the lectures of Nokoonam, (Session 1616)
Surah Al-Anfal, one of the Medinan chapters of the Holy Quran, focuses on social, political, and theological matters, addressing topics such as the confrontation between truth and falsehood, enemy recognition, and the pursuit of peace. The verses of this Surah, particularly verses 8, 61, and 62, elucidate with profound and systematic language the principles governing the social and spiritual life of human societies. This writing, relying on the exalted themes of these verses, examines key concepts such as the actualisation of truth, the decline of falsehood, enemy recognition, and peace strategy within the Islamic cultural framework, presenting them in a scholarly and coherent manner. The objective is to clarify these principles in a context that harmonises with the Quranic reality and simultaneously enlightens and guides audiences familiar with religious and social sciences.
وَإِذْ یَعِدُکُمُ اللَّهُ إِحْدَى الطَّائِفَتَیْنِ أَنَّهَا لَکُمْ وَتَوَدُّونَ أَنَّ غَیْرَ ذَاتِ الشَّوْکَةِ تَکُونُ لَکُمْ وَیُرِیدُ اللَّهُ أَنْ یُحِقَّ الْحَقَّ بِکَلِمَاتِهِ وَیَقْطَعَ دَابِرَ الْکَافِرِینَ
And when Allah promised you one of the two groups that it would be yours, and you wished that the unarmed group would be yours, but Allah intended to establish the truth by His words and to cut off the root of the disbelievers.
Verse 8 of Surah Al-Anfal refers to the Divine will to actualise truth through His words. These words, encompassing verses, clear signs, manifestations, and divine entities, serve as instruments that firmly establish truth within the realm of existence. The discerning mystic is one who manifests truth within their being and becomes a mirror reflecting the Divine reality. This verse emphasises the principle that God has willed to consolidate truth through His signs and to eradicate the roots of disbelief which stands in opposition to truth.
The phrase to cut off the root of the disbelievers signifies the cessation of the persistence and expansion of disbelief. This cessation is not necessarily a direct curse or punishment, but rather the inevitable result of the universal law that falsehood lacks existential endurance and traction. Falsehood is akin to a brittle substance when contrasted with the fluid and cohesive honey-like nature of truth; it cannot withstand existential pressures. This concept may be illustrated by a beautiful metaphor: truth is like honey which, with delicacy and cohesion, stretches and endures over time, whereas falsehood resembles jam that crumbles under the slightest pressure and cannot persist.
Key Point: Falsehood, due to its incompatibility with human nature and the reality of existence, lacks existential traction and disintegrates over time like fragile jam. In contrast, truth, akin to flowing honey, preserves its endurance through cohesion and delicacy.
The study of the history and sociology of peoples and tribes corroborates this Quranic principle. False beliefs, such as polytheistic dogmas or disbelieving sects like the Yazidis or devil worshippers, have vanished over time due to their lack of existential cohesion. For instance, finding enduring evidence of devil-worshipping or Yazidi sects in history is challenging because such beliefs, due to their discordance with truth, did not persist. Conversely, the school of truth, such as the Ahl al-Bayt (peace be upon them), has left an eternal legacy even under conditions of oppression. In Iran, despite centuries of domination by disbelief or doctrinal deviations, no lasting trace of these currents remains, yet the name and memory of Ahl al-Bayt (peace be upon them) shine like a brilliant gem in the heart of society.
Verse 8 of Surah Al-Anfal, emphasising the Divine will to actualise truth and cause the decline of falsehood, manifests the lawfulness of existence against disbelief and truth. This verse, through the metaphor of traction and fragility, illustrates that falsehood cannot endure due to its incompatibility with innate nature and truth, whereas truth remains eternal by virtue of cohesion and delicacy. Historical and sociological evidence confirms this principle and demonstrates that schools of falsehood, such as the Umayyads or Abbasids, have left no enduring legacy compared to the school of truth.
Enemy recognition in Islamic culture focuses on identifying evil (disbelief and polytheism) and preventing its domination, rather than harbouring enmity towards the evildoers (disbelieving individuals). This distinction is a prominent feature of Quranic culture which directs hatred towards evil itself, not individuals. If a disbeliever turns to monotheism and pronounces the testimony of faith (Ashhadu an la ilaha illa Allah), animosity towards them ceases. This principle distances Islamic culture from violence and prejudice, steering it instead towards reform and guidance.
Key Point: Islamic culture directs enmity towards disbelief and polytheism, not towards individuals who disbelieve. This distinction prevents unnecessary violence and invites reform and guidance, as if treating a sick tree not with an axe but by watering it with truth.
The Holy Quran, while emphasising firmness against aggressor enemies, also calls for peace with those inclined to peace. This approach demonstrates a balance between defensive preparedness and peace-seeking. Islam is neither an adventurist seeking pointless conflict, nor nave in falling prey to enemy deceit. This balance is like a ship that, in a storm, navigates steadfastly and wisely towards safe shores.
Enemy recognition in Islamic culture concentrates on identifying evil and preventing its domination, not enmity towards individuals. This principle, emphasising reform and guidance, avoids unnecessary violence and calls for peace and coexistence. This approach portrays Islamic culture as a light that dispels the darkness of disbelief, not through war but through guidance and reform.
وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَکَّلْ عَلَى اللَّهِ ۚ إِنَّهُ هُوَ السَّمِیعُ الْعَلِیمُ
And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.
وَإِنْ یُرِیدُوا أَنْ یَخْدَعُوکَ فَإِنَّ حَسْبَکَ اللَّهُ ۚ هُوَ الَّذِی أَیَّدَکَ بِ نَصْرِهِ وَبِالْمُؤْمِنِینَ
And if they intend to deceive you then sufficient for you is Allah. It is He who supported you with His help and with the believers.
Verses 61 and 62 of Surah Al-Anfal elucidate a strategy of peace-seeking combined with reliance on God and vigilance. The Holy Quran invites the Islamic community to accept peace if the enemy inclines towards it, conditional upon reliance upon God and awareness against possible deception. This approach resembles a gardener nurturing the branches of peace while vigilantly guarding against the pests of deceit.
The Holy Quran, in verse 60 of Surah Al-Anfal, emphasises defensive preparedness (And prepare against them whatever you are able of power), while verses 61 and 62 present peace-seeking as a complementary principle. This balance prevents adventurism and unnecessary conflict, guiding the Islamic society towards peaceful coexistence. Reliance upon God and the support of the believers act as a shield protecting the community from the enemys deception.
Key Point: Peace-seeking in Islam is coupled with reliance on God and vigilance against enemy deception. This approach is akin to a gardener nurturing peace while safeguarding it from deceitful pests, guiding society towards peaceful coexistence.
It may be argued that inclination towards peace is a sign of weakness, or that the enemy, after strengthening, might revert to hostility. The Holy Quran addresses this doubt by emphasising reliance upon God (and rely upon Allah) and Divine and believers support (sufficient for you is Allah). Peace-seeking is not out of weakness but from a position of strength and wisdom. The enemy may change, incline towards truth, or calm down. This possibility is like a seed planted in the soil of peace that can grow into a tree of guidance.
Verses 61 and 62 of Surah Al-Anfal, stressing peace-seeking with reliance on God and vigilance, outline a balanced strategy for the Islamic society. These verses discourage adventurism and navet and invite peaceful coexistence. Reliance upon God and the support of believers shield the community from deception, nurturing peace as a fruitful branch in the garden of truth.
Islamic culture emphasises affection and peace, directing enmity towards evil (disbelief and polytheism), not individuals. This culture avoids unnecessary violence and calls for reform and guidance. It is like a sun that dispels darkness with its light, not with the whip of anger.
The Holy Quran, by inviting peace and harmony, leads the Islamic society towards reform and guidance. This principle is manifested in verses 61 and 62 of Surah Al-Anfal, and verse 8 with emphasis on the actualisation of truth. Islam, by presenting a balanced model, distances itself from prejudice and violence, inviting peaceful coexistence.
Islamic culture, emphasising affection, peace, and reform, avoids unnecessary violence. This culture, like a clear stream, guides society towards guidance and peaceful coexistence and dispels the darkness of disbelief with the light of truth.
Verses 8, 61, and 62 of Surah Al-Anfal, with profound and systematic language, address key concepts of truth and falsehood, enemy recognition, and peace-seeking. Verse 8 explicates the Divine will for the actualisation of truth and the decline of falsehood, illustrating that falsehood, due to its incompatibility with truth, cannot endure. Verses 61 and 62 emphasise peace-seeking accompanied by reliance on God and vigilance, discouraging adventurism and navet while inviting peaceful coexistence. Islamic culture, by differentiating between evil and evildoers, directs reform and guidance and avoids unnecessary violence. These principles, like a shining gem in the crown of truth, guide the Islamic society towards unity, guidance, and peaceful coexistence. Religious sciences, by codifying these principles in a holistic framework, can aid their institutionalisation within society.
Supervised by Sadegh Khademi
