You are here:   Defence > A Mad Call to Arms
 

The role of religion in this regard certainly defies comparison with either Judaeo-Christian or East Asian culture. Islamic clerics and legal scholars do not refer to the use of WMD as a taboo, as has become the rule in the West. The lack of distinction in Islamic law of war (jihad) between "combatants", who may be killed, and "non-combatants", who may not be harmed, makes utter rejection of the use of such weapons legally untenable. Sunni scholars widely agree that the acquisition of nuclear weapons is at least permissible if not obligatory for Muslim states, on the grounds that they are obliged to maintain parity if not superiority over "the enemy", and to "make the enemies of the ummah tremble". A fatwa by the Saudi Sheikh Nasser bin Hamid al-Fahd in May 2003 concludes that use of such weapons against the US may be seen as "obligatory". The fatwa is based on various verses in the Koran, which allow Muslims to use against their enemies any type of weapons that the enemy possesses, and on the Islamic code of lex talionis

Shia political-legal thought is not very different. Upon his accession to power in 1979, Khomeini suspended the Shah's nuclear programme, but it was revived while he was still alive on the basis of "expediency" (to counter Iraq's programme). During negotiations with the international community over Tehran's nuclear programme, the Iranian negotiator Sirus Naseri released the "news" on 14 September 2005 that the Supreme Leader, Ayatollah Khamanei, had issued a verbal fatwa during Friday prayers, declaring the use of nuclear weapons as "haram" — forbidden by Islamic law. However, the wording of Khamanei's purported fatwa was not published by the Office of the Leader and was nowhere to be found in the Iranian media. This raises serious questions over its very existence. This constructive ambiguity leaves the regime the option to justify brandishing and use of nuclear weapons if the occasion arises. 

One aspect of the influence of religion is difficult to assess: the role of apocalyptic beliefs and putative direct communication with the deity or his emissary. The claims by the Iranian President Mahmoud Ahmadinejad that he communicates with the Hidden Imam should be taken seriously. Even if he himself has doubts regarding the real nature of the epiphany that he has experienced, the claim that he has received "extended assurances" from Heaven can seriously constrain his capacity to retreat from potential conflict. The eminent scholar of Middle Eastern culture and politics, Professor Bernard Lewis, has argued that, to a leader or leadership group which fervently believes in the imminence of the apocalypse, mass destruction would not be a threat but a promise. Muslim belief — both Sunni and Shia — in the appearance of a Mahdi who will fight on the side of Allah's soldiers (if only they show themselves worthy of him by proving that they rely only on divine provenance) heightens the risk. Even without going as far as to impute apocalyptic goals to regional leaders, it may be argued that their domestic posturing in claiming divine protection from any devastating reprisal will feed the potential for escalation.

Even were we to assume the consummate rationality of the elite decision-making of all parties involved, decision implementation calls for rigid hierarchal controls and safeguards over nuclear arsenals. For much of the Cold War, it was believed that possession of nuclear weapons imposes on its owners such rigid forms of command and control, independent of cultural traditions and conventional military structures. After the collapse of the Soviet Union, it became evident that this assumption was not true. The controls that developed in the US, UK and France differed in key aspects from those which were implemented in the USSR or China. 

View Full Article
 
Share/Save
 
 
 
 
Gilad Lidor
September 2nd, 2009
6:09 PM
An interesting article for which thanks go to the author. However, a number of points need perhaps clarification because this reader is not entirely convinced: 1. Shmuel Bar (SB) posits that: 'The distinction between the Cold War paradigm of bipolar deterrence based on second strike and the multipolar situation in which no nation would have such a capability which will be the case in the Middle East.' Why should the non-existence of a second strike capability, shared equally, be inherently more unstable than the presence of such a capability? Perhaps the perception that you only have 'one shot' would concentrate minds and prevent the execution of a first strike? 2. SB: 'Therefore, it is reasonable to assume that Saudi Arabia would acquire a nuclear weapon from Pakistan (whose nuclear programme it funded) and it is hard to believe that countries like Egypt, Syria and even Iraq could allow themselves to be far behind. Is it so reasonable to assume this? On the basis of conjecture perhaps. And according to reports, Syria has already tried to do so with the assistance of North Korea and was thwarted by Israel. 3. SB: 'A "polynuclear" Middle East will be fundamentally different and less stable. Between Israel and the two key candidates for nuclearisation — Iran and Saudi Arabia — diplomatic relations do not exist. This will make hotlines and the sending of calming signals much more difficult.' The lack of diplomatic relations with Saudi Arabia can be resolved using traditional diplomacy. The Saudi peace plan includes within it an element of diplomatic relations, not only with Saudi Arabia but with all those countries that don't have such relations with Israel yet -including SA. Regarding Iran: This is more intractable. However, where is the evidence that bilateral 'diplomatic relations' negate the possibility of signal sending and other techniques of conflict management? 4.SB: ' As the Soviet Union disintegrated, the leadership provided assurances to the United States that the nuclear arsenal remained under control. No nuclear coups d'état have taken place, not to mention use of nuclear weapons in internal conflicts. We cannot be sure that this will be the case in the Middle East, where civil war could result in nuclear weapons falling into the hands of different factions. Coups d'état in the Middle East have rarely resulted in the leaders of the former regime being put out to pasture peacefully. The struggle is one for life and death and it is conceivable that one side may use nuclear weapons as a last-ditch option against its rival' This is pure conjecutre not based on any evidence or analogy - simply because this is a completely unknown situation for which we have no point of reference i.e. the unprecedented nuclear scenario. The point I'm trying to make is that we can't wait for the region to democratise before trying to negotiate Arms Control agreements. However, the danger from Iran is indeed real and perhaps the planners in the west are caluculating that a strike on that country's nuclear facilities will be a replay of what happened in 1945 when Japan was defeated: To smash the warlike hubris of a fanatic leadership leading in turn to concessions. 5. SB: 'Due to the experience in the region of military coups, most regimes will not be willing to relinquish central control and to delegate authority to the military units. In times of calm, this is no problem; in times of tension, it severely restricts the ability of the regime to develop doctrines of graduated response or to maintain escalation dominance' This argument is vague and the paragraph ambiguous and needs teasing out. On the face of it the author is suggesting that lack of military control is less stable than with civilian control. This appears to be contradictory to what has been said before.

Post your comment

CAPTCHA
This question is for testing whether you are a human visitor and to prevent automated spam submissions.