A Study on the Role of the Media and Its Effect on the Identity of Muslims (Part 25)
Psychological Warfare and Propaganda in the Light of Quranic Verses
Various methods of psychological warfare and propaganda are mentioned in the Quran. Some of these methods are directed toward believers and their religious content, while others are reserved for unbelievers. Although the term “psychological warfare” became popular after World Wars I and II, Islamic teachings address this topic comprehensively, recognizing it as a critical aspect of human interaction.
The key difference between military warfare and psychological warfare lies in the nature of confrontation. In military engagements, there is typically a chance to confront and repel an enemy. However, in psychological warfare, often the entity that strikes first holds the advantage. Therefore, Islam emphasizes preventive measures and fortifying the believers’ resilience against the enemy’s propaganda and psychological tactics.
The methods mentioned under this title are each used within specific cultural and social contexts. However, some principles are effective across various conditions and contexts, which we will outline under the title of **Principles of Psychological Warfare and Islamic Propaganda**.
A. Principles of Propaganda and Psychological Warfare
1. The Necessity of Propaganda and Psychological Warfare:
Islam urges its followers to propagate and defend the sanctity of their faith. The Quran states: “Why should not a group of believers from every sect migrate to gain deep knowledge in religion and, upon returning, warn their people so that they may fear Allah?” (Surah at-Tawbah, 9:122). Moreover, believers are encouraged to prepare themselves against disbelievers: “You believers, prepare all your strength and power to fight against the disbelievers, and prepare provisions and weapons of war to frighten your enemies and the enemies of Allah” (Surah Al-Anfal, 8:60). Additionally, Muslims are called to promote good deeds, enjoin each other to righteousness, and prevent wrongdoing (Surah Al-Imran, 3:104).
2. Oneness in Word, Around Monotheism (Tawheed):
The Quran calls upon believers to unity, stating: “Remember when you were enemies [to each other], and Allah united your hearts, so by His grace, you became brothers” (Surah Al-Imran, 3:103).
3. Value of Thought, even on the Battlefield:
The Quran emphasizes thoughtful consideration even in sensitive situations like war. If a polytheist seeks safety to listen to Allah’s words, he should not only be granted respite but also escorted to a safe place for reflection, as they are ignorant and entitled to understanding (Surah at-Tawbah, 9:6).
4. Patience and Endurance:
When Hazrat Musa (peace be upon him) became a prophet, he asked Allah for blessings (Surah Taha, 20:25). Allah instructs the Prophet Muhammad (peace and blessings be upon him) to remain patient: “Do not be saddened by those who believe in mere words and exceed in disbelief in action” (Surah Al-Ma’idah, 5:41). Additionally, He advises against being distressed by the taunts of disbelievers (Surah Yunus, 10:65) and encourages perseverance in calling to truth (Surah Ash-Shura, 42:15).
5. Attention to Public Opinion:
While the Quran does not regard public opinion as the ultimate standard of value, it recognizes its significance in preaching. Pharaoh, for instance, sought to publicly confront Moses: “Let your appointment be the day of celebration when the people gather before noon” (Surah Taha, 20:59), attempting to manipulate public perception regarding Moses and the magicians (Surah Taha, 20:63-64).
6. Unity Between Word, Action, and Belief:
Hypocrisy arises when someone professes beliefs they do not practice. A key method in effective communication is consistency; a preacher must align their words, actions, and beliefs. The Quran states: “Why do you say what you do not do? This is very displeasing to Allah” (Surah As-Saff, 61:2-3). Moreover, it challenges the People of the Book: “Do you command righteousness for others while forgetting yourselves?” (Surah Al-Baqarah, 2:44).
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