The Holy Quran, as the Book of Guidance, provides precise and systematic injunctions for regulating human conduct, especially under critical circumstances such as warfare. Verses 190 and 191 of Surah Al-Baqarah, centred on combat near the Sacred Mosque (Masjid al-Haram), exemplify such injunctions that establish a balance between legitimate defence and the sanctity of sacred sites through ethical and jurisprudential constraints. This exegesis, adopting a scientific and multidisciplinary approach, analyses these verses and emphasises the necessity for precise understanding and contemporary reinterpretation of Quranic exegeses in light of modern challenges. The present text, while preserving all details of the original lecture, elucidates these verses with an elevated academic language suitable for advanced doctoral-level discourse and links them to contemporary issues.
Verse 191 of Surah Al-Baqarah:
وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ ۖ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ ۚ كَذٰلِكَ جَزَاءُ الْكَافِرِينَ
Translation: And do not fight them near the Sacred Mosque until they fight you therein; but if they fight you, then kill them. Such is the recompense of the disbelievers.
This verse legitimises combat near the Sacred Mosque solely on the condition that the enemy initiates the fighting. From a jurisprudential perspective, this conditionality manifests the sanctity of sacred places, which serve as a spiritual shield protecting against unnecessary conflict. This principle not only underscores the preservation of the sanctity of the Kabah but also, from a strategic standpoint, stresses the imperative of restraint in the face of provocations.
Even if the enemy commits acts such as insult, noise disturbance, or interference with pilgrimage rites near the Sacred Mosque, combat is forbidden. This principle acts as a beacon in the darkness of fanaticism, illuminating the path of patience and forbearance.
From a psychological viewpoint, this approach constitutes a mechanism for conflict management and maintaining tranquillity in critical conditions. Patience serves as a steadfast bridge that guides believers safely beyond the whirlpools of fruitless confrontations.
Previous verse, Surah Al-Baqarah 191: وَاقْتُلُوهُمْ حَيْثُ ثَقَفْتُمُوهُمْ وَأَخْرِجُوهُمْ مِنْ حَيْثُ أَخْرَجُوكُمْ
Translation: And kill them wherever you encounter them and expel them from where they expelled you.
This preceding verse permits retaliatory combat at the location of enemy aggression, whereas verse 191, due to the sanctity of the Sacred Mosque, removes this allowance and permits combat only if the enemy initiates hostilities. This difference, akin to a precise delineation, reflects the sensitivity of location in Islamic jurisprudential rulings.
Believers near the Sacred Mosque must embody patience, magnanimity, and forbearance, avoiding any engagement even in the face of enemy provocations. This principle, like a deeply rooted tree, refers to the Quranic recommendation for patience and compassion.
Verse 10 of Surah Al-Balad: تَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ
Translation: And they enjoin patience and enjoin kindness upon one another.
Morally, patience and compassion function as two wings guiding the believer towards spiritual elevation. This principle not only addresses believers but also advises restraint in dealings with adversaries.
If the enemy engages in combat within the Sacred Mosque and believers fail to respond, the risk of total annihilation looms. Therefore, combat under such circumstances constitutes a robust shield essential for the preservation of the Islamic community.
From a jurisprudential angle, this principle pertains to legitimate defence, which acts as a steadfast pillar preventing the collapse of the community in the face of threats.
The verse begins with the phrase Do not fight them until they fight you, initially delegating the initiative to the enemy and prohibiting combat for the believers, but upon enemy initiation, combat becomes obligatory. This structure, like a precise scale, maintains equilibrium between defence and avoidance of aggression.
Combat is permitted solely in a specific location (in it, i.e., within the Sacred Mosque) and only if the enemy initiates fighting. Outside this place, combat is contingent upon other conditions. This spatial restriction, akin to a boundary line, delineates the scope of legal rulings.
The combat verses in Surah Al-Baqarah, through precise conditionality, establish a balance between legitimate defence and preservation of the sanctity of sacred places. The emphasis on patience, endurance, and avoidance of unnecessary conflict indicates the Qurans moral and strategic grandeur. These rulings serve as a luminous torch guiding believers in confronting the challenges of war and peace.
Certain Western critics, citing the combat verses, accuse the Holy Quran of promoting violence, whereas they themselves perpetrate widespread violence through actions such as drone attacks in territories like Afghanistan. This contradiction, like a mirror, reveals the disparity between rhetoric and practice.
From the perspective of postcolonial studies, these criticisms function as instruments of cultural domination and weakening of Islamic societies.
The Islamic community is not immune to internal issues. Anyone claiming infallibility errs. Such self-criticism, like pure water, paves the way for reform and progress.
From a sociological standpoint, this self-criticism fosters positive transformations and strengthens social cohesion.
The combat verses, with unparalleled eloquence and rhetoric, impose numerous constraints on warfare that cannot be further qualified. This characteristic, like a radiant gem, manifests the miraculous nature of the Quranic discourse.
From the perspective of Arabic literature, this eloquence justifies the Qurans superiority over all human speech.
Naivety in dealing with the enemy is tantamount to stepping into an abyss, leading to defeat. Decisiveness in preserving survival is a strategic imperative.
From the psychology of warfare perspective, this principle underscores the importance of alertness in confronting threats.
Traditional exegeses, such as Al-Mizan, have proven ineffective in defending the combat verses against contemporary criticisms. This ineffectiveness, like a warning bell, signals the necessity of updating religious knowledge.
From the hermeneutical perspective, exegesis must align with the exigencies of the era to maintain its efficacy.
Many critics, due to lack of proficiency in Arabic and reliance on inaccurate translations, harbour erroneous interpretations of the Quran. This ignorance acts as a veil, obscuring the truth from their sight.
From a linguistic standpoint, faulty translations result in distortion of meaning and misunderstanding.
Despite their ignorance, critics indirectly contribute to reform and advancement by provoking the Islamic community. Such provocations serve as catalysts that stimulate innovation.
From a psychological viewpoint, such critiques operate as drivers for transformation.
The ineffectiveness of religious knowledge in addressing global critiques stems from lack of updates and indifference. This ineffectiveness acts as a barrier, impeding active engagement with global discourses.
From religious studies perspective, restructuring religious education systems is vital for maintaining credibility and influence.
Religious media, focusing on superficial issues such as imagery, neglect scientific content production and responsiveness to critiques. This neglect, like a fog, obscures the truth from view.
The critique of erroneous interpretations of the verses of combat, alongside the self-criticism of the Islamic community and the emphasis on the eloquence of the Qurn, paves the way for a more precise understanding and responsive engagement with contemporary challenges. The updating of religious sciences and media transparency, like two wings, guide the Islamic society towards progress.
Despite his malevolence, Shimar played a role in the fulfilment of Divine will. This role, like an actor on the stage of creation, is part of the grand Divine scheme.
From the perspective of the philosophy of evil in Islamic theology, evil is relative and serves the greater good.
In the system of creation, absolute evil does not exist, whereas absolute good, that is God, does exist. Even malevolent figures such as Shimar and Harmala possess Divine attributes.
Theologically, all beings are manifestations of Divine attributes, and evil is only meaningful in contrast to good.
Har and Shimar, despite sharing some traits, attained different fates due to their distinct choices. Har attained elevation through repentance, whereas Shimar remained in malevolence.
From an ethical viewpoint, repentance acts as a golden key that opens the path to liberation from evil.
The philosophy of evil within the system of creation reflects the comprehensiveness of Divine attributes and the role of free will in human destiny. Even the most malevolent individuals play a part in the grand Divine plan, but repentance and choosing good lead one towards transcendence.
Accusations of violence against the Islamic community arise while actual violence is rooted in institutions such as the Church and Western powers. These accusations act like a veil concealing the truth.
From a sociological perspective, violence often stems from systems of dominance rather than religious societies.
Religious sciences, despite economic difficulties, maintain moral purity, and violations common in other institutions are absent therein.
From the sociology of religion viewpoint, this purity is like a gem preserving religious legitimacy.
Interventions by Western and Eastern powers in countries such as Afghanistan have led to destruction and psychological illnesses within societies. These interventions act like storms that shatter social foundations.
From social psychologys perspective, these interventions result in social and psychological disintegration.
The Islamic community, due to historical and contemporary traumas, requires psychological treatment. This treatment acts as a balm healing the wounds of society.
From psychological viewpoints, mental health is foundational for societal progress.
Despite limitations, Iran, as a supporter of Islamic countries, plays a key role in preserving their independence. This authority acts like a steadfast pillar preventing regional collapse.
From a geopolitical perspective, this role signifies Irans strategic power.
Real power in the contemporary era is achieved not through violence but through politics and prudence. This prudence acts like a key unlocking the challenges of the global arena.
From political science perspectives, soft power is the principal tool of authority today.
The prohibition of satellites leads to concealment and increased misunderstandings. Transparency, like the sun, dispels the darkness of ignorance.
From media studies, access to information strengthens public trust.
Contemporary challengesfrom false accusations against the Holy Qurn to foreign interventions and internal problemsrequire scientific and strategic responses. Irans authority, media transparency, and the moral integrity of religious sciences are tools to overcome these challenges.
Verse 191 of Srah Al-Baqarah: Fa-in qtalkum faqtulhum; kadhlika jazu al-kfirn
Translation: So if they fight you, kill them. Such is the recompense of the disbelievers.
In the case of enemy aggression within the Sacred Mosque, decisive combat is prescribed. This severity acts like an arrow targeting the enemys heart.
The term "faqtulhum", unlike "qtilhum" (reciprocal combat), removes precautionary brakes and prescribes decisive combat under special conditions. This distinction acts like a precise line indicating the severity of action.
From a linguistic perspective, this difference reflects the Qurns rhetorical precision.
The proximity of the enemy to the Kabah, their acquisition of power and audacity, and the direct threat to Gods house, constitute the reasons for combat severity. This severity is like a steadfast wall protecting the Kabah.
Islams success during its early days was due to decisiveness against enemies approaching the Kabah. This decisiveness, like a sharp sword, repelled the enemy.
From historiography, these tactics were the secret to the rapid expansion of Islam.
The phrase "kadhlika jazu al-kfirn" establishes decisive combat against aggression towards the Kabah as a perpetual law. This law acts as a pillar stabilising Qurnic injunctions.
The verses on combat, with rhetorical and strategic precision, prescribe decisiveness in defending the Kabah. These rulings, like a torch, illuminate the path of legitimate defence.
The eight-year war of Iran, owing to the decisiveness of the combatants, served as a deterrent preventing the repetition of war against Iran. This experience acted like a shield preserving national authority.
Internal differences in Iran transform into unity in the face of external threats. This unity acts like a roaring river demolishing obstacles.
Due to its historical legacy and natural resources, Iran is a pillar of the region. This solidity acts like a mountain preserving the region from collapse.
The prohibition of satellites increases misunderstandings. Transparency, like the sun, reveals the truth.
Western attempts to influence politics in countries like France have often ended in failure. This failure acts like a mirror reflecting the limits of Western soft power.
Social problems such as theft in Western countries critique the idealised image of these societies. These realities act like a mirror revealing the truth.
Historical experiences, such as the Iran-Iraq war, and Irans role in preserving the independence of Islamic countries, demonstrate national authority and resilience. Transparency and unity are tools to overcome contemporary challenges.
The exegesis of verses 190 and 191 of Srah Al-Baqarah, emphasising combat near the Sacred Mosque, illustrates a balance between legitimate defence and preserving the sanctity of sacred places. Patience, endurance, and decisiveness act as three pillars stabilising these rulings. Critiquing erroneous interpretations, the Islamic communitys self-criticism, and the necessity of updating religious sciences pave the way for more precise understanding and responses to contemporary challenges. Irans role, media transparency, and the moral integrity of religious scholarship are instruments for advancement and maintaining authority. This exegesis, like a luminous torch, illuminates the path of guidance in todays challenging world.
