the lectures of Nekounam, (Session 1557)
The Surahs At-Tawbah and Aal Imran, two luminous gems of the Holy Qur'an, positioned as Medinan surahs, serve as guiding lights elucidating foundational principles for the Islamic Ummah in the domains of enemy recognition, Islamic economics, jizya rulings, supplication, and the fulfilment of rights. This treatise, relying on selected verses from these two surahsespecially verses 6, 29, and 42 of Surah At-Tawbah, and verses 38, 118119, 185, and 195 of Surah Aal Imranundertakes a profound analysis of these verses through a jurisprudential and psychological lens. The objective is to provide a comprehensive and coherent perspective on these verses so that the exalted Quranic concepts may flow into the minds of readers like a clear and pure stream in a lucid and systematic manner.
Verse 6 of Surah At-Tawbah: Granting Safety and Proclaiming the Divine Word
And if any one of the polytheists seeks your protection, grant him protection so that he may hear the words of Allah, then escort him to a place of safety. That is because they are a people who do not know.
This verse, like a polished mirror, reflects an aspect of Islamic justice and chivalry in dealing with enemies. The Holy Qur'an in this verse calls upon the believers to grant safety to any polytheist who seeks to hear the Word of Allah. This command not only emphasises the duty of religious propagation prior to any confrontation but also highlights the preservation of the enemys rights even under wartime conditions. Jurisprudentially, this verse signifies that Islam prioritises invitation to truth before any hostile action. Psychologically, granting safety to the enemy is akin to planting a seed of trust in their heart, potentially facilitating their transformation and guidance.
The phrase then escort him to a place of safety places a heavy responsibility upon the believers: taking the enemy to a secure place is not tantamount to abandonment but rather an accompaniment imbued with respect and custodianship. Such conduct, like a gentle breeze, calms the enmity and hatred of the adversary, creating a possibility for their guidance. The Quran here, by referring to a people who do not know, identifies ignorance as the root of enmity and regards enlightenment as the remedy.
This verse, in contrast to certain narrations that advocate suspicion and slander against enemies, shines as a brilliant star emphasising the principle of chivalry. Slander and accusation, even if directed towards a disbelieving enemy, are incompatible with the spirit of Islam because such behaviours ignite animosity rather than guidance. This principle aligns with the noble hadith: "I have been sent to perfect noble character." which views the Prophets mission as the consummation of moral virtues.
Verses 118119 of Surah Aal Imran: Vigilance Against Hidden Enemies
O you who have believed, do not take as intimates those other than yourselves, for they will not spare you any ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will reason.
Indeed, you love them, but they do not love you, and you believe in all the Scripture. And when they meet you, they say, "We believe." But when they are alone, they bite their fingertips at you in rage. Say, "Die in your rage. Indeed, Allah is Knowing of that within the breasts."
These verses, like vigilant sentinels, summon the believers to alertness against concealed enemies. The address O you who have believed is a call awakening the believers heart to responsibility and awareness. The prohibition against taking intimates other than yourselves stresses the preservation of ideological and social boundaries, and psychologically refers to profound divergences between faith and disbelief values. The enemies resemble wolves in sheeps clothing, outwardly exhibiting friendship, but revealing their wrath and enmity in solitude.
The phrase they will not spare you any ruin signifies the active and deep-seated enmity of the disbelievers, demanding perpetual vigilance. Moreover, they wish you would have hardship exposes their desire for believers suffering. Psychologically, these traits reflect a persistent disposition in the enemys psyche, accompanied by a hatred deeper than what is outwardly visible. The verse criticises the navet of some believers who harbour affection for enemies and refutes the erroneous assumption that heart to heart leads the way, stressing the necessity of piety and caution.
The hadith "Beware of associating with the wicked, for it begets suspicion of the righteous" also underscores the detrimental impact of associating with enemies on moral judgement. These verses introduce enemy recognition as an independent discipline which religious knowledge must codify and formulate practical principles for confronting enemies.
Verse 42 of Surah At-Tawbah: Provision of Livelihood and Alleviation of Hardship
If it had been a near gain and a short journey, they would have followed you; but the hardship was too great for them. And they will swear by Allah, "If we were able, we would have certainly gone out with you." They destroy themselves, and Allah knows that they are liars.
This verse, like a guiding map, introduces Islamic economics as a foundation for strengthening religious adherence. The phrase If it had been a near gain and a short journey indicates that provision of economic needs (near gain) and establishment of a moderate livelihood (short journey) increase the motivation
