Research Title: Building the Security System in the Qur'an: A Contemplative Study of Surat al-An'am

Prof. Dr. Ruqaia Taha al-Alwani
College of Arts, University of Bahrain.
Email: [email protected]

Abstract

This study aims to clarify the concept of security (amn) in the Qur'an, specifically its connection to faith (iman) devoid of injustice (dhulm). The study highlights that faith in the Qur'an motivates individuals to adhere to their obligations, covenants, and agreements with their Creator, the Giver of life and security. The study presents the construction of the security system through a contemplation of Surat al-An'am, which discusses security in its comprehensiveness, foundations, and various types. The Surah provides examples of security, emphasizing the importance of building a comprehensive security system as a primary objective (maqsid) of Surat al-An'am by focusing on faith, trustworthiness (amanah), righteous deeds, and commitment to the Creator's commandments to all people. Through this, the study confirms that faith and creed are the foundation for building this system, linked to promoting trustworthiness and adherence to the Ten Commandments mentioned at the end of the Surah. The study recommends highlighting the practical applications of security concepts in the Qur'an to enhance our understanding of the importance of moral security and other aspects as fundamental dimensions of human life. Security is a fruit cultivated through an individual's commitment to moral values and religious principles, contributing to the building of a secure and stable society.

Keywords: Surat al-An'am, Concept of Security, Qur'an, Faith, The Ten Commandments, Moral Security.

Introduction

Security is the pillar of life for individuals and human societies, ensuring their stability and progress across various levels. Today, it constitutes a multifaceted and highly complex issue in the midst of our contemporary world. Food security, defense security, psychological security, economic security, and moral security are true reflections of the legitimate aspirations of twenty-first-century humans to achieve safety. The world, with its conferences, seminars, and declared and undeclared international charters, continues to search—sometimes through written papers and other times through its mechanisms—on an exhausting journey for a roadmap for the "Security Project"!!!

The impact of this interest and research has manifested in a large number of writings in Western thought regarding the importance of security in all its forms, especially moral security. While the Qur'an presents to humanity a security system and methods for achieving it in all its types, it serves as the essence of what contemporary man pursues in the corridors of international councils and organizations, making security a fruit of faith and righteous deeds.

Surat al-An'am, which was revealed in Makkah, is one of the most prominent Surahs that addressed the construction of the security system and the conditions for its realization in the life of the individual and society. Allah Almighty says: (And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you should know? * They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided) (Al-An'am: 81-82).

From here stems the importance of this study: clarifying the concept of security in the Qur'an as linked to faith without injustice—a faith that drives man to enter a world of obligations, covenants, and pacts with his Creator, the Giver of life and security. The Holy Qur'an discusses security in both Makkan and Madinan Surahs, addressing the problem of the absence of security and the means of treating and attaining it through diverse methods that are not specific to a particular environment but are suitable for every environment and time. This paper addresses practical aspects of this issue through a contemplation of Surat al-An'am, which dealt with security in its generalities, foundations, and various types, mentioning models of security therein. The study concludes that building the security system is one of the objectives of Surat al-An'am, which focuses on faith and creed and their consolidation, establishing this through the concept of faith, righteous deeds, trustworthiness, and the Ten Commandments mentioned at the end of the Surah.

Section One: Conceptual Framework of Security and Previous Studies

First: The Concept of the Word "Security" (Amn) in Language

Security is the opposite of fear; it is the absence of expecting harm in the future. Its root is the tranquility of the soul and the disappearance of fear. It is said: Amina amnan, meaning he became tranquil and did not fear; thus, he is amin (secure). Amina al-balad means its people found tranquility in it.

Al-Fayruzabadi views amn and aman as the opposite of fear, while amanah (trustworthiness) and umnah are the opposite of khiyanah (treachery). One who believes in them and relies on them is amin (trustworthy). Iman (faith) means trust and showing submission. The amin is the strong one. A naqah amun is a she-camel of steady build and strength. "I gave him from the amn of my wealth" means he was rewarded because of his honesty and trust. [^1]

It is stated in Al-Qamus al-Muhit: Amina, amnan and imnan (with a kasra); he is amin and ameen, like farih and ameer. He is amin, amn, and ameen. (Amina al-khatar): he was safe from danger. (Amana khismahu): he made his opponent secure. (Al-aman): tranquility. [^2]

In the Arabic language, the term security is applied to the absence of fear, preservation, trust, seeking protection, peace, and so on. There is great linguistic richness in this, as it is difficult to separate these meanings due to their overlap and occasional synonymy. These terms play an integrated role in enriching the general concept of security. The word amn appears in Arabic lexicons in several derivations, and the impact of these derivations on the abundance of terms according to need and context is clear because: "For every type of meaning, there is a type of word that is most specific and appropriate to it, and forms of expression that are most upright in conveying it and most clear within it." [^3] The derivations of security in general are: (amina, amnan, amanan, umnatan, amanatan, imanan, ma'manan).

Second: Security in the Qur'an

Trustworthiness (amanah), security (amn), and faith (iman) are central Qur'anic terms that are closely related and harmonious in their etymological root and phonetic sounds, as well as in their indication and meaning. As Muhammad Jabal says: the word amn and its derivatives are mentioned in the Book of Allah in about forty-eight places, with several derivations. [^4]

Al-Isfahani noted in his Mufradat that the root of security is the tranquility of the soul and the disappearance of fear. Amn, amanah, and aman are originally verbal nouns (masadir). He makes aman sometimes a name for the state of a person in security, and sometimes a name for that which a person is entrusted with... (Amana) is used in two ways: one is transitive, where it is said: amantu-hu, meaning I gave him security, from which Allah is called Al-Mu'min (The Giver of Security). The second is intransitive, meaning he became secure. Iman is the affirmation (tasdiq) accompanied by security. It is not in the nature of the heart, unless it is sealed, to find tranquility in falsehood.

Professor Muhammad al-Afifi, through his books The Qur'an and the Call of Truth and The Qur'an: Interpretation of the Universe and Life, gave a new dimension to the concept of the Qur'anic term when he said: "Every word in the Qur'an, in its connection, gives you a chapter specific to it alone, which is not repeated in the entire Qur'an thereafter." [^5] This requires tracing the word "security" in the Qur'an and the facts that such tracing reveals. Professor al-Afifi says: "Whenever we contemplate any Qur'anic word with multiple locations, in a new location, the multiplicity of locations is a realization of the response to our needs for it... When we find a word has appeared in the Qur'an only once, then all of life and all of existence cannot be in need of another word, as long as the Qur'anic word has been 'perfected' (uhkimat), fulfilling the need where no other word is ever needed... But if there are two needs and no third, then these two needs must have two detailed words, even if their spoken form is one." [^6]

From here, we must contemplate every Qur'anic term through its connection to its locations and relationships in the entire Qur'an. When tracing the word security in the Qur'an, we find it linked to its related terms. The word amn appears in the Qur'an in the sense of trustworthiness (amanah) as the opposite of treachery (khiyanah), as in His saying: (And if one of you entrusts another, then let him who is entrusted deliver his trust and let him fear Allah, his Lord) (Al-Baqarah: 283). Similarly in Surat Al-Imran: (And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you). Security also appears in the sense of the opposite of fear, as in the verse in Surat al-An'am. Among its meanings is also a "secure place," as in the verse in Surat al-Tawbah: (And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety) (Al-Tawbah: 6).

From this, the importance of attending to the Qur'anic term and looking at the contexts of its occurrence becomes clear. When tracing the word security in the Holy Qur'an, it becomes evident that it transcends the lexical meaning, showing the depth of interconnection between the meanings it carries according to context. The close link between these meanings is also clear; each term includes the meaning of the other. Iman (faith) provides tranquility, serenity, and safety; amanah (trustworthiness) provides affirmation of the one you entrust with something and tranquility toward them; and amn (security) provides all of them, as it is realized through the existence of faith and trustworthiness. This indicates that security is a fruit, a result, and a final outcome enjoyed by individuals and societies when its conditions and requirements are met.

Another matter becomes clear to the contemplator when standing at the word security in the Holy Qur'an: searching the Surahs in which the word appeared reveals that it mostly occurred in Makkan Surahs, with only seven Madinan Surahs containing it. The study does not subscribe to the view of some writers that the wisdom behind this was the Makkan period's need for more security, which was missing for the believers at that time, and that when the Muslims migrated to Madinah and established a state, the talk about security became based on need and necessity. Rather, the study views that the security system began to be worked upon since the start of the Qur'anic message in Makkah, so the need for the word security was strong. Then, when the believers moved to Madinah, the attainment of the fruit of security became clear in their lives and the first Madinan society, so it appeared in only seven Madinan Surahs.

Trustworthiness, faith, and security are linked to one another in terms of linguistic structure and legal (shar'i) meaning. Comprehensive security is not achieved except by fulfilling the trust completely, and no one fulfills the trust completely except one who has achieved complete faith. Whoever brings complete faith adopts the character of trustworthiness, thus achieving comprehensive security in this world and the Hereafter. To the extent that faith is deficient, trustworthiness is deficient, and security decreases with its deficiency.

In the Sunnah, there is evidence of the link between faith and trustworthiness in many hadiths, including the Prophet's (peace be upon him) saying during the Farewell Pilgrimage: "Shall I not inform you of the believer? He is the one whom people trust with their wealth and their lives..." (Narrated by Ahmad). In another hadith: "And the believer is the one whom people trust with their blood and their wealth" (Narrated by al-Tirmidhi, who said it is a hasan sahih hadith). Furthermore, the loss of trustworthiness indicates the beginning of the loss of faith, as Ibn Mas'ud (may Allah be pleased with him) said: "The first thing you will lose of your religion is trustworthiness..."

This verse in Surat al-An'am: (They who believe and do not mix their belief with injustice - those will have security) (Al-An'am: 82), expresses a Qur'anic law (sunnah) regarding souls and societies, stating that there is no security without faith. There is no justification for interpreting "security" in this verse as restricted only to security on the Day of Resurrection; rather, the concept includes spiritual security and worldly security in all its aspects and meanings. It is also noted that the noble verse sets a condition for the sufficiency of faith and its role in creating and achieving security: not mixing faith with injustice (dhulm). In reality, this condition does not contradict the essence of faith but is one of its necessities and completions; faith does not harmonize or coexist with injustice.

Security is a necessity without which neither civilization ('umran) nor urbanization can stand. Al-Mawardi says: "Know that the things by which the world is rectified until its conditions become organized and its affairs harmonized are six things, which are its foundations even if they branch out: a followed religion, a dominant authority, comprehensive justice, security, fertility of the land, and expansive hope." He made security one of the major foundations by which the world is rectified; if it is lost, affairs turn to corruption. He then explains this foundation, saying: "It is general security in which souls find tranquility, ambitions are facilitated, the innocent finds rest, and the weak finds comfort. For the fearful has no rest, and the cautious has no tranquility." [^7]

Al-Juwayni considers security and well-being among the most important blessings upon man, saying: "No blessing is pure from impurities as long as the residents and travelers do not feel safe from dangers and perils... Security and well-being are the foundations of all blessings, and nothing is enjoyable without them." The objective of preserving security comes at the forefront of the objectives of religion; by preserving it, people feel secure regarding their religion, worship, lives, honor, livelihood, freedoms, and other matters related to life. Al-Ghazali says: "The system of religion is not achieved except by the system of the world... The system of religion through knowledge and worship is not reached except by the health of the body, the preservation of life, and the safety of the amount of needs such as clothing, housing, and food." He continues: "Religion is not organized except by achieving security over these important necessities." [^8]

Third: Previous Studies

Many studies have addressed the issue of security in the Holy Qur'an, including, for example:

1. The book Introduction to the Theory of Security and Faith in Human Happiness and the Progress of Societies by its author Abdul Wahab al-Masri. [^9] The author clarified that Muslims must strive diligently to achieve security in all aspects of life, whether personal, social, or spiritual. He also explained that the Holy Qur'an provides comprehensive guidance for achieving security and peace, teaching believers that security is the result of achieving justice, balance, and piety in individual and social life.
2. Among the works on this subject is also The Components of Social Security in Islam by Dr. Muhammad Imara. Dr. Imara discussed the concept of social security and its most important components in Islam, and how to achieve justice and social solidarity in Islamic society. He also discussed its importance for human civilization specifically for the individual, the sources of fear and the resulting consequences, the path to security in our contemporary society, and the concept of the Islamic vision of social security for the individual regarding their livelihood and components of living through the theory of divine vicegerency (istikhlaf) of man to inhabit the earth, and human rights as a component of this security, including freedom, equality, and participation in public affairs. [^10]
3. There are those who addressed the objective of preserving security in the Qur'an within a series of lectures or scientific seminars where some scientific papers were presented. [^11]
4. In addition, there are numerous books and scientific theses that addressed the blessed Surat al-An'am, including:
   • Interpretation of Surat al-An'am by Professor Dr. Taha al-Alwani (may Allah have mercy on him). His interpretation of the Surah served as a model for interpreting the Qur'an by the Qur'an, focusing on certain interpretive tools for Surahs such as the concept of the "pillar of the Surah" ('amud al-surah) and the "stars of the Surah" (nujum al-surah), as well as his reading of the verses of fighting in the Qur'an. However, the largest space of al-Alwani's work remains in establishing this idea as a feature of the sovereignty of the Qur'an as a book of methodology. [^12]
   • Verses of Creed in Surat al-An'am: An Analytical Rhetorical Study by Maryam bint Salman al-Ubaid.
   • Antithesis (Tibaq) in Surat al-An'am: An Analytical Rhetorical Study by Siti Nordiana.
   • Glimpses of the Miraculousness of Surat al-An'am by Hassan Muhammad Bajouda. [^13]
5. There are other books and studies specialized in discussing the Ten Commandments in Surat al-An'am and their importance in strengthening man's relationship with Allah Almighty. This is done by training Muslims in servitude and monotheism (tawhid) and strengthening man's relationship with his family through spreading righteousness, kindness, and compassion among people. They explained that these commandments also aim to preserve wealth and honor, in addition to spreading the aspect of fulfilling covenants, and emphasizing the importance of following the law of Allah Almighty. Examples include The Ten Commandments by Sheikh Mahmoud Shaltout, where he presented a brief and pleasant display of the meanings and effects of these Ten Commandments which also define the five necessities of religion; the book is pleasant and easy to read and understand. Also, Features of Rhetorical Miraculousness in the Ten Commandments according to Sheikh Mahmoud Shaltout by Ismail Muhammad al-Anwar, which is a research published in a peer-reviewed journal. [^14]

Section Two: Foundations of Building the Security System in Surat al-An'am

Prelude

The blessed Surah established the pillars of security upon faith that creates change—a faith linked to righteous deeds that correct all forms of corruption and deviation. The great Surat al-An'am is a clear model for understanding the security system in the Holy Qur'an.

Surat al-An'am is a Makkan Surah by general consensus. Its verses number one hundred and sixty-five. It is narrated from Ibn Abbas (may Allah be pleased with him) that it was revealed in Makkah all at once at night, accompanied by seventy thousand angels escorting it, filling what is between the two horizons, with a loud sound of glorification, praise, and exaltation. Asma bint Yazid said: "Surat al-An'am was revealed to the Prophet (peace be upon him) all at once, and I was holding the reins of the Prophet's she-camel; it almost broke the camel's bones from its weight." This is the most correct view supported by evidence and the context of the verses. [^15]

In the order of the Mus-haf, it comes after Surat al-Ma'idah, which is among the last revelations to the Prophet (peace be upon him). Surat al-Ma'idah is the Surah of covenants and contracts, and the greatest covenant between man is that covenant between him and his Creator, the contract of faith, submission, and surrender to His command. Surat al-An'am connects to Surat al-Ma'idah (which followed it in time of revelation) by continuing the contract and covenant with the Creator and its requirements in human reality and its details, alongside what its Makkan counterparts brought in confirming the concepts of the Oneness of Allah Almighty.

This Surah was named Surat al-An'am (The Cattle) because of the repeated mention of the word al-an'am six times, from His saying: (And they assign to Allah from that which He created of crops and livestock a share...) (Al-An'am: 136) to His saying: (when Allah enjoined this upon you) (Al-An'am: 144). It is the Surah that presented the mention of cattle in a detail not found in other Surahs; while cattle are mentioned in many places in the Qur'an in passing, Surat al-An'am provided a long discourse on cattle spanning fifteen verses from the beginning of verse 136 to the end of verse 150.

The relationship between building the security system and Surat al-An'am is close, which necessitates uncovering the objectives (maqasid) of this blessed Surah.

First: The Concept of the Objectives of the Qur'anic Surah and the Benefits of Attending to It

The objectives of the Qur'an refer to the general issues and major main axes that the Qur'an came to establish. Accordingly, the objectives of the Sharia are part of the objectives of the Qur'an, not the whole Qur'an. As for the objectives of the Surahs, they are part of the objectives of the Qur'an, as each Surah was revealed to achieve those major objectives of guiding humanity to the Oneness of Allah, purifying the soul, and carrying out vicegerency on earth and inhabiting it with faith and righteous deeds.

Most early scholars did not dedicate the science of the objectives of the Surahs to an independent work; rather, it appeared within their books on interpretation (tafsir) and the sciences of the Qur'an, mixed with other topics. However, many early scholars were interested in clarifying the goals and objectives of the Qur'anic Surahs, including al-Fayruzabadi (d. 817 AH) in Basa'ir Dhawi al-Tamyiz fi Lata'if al-Kitab al-Aziz. Among those interested in the objectives of the Surahs was al-Biqa'i (may Allah have mercy on him), who said: "Whoever knows the intent of the Surah's name will understand its purpose, and whoever realizes its purpose will know the suitability of its verses, stories, and all its parts. For every Surah has one objective around which its beginning and end revolve and which is proven within it. Thus, the arrangement of the premises indicating it is in the most perfect way and most wonderful method. If there is something in it that needs evidence, it is proven. And so on in the evidence of the evidence, and so forth." He then said: "Excellence in it—meaning the science of suitability (munasabah)—depends on knowing the objective of the Surah required therein." [^16]

Al-Biqa'i's statement shows the importance of identifying the objectives of the Surahs in uncovering the aspects of suitability between verses within Surahs and between Surahs themselves, which is known among scholars as the science of suitabilities ('ilm al-munasabat). The expressions of commentators may vary in defining the terms used in the sense of the objectives of the Surahs; some expressed it as the context of the Surah, the purpose of the Surah, thematic unity, contextual unity of the Surah, the general topic of the Surah, the basis of the Surah, the pillar of the Surah, the goal of the Surah, structural unity, and thematic unity of the Qur'anic Surah... [^17]

In the twentieth century, Sheikh Muhammad Abduh and Sayyid Rashid Rida stood out in Tafsir al-Manar for their interest in the thematic unity of the Surah. This means that the topic of the Surah should be a basis for understanding the verses revealed within it. This path was followed by several contemporaries, including Mahmoud Shaltout [^18], Muhammad Abdullah Draz, Muhammad al-Madani, and many others. In the current era, terms revolving in the same orbit have emerged, such as: structural and thematic unity of the Qur'anic Surah, defined as the goal and primary axis under which the topics of the Surah fall in their order.

Al-Alwani (may Allah have mercy on him) mentioned that the majority of those concerned with Qur'anic studies accepted structural unity at the level of the Surah. The Surah is a unit with a pillar upon which its structure stands, and that pillar is its primary topic. Other topics are supporting, dominant topics revolving around that pillar. The Qur'an as a whole stands on three pillars: first, Monotheism (Tawhid); second, Purification (Tazkiyah); and third, Civilization ('Umran). [^19]

Among the most prominent benefits of identifying the objectives and axes of the Surahs is the benefit in application and implementation of the verses in the reality of life. The purpose of revealing the Great Qur'an is to understand and contemplate it for its application and implementation in reality. These sciences related to the Surahs of the Qur'an all aim to facilitate the understanding and application of the Qur'anic meanings and goals in human reality. Therefore, we find the Noble Prophet (peace be upon him) teaching the Companions (may Allah be pleased with them) knowledge and action because the primary goal of knowledge is action.

We can say in addition to this that uncovering the objectives of the Surahs refutes many of the misconceptions promoted by many Orientalists and others who cut Qur'anic verses from their contexts and apparent objectives to pass preconceived ideas, until some misconceptions are presented as if they were axioms. From here, Muhammad Draz (may Allah have mercy on him) emphasized the importance of attending to the objectives of the Surahs and their impact in refuting Orientalist misconceptions about the Holy Qur'an. A number of them tried to suggest that the arrangement of verses in the Qur'anic Surahs was from the independent reasoning (ijtihad) of the Companions, which was reflected in the divergence of topics within a single Surah. [^20]

The reality is that the arrangement of verses, as is known, came by divine instruction (tawqif) from the Prophet (peace be upon him) via Gabriel as revelation from Allah Almighty. This makes searching for the suitability between them one of the greatest matters that should be attended to. Ibn Ashur (may Allah have mercy on him) says: "The challenge was with a Surah and not with the amount of a Surah from the verses of the Qur'an because among the aspects of miraculousness are matters whose characteristics do not appear except by looking at speech that fully addresses a specific purpose. The Surahs of the Qur'an are revealed for intended purposes, so there is no choice but to observe the specificities suitable for the openings and closings of speech according to the purpose, and the fulfillment of the purpose for which the speech was driven." [^21]

From here, it is clear that interest in identifying the general purpose or objective of the Qur'anic Surahs refutes any misconception aiming to claim a lack of order or weakness in the Qur'an. It also refutes what the reader might imagine as a scattering of topics in the Surah without a regulator, which would cause them to turn away from reflecting and contemplating its objectives and the goal for which those topics and stories were driven in this Surah or that. This appears clearly in the Qur'anic stories addressed by many Surahs. However, the story mentioned in a specific Surah has a purpose that harmonizes with the objective of the Surah that addressed it, differing from others.

Furthermore, identifying the objectives of the Surahs guides thought and independent reasoning and regulates them from falling into error, excess, or perhaps deviation in interpretation. Identifying the objective of each Surah requires an induction of its verses and deep reflection on what they indicate of meanings that realize Allah's intent from His speech. Ibn Ashur pointed to this benefit of defining the axis and objective of the Surah, emphasizing the necessity of observing the interpretation of the meanings of the verses in the Surah based on what is suitable for its axis and general objective. He illustrated this with an example in Surat al-Tin while interpreting the meaning of His saying: (in the best of stature) from the verse: (We have certainly created man in the best of stature) (Al-Tin: 4). He says that stature (taqwim) means making a thing in a form, i.e., justice and balance, and the best stature is the most just and appropriate for the human species. This requires that it be a stature specific to man not shared by other creatures... This stature is the preparation and qualification through which he is capable of understanding, intellect, will, and creativity, and not the stature of the external human form, as this has no effect on rectifying the soul or rectifying others and the earth. If this were the intent, the suitability at the beginning of the Surah from the oath by the fig and the olive would be lost... For the intellect is the most noble thing with which the human species was distinguished among species, and therefore it was the intended meaning of the verse. As for the creation of the human body in the best stature, it has no connection to the objective of the Surah." [^22]

These are among the great benefits that make the interpreter proceed in clarifying the meanings of the verses within the framework of the unity of the Surah's objective, not far from it. Abdul Hamid al-Farahi also clarified this when he said: "Know that determining the pillar of the Surah is the key to knowing its order... but it is the most difficult of knowledge, requiring intense reflection, scrutiny, and repeated looking at the similar and adjacent demands of the Surah, until the pillar appears like the break of dawn, illuminating the entire Surah, its order becoming clear, each verse taking its specific place, and the most likely of possible interpretations being determined." [^23]

From here came the interest of several contemporary writers in the objectives and axes of the Surahs, especially in light of the misconceptions raised by some about the Qur'an, its order, and its topics. Talking about the objectives of the Surahs, trying to understand them, and benefiting from that in addressing human reality is considered one of the great means and noble goals for refuting misconceptions, strengthening faith in the Book of Allah Almighty, and encouraging adherence to it and the application of its teachings in life.

When talking about Surat al-An'am, the expressions of scholars in uncovering it varied. Sheikh Mahmoud Shaltout presented a discussion on the goals and general objectives of the Surah, pointing to the basic issues of the foundations of creed and faith—those issues it addressed: the issue of revelation and message, the issue of resurrection, the noble Surah represented in the issue of divinity and recompense. The weapon of that treatment—as he explained—was repeated argument, varied verses, wonderful diversity, and definitive proof in the path of obligation and persuasion. [^24]

While dedicating the largest space in that noble Surah to dealing with the main issues—the issue of divinity and worshiping Allah alone, the issue of revelation and message, and the issue of resurrection and recompense—the Surah addressed them with diverse and repeated methods and expressions, aiming to stimulate the mind and emotion and strengthen faith in these basic issues in a consistent style of order and method. When contemplating the blessed Surah, we notice that alongside the talk about Monotheism, it addressed the establishment of the security system in all its colors and forms; rather, the talk about Monotheism and invalidating the arguments of polytheists and atheists came primarily as a foundation for security and its realization according to the Qur'anic method, as will be explained.

The First Foundation of Security in Surat al-An'am: Monotheism and Faith

The atmosphere in which this great Surah was revealed constitutes a model for the absence of security in the first society where the verses were revealed. That period was characterized by the harshness and violence of the polytheists in resisting and denying the Islamic call. The Surah, which was revealed according to most views in the fourth year of the mission, came reviewing the evidence for the Oneness of Allah and His power, then cited the evidence and doubts of the polytheists, invalidating and dismantling them.

The call of Islam, after being secret, was able to announce itself after concealment and to challenge with a loud voice and a clear call, after its believers used to resort to mountain passes and distant places to perform their prayers. The polytheists saw that Muhammad (peace be upon him) was proceeding in announcing his call and reciting what was revealed to him of the Book, which contained a warning to them, a refutation of their beliefs, a belittling of their opinions, a denial of their gods, and mockery of their idols and worn-out traditions.

Imam al-Razi says in his interpretation Mafatih al-Ghayb: "This Surah is distinguished by two types of virtue: one is that it was revealed all at once, and the second is that it was escorted by seventy thousand angels. The reason for this is that it contains the evidence for Monotheism, Justice, Prophethood, and the Hereafter, and the invalidation of the doctrines of the falsifiers and atheists." [^25]

From here, the opening of the Surah came with His saying, clarifying the ugliness of the crime of disbelief in Him: ( [All] praise is [due] to Allah, who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate [others] with their Lord) (Surat al-An'am: 1). It mentioned "darkness" and "light" as general terms that include the sensory meanings of light and darkness as well as the metaphorical ones of ignorance, doubt, and the absence of intellectual, social, political, and economic security... Surat al-An'am was revealed as a practical application for spreading light and human security through all the correct creeds it gathered and the argumentation for the foundations of religion, the refutation of the doubts of atheists, the invalidation of false beliefs, and the concentration of the principles of virtuous morals.

Sheikh Muhammad Rashid Rida says: "If the Surahs of the Qur'an were named by what indicates the bulk of what each Surah contains or its most important part, this Surah would be named the Surah of the Creeds of Islam, or the Surah of Monotheism (Tawhid), according to the scholars' expression of the science of creeds as Tawhid because it is its foundation and greatest pillar. It details the creed of Monotheism with its evidence, what must be known of the attributes of Allah Almighty and His signs, and the rejection of the polytheists' doubts about Monotheism and what follows that of destroying the structures of polytheism and undermining its pillars, and for proving the message and revelation and refuting their doubts about the Prophet (peace be upon him) and binding them with the argument by the greatest sign of Allah, which is the Qur'an." [^26]

There is another matter that reveals the centrality of the topic of faith and Monotheism in Surat al-An'am, represented in the suitability between the opening of the Surah and its end. Allah Almighty says in the last verse of the Surah: (And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in retribution; and indeed, He is Forgiving and Merciful) (Al-An'am: 165). In the first verse, He says: ( [All] praise is [due] to Allah, who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate [others] with their Lord). Perhaps one of the most prominent causes of conflict between humans and the loss of security in their societies is the lack of understanding of the issue of disparity in provisions (arzaq) among humans—an issue for which that last verse of Surat al-An'am provided the solution and addressed the most important causes of the absence of security inherent in the conflict between humans.

The Makkan Surat al-An'am is considered one of the most prominent Qur'anic models for establishing the foundations and pillars of faith in Allah Almighty, with the clarification of various evidences and proofs that address man's intellect, spirit, and heart, regardless of his belief background. From here, the verses in the Surah followed one another to lead the rational person to faith in the existence of one Lord, transcendent above likeness or peer, One without partner or equal. Consequently, it is obligatory to single Him out for worship, submit to the rulings of His Sharia, comply with His commands, and avoid His prohibitions, which leads man to fulfill the requirements of trustworthiness: (It is He who created you from clay and then decreed a term and a specified time [known] to Him; then [still] you are in doubt. * And He is Allah in the heavens and in the earth. He knows your secret and what you make public, and He knows that which you earn) (Al-An'am: 2-3).

From here, faith was among the most important requirements of security. Faith achieves tranquility in the soul and its stillness by providing answers to all the major questions that have disturbed humanity throughout its history and until today, from the talk about the existence of a Creator for the universe to the talk about the fate of the world. The verses in Surat al-An'am, since its beginning, have come with diverse methods to awaken the motives of faith and Monotheism in the human heart. The word faith and its derivatives appear in the Qur'an more than five hundred times. Between talking in an emotional style and moving the conscience to the intellect and inviting it to reflect, look, and employ all senses and release them in the scattered cosmic signs, to looking at the history of previous nations and summoning their end, and reminding of the destruction, ruin, and loss of food security and stability they once enjoyed.

The link between the occurrence of disasters and the loss or narrowing of provisions on one hand, and the turning away from the path of faith on the other, is a truth that shines in the verses of Surat al-An'am, including His saying: (Have they not seen how many generations We destroyed before them which We had established upon the earth as We have not established you? And We sent [rain from] the sky upon them in abundance and made rivers flow beneath them; then We destroyed them for their sins and brought forth after them a generation of others) (Al-An'am: 6). Faith constitutes a protective shield against the underminers of food and environmental security and many others that humans in the present age have come to know by these names.

In this sense, Ibn al-Qayyim (may Allah have mercy on him) says: "Among the punishments for sins is that they remove blessings and bring down afflictions. No blessing was removed from a servant except because of a sin, and no affliction befell him except because of a sin, as Ali bin Abi Talib (may Allah be pleased with him) said: 'No calamity descended except because of a sin, and it was not lifted except by repentance.' Allah Almighty said: (And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much) [Surat al-Shura: 30]. And He said: (That is because Allah would not change a favor which He had bestowed upon a people until they change what is within themselves) [Surat al-Anfal: 53]. Allah Almighty informed that He does not change His favors which He bestowed upon anyone until he is the one who changes what is in himself, so he changes obedience to Allah with disobedience, and gratitude with ingratitude, and the causes of His pleasure with the causes of His wrath. If he changes, He changes upon him, a fitting recompense, and your Lord is not unjust to the servants. If he changes disobedience with obedience, Allah changes the punishment upon him with well-being, and humiliation with honor..." [^27]

From here, Surat al-An'am brought the issue of Monotheism in various verses. It diversified the methods in presenting the issue of faith and its renewal, including clarifying man's weakness and helplessness, no matter how great his strength, before the power and dominance of Allah Almighty. He said: (And He is the subjugator over His servants. And He is the Wise, the Acquainted) (Surat al-An'am: 18). Ibn Ashur interpreted true subjugation (qahr) here as that from which the subjugated finds no refuge, because it is subjugation by causes that no one can create what repels them... The meaning of subjugation over the servants is that He is the Creator of what does not fall under their power, such that what they do not want to exist exists, like death, and He prevents what they want to attain, like a child for the sterile and ignorance of many things, such that everyone finds in themselves matters they can do and matters they cannot do. [^28]

From here came the great testimony of Monotheism thereafter, which gives man the feeling of internal safety stemming from man's certainty of the creation's inability to do anything, or to trap him, or to deliver harm to him. (Say, "What thing is greatest in testimony?" Say, "Allah is witness between me and you. And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches. Do you [truly] testify that with Allah there are other gods?" Say, "I will not testify [with you]") (Surat al-An'am: 19). An individual might imagine that there are humans who possess harm or benefit for him, or possess provision for him besides Allah if they are pleased with him, and if they are angry, they will prevent provision from him... All these are actions that contradict the purity and clarity of Monotheism. Monotheism cannot be upright with them—pure Monotheism in which the heart is purified from looking to anyone but Allah Almighty for benefit, harm, seeking help, giving, seeking rescue, reliance, and provision. Man must purify it from the impurities of polytheism and looking to the creation.

The contemplator of the Surah notices that the blessed verses were distributed according to the issue of faith and trustworthiness, which lead to security. From the first verses in the Surah to its end, the talk came about the means of strengthening faith in thought, heart, and reality, and linking that to the realization of security and man's worthiness to enjoy it, to clarify that security is a fruit and a result resulting from carrying out faith and trustworthiness: (They who believe and do not mix their belief with injustice - those will have security). Faith generates in man harmony with everything around him of signs in souls, the universe, and society, with the absence of the feeling of any form of conflict. (And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered) (Al-An'am: 38).

Surat al-An'am is one of the greatest evidences of the compatibility and harmony between man and the universe; it makes man roam with his sight in the universe and nature. From here came the reminder to man of nature, the universe, and its resources in various parts of the noble Surah, which leads man to discover the laws and norms of dealing with the universe and creatures. The mention of cattle in the Surah and the clarification of the divine rulings and legislations regarding them fall within this compatibility and harmony. The mention of cattle, crops, and palm trees in the Surah emphasizes the importance of caring for them in preserving their creation and structure and benefiting from them according to the commands of Allah the Creator, which links faith and trustworthiness here. It is part of trustworthiness that man benefits from what Allah created in the universe without corrupting them or harming them in any form of corruption. The verses appeared to clarify the injustice of those who prevented and wasted the benefit from cattle following the desires of their souls (Surat al-An'am 138-140).

The blessed Surah also included, among the methods of consolidating and strengthening faith in souls, the stimulation of the mind and the use of rational methods; among these is the frequent use of the word "Say" (Qul). It appeared in the Surah 42 times to teach the Noble Prophet (peace be upon him) and the believers the methods of brilliant arguments and definitive proofs in clarifying issues of faith. Examples of this include what appeared in the story of Abraham (peace be upon him) with his people, clarifying the methods Abraham followed with his people in establishing the argument for the invalidity of idol worship and his merit in promoting pure Monotheism. The relationship between what came on the tongue of Abraham (peace be upon him) in confronting his people with their disbelief and misguidance, and the nature of the circumstances Muslims were living in Makkah at that time, is clear. It contains an indication of Abraham's liberation from all motives of fear and anxiety regarding the harm and threats of punishment his people directed at him. This is evidence of the effect of faith in strengthening the sense of security that drives man to confrontation in promoting the truth and defending it.

From here came the declaration of who is more entitled to the feeling of security among the firmly rooted believers who are certain of Allah alone without partner. Here the verse comes to declare that those who were truthful with their Lord, were sincere, did not associate partners, and did not mix their worship with polytheism, are more entitled to security from His punishment. Those who associate partners with their Lord are the ones fearful of His punishment; in the immediate world, they are anxious about the descent of Allah's wrath, and the punishment of the Hereafter is certain to fall upon them.

The word "Allah" appeared 137 times in the Surah between the terms "Allah" and "Lord" (Rabb) with their various derivations. This is in addition to the pronouns referring to Allah Almighty, which number 278 pronouns. This indicates the link between security and man's relationship with his Creator and the rectification of that relationship. Whenever Monotheism weakens, security weakens, and whenever polytheism increases, fear increases. Sheikh al-Islam Ibn Taymiyyah said: "Whoever contemplates the conditions of the world will find that every rectification on earth is caused by the Oneness of Allah, His worship, and obedience to His Messenger (peace be upon him). Every evil in the world, fitnah, affliction, drought, subjection of enemies, and so on, is caused by opposing the Messenger (peace be upon him) and calling to other than Allah. Whoever contemplates this truly will find this matter likewise in his own self and in others generally and specifically, and there is no power or strength except by Allah." [^29]

The Second Foundation: Trustworthiness (Amanah)

The root of the derivation of amanah is the triliteral verb amina and the disappearance of fear, because the trust is originally placed with a trustworthy person (amin), and the amin is a reliable person who does not betray. Trustworthiness is the opposite of treachery, and its meaning is: the stillness of the heart and the affirmation of the one entrusted with it. Al-Raghib said: amn, aman, and amanah are originally verbal nouns; aman is sometimes used for the state of a person and sometimes for what a person is entrusted with. It is a person's preservation of everything that must be preserved of rights, duties, limits, or material or moral things, whether they belong to Allah Almighty or to members of society, and it is the opposite of treachery. Abu Hayyan said: "Trustworthiness: apparently includes everything one is entrusted with of religious and worldly affairs, and the entire Sharia is a trust; this is the view of the majority." [^30]

Al-Tahir bin Ashur said: "What is meant by trustworthiness is its known reality, which is the preservation of what has been covenanted and its care, and the caution against failing in it by oversight or negligence, which is called squandering and loss, or intentionally, which is called treachery and betrayal." [^31] Trustworthiness is fulfillment of the obligations of the Noble Book and the Honorable Sunnah, complying with their commands and standing at their limits. Therefore, all religious obligations and divine commands fall within trusts; rather, they are among the greatest of them in the Book of Allah Almighty.

From here, the correlation between security, faith, and trustworthiness in Surat al-An'am was clear. The faith embodied in Surat al-An'am promotes comprehensive security in society. We remind again that security is not of one form in our present time; we talk about multiple forms of security such as food security and intellectual security. To achieve food security, there must be a commitment to trustworthiness and an acknowledgment that the capabilities of the universe and wealth are trusts that must be preserved and distributed justly.

The contemplator of the Surah notices that it is the Surah that brought what commentators called the Ten Commandments, which are three verses appearing at the end of Surat al-An'am. These commandments constitute the rules and foundations for all human rectification, whether individual or collective. They are the core of the trust that man bears the responsibility of carrying out and preserving in his reality: (Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason." * And do not approach the orphan's property except in a way that is best until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except [with that within] its capacity. And when you testify, be just, even if [it concerns] a near relative. And the covenant of Allah fulfill. This has He instructed you that you may remember. * And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous) (Al-An'am 151-153).

The interconnection between these commandments and the issue of trustworthiness becomes clear through linking the deep concept of faith with righteous deeds and preserving the Ten Commandments mentioned at its end, which are capable of achieving security at all levels and forms. The interconnection between security as a fruit and a result resulting from achieving faith and trustworthiness in human life is among the most prominent objectives of Surat al-An'am. (They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided).

In the hadith from Anas bin Malik, he said: "The Prophet of Allah (peace be upon him) never addressed us except that he said: 'There is no faith for one who has no trustworthiness, and no religion for one who has no covenant.'" An individual's faith drives them to fulfill trusts and protect all human capabilities through the belief that people's wealth, honor, and lives are a trust, surrounded by a great wall that must be protected and preserved, and not approached. The faith that Surat al-An'am builds—and for which it cited various methods and arguments to consolidate, such that it was known as the Surah of the reaching argument and argumentation—achieves safety for the entire society. Faith becomes a factor generating trustworthiness and guarding security. Security is not achieved except with the existence of justice, which the Qur'an establishes in the root of individuals' hearts by linking it to faith.

The faith embodied in Surat al-An'am promotes comprehensive security in society, such as food security, intellectual security, commitment to trustworthiness, and the acknowledgment that the capabilities of the universe and wealth are trusts that must be preserved and distributed justly to achieve security in all its forms. The challenges facing security are largely linked to the loss and scarcity of trustworthiness, which makes it a necessity for the rectification and stability of human societies.

The Third Foundation: The Ten Commandments and Building the Security System

The Ten Commandments mentioned at the end of the great Surat al-An'am included the foundations of virtues in religion, family, wealth, and the soul, which purify souls and societies from every vice and deficiency. They closed the outlets of evil and what could threaten people's security regarding their lives, honor, and wealth. To emphasize this, the commandments concluded with talk about the straight path, in a clear indication that whoever wants guidance and steadfastness on the straight path must adhere to them and not deviate from them (so follow it).

The Qur'an reminds humanity of this instruction by confirming the fact that these Ten Commandments were brought by all prophets: (Then We gave Moses the Scripture, making complete [Our favor] upon the one who did good and as a detailed explanation of all things and a guidance and mercy that perhaps in [the matter of] the meeting with their Lord they would believe. * And this [Qur'an] is a Book We have revealed [which is] blessed, so follow it and fear Allah that you may receive mercy) (Al-An'am 154-155). This is an instruction from Allah to His servants to adhere to what He instructed them in these verses to be happy in this world and the Hereafter.

These Ten Commandments, when contemplated, constitute the religious and social rules that organize the life of man and society through establishing them on man's relationship with his Lord, himself, the universe, and people. If balance and discipline are achieved in these three relationships, the life system will be balanced and harmonious, yielding security in all its types and forms. It is an instruction from Allah Almighty to the believers, and this is evidence of the great status of these commandments, their importance, and their inclusion of the good of this world and the Hereafter. They include the major elements of religion according to Allah Almighty. It was narrated from Ibn Abbas (may Allah be pleased with him) that he said about these three verses that they are decisive (muhkamat) and they are the Mother of the Book. Ibn Mas'ud (may Allah be pleased with him) mentioned that whoever wants to look at the instruction of the Messenger of Allah (peace be upon him) upon which is his seal, let him read the three verses from Surat al-An'am.

Sheikh Mahmoud Shaltout says in this context: "These verses drew for man the path of his relationship with his Lord to whom kindness returns, and placed the solid foundation upon which the structure of families is built—the separation in everything—which form the strong nation successful in life. They blocked the outlets of evil that strikes man from man in lives, honor, and wealth, which are elements whose safety is necessary for the safety of the nation. Then they mentioned the most important principles that are elevated by their commitment and the preservation of virtuous social life." [^32]

From here, the contemplator of these Ten Commandments finds that they constitute the security fence to preserve the five objectives (maqasid) whose care no creed or law has lacked: the preservation of religion, life, intellect, progeny, and wealth, as al-Ghazali (may Allah have mercy on him) says. [^33] The Great Qur'an in the Surah shows that the basis of all moral, social, economic, and political deviations lies in the imbalance in man's relationship with his Lord and Creator and the impurities that may affect it—impurities of polytheism, impurities of misguidance.

From here, when it began with the issue of legislation in the verse: (Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him) [Al-An'am: 151], it started with the issue of polytheism because polytheism is the mother of major sins, which forms in society clear operations and lines of deviation in various details. Therefore, the Great Qur'an at the end of the verse said: (This has He instructed you that you may use reason) [Al-An'am: 151]. Also, in the link between faith and legislations, there is a great meaning appearing in His saying: (And leave what is apparent of sin and what is concealed thereof. Indeed, those who earn [blame for] sin will be recompensed for that which they used to commit) [Al-An'am: 120]. Al-Mawardi said in his comment on this verse: "His saying: (And leave what is apparent of sin and what is concealed thereof) has four interpretations: one of them is its secret and its public." [^34] Likewise, the apparent of sin is what is done with the limbs, and its concealed is what is believed in the heart. (This has He instructed you that you may use reason) [Al-An'am: 151]. The rulings of legislation, with their wisdom and objectives that require reasoning to understand them and awareness of the importance of their application in human reality, are what are capable of achieving true security when people permit what Allah permitted and prohibit what Allah prohibited, not what their partners prohibited or disrupted.

From here, it can be said that the great verses in the Surah laid the general foundations for preserving security in all its types and forms. They began the discourse on preserving what is known today as "Intellectual Security," which some contemporaries defined as the fortification and protection of the creedal state in the life of the Muslim person against everything that threatens its survival and continuity; against everything that seeks to dissolve the identity and constants of thought into an incoming and alien creedal thought. The importance of intellectual security lies in its quest to address the causes of people's division in life and the diversity of their religions, races, colors, and desires, and to absorb the attraction occurring between their interests, which produced forms of conflict and pushed existing civilizations in states to search for means and causes for protection and security in all its types. Just as states search for what achieves victory for them, societies and their individuals have always searched for causes to expand the means of bringing security. [^35]

Some contemporary writers defined it as a set of moral and material procedures and methods that social institutions should take through the moral mental building of man by planting correct beliefs and society's values that direct behavior according to what achieves the security of society in all aspects. It is also a fortification of the mind through activating the individual's perceptions to enable them to distinguish between various things they hear, see, and read, then accepting or rejecting them if they touch upon the security of society in various aspects of life. [^36]

The second commandment within the Ten Commandments comes supporting and establishing "Family Security" through Islam's keenness to establish strong family relationships. It established them on the basis of compassion (tarahum) and considered it a foundation based on a tenderness that requires kindness to the one shown mercy, affection, and tenderness; rather, it requires the will for benefit for others and filling the heart with the love of good, benefit, spending, and giving to others. If the affection of parents for their children and seeking good for them is part of the nature (fitrah) upon which man was created, then He Almighty commanded children to be dutiful to parents and to lower the wing of humility to them. Raising the youth on the values of compassion, building families on the ties of kinship, and working to maintain them makes family relationships strong relationships in which cooperation and solidarity of all kinds prevail. Kindness to parents and relatives is a duty committed to by the believer in Allah Almighty who exalts His Book; he maintains ties with his relative with kindness, and by spending status, physical benefit, and wealth, according to what the strength of kinship and need require, because of its extreme importance in building a strong, cohesive society. Harmony and bonding between members of society in general, and between relatives and kin in particular, are among the most important pillars necessary for achieving family security.

Then comes the third commandment: (and do not kill your children out of poverty; We will provide for you and them), where Allah Almighty instructed parents not to kill children for fear of poverty, for He is the Provider; the provision of children is upon Allah just as the provision of parents is upon Allah. Al-Hafiz Ibn Kathir said: "When He Almighty instructed regarding parents and grandparents, He followed that with kindness to children and grandchildren, saying: (and do not kill your children out of poverty); that is because they used to kill their children as the devils enticed them to do so. They used to bury daughters alive for fear of shame, and perhaps killed some males for fear of impoverishment." It was narrated in the Sahihayn from the hadith of Abdullah bin Mas'ud (may Allah be pleased with him) that he asked the Messenger of Allah (peace be upon him): "Which sin is greatest?" He said: "That you set up a rival to Allah while He created you." I said: "Then what?" He said: "That you kill your child for fear that he will eat with you." (out of poverty): i.e., from the poverty occurring to them; they kill them because of the poverty occurring to them. Since they were impoverished, they were in need of provision to support themselves then their children, so He Almighty began with their provision first because they are in need, then the provision of their children. It is not hidden what the noble verse established of the rule of preserving wealth and not destroying or wasting it, alongside preserving life, family relationships, and being dutiful to children and preserving them.

The fourth commandment comes: His saying: (And do not approach immoralities - what is apparent of them and what is concealed). The instruction is the prohibition of approaching immoralities (fawahish) of all kinds. An immorality is everything whose ugliness is great among words and actions. Ibn Mas'ud used to say: "No one is more protective (aghyar) than Allah, and therefore He prohibited immoralities, what is apparent of them and what is concealed, and nothing is more beloved to Him than praise than Allah, and therefore He praised Himself." [^37] This commandment falls within the framework of "Moral Security" as the feeling of tranquility achieved by preserving honor, progeny, values, and morals, and not violating them or touching them. It is the feeling of tranquility achieved through preserving honor, progeny, values, and morals and protecting them from deviating from the rules of social control through practicing the preventive, repressive, and curative role capable of achieving that. Morals represent the practical primary pillar of Monotheism, where the individual's behavior is through the strength of their faith and the purity of their Monotheism. Monotheism also confirms the highest goal of human identity is Allah Almighty's use of man on earth. This use should include trustworthiness, and the content of this divine trust is the fulfillment of moral duty in everything. This is achieved in the family, which is the foundation of society, and through it, the development of human civilization is embodied, and the true goal of Allah's will on earth. [^38]

As for the fifth commandment in His saying: (And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right), it came with the prohibition of killing the soul which He has forbidden except by right—the protected soul which it is not permissible to kill without right. He Almighty criminalized this act in many verses in His Book: (And whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment) [Al-Nisa: 93]. Here, the Qur'an is credited with promoting the value of the human soul and elevating it, and attending to it regardless of religion and belief—Allah who created and fashioned it. Allah Almighty emphasized the greatness and sanctity of the soul, swearing by it saying: (And [by] the soul and He who proportioned it) [Al-Shams: 7], and highlighted the greatness of the crime of attacking it saying: (We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely) [Al-Ma'idah: 32]. Preserving the soul is an eternal instruction after preserving religion, because preserving the soul is among the necessities of human life and its continuation.

Perhaps among the most eloquent expressions in explaining the concept of preserving the soul is what al-Shatibi (may Allah have mercy on him) mentioned when he pointed to the three meanings in its preservation: preserving its origin through the legality of reproduction, preserving its survival after its emergence from non-existence into life through providing food, drink, and all its internal needs, and providing clothing, housing, and all its external needs. It should be noted that all these aspects were originally mentioned in the Qur'an and the Prophetic Sunnah. The completion of these aspects is done by preserving the soul away from falling into the forbidden such as adultery, by having correct legal marriage and providing everything related to it of divorce, khul', li'an, and the like. What the soul is nourished with is preserved by consuming what does not harm, hurt, or corrupt it, and providing what meets its needs related to food, hunting, sacrifice, legal punishments (hudud), and retribution (qisas), and respecting the difficulties and circumstances related to these matters and similar matters. Preserving progeny falls into this context, and its foundations are mentioned in the Holy Qur'an and the Prophetic Sunnah. [^39]

The sixth commandment: His saying: (And do not approach the orphan's property except in a way that is best until he reaches maturity). The prohibition of orphans' wealth except in a way that is best, just as Allah Almighty prohibited approaching the orphan's property in the sixth commandment, and by greater reason eating it except in a way that is best. It is not understood from His saying: (until he reaches maturity) that it is permissible to approach and eat the wealth of orphans if they reach maturity; rather, the intent of reaching maturity is that their wealth is handed over to them, as clarified by our Lord's saying in His Book: (And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgment, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up...) [Al-Nisa: 6]. Allah Almighty said, warning against eating people's wealth: (Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze) [Al-Nisa: 10]. Qur'anic and Prophetic legislations had a great role in preserving the rights of orphans, as they eliminated the negative practices that were customary in the pre-Islamic period (Jahiliyyah), such as not giving inheritance to young children and depriving girls of inheritance. Islam also shattered the personal ambitions of people who raced to marry orphan girls with the aim of seizing their properties. When they married them, they did not provide them with a dowry. Islam commanded full and comprehensive attention to the care of orphans, warning of the bad consequences of negligence in this regard. It also commands that people treat orphans with love, mercy, kindness, and compassion, just as they treat their own children. [^40] The importance of caring for orphans and their rights and its role in achieving and preserving the security of society and protecting groups that could be vulnerable to the violation of their rights is not hidden.

The blessed Surah moves to the seventh commandment: His saying: (And give full measure and weight in justice), where Allah Almighty commands in this verse to establish justice in measure and weight. In other Surahs, He sent a messenger with this command, where Shu'ayb (peace be upon him) said to his people: (O my people, worship Allah; you have no deity other than Him. And do not decrease from the measure and the weight. Indeed, I see you in prosperity, but indeed, I fear for you the punishment of an all-encompassing Day) [Hud: 84]. While the meaning indicated by the verse is originally in measure and weight, it points to justice in every matter. From here, some scholars went to generalize that short-changing (tatfif) is general in every word and action, and is not specific to short-changing in measure and weight. Preserving fulfillment in measures and weights preserves their values, safeguards their trust, and protects their security. When manipulation of financial relationships in buying and selling operations becomes widespread, the Muslim society is affected by weakness and moral and value deterioration, and corrupt values and blameworthy traits spread among its members. Thus came the emphasis and prohibition as an instruction to clarify the danger of these practices and their contradiction of the requirements of faith.

Then comes the eighth commandment: His saying: (And when you testify, be just, even if [it concerns] a near relative), where Allah commanded in this verse that man be just in his words and actions even with the closest people to him. Ibn Ashur (may Allah have mercy on him) says: "This is the gatherer of all dealings between people by means of speech, which are testimony, judgment, accreditation (ta'dil), disparagement (tajrih), consultation, reconciliation between people, and reports informing about the attributes of things in dealings: from the attributes of sales, rentals, and defects; and in promises, wills, and oaths, as well as praises and insults such as slander (qadhf). All of that is included in what issues from speech." [^41]

As for the ninth commandment: His saying: (And the covenant of Allah fulfill), Allah commanded the fulfillment of His covenant. Al-Hafiz Ibn Kathir said: "Ibn Jarir said: He says: And with the instruction of Allah which He instructed you, fulfill. Fulfilling that is that you obey Him in what He commanded you and prohibited you, and work by His Book and the Sunnah of His Messenger, and that is the fulfillment of Allah's covenant: (This has He instructed you that you may remember); He Almighty says: This He instructed you and commanded you, and emphasized it upon you (that you may remember); i.e., take heed and desist from what you were in before this."

The noble verses conclude with the tenth commandment: (And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way). Allah commanded following Allah's straight path and prohibited division and following [other] ways. After He Almighty cited the preceding commandments and requested action according to what came of commands, and leaving what He Almighty prohibited, and the clarification and guidance from those comprehensive commandments was achieved—and they represent the straight path—He Almighty said, pointing to them: (And, [moreover], this is My path, which is straight). The religion of Allah Almighty and His Sharia is the straight path. Then He commanded them to follow it, saying: (so follow it), and prohibited them from following the ways contradicting this upright method, saying: (and do not follow [other] ways, for you will be separated from His way). Al-Hafiz Ibn Kathir said: "Allah commanded the believers to [adhere to] the group (jama'ah) and prohibited them from disagreement and division, and informed them that those before them were only destroyed by disputation and quarrels in the religion of Allah and the like."

These commandments are agreed upon by religions and are the basis for forming virtuous groups. All religions brought them and upright positive laws accepted them. They are among the commandments of Islam, which is the eternal religion of Allah that Allah does not accept other than it. This religion is what Allah imposed on humans since He created them; Adam (peace be upon him) and the prophets and messengers who followed him brought it, and it was completed with the message of the Seal of the Prophets, Muhammad (peace be upon him). It is the religion that includes correct creeds and general rulings that do not change with the change of time or place or by the change of people's conditions in the series of their human lives on the face of the earth, regardless of their colors, races, languages, and environments. In it is the rectification of their lives, livelihood, and security.

Perhaps among the beautiful words is what al-Shahid al-Bushikhi mentioned: "The term has appeared in several forms, but it did not appear restricted by anything, neither by description nor by addition. This means it is not subject to fragmentation (tab'id). Security is a total, comprehensive thing that does not accept fragmentation. This is an important point: security is a blessing that people enjoy; it either is or it is not. It cannot be fragmented, meaning they enjoy one type of security and do