Abstract
The term’ security’ is a new term in Arabic/Islamic thinking. It is used in political science and in the contemporary political discourse in Western political science, and translated as Amn, from the same Arabic root which means faith Iman, the verb Aman means to believe. Another derivative Aman means peace treaty.
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“Did the people of the towns feel secure against the coming of our wrath by night while they were asleep?” (7: 97); “Or else did they feel secure against its coming in broad daylight while they played about?” (7: 98). “Do then those who devise evil feel secure that God will not cause the wrath to swallow them up, or that the wrath will not seize them from directions the little perceive?” (16: 45); “Do ye then feel secure that He will not cause you to be swallowed up beneath the Earth when you are on land, or that He will not send against you a violent tornado so that ye find no one to carry out your affairs for you?” (17: 68); “Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingrati-tude so that ye find no helper therein against Us?” (17: 69); “Do ye feel secure that He Who is in Heaven will not cause you to be swallowed up by the earth when it shakes” (67: 16); “Or do ye feel secure that He Who is in Heaven will not send against you a violent tornado so that ye shall know how was my warning?” (17: 17); “Did they then feel secure from the plan of God? But no one can feel secure from the plan of God except those doomed to ruin” (7: 99); “Do they then feel secure from the coming against them of the covering veil of the wrath of God, or the coming against them of the hour all of a sudden while they perceive not”(12: 107).
“Others you will find that wish to gain your confidence as well as that of their people. Every time they are sent back to temptation they succumb thereto” (4: 91).
“He said: Shall I trust you with him with any result other than when I trusted you with his brother aforetime?” (12: 64); “They said: O our father why dost thou not trust us with Joseph, seeing we are indeed his sincere well-wishers?” (12: 11).
“And if one of you deposits a thing on trust with an-other let the trustee discharge his trust and let him fear his Lord” (2: 283); “Among the people of the Book are some who if entrusted with a hoard of gold will pay it back. Others who if entrusted with a single silver coin will not repay it unless thou constantly stoodest de-manding because they say: There is no call on us with these ignorant pagans” (3: 75).
“And when you are in peaceful conditions, if any one wishes to continue the Umra or the Hajj, he must make an offering such as he can afford” (2: 196); “If ye fear pray on foot or riding but when ye are in security cele-brate God’s praises in the manner he has taught you” (2: 239).
“God made it but a message of hope for you, and an assurance to your hearts” (3: 126), (8: 10); “Those who believe and whose hearts find satisfaction in the remem-brance of God” (13: 28); “He said: does thou not then believe? He said: Yea, but to satisfy my own understand-ing” (2: 260).
“Some who serve God, as it were on the verge. If good befalls them they are therewith well content. But if a trial comes to them they turn or their faces” (22: 11); “Those who rest not their hope ot their meeting with us, but me pleased and satified with the life of the present...” (10: 7); “Anyone who, after accepting faith in God, utters unbelief except under compulsion his heart remaining firm in faith...” (16: 106).
“But when ye are free from danger set up regular prayer” (4: 103); “To the righteous soul will be said: O soul, in rest and satisfaction” (89: 27); “If there were settled on earth angels walking about in peace and quiet” (17: 95).
“God sets forth a parable: A city enjoying security and quiet, abundantly supplied with sustenance from every place. Yet was it ungrateful for the favours of God. So God made it taste of hunger and terror like a garment because which wronght” (16: 112).
“To those against whom war is made, permission is given (to fight) because they are wronged, and verily, God is most powerful for their aid. (They are) those who have been expelled from their homes in defiance of what is right (for no cause), except that they say, Our Lord is God” (22: 39).
“Let there arise out of you a band of people, inviting to all that is good, enjoying what is right, and forbidding what is wrong” (3: 104); “Ye are the best of Peoples, evolved for mankind, enjoying what is right, forbidding what is wrong” (3: no).
“What God has bestowed on His Apostle (and taken away) from the people of the township, belongs to God, to his Apostle, to Kindred and Orphans, the needy and the wayfarer, in order that it may not (merely) make a circuit between the wealthy among you” (59: 7).
“Let them adore the Lord of this House, who provides them with food against hunger and with security against fear (of danger)” (56: 3–4).
“How many populations have We destroyed, which were given to wrong-doing? They tumbled down on their roofs. And how many wells are lying idle and cas-tles lofty and well-built?” (22: 45).
“Verily, this Brotherhood of yours is a single Brother-hood, and I am your Lord and cherisher” (21: 92; 23: 52).
“Behold, The Lord said to the angels: I will create a Vice-Regent on Earth...” (2: 30); “O David! We did indeed make thee an assistant manager on Earth...” (38: 26). “It is he who hath made you (His) agents, inheritors of the Earth...” (6: 165; 10: 14; 10: 73; 35: 39; 7: 09; 7: 74. 27.62).
“To each among you have We prescribed a Law and an Open Way. If God had so willed, he would have made you a single people but (His plan is) to test you in what he hath given you: so strive as in a race in all virtues...” (5: 51); “If thy Lord had so willed, he could have made mankind one people, but they will not cease to differ” (9: 118. 16: 93).
In the Qur’n there is a duality between the party of the devil, applied to actual secular parties, and the party of God, which is usually a secret militant Islamic group. The party of the devil, “The Evil One”, has got the bet-ter of them. So the devil has made them forget God. They are the party of the Evil One. Truly it is the Party of the Evil One that will perish” (58: 19); “But people have cut off their affair (of unity) between them into sects; Each party rejoices in that which is with itself...” (23: 63, 30: 32); the party of God, such as: “As to those who turn (for friendship) to God, His Apostle and the (Fellowship of) believers. It is the fellowship of God that must certainly Triumph”(5: 26); “They are the party of God. Truly, it is the Party of God that will achieve felicity” (58: 22).
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Hanafi, H. (2008). Security Conceptualization in Arab Philosophy and Ethics and Muslim Perspectives. In: Brauch, H.G., et al. Globalization and Environmental Challenges. Hexagon Series on Human and Environmental Security and Peace, vol 3. Springer, Berlin, Heidelberg. https://doi.org/10.1007/978-3-540-75977-5_18
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