Derived from the lecture series of Nokounam Session 1630
Enemy recognition within the epistemological framework of Islam constitutes one of the fundamental pillars in elucidating the social and political relations of the believers with the non-believers. This subject, meticulously and profoundly expounded in the luminous verses of the Holy Quran, not only provides a strategic framework for legitimate defence against aggressors but also, by emphasising peace-seeking, justice, and avoidance of adventurism, delineates a comprehensive framework for human interactions. In this treatise, relying upon the verses of Surahs An-Nis and Al-Mumtahanah, an endeavour has been made to explicate these principles in a lucid and dignified language, in a scientific and systematic format. This work, utilising literary metaphors and allusions, seeks to convey the exalted Quranic concepts in a manner that is both appealing and profound to readers, so as to shine like a beacon upon the path of understanding truth.
The Holy Quran in verse 90 of Surah An-Nis, with eloquent and wise expression, presents a clear strategy for interaction with those who have abstained from war. This verse, like a pure mirror, reflects the spirit of Islams pacifism and forbids the believers from any form of aggression towards individuals who harbour no hostility.
Except for those who seek refuge with a people between whom and you there is a treaty, or those who come to you whose hearts are constrained from fighting you or fighting their own people. And if Allah had willed, He would have made them overpower you, and they would have fought you. So if they withdraw from you and do not fight you and offer you peace, then Allah has not made for you a way against them.
This verse excludes two categories from the circle of conflict: first, those who seek refuge with a people with whom there is a peace treaty; second, those who are weary of fighting and neither engage the believers nor defend their own people. These individuals, akin to exhausted travellers in the path of strife, withdraw from the battlefield and adopt neutrality. The Holy Quran, emphasising this principle, calls upon the believers to uphold peace and avoid adventurism, as if saying: Do not regard war as a destructive fire that must be ignited, but rather embrace peace as calm water.
Another segment of verse 90 in Surah An-Nis, by alluding to divine will, emphasises the reality that if Allah had wished, He would have made the enemies dominant over the believers. This statement serves as a poignant reminder for believers to desist from impulsiveness and adventurism against those who have chosen peace. Allah, like a wise gardener, holds the fate of war and peace in His hands and warns believers against kindling the fire of unnecessary strife.
This principle reveals the depth of Quranic wisdom which invites believers to exercise restraint and to comply with divine will. It is as if the Holy Quran commands: Do not be like a restless warrior who unsheathes the sword at any pretext, but be like a sage who nurtures peace within his heart.
The Holy Quran in verse 91 of Surah An-Nis points to another group of enemies who adopt a tactical peace-seeking stance, but inwardly revert to sedition and hostility. This verse, like a light in the darkness, summons believers to vigilance against conspiracies:
You will find others who wish to feel secure from you and to feel secure from their own people. Whenever they are returned to sedition, they fall into it. So if they do not withdraw from you and do not offer you peace and restrain their hands, then seize them and kill them wherever you find them. And those are the ones upon whom We have given you clear authority.
This verse summons believers to be cautious towards those whose peace-seeking is superficial while their inner intent is sedition and enmity. Such vigilance acts like a shield against conspiracies, safeguarding the Islamic community from harm. Nonetheless, the Holy Quran, even in this context, stresses legitimate defence and prohibits any unwarranted adventurism or aggression.
This portion of the verses, by emphasising the necessity of vigilance against hostile enemies, offers a balanced strategy in which legitimate defence and avoidance of adventurism are intertwined. This equilibrium acts as two sides of a scale that preserve justice and wisdom in social and political interactions.
The Holy Quran in verse 8 of Surah Al-Mumtahanah, with an expression akin to a refreshing breeze, calls upon believers to act justly and benevolently towards peaceful non-believers:
Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes from being righteous towards them and acting justly towards them. Indeed, Allah loves those who act justly.
This verse, like a shining gem, highlights the virtue of justice even towards peaceful disbelievers. Allah, by stressing Indeed, Allah loves those who act justly, indicates that justice is a pure current transcending the boundaries of faith and disbelief, and whoever adheres to it shares in divine blessing.
Conversely, verse 9 of Surah Al-Mumtahanah forbids believers from befriending aggressors who have assailed their faith and homeland:
Indeed, Allah only forbids you from those who fight you because of religion and expel you from your homes and support [others] in your expulsion that you make allies of them. And whoever makes allies of them then it is those who are the wrongdoers.
This prohibition acts as a firm fortress protecting the independence and security of the Islamic community. Friendship with aggressors is akin to opening a gateway to vulnerability, and the Quran, by emphasising then it is those who are the wrongdoers, regards this act as an injustice towards oneself and society.
This section of the verses, by drawing clear lines between justice with peaceful parties and avoidance of friendship with aggressors, provides a balanced and wise framework for social interactions. This balance serves as a bridge guiding believers away from excess and negligence in relations with non-believers towards moderation.
The Holy Quran in verse 8 of Surah Al-Mumtahanah, by invoking the prayer Our Lord, make us not [objects of] trial for the disbelievers, invites believers to take responsibility for their behaviour:
Our Lord, make us not [objects of] trial for the disbelievers.
This supplication, like a voice from the depth of the believers heart, manifests their profound accountability towards others. Believers ask Allah that their conduct should not lead disbelievers towards greater misguidance or hostility. It is as if saying:
