Chapter 49

3 - Third Point: Forms of activities and tasks entrusted to those various administrative organizations. ¶

A- The task of reconnaissance and espionage against the enemy: It is well-known that every army must possess information about its enemy before deciding to engage in conflict with them. Such information covers all aspects that are beneficial in conducting the struggle and achieving victory. Among the administrative organizations in modern armies is the establishment of a special department to provide such information. ¶

I say: - As for the endeavor to obtain information about the enemy, it is an obligatory (wajib) matter because it is one of the necessities of preparing for combat. The Prophet ﷺ used to constantly gather information about the enemy, as we will mention examples of shortly. - As for allocating a department in the army for this purpose, planting spies within the enemy's ranks, hiring those who can provide the required information, and so forth, this falls under the category of administration (tanzim). The default ruling regarding it is permissibility (ibaha). If jihad cannot be conducted without causing harm to Muslims, or if it cannot be conducted effectively without establishing such a specialized department, then its establishment becomes, in that case, religiously obligatory (wajib shar'i), and negligence in this regard is not permitted. ¶

Brigadier General Dr. Muhammad Dahir Watar states under the heading 'Reconnaissance Department': 'It is the department tasked with obtaining and collecting information about the enemy, especially: their intentions, troop concentrations, terrain, the area of operations where the fighting is taking place, and the verification and correlation of this information.' ¶

And ensuring its accuracy, using all methods and various means of reconnaissance(1): - Then he said: - ¶

"The Arab Messenger (ﷺ) paid more attention to reconnaissance than to other combat affairs, because obtaining complete information means making a correct decision. ¶

"He sent multiple sariyyas (expeditions) in different directions to obtain information about Quraish and its intentions, about hostile tribes, and about the Romans, and to monitor all the routes leading to and from Makkah..."(2). ¶

Major (General Staff) Muhammad Abd al-Fattah Ibrahim says - while discussing the 'reconnaissance expeditions' that the Prophet (ﷺ) used to send to obtain information about the enemy: "In these expeditions and missions, we find an important element, which is the secrecy in directing the discovery and reconnaissance groups. In modern wars, fleets may traverse the sea in a certain direction, with the commander ordered to open a sealed letter at a certain place, to find another order and a direction different from the one assigned to him; this is to maintain the secrecy of the mission entrusted to him. The Prophet (ﷺ) sent Abdullah bin Jahsh thirteen centuries ago, with a letter that he was not to look at until he had traveled for two days, so that no individual in Madinah would know where Abdullah bin Jahsh was heading, thus preventing them from writing about it to Quraish...!"(3). ¶

Examples of spying on the enemy are numerous in the Prophetic biography (Seerah), among which is what was narrated in Sahih Muslim regarding the story of the Prophet (ﷺ) sending Hudhayfah bin al-Yaman on one of the nights of the Battle of the Trench (Khandaq), which was characterized by extreme cold and wind, to bring news of the enemy on the other side of the trench. The story states: "Hudhayfah said: ... I saw us with the Messenger of Allah (ﷺ) on the night of al-Ahzab, and we were struck by severe wind and cold (qarr)(4). The Messenger of Allah (ﷺ) said: 'Is there a man who will bring me news of the people? May Allah make him my companion on the Day of Resurrection.'" ¶

(1) "Reconnaissance means during war are numerous, including: surveillance, wireless interception, patrols, prisoners, aerial monitoring, and ground and aerial photography." [Al-Harb: Muhammad Safa, p. 28]. (2) Al-Idara al-Askariyya: p. 143. (3) Muhammad al-Qa'id: Major (General Staff) Muhammad Abd al-Fattah Ibrahim: p. 115. The book was published in 1364 AH - 1945 AD. See the report of the expedition of Abdullah bin Jahsh in Seerat Ibn Hisham (Al-Rawd al-Unuf: 3/22-24). (4) Al-Qarr: refers to cold. ¶

Resurrection? We remained silent, and none of us answered him. The Messenger of Allah (ﷺ) repeated this three times, then said: 'Stand up, O Hudhayfah, and bring us news of the people.' I had no choice but to stand when he called me by my name. He said: 'Go, bring me news of the people, and do not alarm them against me.' When I turned away from him, I felt as if I were walking in a warm bath (hammam), until I reached them. I saw Abu Sufyan warming his back by the fire. I placed an arrow on the bowstring, intending to shoot him, but I remembered the words of the Messenger of Allah (ﷺ): 'Do not alarm them against me.' Had I shot him, I would have hit him. I returned walking as if in a warm bath, and when I reached him and reported the news of the people, I was finished—I felt at ease. ¶

This relates to the management of the various organizational structures required by an army, and the tasks they perform, which are indispensable for any military force. Let us now move to another administration and the tasks assigned to it. ¶

B - Supply Mission: In modern armies, there is a specialized department for this task. Brigadier-General Dr. Muhammad Dahir Watar defines this department under the title 'Supply and Logistics Department,' stating: 'It is the department tasked with material security and providing the armed forces with their necessary requirements.' ¶

[Notes]: (1) Meaning: Do not frighten or stir them up against me. (2) Meaning: He did not experience the cold that others felt. (3) Meaning: Warming himself and drawing near the fire. (4) 'Kabad al-qaws' (the liver of the bow) is its grip, and the 'kabad' of anything is its center. (5) Meaning: I became calm. ¶

Furthermore, it is mentioned in 'Zad al-Ma'ad' that the Prophet (ﷺ) sent Abdullah ibn Abi Hadrad to Hawazin after the conquest of Makkah to infiltrate them, observe their situation, and return with news. He went and returned with the report that they intended to wage war against the Prophet (ﷺ). In this regard, 'Zad al-Ma'ad' states under the jurisprudence of the Battle of Hunayn: 'Among the points of fiqh derived from this is that it is appropriate for the Imam to send spies and those who can infiltrate the enemy to bring back intelligence.' ¶

Similarly, when the Prophet (ﷺ) set out for the Umrah in the year of Hudaybiyah, he sent a spy from the Khuza'a tribe—who was a polytheist—to Makkah to inform him about the Quraysh. 'Zad al-Ma'ad,' in the jurisprudence of the Hudaybiyah incident, states: 'Among them is that seeking the help of a trustworthy polytheist in Jihad is permissible in times of need, because the Khuza'i spy was a disbeliever at the time. The benefit in this is that he is more capable of mixing with the enemy and obtaining their secrets.' ¶

Among the material means and other necessities are: water, housing, clothing, and the evacuation of populations from operational zones. (1) ¶

I say: During the time of the Prophet (ﷺ), the individual fighter was responsible for equipping himself with food, drink, and the tools he required, provided he was capable of securing such provisions. If he was unable to do so, he would request the Messenger of Allah (ﷺ) to provide him with what he needed, and the Prophet (ﷺ) would urge the wealthy to equip those who were unable to do so. This is clarified by the Hadith in Sahih Muslim: 'Anas bin Malik reported that a young man from the tribe of Aslam said: O Messenger of Allah! I wish to go on a military expedition (ghazw), but I do not have what I need to equip myself. He (ﷺ) replied: Go to so-and-so, for he had prepared himself but fell ill. He went to him and said: The Messenger of Allah (ﷺ) sends you greetings and says: Give me what you prepared. He (the owner) said: O so-and-so (his wife)! Give him everything I had prepared and do not hold anything back from him. By Allah, do not withhold any of it, for if you do, the blessing in it will be removed.' (2) ¶

This Hadith indicates that the fighter was responsible for equipping himself with everything needed for combat when leaving his homeland for distant lands, including logistical supplies such as food and drink. It also indicates that if a fighter was unable to equip himself, he would approach the Messenger of Allah (ﷺ) in his capacity as the head of state and the supreme commander of the army. The Prophet (ﷺ) would take available measures to cover the needs of the fighters whenever possible, including urging the wealthy among the Companions to assist the Mujahideen in preparing the required equipment. ¶

Muslim reported: 'Zaid bin Khalid al-Juhani narrated from the Messenger of Allah (ﷺ) that he said: Whoever equips a warrior (ghazi) in the path of Allah has himself fought, and whoever provides well for his family in his absence has himself fought.' (3) Regarding the definition of 'equipping' (tajhiz), it is stated in Al-Nihaya by Ibn al-Athir: 'Equipping the warrior means: providing him with a mount and preparing whatever he needs for his expedition.' (4) ¶

Furthermore, many accounts exist in the books of Sirah (biography of the Prophet) regarding mujahideen preparing their own equipment and the affluent assisting others with provisions and other military logistics. Among these is what is mentioned in the Sirah of Ibn Hisham regarding the campaign of Tabuk: when the Prophet (peace be upon him) resolved to march for this expedition, he ordered the people to prepare, informed them that he intended to engage the Romans, and encouraged the wealthy to spend in the way of Allah and provide mounts. Consequently, several wealthy men provided mounts and spent with the intention of seeking reward (ihtisab). Uthman ibn Affan spent a vast sum, the like of which no one else had spent. Ibn Hisham states: Someone I trust informed me that Uthman ibn Affan spent one thousand dinars on the Army of Hardship (Jaysh al-Usrah) during the campaign of Tabuk, to which the Messenger of Allah (peace be upon him) said: 'O Allah, be pleased with Uthman, for I am pleased with him.' Ibn Ishaq relates: It reached me that Ibn Yamin ibn Umayr ibn Ka'b al-Nadri met Abu Layla Abd al-Rahman ibn Ka'b and Abdullah ibn Mughaffal while they were weeping. He asked, 'What makes you weep?' They replied, 'We went to the Messenger of Allah (peace be upon him) so that he might provide us with mounts, but we found nothing with him to mount us upon, and we do not possess the means to go out with him.' So, he gave them his own watering camel (nadih), they mounted it, and he provided them with some dates as provisions, and they departed with the Messenger of Allah (peace be upon him). ¶

Ibn Ishaq further narrates that Abu Khaythama said to his two wives, after the army had already departed toward Tabuk: 'Prepare provisions for me.' They did so, and he prepared his watering camel, mounted it, and set out in pursuit of the Messenger of Allah (peace be upon him) until he reached him when he had encamped at Tabuk. In this manner, logistical matters were managed during the time of the Prophet (peace be upon him) in many instances, and relative to the conditions of that era, these arrangements were sufficient. ¶

However, among the administrative organizations of modern armies is the establishment of a special department to secure the army's needs for necessary provisions, thereby relieving the combatants of this concern so that they may focus all their attention on preparing to meet the enemy. It appears that such organization has become an indispensable necessity under normal circumstances. ¶

Relying on other methods may expose the army to dangers. Dr. Muhsin Muhammad Hussein states: ¶

"The issue of logistics often determined the fate of military campaigns and hastened the resolution of battle outcomes in favor of the party that had made sufficient provision of food and water. Therefore, the commander had to supply his army with the necessary quantity sufficient for the duration of the journey, the battle, and the return. He had to factor in the continuity of supply when needed, and not allow the supply line to be cut, whenever possible. If we realize that the severe thirst suffered by the Crusaders on the day of Hattin was among the primary reasons for their horrific defeat in the sweltering heat of July, we grasp the importance of the 'water weapon' in tipping the scales in favor of one side over another. Perhaps the difficulty in supplying Acre with the necessary provisions was the most important reason for its fall into the hands of the Crusaders after a magnificent, long standoff that lasted nearly two years." I say: In light of this, organizing supply matters in a way that permanently secures the army's requirements for food and drink is a matter that should not be neglected. ¶

If this cannot be achieved except through special agencies and departments, staffed by personnel dedicated to these tasks, then the establishment of such agencies and departments is mandatory, based on the Shariah legal maxim: 'That without which the obligatory cannot be fulfilled is itself obligatory.' ¶

Furthermore, the various organizational structures adopted by modern armies, the departments that oversee these structures, and the volume of personnel assigned to the activities managed by these agencies... all these issues vary from one army to another in the world today, depending on their capabilities on one hand, and, on the other hand, the perspective through which they view which structures best achieve their interests in terms of quantity and quality. ¶

It is stated in the book 'Al-Harb' (War) by Colonel Muhammad Safa, under the heading 'Logistics,' the following: ¶

"Logistics: This represents that section of the duties of the 'rear' (support services), which consists of provisioning armies and equipping them with everything they need, under the best and fastest conditions. It also includes securing the requirements for health affairs, means of transport, communications, and their maintenance. Furthermore, it involves the construction and maintenance of roads, bridges, railways, ports, and airports; the repair and maintenance of weapons and vehicles, and other equipment and gear; as well as the recovery of abandoned or damaged items from the battlefield.(1) ¶

- Colonel Muhammad Safa clarifies the number of personnel assigned to these tasks in modern armies, stating: 'The number of personnel specializing in logistical tasks ranges between one-fifth, one-fourth, one-half, or three-quarters of the total mobile force, while the remainder are dedicated to combat. In the American army, for instance, in a force consisting of one hundred thousand fighters, the number of actual combatants does not exceed twenty-three thousand (23,000). Meanwhile, the rest—that is, seventy-seven thousand (77,000)—are dedicated to logistical work and services. ¶

'As for the Russian army, in a force of similar size, the ratio allocated for logistical work is around twenty thousand men.'(2)! ¶

Moreover, as previously indicated, it is not the purpose of this thesis to exhaustively survey the various organizations required by the military, nor to discuss their forms, types, numbers, or sizes in the armies of the world today. Rather, the purpose is to clarify their legal ruling (Hukm Shar’i), which we have done. We then presented some of these organizations by way of example to clarify what is intended by them and their impact on organizing military affairs and increasing efficiency in accomplishing the missions entrusted to them. ¶

With this, we conclude the first section of this chapter and proceed to the second section with the help of Allah." ¶

This book is the first volume of "Miftah al-Qulub," which provides a detailed discussion on the remembrance of Allah (Dhikr), repentance (Tawbah), God-consciousness (Taqwa), asceticism (Zuhd), sincerity (Ikhlas), patience (Sabr), gratitude (Shukr), reliance upon Allah (Tawakkul), divine pleasure (Rida), divine love (Mahabbat al-Ilahiyyah), heart-centered remembrance (Dhikr-e-Qalbi), subtle spiritual centers (Lata'if), meditation (Muraqaba), and the states of the Sufis (Ahwal al-Sufiyya). This work is authored by Pir Syed Muhammad Waliullah Shah, and its subject matter pertains to Sufism (Tasawwuf) and the purification of the soul (Tazkiyat al-Nafs). This book serves as a guiding light for seekers of spirituality and the path toward Allah (Suluk). All the truths stated within are based on the light of the Quran, the Sunnah, and the sayings and guidance of the eminent scholars of the Ummah. Publisher: Idara Isha'at al-Ulum, Lahore. ¶

Second Topic: The Various Trainings Required by the Army ¶

We address this topic by covering the following points: 1. First Point: What do we mean by the 'various trainings' required by the army? 2. Second Point: From which perspective are we addressing these trainings? 3. Third Point: A brief overview of the attention given to military training during the Prophetic era. 4. Fourth Point: The benefits that accrue to the army and the Ummah from these trainings. ¶

First Point: What do we mean by the 'various trainings' required by the army? The first thing that comes to mind with the word 'training' (al-tadrib) in our current context is training on the use of various types(1) of weapons, in preparation for their use in combat. In truth, this is part of what we mean by the word 'training', but it is not all that we mean. Therefore, we have chosen the plural form 'trainings' (al-tadribat), and followed it with the adjective 'various' (al-mukhtalifah), and the descriptor 'which the army requires' (allati yatatallabuha al-jaysh), in order to point to all the dimensions covered by training in the army. Furthermore, the dimensions or fields covered by training in the army include all aspects of military life. ¶

___________________ (1) In defining 'class' (sinf) or 'weapon' (silah) in military terminology, Colonel Muhammad Safa states: 'The class or weapon... is the type within combat formations. For example: the artillery class or weapon, the aviation class or weapon, or the armored corps, and so on. The plural form is: classes (sunuf) or weapons (aslihah)' [Al-Harb: p. 27]. ¶

It (training) encompasses matters related to combat, such as training in the use of weapons, joining combat formations, performing the required role within them, and behaving appropriately in all combat situations that fighters may encounter. ¶

It also includes other matters that are not strictly related to combat or its organization, but are necessary for combat and fighters. These other matters are: ¶

- Either they are essential for effective combat and for drafting military plans, such as reconnaissance and espionage against the enemy. ¶

- Or they fall under the category of services that fighters need to be able to perform their combat duties, as they relate to their essential needs such as supply, medical aid for the wounded, and so on. ¶

Everything we have pointed to, and everything we have not, which falls within the scope of activities undertaken by the army—whether combat or non-combat—is what we mean by the training required by the army. ¶

With this, we conclude the first point of this research and proceed to the second point. ¶

Second point: From what angle are we addressing these trainings? ¶

Naturally, it is not within the scope of our discussion of these trainings to enumerate the fields that are the subject of such training. ¶

Likewise, it is not within the scope of our discussion to explain how the execution of such trainings is organized; for all these matters and the like are the concern of units within the army dedicated to this purpose. ¶

In discussing one of the types of training referred to—namely, training for... ¶

(1) "Formation for combat, or the arrangement of forces for movement with the intent of combat: ... is the placement of forces on a route or axis of direction, and organizing them in relation to one another. The general formation for combat consists of the following: A - The Vanguard (Muqaddimah)... B - The Flanks or Wings (Ajnihah or Mujannabat)... C - The Rearguard (Mu'akhkharah)... D - The Center (Kawkab or Qalb). It is the majority of the forces moving with the intent of combat." [Al-Harb: Muhammad Safa, pp. 32-33]. ¶

Combat - Major General Staff, Muhammad Jamal al-Din Ali Mahfouz, states the following: 'Training for combat constitutes the primary activity and daily task of all armies. The organization of each of these armies includes departments whose main task is planning, organizing, and supervising the combat training of their personnel, and providing all the necessary means, tools, and capabilities for it.' ¶

I say: As long as there are departments in the army responsible for organizing these trainings, it falls outside the scope of our study in this treatise. So, what is the angle that falls within the scope of addressing these trainings in this section? ¶

The angle we are addressing here is governed by the title of the chapter we are in—as previously indicated in the preceding section—and the title of the chapter is (Rulings on Jihad). Since we have known the various rulings of Jihad itself in the first chapter of this book, we must, therefore, know what the Shariah ruling is regarding the works and activities considered as part of preparation for Jihad. I mean the trainings that enable the Mujahideen to carry out their primary duty, which is Jihad. ¶

Accordingly, knowing the Shariah ruling on conducting these trainings is contingent upon knowing the Shariah ruling on preparation for combat. So, what is the Shariah ruling on this preparation? ¶

The answer is: Carrying out these trainings—as an aspect of preparation for Jihad—is mandatory in Shariah for the following reasons: ¶

First: Carrying out trainings—as an act of preparation for Jihad—is also mandatory because the Shariah text has specifically commanded this preparation. This is in His saying, the Almighty: 'And prepare against them whatever you are able of power' (Surah Al-Anfal: 60). ¶

Al-Qurtubi says in his Tafsir: 'His saying, the Almighty: 'And prepare against them'—Allah, glory be to Him, commanded the believers...' ¶

Regarding preparing strength against enemies: Everything you prepare for a friend as a benefit, or for an enemy as a deterrent (shar), falls within your 'preparedness' (udda). In Sahih Muslim, on the authority of Uqbah ibn Amir, who said: I heard the Messenger of Allah (peace be upon him) say: 'And prepare against them whatever you are able of power,' behold, power is archery; behold, power is archery. Another hadith regarding archery, also from Uqbah, says: I heard the Messenger of Allah (peace be upon him) say: 'Lands will be conquered for you, and Allah will suffice for you, so let none of you be too weak to play with his arrows.' He (peace be upon him) also said: 'Everything a man amuses himself with is in vain, except for his shooting with his bow, his training of his horse, and his playing with his wife, for these are of the truth.' The meaning of this—and Allah knows best—is that whatever a man occupies himself with that provides no immediate or deferred benefit is vain, and turning away from it is better. These three matters—even though he performs them as amusement and refreshment—are 'truth' because they are linked to potential benefits. Archery and horse training are both aids to combat, and playing with one's wife may lead to a child who professes the oneness of Allah and worships Him; hence, these three are considered truth. Imam al-Qurtubi then determines the Shariah ruling on training for combat, stating: 'Learning horsemanship and the use of weapons is a fard kifaya (communal obligation), and it may become a fard ayn (individual obligation).' ¶

Second: Performing these drills is religiously obligatory because it is a prerequisite for fulfilling an obligation, which is Jihad. Jihad cannot be performed in a manner that achieves its purpose except after undergoing the necessary training, which is the natural path to conducting it in a productive and effective way. The well-known Shariah maxim regarding prerequisites of an obligation is: 'Whatever is necessary to complete an obligation is itself an obligation,' as has been pointed out repeatedly. ¶

Third: For those who have already acquired expertise in the field of combat, continuing training so that the factors of forgetfulness do not affect that expertise is something obligated by the Shariah, as it warns against the consequences of abandoning it. ¶

And the loss of such training leads to the loss of that expertise. In Sahih Muslim, it is narrated from Uqbah ibn Amir that the Prophet (peace be upon him) said: 'Whoever learns archery and then abandons it is not of us, or he has disobeyed.' Imam al-Nawawi, commenting on the hadiths encouraging archery, states: 'These hadiths indicate the merit of archery, competitive shooting, and paying attention to it with the intention of jihad in the path of Allah. The same applies to lance-play, all other types of weapon usage, and equestrian racing, etc. The purpose of all this is to practice for combat, to train, to gain proficiency, and to condition the limbs accordingly.' ¶

Al-Shawkani also comments on this: 'It is evidence for the legitimacy of engaging in learning the instruments of jihad, practicing with them, and taking care to prepare them, in order to train for jihad, gain proficiency, and condition one’s limbs.' Then, commenting on the hadith warning against abandoning archery after acquiring skill in it, he states: 'His statement 'he is not of us' implies that whoever has mastered a form of combat beneficial in jihad in the path of Allah, and then became negligent until he abandoned it, has committed a grave sin. This is because abandoning attention to it indicates abandoning attention to the matter of jihad, and abandoning attention to jihad indicates abandoning attention to the religion, as it is its pinnacle, and by it, the religion stands!' ¶

Thus, if continuing training for anyone who possesses any expertise in the field of combat is among the obligations in Shariah, then acquiring that expertise in the first place through training is also among the obligations. ¶

We conclude from all this that military training and whatever pertains to it hold the status of obligation (wujub) in Shariah. Regarding this, Sheikh Taqi al-Din al-Nabhani says: 'Since combat today requires military training to be conducted properly...' ¶

Regarding the Shari'ah requirement to defeat the enemy and conquer lands, this training is as obligatory as Jihad itself, in accordance with the Shari'ah maxim: 'That without which an obligation cannot be fulfilled is itself an obligation.' This is because the command to fight encompasses it, given the generality of the verse: 'And fight them' (Surah Al-Baqarah: 193), which is a command to fight and a command for whatever facilitates that fighting. Furthermore, Allah Almighty says: 'And prepare against them whatever you are able of power' (Surah Al-Anfal: 60). Military training and high-level combat expertise constitute preparation of power, as they are indispensable for achieving the capacity to fight; therefore, they are part of that 'power' which must be prepared, just like equipment, logistics, and the like. ¶

- This is regarding the ruling on training as a prerequisite for fulfilling the obligation of Jihad, and as a form of preparation for which the Lawgiver has specifically commanded obligation. ¶

- As for the organization of this training, the ruling follows what was stated in the previous section regarding the Shari'ah ruling on various organizations required by the army. The summary is: if the objective of training cannot be realized except by establishing specialized agencies and sub-departments dedicated to training tasks—such as creating specific training centers with the necessary personnel, tools, and so on—then such organization is obligatory because it is a means to achieve an obligation. ¶

However, if there are types of training that army personnel can perform themselves without the need to charge the army budget with creating special agencies, then it is not mandatory to organize them through such agencies. It suffices to task the army personnel with performing those exercises themselves without specific regulatory requirements. ¶

With this, we conclude the second point of this discussion and move to the third. ¶

3 - Third point: A brief overview of the attention given to military training during the Prophetic era. The Islamic army during the Prophetic era consisted of the collective body of Muslims obligated to perform Jihad. ¶

This army consisted of those who had entered Islam, many of whom had already practiced combat and received training in the Jahiliyyah (pre-Islamic) era. They lived in an environment and under conditions that compelled every man among them to carry weapons and organize into ranks of fighters. This might suggest that there was no need for the Prophet (PBUH) to worry about training this already-trained army, as their previous training relieved him of these burdens. However, the situation of the Muslims after the establishment of the Islamic state in Medina following the Hijrah—the way the forces of disbelief coalesced against them, and the message this state carried to the world, which could not be delivered without breaking down material barriers and defeating the military powers standing in its way—necessitated otherwise. Furthermore, there was a rising generation of young Muslims who had not experienced the life of Jahiliyyah, nor practiced the arts of war. In addition, the method by which the Prophet (PBUH) managed this army and oversaw its affairs served as a form of legislation for those who would inherit this administration after him. All of this made it imperative for the Prophet (PBUH) to prioritize the aspect of training as a vital part of caring for the affairs of this Islamic army. ¶

- Consequently, the Prophet (PBUH) called upon the Muslims, in their capacity as members of this army, to exert greater effort in the various forms of training required by the army, and to maintain the continuity of such training. ¶

- The Prophet (PBUH) also encouraged the young sons of the Muslims whenever he perceived in them an inclination toward excellence in any military art, which incentivized the youth to engage in the various trainings in this field. ¶

- The Prophet (PBUH) directed the attention of the Companions toward mastering specific types of weapons due to their effective role in winning battles, such as the weapon of archery, which in that era consisted of the bow and arrows. ¶

- Moreover, the Prophet (PBUH) alerted his noble Companions to turn their attention toward new, unfamiliar fields of jihad where their future battles against the enemy would take place: the fields of the sea! ¶

In the following section, we will present some of the Prophetic directives regarding what we have mentioned above, in the context of the importance of the various trainings required by the army. ¶

Regarding the attention given to cavalry, and indicating its advantages... which stimulates the desire to train with this weapon: It is stated in Sahih al-Bukhari: "The Prophet (peace be upon him) said: 'Good is tied to the forelocks of horses until the Day of Resurrection: [it implies] reward and spoils of war.'" ¶

And therein also: "The Prophet (peace be upon him) said: 'Whoever keeps a horse for the sake of Allah, believing in Allah and confirming His promise, then its feeding, its watering, its dung, and its urine—all will be on his scale on the Day of Resurrection.'" ¶

It is stated in 'Fath al-Bari': "This hadith establishes the permissibility of dedicating horses for the defense of Muslims... And his saying: '(and its dung)' refers to the reward for that, not that the dung itself is literally weighed. It indicates that a person is rewarded for their intention just as one is rewarded for the action, and that there is no harm in mentioning a repulsive thing by its name when necessary..." Ibn Majah narrated from the hadith of Tamim al-Dari in a marfu' form: "Whoever tethers a horse in the path of Allah and then handles its fodder with his own hand, will have a good deed for every grain." ¶

Regarding the advantage of cavalry in terms of speed and mobility: It is mentioned in Sahih al-Bukhari: "On the authority of Qatada, who said: I heard Anas saying: 'There was a commotion in Madinah, so the Prophet (peace be upon him) borrowed a horse belonging to Abu Talha called al-Mandub. He rode it, and when he returned, he said: We did not see anything, but we found it to be a sea.'" ¶

In 'al-Fath': "His saying: '(There was a commotion in Madinah)' means: fear of an enemy... '(but we found it to be a sea)'... Al-Asma'i said: A horse is called a 'bahr' (sea) if it is vast in its running, or because its running does not run out, just as the sea does not run out." ¶

Furthermore, the Prophet (peace be upon him) used to set legitimate wagers in horse racing and he himself participated in those wagers, and the beneficial effect this had on training for combat operations in that era is well-known. ¶

It is narrated from Ibn Umar: The Prophet ﷺ held a horse race and gave a prize to the winner (1). ¶

It is narrated from Anas, who was asked: Did you place bets (competitions) during the time of the Messenger of Allah ﷺ? Did the Messenger of Allah ﷺ ever place a bet? He said: Yes, by Allah! He once placed a bet on a horse called 'Subha', and it outpaced the others, which made him delighted and pleased (2). ¶

Sheikh Muhammad al-Khidr Hussein writes under the heading: (Military Training): "Since horse racing involved training for the turmoil of war, the Prophet ﷺ permitted it and performed it according to the methods known in the books of Fiqh (jurisprudence) (3)." ¶

This is some of what has been mentioned regarding the focus placed on cavalry and mounted weaponry, and training in this equipment, because of the effective role it played in the wars of that era. Although its influence has weakened in the modern era of combat—because in every era, the weapons that are prevalent are used, provided they are made the vanguard of the war effort, being the most effective and impactful—Colonel Muhammad Safa says in this context: "Until recently, the horse was the master of the battlefield. It represented speed and mobility, and it was the best and most suitable weapon for offense (4), maneuvering (5), and pursuit (6), and it remained in this position..." ¶

The cavalry maintained a distinguished position until the emergence of firearms, such as cannons and rapid-fire rifles, which soon displaced the cavalry from its central status after delivering a painful lesson in the 'Battle of the Pyramids.' This is the lesson that the 'Mamluk cavalry' received at the hands of the French General Bonaparte and his artillery at the end of the 18th century AD, in 1798. ¶

Now, we move to another aspect of the Prophetic guidance—as previously indicated—in the context of the attention given to the various forms of training required by the army. ¶

- Regarding training in archery and encouragement to excel in shooting: It is stated in Sahih al-Bukhari: "The Prophet ﷺ passed by a group from the tribe of Aslam who were practicing archery. The Prophet ﷺ said: 'Shoot, O Children of Ishmael! For your father was an archer. Shoot, and I am with the group of so-and-so.' One of the two parties stopped shooting. The Prophet ﷺ said: 'Why do you not shoot?' They replied: 'How can we shoot while you are with them?' The Prophet ﷺ said: 'Shoot, for I am with you all.'" ¶

Regarding teaching the youth the art of archery and training them in it: "Al-Bayhaqi narrated from Abu Rafi': 'The right of the child upon his father is that he teaches him writing, swimming, and archery.'" Concerning the merit of archery equipment, it is stated in al-Siyar al-Kabir and its commentary: ¶

"On the authority of Utbah ibn Abi Hakim, who said: The bow was mentioned in the presence of the Messenger of Allah ﷺ, and he said: 'No weapon has ever surpassed it in goodness!' meaning it is the most powerful of the instruments of Jihad. This contains an exhortation for the warriors to learn archery... And Allah did not combine his parents for anyone except for Sa'd ibn Abi Waqqas (may Allah be pleased with him) on the day of Uhud, when he said: 'Shoot, may my father and mother be sacrificed for you.' ... And he said: 'Ride, and your shooting is dearer to me than your riding.'" In summary, that which... ¶

Whatever aids in Jihad is recommended (mandub) to learn and to habituate oneself to, because it involves the exaltation of the religion and the subjugation of the polytheists. Al-Shawkani, commenting on the latter hadith, states: 'It explicitly mentions that archery (ramy) is superior to horsemanship, perhaps because of its severe impact on the enemy in every location where combat takes place, and at all times. This is unlike horses, which only fight in terrains where maneuverability is possible, not in difficult areas where horses cannot gallop, nor in fortifications and strongholds.' Regarding the Almighty's saying, 'And prepare against them whatever you are able of power,' Al-Alusi writes: 'This was mentioned because they did not have full preparation at (the Battle of) Badr; thus, they were alerted that victory without preparation is not always guaranteed. Ibn Abbas, may Allah be pleased with them both, interpreted 'power' as various types of weaponry.' After citing the hadith, 'Beware, indeed power is archery,' Al-Alusi adds: 'The apparent meaning is general, but the Prophet (peace be upon him) singled out archery for mention because it is the most effective form of strength. It is akin to his (peace be upon him) saying, 'Hajj is Arafat.' The Prophet (peace be upon him) praised archery and commanded its learning in more than one hadith.' He then continues: 'You are aware that archery with bows today does not strike the intended target of the enemy because they have employed the use of firearms and cannons, against which bows are of little utility. If they are not countered with the same, this incurable ailment will spread, the catastrophe and retribution will intensify, and the people of disbelief and misguidance will inherit the earth. Therefore, my view—and Allah knows best—is the obligation of such reciprocity for the leaders of the Muslims and the guardians of the religion. Perhaps the merit of that (traditional) archery is established for this (modern) ballistics, as it stands in its place for the defense of the Islamic domain (baydat al-Islam). I do not consider the use of fire in this, given the necessity that demands it, to be anything but a means to attain Paradise, God willing, and this is not far-fetched.' ¶

The inclusion of such marksmanship (ramy) within the general scope of His (the Almighty's) statement: 'And prepare against them whatever you are able of power' (1) . . . (2). ¶

Sheikh Muhammad al-Khidr Hussein states: 'The Prophet’s ﷺ statement: "Indeed, power is marksmanship" (3) is an alert that marksmanship is among the most important means by which power is attained. Thus, airplanes, warships, tanks, and submarines are all instruments of marksmanship' (4). ¶

Dr. Imad al-Din Khalil says: '"Indeed, power is marksmanship" (5): and marksmanship means hitting the target. Even in the modern era and in technical warfare, victories are primarily achieved by the soldier's ability to hit his target with a bullet, a bomb, or a missile!' (6). This is what is said regarding the weapon (7) of marksmanship, for which the Prophet ﷺ encouraged learning and training . . . ¶

Regarding the encouragement of young Muslim children—whenever the Prophet ﷺ perceived in them signs of excellence in any military art, which inspires the youth to engage in various training in this field—in this regard, we mention what was recorded in the biography of the Companion 'Samurah ibn Jundab' by 'Ibn Abd al-Barr'—the text of which is as follows: ¶

'The husband of Samurah ibn Jundab’s mother passed away, leaving behind her son, Samurah. She was a beautiful woman, and upon arriving in Medina, she received marriage proposals. She would say: "I will not marry anyone except a man who will guarantee the expenses of my son 'Samurah' until he grows up." An Ansar man married her on those terms, and she lived with him among the Ansar. The Messenger of Allah ﷺ would inspect the boys of the Ansar every year [to enlist] those among them fit for the army in order to send them to the battlefields [so he passed by a boy and approved him for the contingent, and then 'Samurah' was presented to him]' ¶