Commentary Qur&anic Instructions for Success in Jihad Given in the first two verses cited above is a special set of instruc¬tions for Muslims when they confront enemies on the battlefield. These instructions from Allah Ta` ala are for them the master prescription of success and ascendancy in the present world as well as that of salvation and prosperity in the eternal life to come. In fact, the secret of unusual successes and victories achieved by Muslims in all wars fought by them during the early period lies hidden behind their adher¬ence to these very golden guidelines - and they are: 1. Be Steadfast The Arabic word used by the Qur&an is ثَبات thibat which means to stand firm, hold the ground, be steadfast. This includes firmness of the feet and firmness of the heart both because a person whose heart is not strong and firm can hardly be expected to have the rest of his body hold the ground. This is something everyone knows and understands, believer or disbeliever. Every nation of the world gives high priority to this strength in its wars because all experienced people know it well that the first and foremost weapon in the theater of war is nothing but the firmness of heart and feet. Without these, all weapons are ren¬dered useless. 2.Remember Allah The second principle is the Dhikr of Allah which is a weapon in its own right, special and spiritual, something known to Muslims only and not known to or neglected by the rest of the world. The world as we know it today would do anything to get together state-of-the-art weapon systems for their war plans, the latest in logistics and morale boosting sessions to inculcate combat firmness among forces - but, strangely enough, it is unaware and unexposed to this spiritual weap¬on of Muslims. This is the reason why Muslims, wherever they had to confront some other nation while following these instructions precisely as given, they were able to demolish superior forces of the adversary laced with men, weapons and war materials. As for the inherent spiri¬tual benediction of the Dhikr of Allah, they have a place of their own in our lives, nevertheless, it is also difficult to deny its efficacy in ena¬bling one to continue to hold on and remain standing firm on his feet. To remember Allah and to be confident about it is like a highly charged electronic energy which makes a weak person run through mountains. No matter what the odds be against, personal discomfort or emotional anxiety, this remembrance of Allah shoos all that into thin air making the heart of man strong and his feet firm. At this stage, let us keep in mind that the time of a raging battle is usually a terrible time when no one remembers anyone and everyone is consumed with the thought of self-preservation. Therefore, the poets of pagan Arabia take great pride in insisting that they remember their beloved even during the heat of the battlefield. To them, this was a proof of the power of heart and the firmness of love. A pagan poet has said: ذکرتک والخطی یخطر بیننا (I remembered you even at a time when spears were swinging dangerously between us). The Holy Qur&an has prompted Muslims to engage in the Dhikr of Allah even in this dangerous situation, and that too with the emphasis on: کَثِیراً (kathira : much). Also worth pondering over at this point is the fact that no other act of worship (` Ibadah), except the Dhikr of Allah, has been command¬ed in the entire Qur&an with the instruction that it be done abundantly and profusely. Expressions like (making صَلوٰۃً کَثِیراً Salah much) and: صِیاماً کثیرا (fasting much) have not been mentioned anywhere. The reason is that the Dhikr of Allah is easy to do, a convenient act of worship indeed. You do not have to spend a lot of time and labour doing it, nor does it stop you from doing something else on hand. On top of that, this is an exclusive grace from Allah Ta` ala who has not placed any precondition or restriction of وُضُو Wudu (ablution), طَہَارَت Taharah (state of purity from major or minor impurities), dress and orientation to قِبلَہ Qiblah (facing the direction of Ka&bah) etc., in its performance. This can be done by anyone under all states, with وُضُو Wudu or without, standing, sit¬ting or lying down. And if we were to add to it the higher investigative approach of Imam al-Jazri appearing in the famous collection of au¬thentic Islamic prayers, Hisn Hasin, where he states that the Dhikr of Allah is not limited to the act of remembering Allah only verbally or by heart, instead of which, any permissible act which is performed by re-maining within the parameters of obedience to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) shall also be counted as the Dhikr of Allah, then, given this ap¬proach, the sense of Dhikr of Allah becomes so common and easy that we could call even a man in sleep a Dhakir (one who remembers Al¬lah). This is supported by what is said in some narrations: نَومَ العَالِم عِبَادَۃ (The sleep of the ` Alim is included under ` Ibadah) because an ` Alim or scholar of Islam who lives and acts in accordance with the demands of his عِلم ` Ilm or knowledge of Islam is duty-bound to see that all his states of sleeping and waking must remain within nothing but the boundaries of obedience to Allah Ta` ala. In the present context, the command to remember Allah abundant¬ly while on the battlefield may give the impression of being an addi¬tion of one more duty assigned to the mujahidin, something which may usually demand concentrated hard work. But, certainly unique is the property of the Dhikr of Allah. It does not subject its performer to what would be hard labour. Instead, it brings in a kind of pleasure, en¬ergy and taste which actually goes on to help one accomplish a lot of things one does in life. For that matter, there is nothing unusual about it as we commonly notice that people who handle hard labour would habitually take to a set of words or some beat or jingle or song and are heard humming it while working. The Holy Qur&an has blessed Mus¬lims with an alternate for it, something which is based on countless advantages and wise considerations. Therefore, towards the end of the verse, it was said: لَّعَلَّكُمْ تُفْلِحُونَ (so that you may be successful - 45). It means if you went on to master these two tested techniques of stand¬ing firm and remembering Allah - and used it on the battlefield - then, you can be sure that prosperity and success are all yours. One method of remembering Allah on the battlefield is what we generally recognize as the well-known battle cry of &Allāhu-Akbar& (the Na&rah or cry of Takbir which is a positively voiced statement of belief in the greatness of Allah in the setting of a battlefield). saying: &Allahu-Akbar& is also a form of Dhikr or remembrance of Allah. In ad¬dition to this, it also includes the attitude of keeping the thought of Al¬lah always in sight, having confidence and trust in Him and remem¬bering Him with all your heart in it. As such, the term Dhikr of Allah includes all that.
