DEFENCE INSTITUTION IN ISLAM

1.0 INTRODUCTION

In an increasingly uncertain world, one way that could contribute to country’s stability is by developing their own viable defence institutions. Defence institution usually utilize armed forces or military to provide protection for a country and its citizens against any threats that bring harm to their country’s social, politics and public affairs. Some may even functions as prosecutions of war against another country or to deter foreign intervention and prevent from being attacked.

Muslims have their own history of defence institutions as well. The most significant value that partake in Muslims’ defence institutions is jihad. Jihad is an Islamic term referring to the religious duty of Muslims to maintain the religion. In Arabic, the word jihād is a noun meaning the act of "striving, applying oneself, struggling, persevering”. A person engaged in jihad is called a mujahid, the plural of which is mujahideen. The word jihad appears frequently in the Quran, often in the idiomatic expression "striving in the way of God (al-jihad fi sabil Allah)", to refer to the act of striving to serve the purposes of God on this earth.

The primary aim of jihad as warfare is not the conversion of non-Muslims to Islam by force, but rather the expansion and defence of the Islamic state. In theory, jihad was to continue until "all mankind either embraced Islam or submitted to the authority of the Muslim state. Jihad rules offered protection for civilians include treatment of non-belligerents, women and children.

In this report, we will discuss about various aspects of application of Islamic institution in Defence institution.

2.0 PROBLEM STATEMENT

Nowadays, the knowledge and awareness among the society about the defence institution of Islam are lacking. People in the world should understand more about the defence institution of Islam. Defence institution in Islam has included a lot of Islamic values which make the system more effective. In the history, a lot of wars and fight happened but they have been using the method of defence institution of Islam. At the end, peace are achieved. Thus, people should learn more through history or recent incident and apply it to protect the things that they loved.

3.0 OBJECTIVE

i) To educate people about defence institution in Islam.

ii) To let people understand by using examples from the history

iii) To show examples on how to apply it in nowadays society

4.0 DISCUSSION

We will discuss various perspective we had in the following discussion regarding Jihad for Islam.

4.1 CONCEPT OF DEFENCE

Defense, according to Oxford Dictionary Volume 8 was defined as the act of protecting somebody/something from attack, critism etc. It is a very common term where everyone in the world will have their own defense in order to protect themselves. Since there are many people out there who have different thoughts and values, their thoughts and values sometimes causes them to intentionally or unintentionally to harm others, where others in order to protect themselves take certain action to defend themselves.

In modern days, defense can be categorize to various aspect, which includes tactics and strategy, politics and economics and last but not least concepts of defense from law perspective. For tactics and strategy, it includes military defense, strategy of defense in sports such as the concept and role of defender in football, self-defense, civil defense and many more. From politics and economics perspective, national security, international security and defense industry falls under this as from this perspective is to protect the welfare of their people of their nation. The defense concept of law includes the defense of suspect against certain charge, right of self-defense etc. Nevertheless, these defense seeks protection from their own interest particularly.

In Islam, there are quite a few incidents which are good examples of defense. For example, Prophet Muhammad migrated from Mecca to Medina in the year 622 CE in order to protect himself and his religion duty to spread Islam. This was a form of defense as Prophet Muhammad received a divine direction to migrate to Medina so that he can safeguard and successfully protect his religion duty to spread Islam. This is related to Maqasid Syariah or goals of syariah especially the first goal which is protection of al-Deen which is the duty to protect the religion.

Besides that, another great example of defense from Islamic view is the Battle of Bahr. Battle of Bahr is a historic event which happens shortly after Prophet Muhammad migrated to Medina from Mecca.  The Quranic Verse 22:39 uttered Prophet Muhammad shortly after the migration permitted Muslims, for the first time, to take up arms in defense. During this period Muhammad employed three broad military strategies in order to defend themselves against the Meccans. First, they establish peace treaties with the tribes surrounding Medina, especially with those from whom the Meccans could derive most advantage against the Muslims. Second, Prophet Muhammad dispatched small groups to obtain intelligence on the Quraish and their allies and also provide an opportunity for those Muslims who are still living in Mecca to leave with them. The third one is to intercept the trade caravans of the Meccans that passed close to Medina and to obstruct their trade route. In September 623, Muhammad himself led a force of 200 in an unsuccessful raid against a large caravan. Shortly thereafter, the Meccans launched their own raid against Medina led by Kurz bin Jabir and fled with livestock belonging to the Muslims. In January 624, Muhammad dispatched a group of eight men to Nakhlah, on the outskirts of Mecca, led by Abdullah bin Jahsh to obtain intelligence. However, after encountering a Meccan caravan and being discovered, they decided to attack the caravan and ended up killing one of its men, Amr bin Al-Hadrami. The situation was all the more serious since the killing occurred in the month of Rajab, a truce month sacred to the Meccans in which fighting was prohibited and a clear affront to Arab traditions. Upon their return to Medina, Muhammad disapproved of this decision on their part, reprimanded them and refused to take any spoil until he claimed to have received revelation (Quran, 2:217) stating that the Meccan persecution was worse than this violation of the sacred month. At the end of this war, under Prophet Muhammad leadership despite having outnumbered 3:1, they still win the war and thus this starts the Islamic Empire which have the duty to protect their righteous religion.

4.2 JIHAD IN ISLAM

Jihad جهاد is an Islamic term referring to the religious duty of Muslims to maintain the religion. In Arabic, the word jihad is a noun carries the meaning of  the act of striving, applying oneself, struggling, persevering. A person engaged in jihad is called a mujahid مجاهد.

“Allah's Apostle was asked, "What is the best deed?" He replied, "To believe in Allah and His Apostle (Muhammad). The questioner then asked, "What is the next (in goodness)? He replied, "To participate in Jihad (religious fighting) in Allah's Cause." (Hadith Volume 1, Book 2, Number 25 :Narrated by Abu Huraira)

From this, we found out that Jihad is the second best deed for a Muslims to perform as explained by Prophet Muhammad.

Jihad has many meanings. It can refer to internal as well as external efforts to be a good Muslims or believer, as well as working to inform people about the faith of Islam.

"Therefore listen not to the unbelievers, but strive against them with the utmost strenuousness, with the (Quran)." (Quran Surah 25:52)

The sentence above taken from Surah 25:52 in Quran tell the followers to struggle with all your might against unbelievers with God's word - the "Major Jihad"

The major jihad is the spiritual struggle. It is the struggle between two opposing forces within a person: (1)The divine power (the soul) that attracts the human being to conduct acts of goodness and kindness and (2) the satanic power (bodily desires) that tempts a person towards darkness and shame and invites a person to commit acts of evil and sin. In other words, the major jihad is the struggle against evil ideas, desires, and the powers of lust and anger. A person must strive against these evil desires and try to obey God’s commands and desires.

Imam Jafar al-Sadiq said “The Prophet of God dispatched a contingent of the army (to the battlefront). Upon their (successful) return he said ‘Blessed are those who have performed the minor jihad and have yet to perform the major jihad.’ When asked ‘What is the major jihad?’ the Prophet replied ‘The jihad of the self (struggle against self).” (Al-Majilisi, Bihar al-Anwar, vol. 19, p.182, Hadith no. 31)

From the citations, the Prophet Mohammed told his followers returning from a military campaign: "This day we have returned from the minor jihad to the major jihad," which he said meant returning from armed battle to the peaceful battle for self-control and betterment.

Imam Ali said “One who struggles against himself as to obey God, in the eyes of God, his station is that of a pious martyr.” (Al-Amidi, Ghurar ul Hikam wa Durar ul Kalim, Hadith no. 3546)

This further explain the major jihad is to struggles against their own desires and not armed struggle. The minor jihad is the armed struggle. However, by no means does this mean unjustified use of violence in any circumstance. Aggression against any people, regardless of their religion, is not permitted in Islam.

“if any one killed a person, it would be as if he killed the whole of mankind; and if any one saved a life, it would be as if he saved the life of the whole of mankind…”(Quran Surah 5:32)

The  minor jihad can be equated to self-defence against harm. Islam has allowed the minor jihad only to defend the Muslim people and their land and to maintain peace in Muslim society.

“ Permission (to fight) has been granted to those for they have been wronged. Verily Allah has the power to help them.” (Quran Surah 22:39)

If military jihad is required to protect the faith against others, it can be performed using anything from legal, diplomatic and economic to political means.

“fight in the way of Allah with those who fight with you. And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.”(Quran Surah 2:190-191)

However, that does not shows that Jihad is a violent concept , as proven below,

But if they cease, God is Oft-Forgiving, Most Merciful."(Quran Surah 2:192)

"Fight them on until there is no more tumult or oppression, and there prevail justice and faith in God". (Quran Surah 2:193)

In case military action, those who died in a holy battles will be rewarded as shown below.

“The Prophet said, "The person who participates in (Holy battles) in Allah's cause and nothing compels him to do so except belief in Allah and His Apostles, will be recompensed by Allah either with a reward, or booty (if he survives) or will be admitted to Paradise (if he is killed in the battle as a martyr). Had I not found it difficult for my followers, then I would not remain behind any sariya going for Jihad and I would have loved to be martyred in Allah's cause and then made alive, and then martyred and then made alive, and then again martyred in His cause." (Hadith 1:35)

The concept of "just war" is very important. Innocents such as women, children, or weak must never be harmed, and any peaceful negotiations from the enemy must be accepted. We prove it through the evidence of Abu Bakr al-Siddiq, the first Caliph, who gave these instructions to his armies:

 “I instruct you in ten matters: Do not kill women, children, the old, or the infirm; do not cut down fruit-bearing trees; do not destroy any town” (Malik’s Muwatta’, “Kitab al-Jihad.”)

Justice is also promoted in the following verse in Quran,

“Believers, be steadfast for the cause of God and just in bearing witness. Let not a group's hostility to you cause you to deviate from justice. Be just, for it is closer to piety. Have fear of God; God is Well Aware of what you do.” (Quran Surah 5:8)

4.3 TYPES OF JIHAD

According to the citation in the Qur’an Suci, Hadits Nabi and opinion of ulama, there are three types of jihad in Islam and that are:

1. Jihad Akbar (Greatest Jihad)

2. Jihad Kabir (Great Jihad)

3. Jihad Ashghar (Less Jihad)

4.3.1 JIHAD AKBAR

Jihad Akbar, also known as Greatest Jihad, is the jihad against desire. In fact, desire is the gift of Ilhai for the benefit of human race. But human had misuse it for evil. Desire can bring benefit and harm. It depends on how human they perform it. If desire used to serve Satan, it will bring disaster. On the other hand, if it is used to serve the Allah, then it will bring benefit to us. In the Qur’an Suci described people who didn’t serve their desire to Allah as the below:

“ Apakah engkau melihat orang yang mengambil keinginan rendahnya sebagai tuhannya, dan Allah membiarkannya dalam kesesatan dan pengetahuan, dan Ia menyegel pendengarannyan dan hatinya, dan Ia meletakkan penutup, dan penglihatannyan? Lalu siapakah yang dapat memberi petunjuk kepadanya selain Allah? Apakah kamu tak memperhatikan? Dan mereka berkata: taka da apa-apa lagi selain hidup kami di dunial kami mati dan kami hidup, dan tiada yang membinasakan kami selain waktu, dan mereka tak mempunyai pengetahuan tentang itu; mereka hanyalah mengira” (Al-Jatsiyah 45:23-24)

As the citation above, people who didn’t serve desire to Allah will definitely against Him. Against Him as in Qur’an Suci is known as hawa nafsu. The presence of hawa nafsu can be seen in the action as following: a-moral, a-susila, greedy, ego, dispersion, treacherous, not loyal, enjoy arguing, arrogant, injustice, love defamatory, revengeful, envious and so on. People who live like that will not able to enjoy any beauty of the great value in life. For them, this world is their purpose of living. For sure, family, society or country that consist of this type of people will bring chaos. Theft, gambling, prostitution, drunk will be seen all over the place. Therefore to have a harmonic and orderly society which are free from intoxication or bullying, people must be free themselves from lust or hawa nafsu dan serve themselves to Allah as below:

“Adapun orang yang takut di hadapan Tuhannya, dan menahan hawa nafsu dari keinginan rendahnya ( hawanafsu ), maka sesungguhnya sorga itulah tempat tinggalnya:
(QsAnNazi’at70:40-41)

The purpose of practising Jihad Akbar is to improve themselves so that they can get closer to Allah SWT. Quran Suci and Hadits Nabi very emphasize on the importance jihad Akbar for every mukalaf. One should emphasie on doing good on themselves and the others. In this advanced cyber world, the world tend to cross culture among each other. Through internet, people can learn the culture from all over the world. By just simply a few clicks, anything could possibly be searched online. And people who are attracted to some inappropriate culture can easily learn how to practise it. To become a good servant to Allah, people must learn how to protect themselves against these desire.

As a people who practise Jihad, some example of how they should be living:

1. Not performing any dosa syirik in lifetime

2. Against all kind of evil such as illegal sexual intercourse, looking at other with nafsu birahi,
    treacherous

3. Perform shalat 5 times

4. Not hurting each other among people

5. Loyal to Allah for better, for worse, for richer, for poorer, in sickness and in health, to love
    and to cherish, to face all challenges in the road of Allah with happiness. Not stepping back
    in the moment of suffer

6. Stay away from the negative behaviour that follow lust

7. Avoid from arrogance and live with humble

8. Respect Islam

4.3.2 JIHAD KABIR

Jihad kabir mean great jihad, which is jihad to spread the teaching of Quran Suci to the kafir and musyrik. This jihad should be practise by all the Islam people in any situation. The first wahyu that received by Nabi Suci Muhammad saw as below:

“Bacalah dengan nama Tuhan dikau yang menciptakan, Yang menciptakan manusia dari segumpal darah. Bacalah, dan Tuhan dikau adalah Yang paling Murah hati, Yang mengajarkan (menulis kepada manusia) dengan pena, Yang mengajarkan kepada manusia kepada manusia paa yang ia tak tahu”   ( Al-Alap 96:15 )

This wahyu has very deep and noble meaning. It tells how important is to read, write and learn. This three thing makes people become great and bring people to the greatest position.

“Allah akan menaikkan orang-orang yang beriman di antara kamu dan orang-orang yang diberi ilmu ke derajat yang tinggi”   ( Al-Mujadillah 58:11 )

Nowadays to spread the Islam to all over the world, there had been people trying ways to do it. There is five artificial branch to conduct teaching of Islam, that is: (1) Publication of book., (2) Spreading broshures, (3) Tabligh dan Tarbiyah, (4) Correspondence to those who seek or against the Truth, (5) Baiat. This five branch is current way or form of jihad kabir in this generation. Example of first branch, Gerakan Ahmadiyah had published translation of Quran Suci in different languages around the world.  It had been translated in to French, English, Spanish, Jawa and Indonesia. For second branch which is spreading brochure, Gerakan Ahmadiyah had given an example. In 1891, he had 20,000 broshure spreaded. In 1901, he published the monthly magazine “ The Review of Religion” in English version. The magazine explained about all the religions in the world and provide insight for kaum Muslimin and non Muslimin. For third branch, Gerakan Ahmadiyah had set up utusan or muballigh. All the muballigh had been sent to all over the world to spread the teaching of Islam to those who are still in darkness by words or writing.

4.3.3 JIHAD ASHGHAR

Jihad Ashghar means less Jihad, is the lowest value jihad in Islam, which is by using weapons to protect religion. Islam are allowed to perform Jihad if:

1. Attacked by Kafir

2. Wronged by Kafir

3. Been chased out from homeland without right reason

4. Bullied or defamed Islam by others

This jihad is valued low because of its temporary nature and binded by situation and condition. It is allow to perform only if the conditions are fulfilled. Same as ibadah salat, zakat, puasa, haji and others. If it is performed without fulfilling the condition at first, it is not valid. As jihad ashghar, if the condition stated in Al-Qur’an surat Hajj 22:39-40 and surat Al-Baparah 2:190-193 had completed, then it should be carried ou as how Nabi Suci and his friends did. In this situation, Islam people should giving out their property, holding up their weapon and marching into the war field.

“Berangkatlah, baik ringan maupun berat, dan berjuanglah di jalan Allah dengan harta kamu dan jwa kamu. Ini adalah baik bagi kamu jika kamu mengetahui.”  ( At-Taubajh 9:41 )

And there is no excuse to absent:

“Orang-orang yang beriman kepada Allah dan Hari Akhir tak minta izin kepada engkau (untuk tak ikut) berjuang (di jalan Allah) dengan harta mereka dan jiwa mereka. Dan Allah Maha Tahu akan orang-orang yang bertakwa.”  ( At-Taubah 9:44 ) 

Our current generation is the last generation mentioned in Quran Scui and Hadits Nabi. And knowing generation of Nabi Suci and his friend is the earlier one. The way to win Islam in this generation are no longer with swords as they believe Imam Mahdi will come to kill the kafir with sword but with proof and papers. As with the proof, Islam had defeated Western with peace and without sword. Prediction of Nabi Suci at the last generation to come is with proof but not weapon and bring Islam’s victory to all the religions. And claimed that the shortest way to achieve victory is jihad Akbar and jihad kabir together with Quran Suci, but not jihad ashghar with swords.

4.4 PRINCIPLES OF JIHAD

Principles of Jihad (holy struggle) that are stated precisely in the Quran:

4.4.1        THE PRINCIPLE OF THE JUSTIFIED WAR:

The reason for war given in the Quran is the attack and the oppression of an enemy. If an enemy invades a Muslims country, forces them to emigrate, threatens the security of life, property, and chastity; in that case war becomes obligation upon the people of that country.

According to Quran, the reason for fighting against the enemy must be rational and just. The religion Islam that does not recognize the wars of invasion, aggression, and occupation; has allowed a war only if it is for preventative reasons such as providing the security of life, property; protecting rights and liberties; suppressing the enemy attacks. In addition, Islam, considering it legitimate named it as Jihad to differentiate from other wars.

4.4.2        THE PRINCIPLE OF FAIRNESS:

Fair war principle is effectual when it is engaged in a de facto war. According to this principle, war is only against participating countries. Islam aims at winning people over rather than killing them. For this purpose, invites people to Islam before engaging in war, if it is not accepted, war reparation or Jizyah (per capita tax imposed on able non-Muslim men of military age) is sought from them. It cannot be declared a Jihad without attempting those. It is engaged in a war only after if the enemy refuses to accept the conditions proposed.

A Muslim should always take a step according to this fair war principle. The enemy soldier must be chosen as the only target at shooting. Children, women, elders, handicapped, mentally ill cannot be killed during the war. It cannot be drawn weapons on unarmed ecclesiastics, elders who do not participate in war. Civilians (such as artisans, farmers etc.) who do not participate in war cannot be killed either.(Al-Baqarah Surah, 2:191)

Narrated by Savfan Bin Assal: Messenger of God (peace be upon him) sent me to a war (in sariya). He ordered me: Walk in the way of God, in the name of Him. Fight against the deniers, do not torture your captives, do not steal from the booty, do not kill the children. (Sahih Muslim, Jihad 3:1731, Tirmidhi, 48:1617 Abu Dawud, Jihad 90:2612, 2613)

4.4.3        THE PRINCIPLE OF NOT GOING TO THE EXTREMES IN A WAR:

 Islam advocates humane values even in war times. Ferocity and brutality of the violence in war becomes more moderate. It accepts the principle of not exceeding limits. It provided necessary penal sanctions for persons who illicitly behave. Islamic law embraced the principle of reciprocity while retaliating against the enemy, going to the extremes is crime.

Quran forbids exceeding limits even in face-to face combat, Fight in Gods cause (in order to exalt His Name) against those who fight against you, but do not exceed the bounds (set by God), for surely God loves not those who exceed the bounds. (Al-Baqarah Surah, 2:190)

As a matter of fact, in another verse, it is stated as, so, whoever attacks you, attack them in like manner as they attacked you. Nevertheless, fear God and remain within the bounds of piety and righteousness, and know that God is with the God-revering, pious. (Al-Baqarah Surah, 2:194)

4.4.4        THE PRINCIPLE OF PEACE:

Islam accepts the principle of retaliating with peace whenever the enemy offers peace proposal. And if they (the enemies) incline to peace, incline to it also, and put your trust in God. Surely, He is the All-Hearing, the All-Knowing. (Al-Anfal Surah, 8:61) And with the message of the following verse announces the truth to the whole world for one thousand and four hundred years peaceful settlement is better... (An-Nisa Surah, 4:128) Finally with the following two verses emphasizes the importance of peace, Then if they desist (from fighting), surely God is All-Forgiving, All-Compassionate (especially towards those who return to Him in repentance.) (Al-Baqarah Surah, 2:192) (But if they persist in causing disorder, continue to) fight against them until there is no longer disorder rooted in rebellion against God, and the religion (the right for worship and the authority to order the way of life is recognized) for God. However, if they desist, then there is no hostility except to the wrongdoers. (Al-Baqarah Surah, 2:193)

4.4.5        THE PRINCIPLE OF TREATING CAPTIVES KINDLY:

Islam orders to treat captives kindly and well. Muslims are responsible for feeding their captives. They fulfill this duty for the sake of God. (Al-Baqarah Surah,2:177; Anfal Surah, 8:69,70,71; Muhammad Surah, 47:4; Al-Insan Surah, 76:8,9,10,11,12)

4.5 PROPAGATION OF ISLAM

According to Qur’an, “Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.” [16:125] Da'wah among Muslims consists of invitation, through nasilah, and exhortation to practice Islam. In other words, balagh is spreading the knowledge of Islamic teachings in all its aspects and da'wah is inviting one another to follow those teachings.

Calling people to Islam and making them conversant with it in all its aspects through conversation and kind persuasion is the first type of Jihad in Islam, in contrast to the imagined belief that Jihad is only of the combative form. In Qur’an Allah say “so obey not the disbelievers, but strive against them by preaching with the utmost endeavor with it (the Qur’an)” [25:52]. ‘Jaahidu’ used to means struggle by means of the tongue of preaching, exhortation, and to persevere despite the obstinate resistance of some unbeliever to the beliefs and ideas of Islam.

4.5.1 BOOK AL-MINHAJ BY IMAN NAWAWI

According to book Al-Minhaj Jihad and its different categories defined as “one of the collective duties of the community as a whole (fard kifaya) is to lodge a valid protest, to solve problems of religion, to have knowledge of Divine Law, to command what is right and forbid wrong conduct.”

4.5.2 BOOK AQARAB AL-MASALIK BY IMAN AL-DARDIR

According to the book of Iman Al-Dardir, Jihad is propagating the knowledge of the Divine Law, commending right and forbidding wrong. He emphasized that it is not permitted to skip this category of Jihad and implement the combative form by saying “the first Islamic duty is to call people to enter the fold of Islam, even if they had been preached to by the Prophet (saws) beforehand.”

4.5.3 BOOK KASHF AL-KINAA BY IMAM BAHOUTI

Imam Bahouti commences the chapter on Jihad in his book Kashf al-Kinaa by showing the injunctions of collective religious duties (kifaya) that the Muslim Nation must achieve before embarking on combative Jihad. For example, preaching and education about the religion of Islam, dismissing all the uncertainties about this religion and making available all the skills and qualifications which people might need in their religious, secular, physical and financial interests because these constitute the regulations of both this life and the life to come. Hence, da’wah is performing the activities of propagating Islam and its related fields of knowledge is the cornerstone of the ‘building’ of Jihad and its rules. Besides, any attempt to build without this ‘stone’ would damage the meaning and reality of Jihad.

4.5.4 PRIMARY FORMS OF JIHAD

The primary forms of Jihad are removing all misconceptions and stereotypes in clarifying the image of Islam held by non-Muslims, building a trusting relationship and working with them in ways that accord with their way of thinking. Furthermore, the requirements and form a basic building block of the Jihadic concept are establishing a strong community and nation which can fulfill all physical needs of its people, thereby creating for them conditions in which the message will be heard, rather than being lost in the strife and struggle of everyday life. Qur’anic injunction, “Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: and these it is that shall be successful.” [3:104] able to fulfill with these foundation Jihadic concept.

5.0 APPLICATIONS OF JIHAD IN ORGANIZATION

The use of jihad nowadays is more in the direction of ‘’self-struggle’’ in a sense of controlling oneself from falling into sin.

The application of jihad in organization can be discussed from a few point of views. The first one is Jihad of the heart (jihad bil qalb/nafs), then, Jihad by the tongue (jihad bil lisan) and the third is Jihad by the hand (jihad bil yad).

The first one is, Jihad of the heart (jihad bil qalb/nafs) concerned with combatting the devil and in the attempt to escape his persuasion to evil. This type of Jihad was regarded as the greater jihad (al-jihad al-akbar). Its application in organization is the implementation of rules as a boundary for the worker. For examples, the act of sexual harassment is condemn in the organization and the dress code for workers both man and woman must be polite.

Next is Jihad by the tongue (jihad bil lisan) (also Jihad by the word, jihad al-qalam), concerned with speaking the truth and spreading the word of Islam with one's tongue. The application in organization is for example the workers are expected to be truthful and not allowed to false any document record, don’t tell lies to our friends, boss and to the customers.

Last but not least, Jihad by the hand (jihad bil yad), refers to choosing to do what is right and to combat injustice and what is wrong with action. To apply this concept in the organization it can be related to anti-corruption program, give the right punishment against the wrong doer and do charity works towards the needy.

6.0 CONCLUSIONS

In a nutshell, our report have shown us the applications of  Islamic principles in defence institutions. From concept of defence to application of jihad in organization, this report had helped us to understand the true meaning and principles of jihad in Islamic context. Furthermore, understanding it help us applies the values in real life and used what we learnt in practical for good cause in the future. We appreciate all the help we get from our fellow classmates and lecturer throughout the study and hopefully this report will be a good references to the upcoming students taking the course of Islamic Institutions in the future.

7.0  REFERENCES

1.      KH S. ALI YASIR (2005) , Jihad Masa Kini, 1^st edition, Indonesia, Pernerbit Darul Kutubil Islamiyah.

2.      Retrieved from http://www.questionsonislam.com/article/what-are-principles-and-rules-which-muslims-have-abide-when-war-inevitable

3.      Retrieved from https://www.jihadwatch.org/islam-101

4.      Retrieved from http://www.muslim.org/islam/jihad.htm

5.      Retrieved from http://www.aboutjihad.com/jihad/jihad_explained.php

6.      Retrieved from http://islamicsupremecouncil.org/understanding-islam/legal-rulings/5-jihad-a-misunderstood-concept-from-islam.html?start=9