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Draft:Verse 1 of Sura al-Mumtahana

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Verse 1 of Sura al-Mumtahana
Verse's Information
Suraal-Mumtahana (Qur'an 16)
Verse1
Juz'28
Content Information
Cause of
Revelation		Regarding Hatib b. Abi Balta'a
Place of
Revelation		Mecca
TopicPolitical and Social
AboutProhibition of friendship between Muslims and polytheists and disbelievers
Related VersesQur'an 16:13 • Qur'an 16:7 • Qur'an 16:8 Qur'an 3:28 • Qur'an 5:51 • Qur'an 4:139 • Qur'an 4:144


Qur'an 16:1 (Verse 1 of Sura al-Mumtahana) forbids Muslims from befriending the enemies of God.[1] Sayyid Ali Khamenei, in the book Tafsīr-i Sūra-yi Mumtaḥana, believes that this verse presents two reasons for the necessity of avoiding friendly relations with disbelievers: first, disbelief and denial of the divine teachings of Islam, and second, that they expelled Muslims from their homes. Therefore, if a disbeliever does not aggress against Muslims and does not show enmity, this verse does not apply to them.[2] In other words, there is a difference between hostile disbelievers and others.[3] For this reason, Verses 7 and 8 of Sura al-Mumtahana can be an interpretation and explanation of this very verse.[4]

Verse 1 of Sura al-Mumtahana has been used in educational and political discussions; for example, some citing this verse have presented the principle of avoiding friendship and trust in God's enemies as one of the educational principles and methods.[5] This verse is also considered a strategy for the foreign policy of Islamic countries[6] from which principles of international relations can be derived;[7] just as Sayyid Ali Khamenei has based the necessity of expediency (maṣlaḥa) in proposing or accepting peace with the enemy on this verse.[8] Some have considered the two principles of "knowing the enemy and their goals and actions" and "strengthening mass communication skills with a rational approach" as educational principles derived from this verse.[9] Other political science experts have also used this verse for the Quranic foundations of negotiation.[10]

According to Shi'a[11] and Sunni[12] exegetes, the occasion of revelation of this verse is the correspondence of Hatib b. Abi Balta'a with the polytheists of Mecca, wanting to inform them of the expedition of the Prophet (s) for the Conquest of Mecca; but the Prophet (s) was informed of the espionage through Gabriel and ordered Imam 'Ali (a) and al-Zubayr to investigate the matter and arrest the spy. It was after this event that the initial verses of this Sura were revealed, forbidding Muslims from friendship with polytheists.[13]

Jurists have cited this verse in numerous cases, such as: the necessity of the scribe of a judge being a Muslim in the chapter of judgment;[14] polytheism being an impediment to Inheritance;[15] permissibility of backbiting a non-Muslim;[16] impermissibility of endowment for disbelievers;[17] impermissibility of will for disbelievers;[18] prohibition of helping oppressors;[19] obligation of expressing enmity towards polytheists and disbelievers and distrust of non-Muslim governments;[20] Death penalty for a spy;[21] permissibility of Taqiyya;[22] permissibility of Severing ties of kinship (qaṭʿ al-raḥim) with a belligerent disbeliever (al-kafir al-ḥarbi).[23]

Notes

  1. ↑ Ṭūsī, Al-Tibyān, vol. 9, pp. 575-576; Ṭabarsī, Majmaʿ al-bayān, vol. 9, p. 407; Ṭabāṭabāʾī, Al-Mīzān, vol. 19, p. 226.
  2. ↑ Khāminiʾī, Tafsīr-i Sūra-yi Mumtaḥana, part 2, pp. 6-7.
  3. ↑ Khāminiʾī, Tafsīr-i Sūra-yi Mumtaḥana, part 2, pp. 14-15.
  4. ↑ Khāminiʾī, Tafsīr-i Sūra-yi Mumtaḥana, part 2, p. 51.
  5. ↑ Shāyista-khūy, "Uṣūl wa rawish-hā-yi tarbiyatī dar āyāt-i 1-9 Sūra-yi Mumtaḥana".
  6. ↑ "Āyatullāh Subḥānī: Barqarārī-yi rābiṭa bā kāfir-i ghayr-i muḥārib manʿī nadārad", Mehr News Agency.
  7. ↑ Najafī Sayyār, "Barrasī-yi malāk-hā-yi Qurʾānī-yi ṣulḥ-i bayn al-milal dar Sūra-yi Āl ʿImrān wa Mumtaḥana".
  8. ↑ Khāminiʾī, "Muhādana, qarārdād-i tark-i mukhāṣima wa ātash-bas", p. 10.
  9. ↑ Shāyista-khūy, "Uṣūl wa rawish-hā-yi tarbiyatī dar āyāt-i 1-9 Sūra-yi Mumtaḥana".
  10. ↑ Pūr-Aḥmad, "Mabānī-yi Qurʾānī-yi dīplumāsī-yi mudhākira".
  11. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 9, pp. 404-405; Ṭūsī, Al-Tibyān, vol. 9, pp. 575-576; Ṭabāṭabāʾī, Al-Mīzān, vol. 19, p. 226; Makārim Shīrāzī, Tafsīr-i namūna, vol. 24, p. 9.
  12. ↑ Ṭabarī, Jāmiʿ al-bayān, vol. 28, p. 38; Qurṭubī, Al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 19, p.50; Maḥallī, Tafsīr al-Jalālayn, vol. 1, p. 552; Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 59; Muslim, Ṣaḥīḥ Muslim, vol. 4, p. 1941.
  13. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 361.
  14. ↑ Ṭūsī, Al-Mabsūṭ, vol. 8, p. 113.
  15. ↑ Rāwandī, Fiqh al-Qurʾān, vol. 2, p. 343.
  16. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 18, p. 152.
  17. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 22, p. 194.
  18. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 22, p. 523.
  19. ↑ Lārī, Al-Taʿlīqa ʿalā l-makāsib, vol. 1, p. 232.
  20. ↑ Muntaẓarī, Dirāsāt fī wilāyat al-faqīh, vol. 2, p. 720.
  21. ↑ Muntaẓarī, Dirāsāt fī wilāyat al-faqīh, vol. 2, p. 741.
  22. ↑ Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, vol. 1, p. 390.
  23. ↑ Sayfī Māzandarānī, Dalīl Taḥrīr al-wasīla, p. 348.

References

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