The document discusses military strategy and tactics used by early Islamic armies and how they may relate to modern groups like ISIS. It notes that early Islamic forces were highly adaptive, drawing inspiration from past battles and innovating new tactics like psychological warfare. They fought with total religious commitment and used a variety of strategies, adapting weapons and hitting vulnerabilities. The document argues groups like ISIS learn from this history, showing resilience by counterattacking after defeats and continuing operations undaunted by losses of territory or leaders.
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.
“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.
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.
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.
“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.
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.
analysis of the Iranian Way of war based on historical evaluation of the Persian wars since the time oof the invasion pop Greece.
Mediocre at conventional war. superb at political-military warfare
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.
The Global War on Terrorism has sent U.S. diplomats and troops around the world. In the current security environment, understanding foreign cultures is crucial to defeating adversaries and working with allies. In this presentation, I explain how U.S. soldiers and commanders can look at military interventions—from preparation to execution—through the lens of cultural awareness, while always minding post-conflict stability operations. I also suggest changes to the traditional intelligence preparation of the battlefield and the military decision-making process.
Revisiting the Past: The Value of Teaching Islamic Military History, by Pr...Professor Joel Hayward
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.
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.
A brief survey of the Islamist movement and how it differs or coincides with Islam the religion. features the three basic types who ascribe to be foot soldiers for the Islam its m movements
The problems associated with deploying troops to the Middle East, centering Iraq. based on personal experience experience of the author. Much on cultural issues.
analysis of the Iranian Way of war based on historical evaluation of the Persian wars since the time oof the invasion pop Greece.
Mediocre at conventional war. superb at political-military warfare
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.
The Global War on Terrorism has sent U.S. diplomats and troops around the world. In the current security environment, understanding foreign cultures is crucial to defeating adversaries and working with allies. In this presentation, I explain how U.S. soldiers and commanders can look at military interventions—from preparation to execution—through the lens of cultural awareness, while always minding post-conflict stability operations. I also suggest changes to the traditional intelligence preparation of the battlefield and the military decision-making process.
Revisiting the Past: The Value of Teaching Islamic Military History, by Pr...Professor Joel Hayward
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.
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.
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June 3, 2024 Anti-Semitism Letter Sent to MIT President Kornbluth and MIT Cor...Levi Shapiro
Letter from the Congress of the United States regarding Anti-Semitism sent June 3rd to MIT President Sally Kornbluth, MIT Corp Chair, Mark Gorenberg
Dear Dr. Kornbluth and Mr. Gorenberg,
The US House of Representatives is deeply concerned by ongoing and pervasive acts of antisemitic
harassment and intimidation at the Massachusetts Institute of Technology (MIT). Failing to act decisively to ensure a safe learning environment for all students would be a grave dereliction of your responsibilities as President of MIT and Chair of the MIT Corporation.
This Congress will not stand idly by and allow an environment hostile to Jewish students to persist. The House believes that your institution is in violation of Title VI of the Civil Rights Act, and the inability or
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The people of Punjab felt alienated from main stream due to denial of their just demands during a long democratic struggle since independence. As it happen all over the word, it led to militant struggle with great loss of lives of military, police and civilian personnel. Killing of Indira Gandhi and massacre of innocent Sikhs in Delhi and other India cities was also associated with this movement.
2. “…… Islamist militants focus obsessively on the methodology of such
battles as Yarmuk River in the Levant and Al-Qadisiyah in modern day
Iraq, drawing inspiration from the tactics that can be reintroduced and
expressed with 21st century technology. For these reasons we cannot
afford Not to teach early Islamic history and obscure battles of
the late antiquity……”.Commander Youssef Aboul-Enein (US Navy)
So why don’t we? Even the more celebrated books on the ISIS such as
Mc Cants’s ISIS Apocalypse have no reference to the military strategy of
the ISIS.
To some extent it is also the problem of walking through the minefield
of talking or writing about religion in which chances are you will
offend some or everyone.
3. Arabs in Conventional War
“Why Arabs Lose Wars,’”. Armed
Forces in the Middle East, ed. Barry
Rubin
Lack of officer-EM cohesion
Lack of professional NCO corps
Lack of initiative at all levels
Inability to perform combined arms
operations
Security paranoia
Structured disunity…creating a coup-
proof military
Lack of maintenance and logistics systems
4. Western Training of Arab Militaries
http://www.rubincenter.org/2013/03/western-influence-
on-arab-militaries-pounding-square-pegs-into-round-
holes/
Example of Winston Churchill’s optimism on creating the ‘ new
Egyptian army in the i880’s
French in Syria
British in Iraq and Jordan
US in Saudi Arabia and lately Iraq
The difference between training soldiers to operate weapons and
building a cohesive professional ethos. We are counter-culture.
It has never been a matter of intelligence or courage but
CULTURE.
Culture is the primary determinant on how people fight.
5. Arabs in Unconventional War
“The Arab as Insurgent and
Counterinsurgent,”In Conflict and
Insurgency in the Contemporary Middle East,
ed. Barry Rubin;
Light weapons hence very little
maintenance and logistics
Blood and religious ties
Leadership by performance rather than
appointment
Consonance with Qur’anic Concept of war
Allows greater individualism and self
promotion
6. Ghazzia: the raid for plunder or
slaves
deception and secrecy
no shame in hasty flight
Intimidation
Lots of noise little blood
Tribal wars; Relief from
boredom…prove manhood
7. The concept of a unifying religious factor (later evolving into Jihad).
Total war. Basically turned Bedouin warfare from a sport into a war of
total commitment.
“Jihad is a continuous and never-ending struggle waged on all fronts
including political, economic, social, psychological, domestic, moral,
and spiritual to obtain the objective of policy.” ( Qu’ranic Concept of
War) by S.K Malik
Despite the earlier Bedouin rules of war non- combatants were no
longer exempt from the effects of war. Resistance was dealt with
harshly.
Total victory was the objective. Truces were only temporary.
Plunder and slaves were the by- product of the total war concept.
War was not the absence of peace but rather the perpetuation of the
quest for the conquest of the non- Islamic world.
Seizure of land and its occupation was the new objective.
8. “Once war was harnessed to strategic objectives, it became
possible to introduce tactical dimensions that were
completely new to traditional Arab warfare. Muhammad
used his armies in completely new ways.
He attacked tribes, towns, and garrisons before they could
form hostile conditions: he isolated his enemy by severing
their economic lifelines and disrupting the lines of
communication
Muhammad also introduced the new dimension of
psychological warfare, employing terror and even
massacres as a means to weaken the will of his enemies.”
Richard Gabriel. Muhammad: Islam’s First Great General
9. The brutality of this way of war was practiced by all the
world empires, the Byzantines, the Persians.
Jesus said. “Think not that I am come to send peace on
earth. I came not to send peace , but a sword.” Matthew
10:43
The story of Saul and and the Amalekites in which
God was displeased with Saul because he disobeyed
God’s command to kill them all. Samuel 1:15
Muhammad and his generals were normally generous
in terms if the enemy capitulated early in the conflict.
10. The charisma and leadership of the Prophet
The religious zealotry imputed by Islam,
demanding total personal commitment.
The magnificent sources of plunder and slaves.
-An idea of the number of slaves flooding the Islamic Empire as a
result of the conquest may be gained from such exaggerated figures of the
following. Musa Ibn Nusayr took 300,000 captives from Ifriqiyah, one fifth
of whom he forwarded to al Walid, and from the Gothic nobility in Spain
he captured 30,000 virgins.
Philip Hitti, History of the Arabs
11. Encompasses courage, esprit de corps, the individual fighting spirit and
cohesiveness of the fighting unit. Not to be confused with morality
• The empowering appeal and sweep of the Islamist story of the world, and
presenting an opportunity for an individual to be part of the grand design. As
was written of the early Islamic warriors They “delight in battle and
slaughter,” and the glory among their peers and those who follow. Blood
exhilarates not repels.
The Importance of the mythological Islamic world and the heroic deeds of the
individuals,. Similar to the motivation of the Leftist terrorists of the seventies
Read Eric Hoffer The True Believer. As Hoffer wrote;
Dying and killing seem easy when they are part of a ritual, ceremonial,
dramatic performance or game, and becomes a theatrical gesture.
Identification with a collective whole. The psychology of mass movements.
Deprecation of the present and glorification of the past.
Creation of a fact screen imposed between reality and the faithful.
12. A culture of romance
Promises adventure
Harkens back to medieval
heroism
Reinvent their identity
This identity is not new but very
old.
Creswell and Haykel,”Why Jihadis Write Poetry”. New
Yorker Magazine
13. “Victories Without Battles” TE Lawrence
“Victory in war is the result of imaginary psychological factors. Numbers,
weapons and proper tactics may guarantee victories but they are less
effective that the factors of spreading dissension, disunity, and a feeling of
hopelessness among the enemy. “ Trickery is one of the most useful things
employed in warfare. It is the thing most likely to bring victory.” Ibn
Khaldun, The Muqaddimah
In his use of propaganda, the Prophet used ridicule, the threat of total war
and a dramatic use of the carrot and stick policy toward his enemies. Russ
Rodgers, The Generals of Muhammad
“The Arabs are also shown adept at spying, sneaking into their opponents
camp, cutting tent ropes and stealing their mounts to spread alarm
among the enemy.” Hugh Kennedy, The Great Arab Conquests
More than any other factor it was the psychology of fear that created to
collapse of the Iraqi army in Mosul.
14. Total war requires total commitment
“The Quranic view on war is, however altogether different. According
to the Book, the very initiation of war is for the Cause of God. It is
therefore controlled and conditioned by the word of God from its
conception till culmination.” S. K Malik, The Quranic Concept of War
In the traditional view, the world is divided into two parts, the House of
Islam ( Dar al Islam) where the Muslims rule and Muslim law is
enforced , and the House of War ( Dar al Harb), the rest of the world
where infidels still rule.
According to traditional teaching, the obligation of Jihad will continue
until all the world either adopts Islam or submits to Islamic rule.
Bernard Lewis. Islam; The Religion and the People
15. According to Egyptian Brotherhood leader Dr. Ateya
Adlan;
The Quran teaches the Muslims to “strike fear into the
hearts of the infidels, so strike them on their necks, and
chop off all their fingers, which they use to wield a sword.
In other words ,the Quran teaches Muslims how to fight.
When the Quran discusses the duty of Jihad for the sake
of Allah, it goes into the most minute detail.”
16. The tactic of the German army in WWII. No passive defense.
Immediately counterattack. In early Islamic history every defeat or
indecisive battle was followed up quickly with an attack. Often the
Byzantines and Persians, after a successful campaign, retired to
their sanctuaries and cities.
The early Islamic warriors simply regrouped and at earliest
opportunity renewed the offensive. Driven by religious duty and
the sense of martyrdom.
The Qur'an directs the constant adherence to having the initiative.
“The Holy Prophet never let the initiative pass on to his
adversaries.” (Malik; Qu’ranic Concept of War).
Michael Knights calls the ISIS conduct of war a “cult of the
offensive” driven by individual zeal for Jihad and glory.
17. The Early Islamic conquerors used a variety of battle
strategies, indicating their versatility and
resourcefulness.
Quickly adapted useful tactics and weapons of war
from their enemies.
Adapting tactics, weapons, and strategy to hit enemy
vulnerabilities.
The ISIS absorbing these lessons, has used
conventional warfare, maneuver warfare, Guerilla
warfare, and terrorism
18. As a long time observer of the Arab scene has written, the Arabs
have a way of rising from the ashes.
Many times in early Islamic history the Arab invaders were
soundly defeated ( example; Battle of the Bridges) but quickly
returned to continue the war to a successful conclusion. Their
patience and determination undermined the confidence of the
enemy.
Western or Russian trained Arab armies have not shown this
resilience.
The ISIS has evidenced the early Islamic resilience. Time and
time again they lose territory in one sector and immediately
attack in a different sector.
In the early Islamic conquests, the death of leaders seem to
have had little consequence. So it appears with the ISIS.
19. Specifically:
Transformed Arab tribes into instruments of large scale of war
Transformed social composition from tribes to a “national” army, just as ISIS
melds together many different ethnic groups
Established a unity of command
Transformed Arab style of combat from individual to collective unit.
Created the concept of strategic war. The total war concept.
Created a professional officer corps by the school of hard knocks.
Introduced training and discipline.
The use of spies to understand the enemy weaknesses, structure, strengths,
weaknesses, and their the leadership.
The ancient Islamic ways of war have been modernized by the ISIS.
The use of different types of formation, weaponry to confront different enemies.
Encouraged the decentralization of command and individual initiative but insisted
on unity at the top.
As seen today in ISIS tactics. Small unit initiative, and decentralized decision –
making.
20. A one early Islamic tactician put it. “The first part of
the fighting is the shooting of arrows, then the
pointing of spears, then the trusting of them right to
left, and then the drawing of swords. “The Armies of the
Caliphs,” Hugh Kennedy
Compare this to the so called swarm tactics of the
ISIS.
“Maintain an extended line abreast, keep your
neighbors just in sight, but no closer, move to the sound
of the guns, dismount when you see the enemy, when
you come under fire, stop and fire back.
Dennis Lowe, Small Wars Journal
21. Individualism is a Bedouin attribute but has been
smothered in modern conventional Arab armies. It was
venerated in the early Islamic conquests. As Ibn Khaldun
wrote, every Bedouin wants to be the leader.
Smallest formation was a squad size katai’ib which had
considerable latitude in their tactics.
The Prophet was not primarily a military man. He relied
upon his commanders, but always questioned them closely
on tactics and strategy.
Their leaders were shrewd and cunning, and generally
allowed to manage their campaigns without
micromanaging from Mecca. This decentralization of
authority was present at every level. This has been an
anathema to conventional Arab military.
22. Water. They made sure they had ample supplies of water and access to water,
and use their mobility to get between their enemies and the water supplies.
Today water has become a very potent ISIS weapon.
Night fighting. Rarely in conventional Arab armies but often in the early Arab
wars. ISIS made a river crossing at night to surprise a Kurdish village.
Dust storms. Used very often to cover movements and attacks by the early
Islamic warriors. Used to cover the attack on Ramadi by ISIS.
Sun Get the sun in the eyes of your opponents.
Open terrain. Early Arab warriors avoided it “do not fight them ( your enemy)
firing arrows at them in an open space for they outnumber you and can
surround you.”
Defiles and passes; Favorite place for Arab warriors to attack, especially for
ambushes.
Cover your tracks; back track. Send small parties in several directions to
confuse the enemy of the main objective. Today the ISIS attacks simultaneously
in several places
23. “Trickery is one of the most useful things in warfare. It is the thing
most likely to bring victory.” Ibn Khaldun,The Muqaddimah
Accounts are replete of the Prophet and early Islamic commanders
rigorously maintaining security, secrecy, and using secret police, spies,
assassinations, and strategic and tactical duplicity throughout the era
of early Islamic conquests. Example: using soldiers disguised as
pilgrims to assist in conquering Mecca.
The early Islamic warriors always used reconnaissance in force to
probe their enemies, infiltrated in agents to create unrest, and moved
boldly, but only after careful assessments of enemy strengths.
Surprise, ambushes, and fake retreats, were essential features Islamic
warfare. Along with their mastery of archery their ambushes were
particularly effective. Arabs have always avoided close in combat
whenever possible, not because of a lack of courage but because they
were costly in casualties.
24. As has the ISIS, the early Islamic armies fairly quickly
incorporated numbers of non- Arabs to fight their
wars. In fact the elite troops were often drawn from
Persians or central Asians, such as the Shakira who
were the praetorian guards of the ruling elite.
However the seeds of eventual destruction of the
Islamic expansion was the Arab feeling of superiority
over the not only the non Muslims but also the
Mulawi, the non-Arab Muslims,
25. “The Zealot is the man who takes refuge from the
unknown in the familiar; and when he joins battle
with a stranger who practices superior tactics and
employs formidable newfangled weapons of war
and finds himself getting the worst of the
encounter, he responds by practicing his own
traditional art of war with abnormally scrupulous
exactitude. “Zealotism,” in fact may be described
as archaism evoked by foreign pressure….”
Arnold Toynbee Civilization on Trial