of Nokounam, (Session 1369)
Surah Al-Anfal, one of the Medinan chapters of the Holy Quran, shines like a radiant jewel among the long surahs and, through its profound verses, provides guidance for a deeper understanding of the relationship between humanity, God, society, and divine ordinances. This writing, through reflection upon the opening verses of this surah and the foundational concept of Al-Anfal, examines the ethical, social, and religious principles delineated within the Islamic system for the guidance of humankind. With an insightful view of Quranic concepts and their connection to social and ethical issues, this text endeavours to present the spirit and message of the verses in a clear and coherent form to its readers.
Surah Al-Anfal belongs to the category of lengthy surahs in the Holy Quran, known as the Long Surahs. These include Al-Baqarah, Aal Imran, An-Nisa, Al-Maidah, and Al-Araf, which possess a special status owing to their extensive number of verses and diverse subject matters. The expansiveness of these surahs is evident not only in the quantity of their verses but also in the depth and variety of their ethical, jurisprudential, and social themes. Surah Al-Anfal, focusing on matters related to public wealth and its administration, addresses one of the most fundamental issues within Islamic societies, namely justice in resource distribution.
The current arrangement of the surahs in the Noble Mushaf, which was organised by the Companions following the passing of the Prophet Muhammad (peace be upon him), does not correspond to the chronological order of revelation. This discrepancy manifests on two levels: firstly, the order of the surahs themselves, and secondly, the sequencing of verses within each surah. This organisation, the result of human endeavour to systematise the Mushaf, does not imply any distortion of the Quranic text but rather reflects the Companions commitment to preserving and transmitting the divine verses accurately. Nonetheless, this process has occasionally been both criticised and endorsed; what remains indisputable is the preservation of the authenticity of divine revelation within the Quranic text.
The Holy Quran, as the divine speech revealed upon the heart of the Prophet Muhammad (peace be upon him), is immune to any form of distortion or manipulation. The concept of Jal Mumathil here refers to the complete congruence of the Qurans content with divine reality. This celestial scripture, like a clear and spotless mirror, reflects the divine truth and constitutes the ultimate aspiration of humanity in its quest for guidance. This authenticity renders the Holy Quran an unparalleled criterion for human salvation.
The concept of Jal Mumathil, beyond textual authenticity, alludes to Gods perpetual presence in human life. God is like a shadow accompanying human movement, closer to man than anyone else, and this proximity compels man towards piety and abstention from sin. This connection, akin to an invisible thread, links humanity to its Creator and restrains it from ethical and social deviations.
They ask you about the spoils of war (Al-Anfal). Say: The spoils belong to Allah and the Messenger. So fear Allah and amend that which is between you, and obey Allah and His Messenger, if you are believers. (Quran 8:1)
Al-Anfal refers to wealth that does not belong to any particular individual but serves the common interests of society. These assets stand in contrast to private property acquired through individual effort. Historically, Al-Anfal primarily denoted war booty, but in the contemporary era, this concept has extended to include public resources such as the treasury (Bayt al-Mal), mines, forests, and wastelands.
In the present age, where traditional warfare is less prevalent, Al-Anfal is defined as public wealth and the treasury. These assets, like a flowing river, are utilised to meet social needs and public welfare. This conceptual evolution indicates an adaptation of Quranic interpretation to temporal necessities and underscores the importance of equitable resource management.
The noble verse emphasises that Al-Anfal belongs to Allah and His Messenger; however, this ownership is not personal possession but rather custodianship for the fair distribution of these resources. God and the Prophet act as trustworthy trustees tasked with managing these assets for the benefit of the people. This principle prevents exploitation of public wealth and establishes justice within society.
In the absence of the Prophet Muhammad (peace be upon him), the responsibility of managing Al-Anfal is entrusted to righteous rulers and competent administrators within society. This duty necessitates the selection of individuals possessing qualification, experience, and wisdom, who are appointed through rigorous examination and merit identification. This principle emphasises the importance of meritocracy within the Islamic governance framework.
Misappropriation of Al-Anfal, such as theft or embezzlement, acts as a blight that withers the roots of society and begets poverty and hunger. From a sociological perspective, the presence of deprivation and inequality within a community signifies mismanagement and financial corruption. The Holy Quran, by emphasising the just distribution of Al-Anfal, attends to the prevention of this social malady.
The noble verse, by stressing So fear Allah (Fattaqu Allah), introduces Taqwa as the foremost ethical principle. Taqwa, like a lamp within the human heart, restrains one from sin and corruption. This principle directly strengthens the individuals relationship with the Creator and prevents moral deviations. Taqwa acts as a shield protecting the individual from base temptations.
The phrase and amend that which is between you underscores the importance of rectifying social relations. This rectification encompasses relations with relatives, neighbours, friends, and even adversaries, signifying the establishment of peace and cordiality within society. This principle serves as a bridge connecting individuals and enhancing social cohesion.
The expression and obey Allah and His Messenger if you are believers highlights obedience to divine injunctions. Such obedience encompasses observance of acts like prayer, fasting, and refraining from sin. This principle accentuates the religious aspect of human existence and complements the preceding two principles.
The lecture addresses financial corruption by citing examples of misuse of public funds. For instance, petty or major thefts from the treasury are likened to thieves with lanterns who steal selectively yet effectively, driving society towards poverty and deprivation. These examples illustrate the detrimental impact of mismanagement on social cohesion.
Instilling religious concepts from childhood, such as belief in divine oversight, is akin to sowing a seed within the childs heart that deters him from sin. Such education ingrains Taqwa within the individual and guides him towards salvation.
Excessive emphasis on religious rulings, such as prayer and fasting, without due attention to Taqwa and reconciliation among people, is comparable to a structure lacking foundation. Such practice is ineffectual and leads to mere showmanship. Religion, devoid of ethical and social support, loses its efficacy and culminates in hypocrisy.
The exegesis of Surah Al-Anfal, by focusing on the concept of Al-Anfal and the threefold principles of Taqwa, reconciliation among people, and obedience to Allah and His Messenger, presents a comprehensive map guiding humanity towards perfection. Al-Anfal, as public wealth, is managed under divine and prophetic custodianship, and in the Prophets absence, this responsibility is entrusted to righteous rulers. Taqwa, as a guiding light, restrains man from sin; reconciliation among people, like a bridge, connects individuals; and obedience to Allah and His Messenger completes the religious dimension of life. This exegesis, through critique of the misuse of public resources and emphasis on reason and fairness, highlights the importance of just and ethical management within the Islamic system. This lecture invites readers to reflect upon their relationship with God, society, and Sharia, underscoring the necessity of harmony among these three dimensions.
Under the supervision of Sadegh Khademi
