapter establishing definitions and concepts to understand the discussion of war that will follow.
This document discusses the cultural attributes that make Arabs effective as insurgents compared to their historical ineffectiveness in conventional wars against Western armies. It argues that Arab insurgent tactics are more in line with principles of warfare described in the Quran, and that the strong bonds of tribal solidarity and trust among insurgent groups contribute to their effectiveness over conventional Arab armies that lack cohesion. Insurgent forces are also more likely to operate in their local home territories where they know the terrain and people.
Writing an essay about war is a complex task that requires careful consideration. It involves analyzing not just military strategies and historical facts, but the human, political, ethical, and social impacts of conflict. The subject matter is immense, spanning millennia and countless conflicts, each with unique contexts. Additionally, war evokes strong emotions from different perspectives that require balancing empathy, analysis, and respect for differing views. Finally, addressing the multifaceted aspects of war necessitates interdisciplinary research and navigating biases, as histories and interpretations can be influenced by various agendas. In conclusion, an essay on war demands intellectual rigor, emotional sensitivity, and a deep understanding of its complex dimensions.
Winter 2011-12 1Beyond Vom Kriege The Character and.docxadolphoyonker
Winter 2011-12 1
Beyond Vom Kriege: The
Character and Conduct of
Modern War
R. D. HookeR, JR.
This article was first published in the Summer 2005 issue of Parameters.
“You may not be interested in war . . . but war is interested in you.”
— Leon Trotsky
It is the tragedy of history that man cannot free himself from war. Indeed, far more than by the development of art or literature or trade or political
institutions, the history of man has been determined by the wars he has fought.
Time and again, advanced and cultured societies have been laid low by more
primitive and virile enemies with superior military institutions and a stronger
will to fight. The end of the Cold War, the rise of globalization, the spread of
democracy, and the advent of a new millennium raised hopes that mankind
might move beyond the catastrophic wars that shaped the 20th century. Those
hopes were dashed by Somalia and Rwanda and Bosnia, by the Sudan and the
Congo and Kosovo, by Chechnya and Afghanistan and Iraq. Understanding
war, not as we would like it but as it is, remains the central question of interna-
tional politics. And for the most primal of reasons: War isn’t going anywhere.
Political and military leaders are notoriously averse to theory, but if
there is a theorist about war who matters, it remains Carl von Clausewitz,
whose Vom Kriege (“On War”) has shaped Western views about war since the
middle of the 19th century. While it goes too far to say, as John Keegan has,
that Clausewitz “influenced every statesman and soldier interested in war for
the past 100 years”—most never actually read or grasped him—Clausewitz
endures, not because he is universally understood or accepted but because he is
so often right about first principles.1 Much of what he wrote about the conduct
of war in the pre-industrial era, about marches and magazines and the “war of
Colonel Richard D. Hooker, Jr., commands the XVIII Airborne Corps Combat
Support Brigade (“Dragon Brigade”) now deployed to Iraq. He commanded an infan-
try battalion in the 82d Airborne Division and has served as Special Assistant to the
Chairman of the Joint Chiefs, with the Office of the Chief of Staff of the Army, as Aide
de Camp to the Secretary of the Army, and with the National Security Council. Colonel
Hooker holds an M.S. in national security studies from the National Defense University
and M.A. and Ph.D. degrees from the University of Virginia in international relations.
R. D. Hooker, Jr.
2 Parameters
posts,” fits best with his own time. But his insights about the nature of war itself
remain uniquely and enduringly prescient.
Clausewitz described war as “nothing more than a duel on a larger scale
. . . an act of force to compel the enemy to do our will.”2 Today, “war” is used to
mean very different things in very different contexts, from the war on poverty
to the war on drugs to the war on terror.
Review of Andrew J. Bacevich's The New American Militarism - How Americans ar...Oleg Nekrassovski
The document summarizes a book review of "The New American Militarism" by Andrew Bacevich. The book argues that American political leaders intend to reshape the world according to American values through military means. It claims Americans have become skeptical of non-military solutions and define national strength through military preparedness. The book aims to criticize this "new American militarism" and the dangers it poses. However, the reviewer found the book to be poorly organized and its arguments sometimes contradictory, making its main points unconvincing.
Q- War is often said to be rooted in multiple sources located at various levels of analysis. For each level of analysis, discuss specific factors and theories that have contributed to the understanding of causes of war.
This article discusses how future wars may be fought based on the strategic cultures of different actors. It uses a "2x2 matrix" methodology to categorize actors into four strategic cultures - the Bully, the Underdog, the Shape-Shifter, and the Survivor - based on their size and tendency towards warrior ideology or pragmatism. It provides examples of current actors that exhibit characteristics of each strategic culture, and argues that understanding these strategic cultures can provide insight into how future wars may be approached and fought by different actors through 2025.
Korean War Essay. Massachusetts College of Liberal ArtsBlanca Richardson
The document discusses the challenges of writing an essay on the Korean War. It notes that the war was a complex conflict that requires an understanding of the historical context, geopolitical dynamics, and multifaceted consequences. To write about the war, one must research the origins of the conflict and involvement of major powers like the US, Soviet Union, and China. Compiling and synthesizing information from various sources to present a comprehensive yet analytical overview is difficult. The essay should also consider different perspectives and interpretations on events. In conclusion, writing about the Korean War is a demanding task that needs extensive research and a nuanced understanding of the intricate political, military, and social factors surrounding the war and its aftermath.
A Sense of Siege The Geopolitics of Islam and the West.pdfccccccccdddddd
This document provides an introduction and overview of the geopolitical relationship between Islam and the West. It argues that while "Islam" and the "West" are broad terms encompassing diversity, the West's global dominance since the end of the Cold War has led some to view Islam as a potential counterweight. However, Islam is not a monolith and there are many sources of diversity within the religion across different countries and regions. The document aims to analyze what is meant when referring to the relationship between Islam and the West without treating either as a single unified entity.
The document discusses the concept of jihad in Islam and argues against the common translation of "holy war". It makes three key points:
1) Jihad literally means "struggle" and encompasses both non-violent and violent struggle, with non-violent struggle seen as superior.
2) During the early Meccan period when Muslims were persecuted minorities, they were only commanded to engage in non-violent struggle through preaching and steadfastness.
3) Armed combat was later permitted in the Medinan period in self-defense and to protect basic rights like life and property, but Muslims are never permitted to wage war merely because others are non-Muslim
Writing an essay on the topic of "War and Peace Essay Topics" requires navigating its vast historical, political, philosophical, and ethical dimensions. It involves comprehensively exploring key events and conflicts throughout history to understand the evolution of warfare and peacekeeping. Analyzing the political dynamics requires understanding international relations, diplomacy, and geopolitical considerations. Grappling with the ethical implications involves exploring moral frameworks and just war theory. Crafting the essay also requires incorporating contemporary issues surrounding conflicts, humanitarian crises, and peace-building efforts. Overall, writing on this topic demands a multi-faceted approach combining diverse knowledge and skills to explore profound themes of peace and conflict.
The Civil War is a vast and complex topic that poses many challenges for essay writing. First, one must have a comprehensive understanding of American history leading up to the war to grasp the context. This involves analyzing factors like states' rights, slavery, economic disparities, and political tensions between the North and South. Additionally, exploring perspectives like abolitionism and debates over slavery adds complexity. Crafting an original thesis that meaningfully contributes to existing scholarship is difficult given extensive prior research. Organizing the essay coherently while prioritizing key events, people, and themes is also crucial to conveying the complexity and significance of the Civil War. Overall, writing effectively on this topic demands rigorous research and critical thinking skills to construct a compelling
This document is a dissertation submitted by Kieran Horan in April 2015 examining the effects of militarism on national policy. It contains an introduction outlining the paper's focus on examining the relationship between military development and national security policy in Switzerland, Prussia, and Revolutionary/Napoleonic France. The dissertation then provides in-depth case studies of each location, analyzing how military traditions and culture influenced domestic and foreign policy decisions over time in each area. It aims to qualitatively assess this relationship using historical records and perspectives from the time periods discussed.
Running head HISTORY OF WAR1HISTORY OF WAR5History .docxjeanettehully
Running head: HISTORY OF WAR
1
HISTORY OF WAR
5
History of War
Student’s Name
University
History of Wars
War is a period with armed conflict, like mercenaries, rebels, and armies, among countries, governments, communities, and unofficial militant groups. Utilizing regular and irregular armed forces, this is generally defined by brutal violence, violence, destruction as well as mortality. Warfare relates to activities and features of war styles and wars in particular. Barta (2008) stated that war is warfare that is not confined to solely legitimate targets and, therefore, can lead to huge suffering and deaths of civilians or any other non-combatants. In history, the use of war has acquired control over regions through people, governments, or political groups. The earliest records of ancient warfare belong to Site 117 of a Mesolithic Cemetery that is estimated to be about 14,000 years of age. About 45% of a skeleton showing signs of horrific death there. The fundamental truth of Australian history has always been one people's conquest of a state, as well as one people's enslavement, with merciless destructive nature, of others. The reported impacts of this attack are just as apparent because they are horrible (Barta, 2008). Of the African race who have lived in a world as "Aborigines," "from the start," and have created diverse dialects, cultures or social groups on more than 50,000 years to tribal society, just minority groups survived the first century of contact to white settlers (Veracini, 2011). Therefore, this essay explores how the historical conquest eco in the modern world, French philosopher Montesquieu's statement of an empire founded by war, must maintain itself by war as well as whether the colonial frontier is remembered as genocide and not war (McNiven, 2017).
An example of the modern conquest is the Iraq invasion by the United States of America. Fifteen years earlier, Iraq had been cast into the darkness among the most devastating wars in contemporary history initiated by the US government under George W. Bush (Tuathail, 2003). President Bush reassured Iraqis with his infamous address declaring the beginning of "Operation Iraqi Freedom" that "that day of their freedom was near." However, as a consequence of such military action, rather than being a bastion for freedom and democracy within the country, Iraq was destroyed as millions of Iraqis were exposed to horrors that few of us on this planet had ever encountered or thought. According to the Hinnebusch (2007), the country had experienced ravaged by war as well as converted to wars zone starting from north to south and also from east to west, as competing terrorist groups, foreign forces and political groups compete for leadership at the cost of the Iraqi citizens (Tuathail, 2003). The Iraq invasion had worldwide effects, far from impacting; only Iraqis-which was horrible enough. The absolute failure by the American attempt to promote a system of democracy in Iraq has emp ...
Essay On Revolutionary War. Thomas Aquinas CollegeSonya Pope
The document discusses the challenges of writing an essay on the Revolutionary War. It notes that crafting such an essay requires an understanding of the complex historical events and factors that led to the conflict. Specifically, it entails examining the causes of revolution by exploring tensions between the colonies and Britain, as well as delving into military strategies, key battles, and the evolving war itself. Additionally, navigating primary and secondary sources and synthesizing diverse perspectives into a cohesive narrative is intellectually demanding. Presenting a unique analysis or interpretation beyond mere facts adds further complexity. Overall, composing an essay on the Revolutionary War resembles unraveling an intricate historical tapestry by carefully selecting and interweaving various threads to both inform and engage readers.
Semelhante a Revisiting the Past: The Value of Teaching Islamic Military History, by Professor Joel Hayward (20)
The Battle of Dhi Qar (Arabic: يوم ذي قار), also known as the Battle of Dhu Qar,was a pre-Islamic battle fought between Arab tribes and the Sassanid Empire in Southern Iraq. The battle occurred after the death of Al-Nu'man III by the orders of Khosrow II.
By the end of this lecture students should be able to:
Understand Middle Eastern political and strategic dynamics in late antiquity
Analyze the nature of Arab-Persian relations
Analyze the causes, the course, and the consequences of the Battle of Dhi Qar
An Introduction to Terrorism, by Professor Joel hayward
By the end of this lecture students should be able to:
Recognise some major forms of terrorism
Understand some basic motivations behind them
Understand the nature and scope of the threat to us
This document provides an introduction to insurgency and distinguishes it from terrorism. It defines insurgency as an armed resistance against political authority based on a belief that the authority is illegitimate, unfair, or harmful. Insurgencies can involve conventional warfare, guerrilla warfare, or terrorism, but most only involve guerrilla warfare and are not terrorist. The document discusses different types of insurgencies and their motives, providing examples of insurgent leaders. It concludes that not all insurgents are terrorists and some insurgencies could be seen as having positive motives from the insurgents' perspective.
The Battle of Britain 1940 by Professor Joel Hayward
By the end of the lecture students should be able to understand:
The differing strategic objectives of both sides in the air campaign
The importance of control of the air to achieving these objectives
The qualities of Dowding’s Integrated Air Defence System
The Characteristics and Utility of Airpower, by Professor Joel HaywardProfessor Joel Hayward
By the end of this lecture students should be able to understand that:
Air power represents a technological revolution
Air power has tremendously changed the conduct of warfare
Air power has not changed the nature of warfare
The Evolution of Integrated Air Power (air-land integration), 3, by Professor...Professor Joel Hayward
By the end of this lecture student will be able to understand that, in any return to conventional air-land integration, air forces will face:
Vastly improved precision capabilities
Greater intolerance of harm to civilian objects and infrastructure
Greater demands for ubiquity
Greater intolerance of fratricide
A return to conventionally contested airspace
The Evolution of Integrated Air Power (air-land integration), 1, by Professor...Professor Joel Hayward
The document discusses the evolution of air-land integration during World War I. It notes that while independent air operations made up a tiny portion of total air efforts during WWI, the war prompted novel ideas about using air power and removing battle from traditional war. After WWI, the concept of "independent" versus "integrated" air power emerged, where integrated referred to close air support of ground forces and control of the air.
The Evolution of Integrated Air Power (air-land integration), 2, by Professor...Professor Joel Hayward
By the end of this lecture students should be able to understand:
Different approaches to air-land integration between 1939-1953
The challenges of coordinating air power and land power
Some of the efforts made to overcome these challenges
The enduring importance of battle to strategic decision
Maneuver Warfare (the Maneuverist Approach), by Professor Joel HaywardProfessor Joel Hayward
By the end of this lecture students should be able to understand:
the relationship between maneuver and firepower
key Maneuver Warfare concepts
that flexibility is necessary in their interpretation and application
الحصانة المدنية في الفكر الاستراتيجي الإسلامي التأسيسي تحقيقٌ تاريخي البروفيس...Professor Joel Hayward
الحصانة المدنية في الفكر الاستراتيجي الإسلامي التأسيسي
تحقيقٌ تاريخي
البروفيسور جويل هيوارد
تحلل هذه الدراسة الوحي القرآني ووعظ وممارسات النبي محمد من أجل التحقق مما قام الإسلام بتعليمه في مستهل ظهوره فيما يتعلق بمسؤوليات الجيوش الإسلامية والمحاربين اتجاه الأشخاص الذين نسميهم في الوقت الحاضر بالمدنيين وغيرهم من غير المقاتلين. من الواضح أن الوحي الإلهي ونبي الإسلام قد هدوا في عصر الإنسانية خلال حربٍ تفوق تلك التي وجدت في وقت سابق في الجزيرة العربية وفي الواقع في أي مكان في العالم. لم يتعمد محمد الحرب ودمارها لتشمل مجتمعات بأكملها، بل بالأحرى لتطال المقاتلين فقط، الذين جعلتهم عدوانيتهم ورغبتهم في حمل السلاح مذنبين وخاضعين للمقاومة المسلحة. مدركين بأن الله قد سمح بالدفاع عن النفس ضد الهجوم، وقد قام بتوجيه الحرب على المهاجمين، ولكن ليس على نساء قوات العدو، وأطفالهم، وكبار السن. في الواقع، متمشياً مع القانون الدولي الإنساني المعاصر، فقد حظر محمد الإستهداف المتعمد لهم، مالم يتنازلوا عن حقوقهم في الحماية بالمشاركة في القتال. موسّعاً حق الحماية هذا إلى الرهبان وغيرهم من رجال الدين الذين كرسّوا حياتهم للممارسات الدينية، ومن ثمّ إلى أنواع من الممتلكات التي نسميها الآن بالبنية التحتية المدنية، أنشأ محمد بيئة واسعة من الأمان والتي حافظت على أرواح وطرق معيشة الناس حتى في المجتماعات المتحاربة. إن المفاهيم الخاطئة الشائعة التي أججتها الأفعال الوحشية غير المسؤولة لتنظيم القاعدة وتنظيم الدولة الإسلامية ، وبوكو حرام وغيرها من التنظيمات الإرهابية المتطرفة، هي وببساطة لا تستند على قراءة عادلة للدليل التاريخي. حيث يحكي ذلك الدليل قصة مغايرة تماماً لما يرونه: للإنسجام الوثيق بين الممارسات الإسلامية الأولى بتوجيهات محمد وبين المدونة الأخلاقية للحصانة المدنية الراسغة في نظرية الحرب العادلة الغربية والقانون الدولي الانساني. بمعزلٍ عن المقاتلين، لم يكن المسلمين ليقتلوا أو على نحو آخر ليلحقوا الأذى بالأبريا، ولم يكونوا ليدمروا منازلهم، والبنية التحتية أو مستلزمات معيشتهم.
The Qur’an is among the most widely read books on earth, yet it is also commonly misunderstood and misquoted. Islam’s critics say that it contains exhortations of violence against non-Muslims and a concept of war that is far more unbridled and indiscriminate than the western Just War theory.
This study is not a general overview or critique of the Islamic laws of war, which are the varied and sometimes contradictory opinions of medieval Islamic jurists ― mainly from the ninth to thirteenth centuries CE. Instead, this study analyses only the Qur’anic text itself and, by putting its verses into historical context, attempts to explain its codes of conduct in order to determine what it actually requires or permits Muslims to do in terms of the use of military force.
It concludes that the Qur’an is clear: Muslims must not undertake offensive violence and are instructed, if defensive warfare should become unavoidable, always to act within a code of ethical behavior that is closely similar to the western Just War tradition. This study attempts to dispel any misperceptions that Islam’s holy book advocates the subjugation or killing of non-Muslims and reveals that, on the contrary, its key and unequivocal concepts governing warfare are based on justice and a profound belief in the sanctity of human life.
Civilian Immunity and "Collateral Damage", by Professor Joel HaywardProfessor Joel Hayward
By the end of this lecture you should be able to understand:
why civilians are to be considered “innocent”
the moral and legal importance of civilian immunity
that the attacking force carries responsibility for protecting civilians
that even the accidental killing of civilians is politically damaging
Ecologists, activists, lobbyists and of course politicians are already turning their attention to ecological aspects of modern warfare. As a consequence, governments and their armed forces will have to pay more attention to the serious ecological ramifications of conflict. Air forces face the greatest challenges. During both peace and war they have far greater carbon footprints than armies and navies. They use potentially more devastating ordnance. Their targets traditionally include objects in or near population centers and the aquifers, waterways, soils and food sources that sustain them. And air forces cause far worse damage to environmentally significant production, storage and distribution infrastructure (much of it based on petroleum, oil, lubricants or chemicals). This lecture does not recommend the blanket exclusion of any potential target sets from planning processes. Rather, it argues that, when we utilize our existing warrior code, the Just War ethical framework, we must now slightly expand our time-honored moral and legal constructs of proportionality and discrimination to include environmental issues. That is, the lecture argues for the inclusion of ecological protection in military planning and for it to be weighed expertly, along with the likely need for post-war remediation activities, among the factors that will ultimately determine the justifiability of military actions.
Air Power: The Quest to remove Battle from War, by Professor Joel HaywardProfessor Joel Hayward
Air power emerged from the Great War as a third primary form of military force, along armies and navies. Its early theorists made astounding claims that air power alone could delivery strategy – that is, the war-winning outcomes that involved the enemy’s defeat – without the significant and inevitably bloody contributions of soldiers and sailors. Throughout the next century their ideas were attempted and almost without exception they proved inadequate. The so-called strategic air campaigns damaged enemy production, but only in a zero-sum way, with the cost of producing and maintaining massive air fleets and soaking up their ghastly attrition balancing out the gains being made. The exception might be the nuclear bombings of Japan, but the atomic weapon itself was the game-changer, with air power being merely its delivery system for a brief time before missiles became the major delivery instrument and source of deterrence. Air power’s most effective role was not away from the battlefield, with cities, civilians and industry the focus of attack, but was on the battlefield in coordination with the other services. Air power’s most significant contributions to strategy came in what looks superficially like a tactical role: as close air support, interdiction, reconnaissance, air supply, counter-air operations, and medical evacuation. These, especially the former, close air support, have proven devastating and enabled joint forces to inflict strategic wins.
Stalingrad: An Examination-of Hitler's Decision to Airlift, by Professor Joel...Professor Joel Hayward
After February 1943, the shadow of Stalingrad ever lengthened ahead of Adolf Hitler. The battle for that city had ended in disastrous defeat, shattering the myth of his military "Midas touch," ending his chances of defeating the Red Army, permanently damaging relations with Italy, Rumania, Hungary, and other allied nations, and, of course, inflicting heavy losses on his eastern armies. More than 150,000 Axis soldiers, most of them German, had been killed or wounded in the city's approaches or ruins; 108,000 others stumbled into Soviet captivity, 91,000 in the battle's last three days alone. (Although Hitler never learned of their fate, only six thousand ever returned to Germany.) The battle has attracted considerable scholarly and journalistic attention. Literally scores of books and articles on Stalingrad have appeared during the 50 years since Stalin's armies bulldozed into Berlin, bringing the war in Europe to a close. Most have been published in Germany and, to a lesser degree, Russia, where the name "Stalingrad" still conjures up powerful and emotional imagery. Comparatively few have been published in the English-speaking world, and this is understandable. Because no British, Common wealth, or American forces took part in the battle, they can number none of their own among its many heroes, martyrs, prisoners, and victims. Moreover, although the German defeat at Stalin grad was immediately seen in the West as a turning point, its effects were not directly felt by the Anglo- - American nations. The main focus of Stalin grad historiography, including the dozen books published in 1992 and 1993 to commemorate the battle's 50th anniversary, has been the fighting, encirclement, suffering, and destruction of Generalfeldmarschall Friedrich Paulus's Sixth Army. Few books and articles have devoted adequate attention to the activities of the Luftwaffe, although it made substantial contributions to all battles throughout the 1942 summer campaign—of which Stalingrad was the climax—and it alone was responsible for the maintenance of Sixth Army after Marshal G. K. Zhukov's forces severed it from all but radio contact with other German army formations. Even fewer works—and none in English—have analyzed in depth Hitler's decision to supply the forces trapped at Stalin grad from the air, even though this decision led to the destruction of those forces after the Luftwaffe failed to keep them adequately supplied.
Hitler's Quest for Oil: The Impact of Economic Considerations on Military Str...Professor Joel Hayward
When asked by his Allied captors in 1945 to what extent German military strategy had been influenced at various stages by economic considerations, Albert Speer, Hitler's outstanding Armaments Minister, replied that in the case of Operation BARBAROSSA the need for oil was certainly a prime motive.' Indeed, even during the initial discussions of his plan to invade the Soviet Union, Hitler stressed the absolute necessity of seizing key oilfields, particularly those in the Caucasus region, which accounted for around 90 per cent of all oil produced in the Soviet Union. For example, during a war conference at the Berghof on 31 July 1940, Hitler revealed to high-ranking commanders his intention to shatter Russia 'to its roots with one blow'2 After achieving the 'destruction of Russian manpower', he explained, the German Army must drive on towards the Baku oilfield, by far the richest of those in the Caucasus and one of the most productive in the world. Despite Hitler's optimism, the 1941 campaign - which opened along a 2,000 km front and involved 148 combat divisions - failed to shatter Russia 'to its roots with one blow'. Consequently, it failed to bring the huge oil region of the Caucasus under German control. After reverses in the winter of 1941/42, it was no longer possible for the Wehrmacht to undertake wide-ranging offensives along the entire front, by then over 2,500 km in length. The summer campaign of 1942, although still immense, was necessarily less ambitious. It opened along a front of around 725 km, and involved 68 German and 25 allied combat divisions. Soviet oil remained a major attraction for Hitler. The offensive's objectives were to destroy the main Russian forces between the Donets and the Don river, capture the crossings into the mountainous Caucasus region and then deliver the rich oilfields into German hands. The perceived importance of these oilfields to the German economy, and hence the war effort, cannot be overstated. On 1 June 1942, four weeks to the day before the summer campaign began, Hitler told the assembled senior officers of Army Group South that 'If I do not get the oil of Maikop and Grozny then I must end this war'.3 The purpose of this study is not to provide a narrative description of the planning of the 1942 campaign, but, rather, to reveal the central role which economic considerations played in the planning of that ill-fated endeavor. In the following pages I shall appraise Hitler's preoccupation with the Caucasus region and its oilfields, and describe how Germany's own oil situation in the first two years of the war led him to believe that the capture of those oilfields was an essential prerequisite to waging a prolonged war of economic attrition. I shall then outline and explain the lengthy planning of the 1942 campaign, which aimed first at protecting the vulnerable Rumanian oilfields - upon which the German war economy was already heavily reliant - and secondly (and more importantly) at possessing the far ...
Horatio Lord Nelson's Warfighting Style and the Maneuver Warfare Paradigm, by...Professor Joel Hayward
Readers seeking to analyze Maneuver Warfare’s applicability to combat on the seas that cover most of the globe can be forgiven for noticing the absence of scholarly interest in this theme and thinking that, in short, Maneuver Warfare must have no applicability at sea. One can, however, easily find many fine examples of what is now called Maneuver Warfare in seapower’s long history. This article draws from one such example – splendidly manifest in the person of Britain’s greatest fighting seaman, Vice-Admiral Horatio, Lord Nelson (1758–1805) – to demonstrate that students of maneuver need not fear turning their attention occasionally from land battles towards those fought at sea. They may indeed be greatly enriched by doing so. While being mindful to avoid anachronism (Maneuver Warfare’s conceptual framework, after all, is very recent), this article shows that Lord Nelson’s warfighting style closely resembles the modern Maneuver Warfare paradigm. He was not fighting according to any paradigm, of course, much less one that dates from almost 200 years after his death. He understood naval tactics and battle according to the norms and behavioral patterns of his own era and continuously experimented and tested ideas, rejecting some, keeping others. The article naturally makes no claim that Nelson’s warfighting style was unique among sea warriors or that he contributed disproportionately to conceptual or doctrinal developments in tactics or operational art. Even a cursory glance at the careers of John Paul Jones, Edward Hawke and John Jervis (one of Nelson’s mentors), to mention but a few, reveals that their names fit almost as aptly as Nelson’s alongside Napoleon Bonaparte’s, Erwin Rommel’s and George S. Patton’s in studies of effective maneuverists. Yet Lord Nelson makes an ideal focus for a case study of Maneuver Warfare at sea. Extant sources pertaining to his fascinating life are unusually abundant and reveal that he raised the art of war at sea to unsurpassed heights, all the while perfecting the highly maneuverist warfighting style that gave him victory in several of naval history’s grandest battles.
The German Use of Airpower at Kharkov, May 1942, by Professor Joel HaywardProfessor Joel Hayward
This archival source-based analysis of the role and effectiveness of airpower during the Battle of Kharkov in May 1942 demonstrates that it was the critical factor in determining German success. Masterfully commanded by Generaloberst Wolfram Freiherr von Richthofen, the Third Reich's leading close air support expert, the Luftwaffe delivered highly effective support to the German army and prevented a major Soviet encirclement attempt from succeeding.
Von Richthofen's 'giant fire-magic': The Luftwaffe's Contribution to the Batt...Professor Joel Hayward
The document summarizes the strengths of Soviet forces defending the Kerch Peninsula in 1942, totaling over 200,000 troops packed into fortified defensive lines. It also discusses German General Erich von Manstein's plan for the Battle of Kerch, which involved a surprise attack in the weakly defended southern sector of the peninsula followed by encirclement of Soviet forces further north. Hitler personally oversaw planning for extensive Luftwaffe support, ordering disruption of Soviet supply lines and concentration of bombers, fragmentation bombs, and close air support to breach fortifications and destroy Soviet concentrations of troops.
A Case Study in Effective Command: An Analysis of Field Marshal Richthofen's ...Professor Joel Hayward
This article analyzes the leadership of Wolfram Freiherr von Richthofen, a senior Luftwaffe commander and one of the most effective air strategists, tacticians and leaders of all time. It focuses on his masterful command of Luftflotte 4 and Fliegerkorps VIII on the eastern front during World War II, including during the Stalingrad campaign.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
What sets Denis apart is his comprehensive understanding of Business and Systems Analysis technologies, honed through involvement in all phases of the Software Development Lifecycle (SDLC). From meticulous requirements gathering to precise analysis, innovative design, rigorous development, thorough testing, and successful implementation, he has consistently delivered exceptional results.
Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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How to Build a Module in Odoo 17 Using the Scaffold MethodCeline George
Odoo provides an option for creating a module by using a single line command. By using this command the user can make a whole structure of a module. It is very easy for a beginner to make a module. There is no need to make each file manually. This slide will show how to create a module using the scaffold method.
Chapter wise All Notes of First year Basic Civil Engineering.pptxDenish Jangid
Chapter wise All Notes of First year Basic Civil Engineering
Syllabus
Chapter-1
Introduction to objective, scope and outcome the subject
Chapter 2
Introduction: Scope and Specialization of Civil Engineering, Role of civil Engineer in Society, Impact of infrastructural development on economy of country.
Chapter 3
Surveying: Object Principles & Types of Surveying; Site Plans, Plans & Maps; Scales & Unit of different Measurements.
Linear Measurements: Instruments used. Linear Measurement by Tape, Ranging out Survey Lines and overcoming Obstructions; Measurements on sloping ground; Tape corrections, conventional symbols. Angular Measurements: Instruments used; Introduction to Compass Surveying, Bearings and Longitude & Latitude of a Line, Introduction to total station.
Levelling: Instrument used Object of levelling, Methods of levelling in brief, and Contour maps.
Chapter 4
Buildings: Selection of site for Buildings, Layout of Building Plan, Types of buildings, Plinth area, carpet area, floor space index, Introduction to building byelaws, concept of sun light & ventilation. Components of Buildings & their functions, Basic concept of R.C.C., Introduction to types of foundation
Chapter 5
Transportation: Introduction to Transportation Engineering; Traffic and Road Safety: Types and Characteristics of Various Modes of Transportation; Various Road Traffic Signs, Causes of Accidents and Road Safety Measures.
Chapter 6
Environmental Engineering: Environmental Pollution, Environmental Acts and Regulations, Functional Concepts of Ecology, Basics of Species, Biodiversity, Ecosystem, Hydrological Cycle; Chemical Cycles: Carbon, Nitrogen & Phosphorus; Energy Flow in Ecosystems.
Water Pollution: Water Quality standards, Introduction to Treatment & Disposal of Waste Water. Reuse and Saving of Water, Rain Water Harvesting. Solid Waste Management: Classification of Solid Waste, Collection, Transportation and Disposal of Solid. Recycling of Solid Waste: Energy Recovery, Sanitary Landfill, On-Site Sanitation. Air & Noise Pollution: Primary and Secondary air pollutants, Harmful effects of Air Pollution, Control of Air Pollution. . Noise Pollution Harmful Effects of noise pollution, control of noise pollution, Global warming & Climate Change, Ozone depletion, Greenhouse effect
Text Books:
1. Palancharmy, Basic Civil Engineering, McGraw Hill publishers.
2. Satheesh Gopi, Basic Civil Engineering, Pearson Publishers.
3. Ketki Rangwala Dalal, Essentials of Civil Engineering, Charotar Publishing House.
4. BCP, Surveying volume 1
বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
আমাদের সবার জন্য খুব খুব গুরুত্বপূর্ণ একটি বই ..বিসিএস, ব্যাংক, ইউনিভার্সিটি ভর্তি ও যে কোন প্রতিযোগিতা মূলক পরীক্ষার জন্য এর খুব ইম্পরট্যান্ট একটি বিষয় ...তাছাড়া বাংলাদেশের সাম্প্রতিক যে কোন ডাটা বা তথ্য এই বইতে পাবেন ...
তাই একজন নাগরিক হিসাবে এই তথ্য গুলো আপনার জানা প্রয়োজন ...।
বিসিএস ও ব্যাংক এর লিখিত পরীক্ষা ...+এছাড়া মাধ্যমিক ও উচ্চমাধ্যমিকের স্টুডেন্টদের জন্য অনেক কাজে আসবে ...
How to Setup Warehouse & Location in Odoo 17 InventoryCeline George
In this slide, we'll explore how to set up warehouses and locations in Odoo 17 Inventory. This will help us manage our stock effectively, track inventory levels, and streamline warehouse operations.
LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
How to Make a Field Mandatory in Odoo 17Celine George
In Odoo, making a field required can be done through both Python code and XML views. When you set the required attribute to True in Python code, it makes the field required across all views where it's used. Conversely, when you set the required attribute in XML views, it makes the field required only in the context of that particular view.
Reimagining Your Library Space: How to Increase the Vibes in Your Library No ...Diana Rendina
Librarians are leading the way in creating future-ready citizens – now we need to update our spaces to match. In this session, attendees will get inspiration for transforming their library spaces. You’ll learn how to survey students and patrons, create a focus group, and use design thinking to brainstorm ideas for your space. We’ll discuss budget friendly ways to change your space as well as how to find funding. No matter where you’re at, you’ll find ideas for reimagining your space in this session.
This slide is special for master students (MIBS & MIFB) in UUM. Also useful for readers who are interested in the topic of contemporary Islamic banking.
Main Java[All of the Base Concepts}.docxadhitya5119
This is part 1 of my Java Learning Journey. This Contains Custom methods, classes, constructors, packages, multithreading , try- catch block, finally block and more.
Revisiting the Past: The Value of Teaching Islamic Military History, by Professor Joel Hayward
1. 1
Revisiting the
Past: The Value of
Teaching Islamic
Military History
By Professor Joel Hayward
1
The so-called War on Terror ushered in by the
9/11 attacks in 2001 created a serious awkwardness for
both Muslim scholars of Islamic military history and
the institutions that had taught that history. The 1,400
years of Islamic history since the time of the Proph-
et Muhammad s in the seventh century CE contains
innumerable cases in which the pursuit of justice or
the ending of tyranny were the primary causes of
warfighting. It is a rich and wondrous history, which
has seen a small and localized Arabic manifestation of
Abrahamic monotheism transform into a major world
religion, with around one-quarter of all humans as
adherents. Warfare undeniably played a role in facil-
itating that transformation, and Islamic generals can
be counted among history’s greatest warriors. In the
West, for example, we have always romanticized Sal-
adin, the twelfth century sultan of Egypt and Syria,
who defeated a powerful Crusader army at the Battle
of Hattin (1187), restored Jerusalem to Islamic rule,
and negotiated a fair-spirited truce with Richard the
Lionheart that has been immortalized in literature and
movies. Saladin, whose name was actually Śalāĥ al-Dīn
Yūsuf ibn Ayyūb, has endured as the embodiment of
medieval chivalry with an almost unequalled reputa-
tion for honour, fairness and generosity.2
Yet the widespread post-9/11 linkage of Islam with
undeniable acts of wanton and indiscriminate vio-
lence — confirmed in many peoples’ minds by ISIS’s
bestial inhumanity in Syria and Iraq—has left Muslim
scholars, their readers and educational institutions ner-
vous about expressing any pride in Islam’s long and
distinguished tradition of war. Wanting to distance
themselves from the appearance of militarism and af-
firm that Islam stands for peace, and with many even
claiming that Islam means peace, they have virtually
1 The opinions expressed in this article are those of the author
and do not reflect the views of the National Defense College, or
the United Arab Emirates government. Professor Joel Hayward
currently serves as Professor of Strategic Thought at the National
Defense College of the UAE. He has held various academic posts,
including Chair of the Department of Humanities and Social
Sciences at Khalifa University (UAE) and Dean of the Royal Air
Force College (UK). He is the author or editor of fifteen books
and monographs and over thirty peer-reviewed articles, mainly in
the fields of history and strategic studies. These include Warfare in
the Qur’an (2012), War is Deceit: An Analysis of a Contentious Hadith
on the Morality of Military Deception (2017), and Civilian Immunity in
Foundational Islamic Strategic Thought (2018).
2 Franklin D. Margiotta, Brassey’s Encyclopedia of Military History
and Biography (Washington DC and London: Brassey’s, 1994), p.
833.
1
CMC PAPERS No.8
2. 2
Revisiting the Past: The Value of Teaching Islamic Military History
stopped writing on Islam’s illustrious military history
and teaching it even in cadet and staff colleges in Arab
and other Islamic countries. They draw their case stud-
ies from western history instead.
Muslim historians and other scholars are equally
nervous in case a positive recounting of any historical
Islamic success in war might be misunderstood as
somehowlegitimizingthespuriousJihadistandIslamist
assertions that every pious Muslim is morally obliged
take up arms against governments that the groups (or
the individuals themselves) see as unfair, unrepresentative
or repressive.
This article will argue that Muslim scholars should
not feel the slightest awkwardness or embarrassment
about Islam’s past martial successes, and should indeed
return to writing on Islamic military history, teaching
it and ensuring its survival within the curricula of
cadet and staff colleges. Far from damaging Islam’s
reputation, an objective and fair-minded reading of
Islam’s military history (according to the methodology
and principles accepted within the discipline of history)
willdirectlycounterthecurrentwesternmisperception
that Islam is somehow more aggressive and accepting
of disproportionate or indiscriminate violence than
the other great religions. It will in fact show that the
Islamic laws and ethics of war have minimized violence
and constrained misconduct and ensured that warfare
was fought according to guiding principles which are
very similar to those found within western “just war”
teachings. And far from lending credence to Jihadist
or Islamist assertions that warfare should be used by
any Muslims who want to bring about political or
social change, an honest and thorough recounting of
Islamic military history will demonstrate clearly that
recourse to violence had never been the prerogative
of any individuals, however disgruntled they may
be. It was always a right and responsibility bestowed
only upon legitimate national leaders (caliphs, kings,
emirs and presidents). The teaching of Islamic history
is also replete with examples of strategic brilliance
and leadership excellence that make wonderfully
illuminating and inspiring case studies for today’s
civil and military leaders. It goes without saying that
studying the campaigns and commanders of the past
will develop a Muslim’s civilizational self-respect and
esprit de corps in the same way that any western reader
would have their sense of civilizational or cultural pride
enhanced by studying the World Wars or the strategies
and lives of great commanders like Washington,
Wellington, Nelson, Grant, Lee, Haig, Montgomery,
and Patton.
1. Why study military history at all?
Except in totalitarian or authoritarian regimes, history
is no longer the narrative chronicling of the lives and
times of great men, written often to express admiration
or gratitude for, or to justify, their deeds. History
books and articles now exist primarily to convey
knowledge of the cultural, ideological, political and
social changes—and their causes and consequences—
that existed within and across earlier epochs. Although
most historians nowadays do not write or teach to
disseminate this knowledge for any political purposes,
such as creating narratives that legitimize a particular
ruler or system, it is commonly understood that “what
happened in the past influences what happens in the
present, and, indeed, what will happen in the future,
[therefore]knowledgeof thepast–history–isessential
to society.”3
With this in mind, historians strive to
constructanalyticalaccountsuponasetof philosophical
principles and methodological practices that will,
they believe, best help them to ensure the soundness
of their interpretations. They ordinarily prefer to use
primary sources instead of secondary sources, and they
strive to address issues of subjectivity and bias while
they select, understand, and utilize those sources.
Perhaps motivated by a belief that understanding the
past will better help people to understand the present,
historians tend to hope that people will see their work
as an interesting and insightful means of gaining more
understanding of the human condition in general. In
other words, knowing where we have been helps us to
understand where we are.
On the other hand, soldiers, sailors and airmen, and
the politicians and civil servants who guide them or
work alongside them, may feel drawn to the study of
history because they believe it has a practical benefit.
Naturally wanting to excel at what is often still called
“the profession of arms”, they see the study of history
as a vital means of enhancing their understanding of
the nature of war and conflict and of learning what
has caused victory or defeat. They also hope to get
into the minds of commanders in order to understand
their decision-making processes or into the group
psychology of ordinary soldiers in order to understand
their morale, motivations, actions and performance.
3 Arthur Marwick, TheNewNatureofHistory:Knowledge,Evidence,
Language (Basingstoke: Palgrave, 2001), p. 2.
Revisiting the Past: The Value of Teaching Islamic Military History
3. 3
Revisiting the Past: The Value of Teaching Islamic Military History
There is truth in the view of Sir Michael Howard,
one of the greatest contemporary scholars of war, that
military history has often been a poor guide on these
matters,giventhattoomanyauthorsof militaryhistory
tendtobeformerparticipantsintheeventstheydescribe,
or because other writers have a nationalistic or patriotic
agenda,perhapsof anaccusatoryorexculpatorynature.
This has left the entire genre of military history accused
of being strangely old-fashioned, subjective, jingoistic
and, worst of all, glorying of war.4
Yet Howard is also
correct in arguing that war is:
a distinct and repetitive form of human behaviour.
Unlike politics, or administration, or economic
activity, which are continuing and constantly
developing processes, war is intermittent, clearly
defined, with distinct criteria of success and failure.
… The historians of peace can only chronicle and
analyze change. But the military historian knows what
is victory and what defeat, what is success and what
failure. When activities do thus constantly recur,
and their success can be assessed by a straightforward
standard, it does not seem over-optimistic that we can
make judgements about them and draw conclusions
which will have an abiding value.
Certainly much of the military history produced
since the middle of the twentieth century has reached
the highest scholarly standards and is no less rigorous,
objective, reliable and illuminating than other forms of
historical inquiry.
With this in mind, it is reasonable that anyone who
strives for success in war or conflict, or who wants
to avoid it, should ensure that they understand the
mistakes of the past so that they will not repeat them
out of ignorance, whilst ensuring of course that they
do not let any obsolete theories, doctrines, decisions
or methods from the past lock them into a rigid and
unhelpful way of going about their business.
2. A positive story to tell
Despite the widespread negative propaganda which
says the opposite, Islam was neither founded nor spread
by the sword, and its history has been no more shaped
and coloured by war than the history of Christianity,
Judaism, Hinduism, Buddhism and the other world
religions. Indeed, it is this author’s opinion that the
most effective way of countering the inaccurate and
virtually ubiquitous narrative of Islam as a violent
religion is neither baldly to assert that “Islam means
4 Sir Michael Howard, “The Use and Abuse of Military History”,
RUSI Journal, Vol. 107 (1961), pp. 4-8.
peace” (implying that it is somehow pacifistic by
nature) nor to simply stop teaching Islamic military
history so as to avoid saying anything that might seem
even indirectly to support that false narrative. Islam
teaches that peace is always preferred over war, but it is
not a pacifistic religion. Like Christianity and Judaism,
it is a religion of justice that does permit war in certain
circumstances to preserve life and liberty and to resist
tyranny. The best means of countering the seemingly
pervasive counterfactual narrative is indeed to teach
and write on Islamic military history openly and
accurately so that the justice, morality and humanity at
its heart are clearly revealed.
Islam emerged in the seventh century CE as a series
of revelations by God to humanity via the Prophet Mu-
hammad, an Arabian merchant. Formed into a single
religious book, the Qur’an, shortly after Muhammad’s
death, these revelations clarify that God prefers humans
to cooperate rather than compete, and to seek tolerant
coexistence when differences between communities
emerge. The Qur’an articulates a moral framework that
limits human aggression and renders recourse to war as
a last resort for a legitimate leader who must defend his
people against aggressive violence.5
This framework is
strikingly similar to the much-celebrated western “Just
War” philosophy and is consistent with modern inter-
national humanitarian law, including the UN Charter
and the Geneva Conventions of 1949 (and additional
1977 protocols). The Qur’an identifies self-defense as
a nation’s basic right, but imposes quite strict limits on
when and how warfare can be waged. In particular, war
cannot be for aggressive purposes, the level of force to
beusedmustremainproportionatetothatencountered,
andnodeliberateharmcanbeinflictedonthepeoplewe
now call “noncombatants” (especially children, wom-
en, and the aged6
). This ethical framework should be
taughtinuniversitiesandinmilitarycollegesandacade-
miesalongsidethehistoricaleventsthemselves.
It is logical that the Prophet’s conduct remained con-
sistent with the revelation he brought. Indeed, between
his migration to Yathrib (subsequently called Medina)
in622CEandhisdeathalmostexactlyadecadelater,the
5 Joel Hayward, Warfare in the Qur’an. English Monograph Series
—Book No. 14 (Amman: Royal Islamic Strategic Studies Centre /
Royal Aal al-Bayt Institute for Islamic Thought, 2012).
6 Joel Hayward, Civilian Immunity in Foundational Islamic Strategic
Thought. English Monograph Series—Book No. 25 (Amman:
Royal Islamic Strategic Studies Centre / Royal Aal al-Bayt
Institute for Islamic Thought, 2018).
4. 4
Revisiting the Past: The Value of Teaching Islamic Military History
Prophet led increasingly large Islamic armies into battle
on numerous occasions and sent others out under vari-
ous commanders. A fair-minded reading of the earliest
extant sources for these campaigns —Al-Wāqidī’s Kitāb
al-Maghāzī7
and Ibn Hishām’s recension of Ibn Isĥāq’s
Sīrat Rasūl Allāh8
—reveals very clearly that the Prophet
saw war as an unfortunate and unwanted but sometimes
necessary and morally obligatory response to aggressive
violenceorsevererepression.Warmustbewagedclean-
ly, Muhammad said, meaning that no intentional harm
could be inflicted on women, children, the aged, the
wounded and captives.9
He not only said these things
(and we have reliable aĥādīth, or recorded sayings, to
this effect), but he practiced what he preached. Warfare
waged by the Islamic armies under the Prophet’s au-
thority was humane, proportionate and discriminate.
The Prophet was an artful and thoughtful leader, who
understood that deceiving the enemy via strategic and
tactical ruse was the best means of gaining psycholog-
ical and positional advantage and of minimizing casu-
alties on both sides,10
and the way he consistently acted
reveals that he placed the utmost importance on justice,
humanity, and morality.
Given that Muslims see the Qur’an as God’s direct
communication with humanity, and see the Prophet
Muhammad as the epitome of wisdom, virtue and mo-
rality and the ultimate interpreter of Qur’anic mean-
ing, Muhammad’s understanding and conduct of war-
fare and its moral dimensions have served as the foun-
dation upon which all Islamic laws of war and peace
have subsequently been developed within the sharī¢a.11
In the year after Muhammad’s death in 632 CE, his
close friend and immediate successor, Abū Bakr al-Śid-
dīq, famously issued to the Muslim army before a cam-
paign against the Byzantine armies in Syria what have
7 Muĥammad ibn ¢Umar al-Wāqidī, Kitāb al-Maghāzī (Beirut:
Mu’assassat al-¢Ālamī, 1989). A useful English translation is edited
by Rizwi Faizer, The Life of Muĥammad: Al-Wāqidī’s Kitāb al-
Maghāzī (London: Routledge, 2010).
8 ¢Abd al-Malik ibn Hishām, al-Sīra an-Nabawiyya (Beirut: al-
Maktaba al-¢Aśriyya, 2012). A useful English translation is Alfred
Guillaume, The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat
Rasul Allah (Oxford University Press, 1955).
Joel Hayward, Civilian Immunity in Foundational Islamic Strategic
Thought, cited above.
10 Joel Hayward, “War is Deceit”: An Analysis of a Contentious
Hadith on the Morality of Military Deception. English Monograph
Series — Book No. 24 (Amman: Royal Islamic Strategic Studies
Centre / Royal Aal al-Bayt Institute for Islamic Thought, 2017).
11 Cf.MajidKhadduri,WarandPeaceintheLawofIslam(Baltimore:
Johns Hopkins Press, 1955).
been called the “Ten Commandments” of Islamic war-
fare. There is a version in Imām Mālik’s seminal al-Mu-
waţţa’,12
but the most common version is recorded in
al-Ţabarī’s Tārīkh.13
Based directly on the Prophet’s s
guidance on the conduct of war, and expanded into a
code that has served ever since as the basis of Islamic
thinking on the conduct of war, this celebrated address
to the army heading north to Syria under the leader-
ship of Yazīd ibn Abī Sufyān reads as follows:
Oh people! Stop, and I will tell you ten things. Do
not be treacherous; do not steal from the booty; do
not engage in backstabbing. Do not mutilate; do not
kill a youngster or an old man, or a woman; do not
cut off the heads of the palm-trees or burn them; do
not cut down the fruit trees; do not slaughter a sheep
or a cow or a camel, except for food. You will pass by
people [priest and/or monks] who devote their lives
in cloisters; leave them and their devotions alone.
You will come upon people who bring you platters
in which are all sorts of food; if you eat any of it,
mention the name of Allah over it.14
It is clear that Abū Bakr’s so-called principles were
intended to regulate the moral conduct of warfare,
rather than merely explain the way that military forces
should be deployed and manoeuvred.
The Prophet’s example and Abū Bakr’s guidance
formed the heart of Islamic laws and traditions that
have routinely safeguarded civilians and other non-
combatants and minimized the savagery that warfare
can contain.15
Certainly when Islamic armies spread out
12 Muwaţţa’ al-Imām Mālik ibn Anas (Cairo: Dār al-Ĥadīth, 2005),
p. 319 (Book 21, Chapter 3, Hadith 10):
“Do not kill a woman or a child or an aged person. Do not cut
down fruit-bearing trees. Do not destroy any place of dwelling.
Do not slaughter sheep or camels, except [if you need them] for
food. Do not burn bees and do not scatter them. Do not steal from
the booty, and do not be cowardly.”
اًمِرَه اًريَِبك َالَو اًّيِب َ
ص َالَو ًةَأ َرْما َّنَلُتْقَت َال ٍ ْ
شَعِب َ
يك ِ
وصُم ِّ
نِإَو
َّالِإ اًريِعَب َالَو ًةا َ
ش َّن َرِقْعَت َالَو ا ًرِامَع َّنَب َِّر ُ
ت َالَو ا ًرِمْثُم ا ًرَج َ
ش َّنَعَطْقَت َالَو
.ْنُبْ َ
ت َالَو ْ
لُلْغَت َالَو ُهَّنَق ِّرَفُت َالَو ًالَْحن َّنَقِرْ َ
ت َالَو ٍةَلُكْأَِل
13 Abū Ja¢far Muĥammad ibn Jarīr al-Ţabarī, Tārīkh al-Rusul
wa’l-mulūk (Beirut: Dār Śādir, 2008).
14 Ţabarī, II, 518.
15 Joel Hayward, Civilian Immunity in Foundational Islamic Strate-
gic Thought. English Monograph Series — Book No. 25 (Amman:
Royal Islamic Strategic Studies Centre / Royal Aal al-Bayt Insti-
tute for Islamic Thought, 2018); Joel Hayward, “Justice, Jihad and
Duty: the Qur’anic Concept of Armed Conflict”, Islam and Civili-
sational Renewal, Vol. 9, No. 3 (July 2018), pp. 267-303.
5. 5
Revisiting the Past: The Value of Teaching Islamic Military History
of Arabia in the seventh and eighth centuries CE, they
broadly adhered to the same humane understanding
of war and its moral dimensions.16
The mythology
that Muslims spread Islam through violence, cruelty
and forced conversions may survive in anti-Muslim
polemics, but it has been disproven by historians. As De
Lacy O’Leary wrote: “the legend of fanatical Muslims
sweeping through the world and forcing Islam at the
point of the sword upon conquered races is one of the
mostfantasticallyabsurdmythsthathistorianshaveever
repeated.”17
Likewise, when the first jurists and theologians be-
gan to solidify and codify Islam’s philosophy and laws
of war, they based them on the Qur’an, the Prophet’s
example and sayings and Abū Bakr’s guidance. Early
writers included Muĥammad al-Shaybānī (749-805
CE), Muĥammad ibn Jarīr al-Ţabarī (839-923), Abu’l-
Ĥasan ¢Alī ibn Muĥammad ibn Ĥabīb al-Māwardī
(972-1058), Taqī ad-Dīn Aĥmad ibn Taymiya (1263-
1328) and ¢Abd al-Raĥmān ibn Khaldūn (1332-1406).18
With the exception of Ibn Taymiya—who is seen as a
brilliant scholar, but an aberrant thinker on some aspect
of war and violence by his contemporaries and most
subsequent scholars—all these scholars agreed that war
is not a personal obligation that one can decide for
himself (العني فرض, farđ ¢ayn) but a collective one (فرض
الكفاية, farđ al-kifāya).19
It can only be just when fought at
the behest of a legitimate authority (meaning the caliph
or ruler) and when the intention is self-defense, the
removal of an imminent threat, or the righting of a
serious injustice. In some limited circumstances, offen-
16 Robert G. Hoyland, In God’s Path: The Arab Conquests and the
Creation of an Islamic Empire (Oxford University Press, 2014); Fred
M. Donner, ed., The Expansion of the Early Islamic State (Routledge,
2014); Hugh Kennedy, The Great Arab Conquests: How the Spread
of Islam Changed the World We Live In (London: Weidenfeld and
Nicolson, 2007).
17 De Lacy O’Leary, Islam at the Cross Roads (New York: E.P.
Dutton, 1923), p. 8. For further refutation of the spread-by-the-
sword myth, see: Marshall G. Hodgson, The Venture of Islam,
Volume 1: The Classical Age of Islam (Chicago: The University of
Chicago Press, 1974); Ira M. Lapidus, A History of Islamic Societies
(New York: Cambridge University Press, 2014); Jamal Malik,
Islam in South Asia: A Short History (Leiden: Brill, 2008); Jonathan
Berkey, The Formation of Islam: Religion and Society in the Near East,
600-1800 (New York: Cambridge University Press).
18
Ahmed Mohsen Al-Dawoody, The Islamic Law of War:
Justifications and Regulations (Palgrave Series in Islamic Theology,
Law, and History, 2011); Majid Khadduri, trans., The Islamic Law
of Nations: Shaybani’s Siyar (Baltimore: Johns Hopkins Press, 1966).
19 Ibid., p. 60.
sive war could be waged to expand the state, but even
then the conduct of combatants was significantly con-
strained by strict rules.20
We have no Islamic scholarly
or legal teachings or ruling that war can be for aggres-
sive or exploitative motives, that noncombatants can
be targeted, or that non-Muslim people in Muslim
lands can suffer repression.
The point here is that, whether one teaches the his-
torical events that make up Islamic military history, the
laws and theology that framed them, or both, it is a
positive story to tell. Teaching it and writing on it is the
single best antidote to the counterfactual narrative that
Islamic history was unusually brutal or philosophically
more permissive of violence than other civilizational
histories. It also entirely demolishes the Jihadist claim
that every Muslim can, in effect, fight a jihad based on
their own personal sense of grievance or injustice.
3. Leadership lessons from Islamic History
Leadership might best be described as the art of mo-
tivating and influencing people to share a vision of a
goal-driven transformational process and to act collab-
oratively toward its realization. It is naturally valuable
for Muslim students to study leaders and leadership
and the way influence and motivation are understood
within other cultures and contexts. Yet it is equally val-
uable, if not more valuable in terms of understanding
how leadership best functions within one’s own cul-
ture, for them to draw lessons from their own past and
present leaders. The academic disciplines of anthropol-
ogy, economics, philosophy, politics, psychology, and
religion all allow us to examine the philosophically in-
teresting and practically beneficial topic of leadership
and explore meaningful questions about who we are,
how we live together, and how leaders and followers
interact in order to accomplish common goals. When
trying to understand how leadership should be under-
stood and practiced, history is a rich source of infor-
mation on how it was done and how it became the way
it is. Military history provides a unique and important
way of seeing and analyzing both task-oriented and re-
lationship-oriented leadership in situations of unusual
emotion, stress and chaos.
Islamic history is replete with case studies of im-
mense value to any civilians and military personnel
who might want to understand leadership, and Mus-
20 “Islamic Laws of War”, in Gabriel Palmer-Fernandez, ed.,
Encyclopedia of Religion and War (New York: Routledge, 2004), pp.
221-225.
6. 6
Revisiting the Past: The Value of Teaching Islamic Military History
lim students might gain special value from observing
how leaders and leadership functioned within civiliza-
tional, political, cultural and ethical contexts that are
more closely similar to their own than studying lead-
ers and leadership from contexts that are dissimilar or
even irrelevant to their own. For example, studying
the Peloponnesian War fought from 431 to 404 BC by
the Delian League led by Athens against the Pelopon-
nesian League led by Sparta, and understanding the
role played by leaders on both sides, including the fa-
mous Pericles, Demosthenes and Lysander, is certainly
beneficial and enriching for students from any culture.
Yet Muslim students will also benefit, and perhaps
more significantly, from studying wars and warriors
that come from within their own civilizational or cul-
tural tradition. This will not only enhance their un-
derstanding of leadership in general, but also strength-
en their sense of how their own religious and ethical
framework influences the way that leadership and fol-
lowership functions.
Muslims believe they have the ultimate case study
anyway: the life of the Prophet Muhammad s, who
servedasaheadof state,theultimatereligiousauthority,
a judicial leader, and of course a highly adept and
successful military commander. Studying his life and
campaigns provides Muslims with unequalled lessons
on the way Islam directs, shapes and constrains a leader
and imbues him (or her) with the necessary qualities of
moral authority, integrity, dedication to community,
selflessness, humility and of course courage.21
Muhammad may be the best case study of leadership
drawn from Islamic history, but there are many others
that would inspire and educate Muslims wanting to
understand leadership. Other well documented case-
studies that would both enrich their understanding
of leadership and help them better to understand the
evolution of their own civilization and culture include,
but are by no means limited to:
· The first four Islamic caliphs’ paradigmatic
leadership after the death of the Prophet
· ¢Amr ibn al-¢ĀŚ’s conquest of Egypt in 640.
· Khālid ibn al-Walīd’s remarkable military
leadership during Islam’s initial expansion outside
Arabia.
· Abu’l-A¢war al-Sulamī’s defeat of the
21 John Adair, The Leadership of Muhammad (London: Kogan Page,
2010); Nabeel Al-Azami, Muhammad: 11 Leadership Qualities that
Changed the World (London: Claritas Books, 2019).
Byzantine fleet in the Battle of the Masts in 655.
· Ţāriq ibn Ziyād’s successful campaigns against
Visigothic Spain in the eighth century.
· Saladin’s unification of Egypt, Syria and
Palestine under his rule and his masterful and
famously chivalrous campaigns against Crusaders
during the twelfth century.
· Sultan Mehmed II’s capture of Constantinople
in 1453 (a watershed moment in world history).
· Shah Jahan’s brilliant leadership during the
expansion of the Mughal Empire (for which he is
less well known than for building the Taj Mahal)
during the seventeenth century.
4. Islamic history enhances healthy self-identity
Islam does not support nationalism, factionalism or
any belief that than one state or people is better and has
greater entitlement than others,22
but it does allow for
love of country and kin, and it does promote the
concept that all Muslims, wherever they are and
regardless of their circumstances, form an umma, a
community of shared belief. We can find this meaning
mentioned in the Qur’an,23
in hadiths and in the
Constitution of Medina, which was a treaty of 622 CE
binding the various tribes and peoples of Medina into a
“single community” (واحدة أمة) under the Prophet’s
leadership.24
In today’s parlance, it is reasonable to say
(without pushing it too far) that the global Islamic
community of belief forms something of a civilization,
with a distinct religious and ethical framework, legal
codes drawing upon the Sharī¢a, a single language used
in worship and liturgy, shared views on science and
reason, and a sense of shared identity. Despite regional
and national distinctions, one can argue that the use of
the term “Islamic civilization” (اإلسالميةاحلضارة, al-Ĥađāra
22 Sunan al-Nasā’ī (Beirut: Dār al-Kutub, 1971), V, 605 (Book 37,
hadith 4121):
ُان َرْمِعَانَثَّد َح َ
الَق،ِنَ ْ
ح َّالر ِدْبَع ْنَع،َّىنَثُْلا ُنْب ُدَّمَ ُ
مَانَ َ
ب ْ
خَأ
َِّللا ُ
ول ُ
سَر َ
الَق َ
الَق،َِّللا ِدْبَع ِنْب ِ
بُْدن ُج ْنَع،ٍزَلْ ِم ِ
بَأ ْنَع،َةَدَاتَق ْنَع،ُانَّطَقْلا
ُ
ب َ
ضْغَيَو ًةَّيِب َ
صَع ُ
لِاتَقُي ٍةَّيِّمُع ٍةَياَر َ
تْ َ
ت َ
َلتاَق ْنَموسلمعليهاهللصىل
. ِّيِوَقْلاِب َ
سْيَل ُانَّطَقْلا ُان َرْمِع ِنَ ْ
ح َّالر ِدْبَعوُبَأ َ
الَق. ٌةَّيِلِاه َج ُهُتَلْتِقَف ٍةَّيِب َ
صَعِل
23 FrederickMathewsonDenny,“TheMeaningof ‘Ummah’inthe
Qur’an”,HistoryofReligions,Vol.15,No.1(August1975),pp.34-70.
24 The text of this document survives in Ibn Hishām’s Sīra
and Abū ¢Ubayd al-Qāsim ibn Sallām’s Kitāb al-Amwāl. Also see
Michael Lecker, The Constitution of Medina: Muhammad’s First Legal
Document (Princeton, NJ: Darwin, 2004).
7. 7
Revisiting the Past: The Value of Teaching Islamic Military History
al-Islāmiyya) is as appropriate for the Islamic world as
the term “the West” is for those societies which have
norms, values, customs, and belief systems that
originated in Europe.25
With this in mind, there is something inherently
beneficial about understanding how norms, traditions,
ideas and practices have evolved in one’s own
civilization, and one can only see merit in Muslims
defending the reputation of the Islamic umma when it
has been tarnished by Islamists, Jihadists and terrorists,
and by the inaccurate but popular writings of those
who hate Islam,26
causing widespread harm to the
reputation of a civilization that now makes up a quarter
of the world’s population27
. Presenting accurately and
unapologetically the history of Islam — including
its vibrant military history — not only exposes the
conduct of the Islamists, Jihadists and terrorists as
aberrant and non-representative of that history, but it
strengthens the civilizational self-respect of Muslims,
their sense of belonging to something positive in the
world, and their solidarity with others who share the
same connection to Islam. This sense of solidarity,
unity and community is important within Islam. The
Prophet said: “The believer is to the believer like parts
of a building, each one of them supporting the other.”
28
25 Ira M. Lapidus, A History of Islamic Societies (Cambridge
University Press, third edition, 2014); Jackson J. Spielvogel,
Western Civilization (Independence, KY: Cencage, 2011).
26 Cf. the published works, journalism and internet articles of
Robert Spencer, Daniel Pipes, Benny Morris, David Horowitz,
Bernard Lewis, David Bukay and David Pryce-Jones, among
others. A central claim in these books is that Islam is an inherently
violent and militaristic religion. The title of Spencer’s most
controversial bestseller is indicative of the mistaken content:
The Truth about Muhammad, Founder of the World’s Most Intolerant
Religion (Washington, DC: Regnery Press, 2006). Spencer’s other
books include: Islam Unveiled: Disturbing Questions about the World’s
FastestGrowingFaith (New York: Encounter Books, 2002); Onward
Muslim Soldiers: How Jihad Still Threatens America and the West
(Regnery, 2003); Ed., The Myth of Islamic Tolerance: How Islamic Law
Treats Non-Muslims (New York: Prometheus Books, 2005); The
Politically Incorrect Guide to Islam (And the Crusades) (Regnery, 2005);
ReligionofPeace?WhyChristianityIsandIslamIsn’t(Regnery,2007).
27 Muslims make up 23 percent of the world’s seven billion
humans. See the Pew Forum on Religion & Public Life, The
Future of World Religions: Population Growth Projections, 2010-2050
(Washington, DC: Pew Research Center, 2 April 2015), p. 7.
28 Jāmi¢ al-Tirmidhī (Cairo: Dār al-Ĥadīth, 1999), IV, 100 (Book
1, hadith 1928):
وُبَأَانَثَّد َحواُلاَق،ٍد ِاحَو ُ ْ
يَغَو، ُ
َّلالَ ْ
ال ٍّ
ِ
لَع ُنْب ُن َ
سَ ْالَانَثَّد َح
ى َ
وسُم ِ
بَأ ْنَع،َةَد ْرُب ِ
بَأ ِهِّد َج ْنَع،َةَد ْرُب ِ
بَأ ِنْبَِّللا ِدْبَع ِنْب ِدْي َرُب ْنَع،َةَما َ
سُأ
Concluding thoughts
This article has argued that the teaching of Islamic
military history and leadership should return to the
curriculum in Muslim universities and military colleges
and academies. Far from promoting political Islam,
jihadism, extremism or militarism, it will expose the
aberrant nature of those beliefs and strengthen Islam’s
reputation for justice, humanity and constraint. It will
equip students with the background and facts needed to
counter the pernicious and untrue narrative that Islam
is inherently violent, and it will provide invaluable
knowledge for military practitioners and theorists, and
for aspiring and actual leaders at all levels. Additionally,
it will strengthen the self-respect and sense of cohesion
of Muslims at a time when, in a world beset with
challenges and tensions, holding fast to their religion
can be likened (as Muhammad s foresaw) to “holding
a burning ember”.29
ِانَيْنُبْلَاك ِنِمْؤُمْلِل ُنِمْؤُْلاوسلمعليهاهللصىلَِّللا ُ
ول ُ
سَر َ
الَق َ
الَق، ِّيِرَع ْ
شَاأل
.ٌ
يحِح َ
ص ٌن َ
س َح ٌ
يثِد َحاَذَهى َ
يسِعوُبَأ َ
الَق.ا ً
ضْعَب ُه ُ
ضْعَب ُّد ُ
شَي
29 Jāmi¢ al-Tirmidhī, IV, 262 (Book 7, hadith 2260):
،ِّ ِ
ُوفكْلا ِّيِّد ُّ
الس ِ
ْتنِب ُنْبا ُّيِار َزَفْلاى َ
وسُم ُنْب ُ
يلِع َ
م ْ
سِإَانَثَّد َح
عليهاهللصىلَِّللا ُ
ول ُ
سَر َ
الَق َ
الَق، ٍ
كِالَم ِنْب َِسنَأ ْنَع،ٍرِاك َ
ش ُنْب ُرَمُعَانَثَّد َح
.ِرْمَ ْال َ
لَع ِضِابَقْلَاك ِهِينِد َ
لَع ْمِيهِف ُرِاب َّ
الص ٌانَمَز َِّاسنال َ
لَع ِ
تْأَيوسلم
ٌ
خْي َ
ش ٍرِاك َ
ش ُنْب ُرَمُعَو.ِه ْجَوْلااَذَه ْنِم ٌ
يبِرَغ ٌ
يثِد َحاَذَهى َ
يسِعوُبَأ َ
الَق
.ِمْلِعْلا ِلْهَأ ْنِم ٍد ِاحَو ُ ْ
يَغ ُهْنَعىَوَر ْدَق ٌّي ِ ْ
صَب