The Holy Qur'an, like a guiding lamp, illuminates the paths of living and organising individual and social life for humanity. Among these, the Medinan surahs, especially Surah Al-M'idah, with an emphasis on rulings, ethics, and social principles, play an unparalleled role in elucidating the Islamic system. This writing, focusing on the verses of Muhrabah, 'Ismah, and Ghina, explores the profound meanings of these verses and, through a jurisprudential, psychological, and social approach, explicates their concepts for a faithful way of life. The aim is to present a comprehensive perspective on these verses, so that relying on Qur'anic wisdom, avenues for a more precise understanding of divine rulings and values may be opened.
Muhrabah, a term in the Holy Qur'an meaning waging war against God and His Messenger, is not merely a physical act but an attitude that challenges divine and social order. This concept is delicately and precisely elaborated in verse 33 of Surah Al-M'idah. The Qur'an in this verse links Muhrabah to striving for corruption on earth, as if corruption, like a dark shadow, accompanies Muhrabah and threatens the order of existence.
Indeed, the recompense of those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment.
This verse introduces Muhrabah as an act attributable to both the individual and the collective. Although the plural form is used, an individual can also be a Muhrib, provided that corruption on earth ensues. Muhrabah is an act accompanied by taslub, that is, the attempt to deprive divine positions. This concept, like a double-edged sword, disrupts both social order and severs the human bond with God.
For a more precise understanding of Muhrabah, it is necessary to distinguish among three concepts: Muhrib, Mufsid, and Fsid. A Muhrib is one who rises to war against God and His Messenger, an act inevitably followed by corruption on earth. A Mufsid is one who spreads corruption on earth but may not be a Muhrib; for instance, someone who engages in smuggling or hoarding without intending to wage war against God. A Fsid is one morally or behaviourally corrupt but does not necessarily spread corruption in society. For example, a person who drinks wine is corrupt, but if this act is not propagated, they are not a Mufsid.
This distinction, like a clear mirror, shows that every Muhrib is a Mufsid, but not every Mufsid is necessarily a Muhrib. Likewise, every Mufsid is corrupt, but a corrupt person may not be a Mufsid. Psychologically, this analysis reveals various layers of human deviation progressing from inner corruption (Fsid) to social corruption (Mufsid) and ultimately enmity against God (Muhrib).
The Holy Qur'an, in verse 64 of Surah Al-M'idah, presents a historical example of Muhrabah in the conduct of certain Jews:
And the Jews said, The hand of Allah is chained... Whenever they kindled a fire for war, Allah extinguished it; and they strive throughout the land [causing] corruption.
This verse depicts the behaviour of some Jews as an example of Muhrabah and corruption on earth. They, with enmity and efforts to disrupt social order, would kindle the fire of war, but God would extinguish it. This example, like a light in the darkness, demonstrates that Muhrabah is an act coupled with intent and effort to cause corruption.
Muhrabah in the Holy Qur'an is an act targeting divine and social order and is inseparably linked with corruption on earth. The distinction among Muhrib, Mufsid, and Fsid aids in a more accurate comprehension of this concept. The punishments for Muhrabah, ranging from killing to exile, are designed to preserve social order and prevent corruption, and the divine wisdom embedded in these rulings serves as a steadfast pillar maintaining the Islamic society's order.
'Ismah, linguistically meaning protection and preservation, in the Holy Qur'an, especially in verse 67 of Surah Al-M'idah, refers to the divine protection of the Prophet (peace be upon him) against enemies. This concept, like a divine shield, safeguards the Prophet against dangers.
O Messenger, convey what has been revealed to you from your Lord; and if you do not, then you have not conveyed His message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people.
This verse introduces 'Ismah as a divine attribute with which God describes Himself: And Allah will protect you. This attribute not only pertains to the Prophet but generally indicates divine protection of the believers. Psychologically, this divine promise strengthens the believers sense of assurance and tranquillity.
The Holy Qur'an distinguishes between sim (protector) and I'tism (seeking refuge). sim is an attribute that God ascribes to Himself, whereas I'tism is an action by which humans seek refuge in God. For example, in verse 110 of Surah Al-M'idah:
Indeed, those who have believed and done righteous deeds and advised each other to truth and advised each other to patience and they were firm and steadfast with Allah.
I'tism is a voluntary act guiding a person towards God, contingent upon conditions such as repentance and sincerity. This distinction, like a light in darkness, indicates that divine 'Ismah is definitive, while human I'tism is conditional upon righteous action.
Divine 'Ismah is an attribute God ascribes to Himself in the Holy Qur'an and by which He protects the Prophet (peace be upon him) from enemies. This attribute also gives hope to believers that by seeking refuge in God (I'tism), they may be safeguarded from harm. The distinction between sim and I'tism reveals divine wisdom in human guidance.
Ghina, in the Holy Qur'an, denotes wealth and capability, not mere self-sufficiency. This concept is beautifully elucidated in verse 48 of Surah An-Najm:
And that He is the Most Rich and the Praiseworthy.
Ghina, with the letter "ghayn," refers to inner and outer wealth, whereas Iqn', with the letter "qf," refers primarily to apparent wealth. This distinction, like two branches of one tree, illustrates the breadth of the concept of Ghina compared to Iqn'. Ghina, like a deep sea, encompasses both inner knowledge and perfection as well as external possessions.
The Holy Qur'an links Ghina with arrogance, whereby improper capability leads a person to rebellion and self-exaltation:
No! Indeed, mankind transgresses because he sees himself self-sufficient.
This verse serves as a warning that capability, if not accompanied by faith and humility, leads to arrogance. Psychologically, this points to the danger of egotism arising from a false sense of capability.
Ghina in the Holy Qur'an is a concept transcending mere material self-sufficiency, referring to wealth and capability in both inner and outer dimensions. The distinction between Ghina and Iqn' unveils divine wisdom in explicating human capability. This concept invites reflection on the proper use of abilities to avoid rebellion and arrogance.
Testimony is one of the pillars of justice in the Islamic system. Verses 1-2 of Surah At-Talaq emphasize the necessity of just testimony:
And bring to witness two just men from among you and establish the testimony for Allah.
This verse regards testimony as a communal obligation (wjib kifyah) and stresses the justice of the witness. Psychologically, this command prevents prejudice and personal relations from influencing testimony and strengthens the sense of social responsibility.
Mercy
