CORANO 9:29 - ''Combattete coloro che non credono in Allah...'' SPIEGATO
A nome di Dio, il Misericordioso, il Compassionevole.
Introduzione
Questo articolo esamina il capitolo 9, versetto 29 del Corano, nel suo contesto storico. Alcuni dicono che questo versetto (9:29) approva e autorizza i musulmani ad uccidere cristiani ed ebrei. Questo e' assolutamente falso.
Antefatto
La maggior parte dei commentatori del Corano, moderni e vecchi, sono d'accordo sul fatto che questo versetto (9:29) e' stato rivelato durante la spedizione a Tabuk, per affrontare l'esercito dell'Impero Bizantino (Mujahid Ibn Jabr (645-722 DC), Hud b. Muhakkam Hawwari, Al-Tabari (838-923 DC), Baghawi (1044-1122 DC) e Ibn Kathir (1301-1373 DC))
Il Versetto - Contesto Storico
Andiamo a leggere il versetto:
Corano: Sura 9:29. Combattete coloro che non credono in Allah e nell'Ultimo Giorno, che non vietano quello che Allah e il Suo Messaggero hanno vietato, e quelli, tra la gente della Scrittura, che non scelgono la religione della verita', finche' non versino umilmente il tributo, e siano soggiogati.
Quindi, il versetto dice a Muhammad (p) di combattere coloro che hanno avuto le Sacre Scritture precedenti. Ma, a chi si riferisce questo versetto? Come menzionato precedentemente, molti delle esegesi islamiche del Corano dicono che questo versetto (9:29) e' stata rivelata durante (circa) la spedizione di Tabuk.
I Hadith affermano che le truppe bizantine avanzavano ai confini siriani. Secondo Sahih Muslim e Riyad Al Saliheen, la spedizione era proprio per difendere i propri confini.
Sahih Muslim, Libro 37, Hadith 6670:
“I never remained behind Allah’s Messenger from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allah’s Messenger and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allah’s Messenger on the night of ‘Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allah’s Messenger on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allah’s Messenger set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. …”
Riyad Al Saliheen, Libro 1, Hadith 21:
“Abdullah bin Ka’b, who served as the guide of Ka’b bin Malik (May Allah be pleased with him) when he became blind, narrated: I heard Ka’b bin Malik (May Allah be pleased with him) narrating the story of his remaining behind instead of joining Messenger of Allah when he left for the battle of Tabuk. Ka’b said: “I accompanied Messenger of Allah in every expedition which he undertook excepting the battle of Tabuk and the battle of Badr. As for the battle of Badr, nobody was blamed for remaining behind as Messenger of Allah and the Muslims, when they set out, had in mind only to intercept the caravan of the Quraish. Allah made them confront their enemies unexpectedly. I had the honour of being with Messenger of Allah on the night of ‘Aqabah when we pledged our allegiance to Islam and it was dearer to me than participating in the battle of Badr, although Badr was more well-known among the people than that. And this is the account of my staying behind from the battle of Tabuk. I never had better means and more favourable circumstances than at the time of this expedition. And by Allah, I had never before possessed two riding-camels as I did during the time of this expedition. Whenever Messenger of Allah decided to go on a campaign, he would not disclose his real destination till the last moment (of departure). But on this expedition, he set out in extremely hot weather; the journey was long and the terrain was waterless desert; and he had to face a strong army, so he informed the Muslims about the actual position so that they should make full preparation for the campaign.”
Nota: nei due hadith precedenti abbiamo letto che l'esercito Bizantino era gia' li, pronto ed equipaggiato per andare in guerra. Questi seguenti rapporti ci confermano che delle notizie arrivate ai musulmani affermano che la tribu' dei Ghassan, che faceva parte dell'impero Bizantino si stava preparando per attaccare la comunita' musulmana.
Sahih Al-Bukhari, Volume 6, Libro 60, Hadith 435:
“… I left her (and went home). At that time I had a friend from the Ansar who used to bring news (from the Prophet) in case of my absence, and I used to bring him the news if he was absent. In those days we were afraid of one of the kings of Ghassanid Tribe. We heard that he intended to move and attack us, so fear filled our hearts because of that. (One day) my Ansari friend unexpectedly knocked at my door, and said, “Open Open!’ I said, ‘Has the king of Ghassan come?’ He said, ‘No, but something worse; God’s Messenger has isolated himself from his wives.’ …”
Sahih Muslim, Libro 9, Hadith 3508:
“I had a friend from the Ansar. When I had been absent (from the company of the Prophet) he used to bring me the news and when he had been absent I used to bring him the news, and at that time we dreaded a King of Ghassan. It was mentioned to us that he intended to attack us, and our minds were haunted by him. My friend, the Ansari, came to me, and he knocked at the door and said: Open it, open it. I said: Has the Ghassanid come? He said: (The matter is) more serious than that. The Messenger of Allah has separated himself from his wives. …”
Jami at-Tirmidhi, Volume 5, Libro 44, Hadith 3318:
“‘My house was in Al-Awali among those of Banu Umayya, and I had a neighbour among the Ansar, and he and I would take turns visiting the Messenger of God.’ He said: ‘One day I would visit him and bring the news of the Revelation, and one day he would visit him and bring the same. We heard that Ghassan were preparing their horses to attack us. He said: ‘One day he came to me in the evening and knocked on my door, so I went out to him. He said: “A horrible thing has happened.” I said: “Ghassan has come?” He said: “Worse than that. The Messenger of God has divorced his wives.’ …
In relazione a questo, Ibn Sa'd (784-845 DC), nel suo libro Kitab al-Tabaqat al-Kabir afferma che brutte notizie sono arrivate a Muhammad (p): o Bizantini avevano schierato molte forze armate e che Eraclio I aveva inviato alcuni dei suoi soldati a Balqa. Questo e' quando Muhammad (p) invito' le sue genti per la spedizione di Tabuk.
Kitab al-Tabaqat al-Kabir, Volume 2, Pagine 203-204:
“They (narrators) saud: It (report) reached the Messenger of Allah, may Allah bless him, that the Romans had concentrated large forces in Syria had, that Heraclius had disbursed one year’s salary to his soldiers, and that tribes of Lakhm, Judham, ‘Amilah and Ghassan had joined hands with him. They sent had sent their Vanguards to Al-Balqa. The Messenger Messenger of Allah, may Allah bless him, summoned the people to march. He set out and informed them about the place which he intended, so that they could make necessary preparations. He sent (messengers) to Makkah and to the tribes of Arabia (asking them) to send help. This took place in the days of intense heat.”
Lo storico del Nono Secolo, Ahmad Ibn Yahya Al-Baladhuri (M. 892 DC) riporta anche lui nel suo libro, Kitab Futuh Al-Buldan, in parole chiare che il Profeta (p) veni a sapere che l'esercito Bizantino si era riunito contro di lui.
Kitab Futuh Al-Buldan, Volume 1, Pagina 92:
“Tabuk make terms. When in the year 9 AH the Prophet marched to Tabuk in Syria for the invasion of those of the Greeks, Amilah, Lakhm, Judham and others whom he learnt had assembled against him, he met no resistance. So he spent a few days in Tabuk, whose inhabitants made terms with him agreeing to pay poll-tax.”
Inoltre, anche la narrazione di Al-Waqidi (745-822 DC) e' simile e consistente con quello che vi abbiamo fatto vedere, che i Bizantini si erano preparati per dichiarare guerra contro i musulmani.
La narrazione di Al-Waqidi e' piu' dettagliata. Narra che alcuni nabatei sono venuto a Medina per affari commerciali, come hanno da sempre fatto durante gli anni. Questi, dissero ai musulmani che i bizantini (romani) hanno preparato le loro truppe in Siria per attaccare Medina, e che una parte dell'esercito ha gia' raggiunto Balqa. La narrazione dice anche che alcuni di quei nabatei erano commercianti musulmani che erano andati nel Sham (Siria) e che loro abbiano visto il numero delle truppe, il loro equipaggiamento e le loro armi. Tutto questo accadde prima che il Profeta Muhammad (p) decidesse di attaccare l'esercito bizantino.
Al-Waqidi, Volume 3, Pagine 989-990:
“…The saqita – they were Nabateans who arrived in Medina with flour and oil in Jahiliyya and after Islam arrived. Indeed there was news of al-Sham [Syria] with the Muslims every-day. Many of those who came to them were from Nabatea. A group arrived which mentioned that the Byzantine's had gathered [assembled] many groups in Al-Sham [Syria], and that Heraclius had provisioned his companions for a year. The Lakhmids, Judham, Ghassan, and Amila had gathered with him. They marched and their leaders led them to al-Balqa where they camped. …there was no enemy feared more by the Muslims, this because of what they had seen regarding their numbers, their equipment and their arms when they had set foot in their territory as traders.”
Inoltre, vorrei anche includere l'episodio della moschea di Al-Dirar, in relazione alla spedizione di Tabuk, per dare una miglior comprensione dell'intenzione dell'armata bizantina nell'attaccare la comunita' musulmana in Madina.
Masjid al-Dirar era una moschea costruita dagli ipocriti con l'aiuto di Abu Amir, un monaco cristiano, che aveva precedentemente combattuto contro i musulmani per diversi anni. Abu Amir ando' in Siria ed ebbe una relazione molto vicina con il leader bizantino. Abu Amir, avendo come nemico numero 1 Muhammad (p), chiese ad Eraclio I di dargli soldi, soldati e armi per assassinare Muhammad (p).
Con l'aiuto di Eraclio I, fu costruita una moschea, e gli ipocriti invitarono Muhammad alla moschea per pregare, cosi da poterlo assassinare. Pero', il Profeta rifiuto' ed era anche occupato con la spedizione di Tabuk. Ali Ibn Ahmad al-Wahidi (M. 1075 DC) narra:
“… The Banu ‘Amr ibn ‘Awf built a mosque at Quba’ and sent for the Messenger of Allah, to come to them. He went there and prayed in that mosque. Their brothers from the Banu Ghunm ibn ‘Awf envied them resentfully and said: ‘Let us built a mosque and send for the Messenger of Allah, to pray in it as he prayed in the mosque of our brothers, and let Abu ‘Amir al-Rahib (the monk) also pray in it when he comes back from Syria‘. This Abu ‘Amir had embraced Christianity and became a monk in the pre-Islamic period. But when the Messenger of Allah, moved to Medina, Abu ‘Amir rejected the religion of Islam and showed enmity toward it. The Prophet, called him then Abu ‘Amir al-Fasiq (the corrupt)… Abu Amir left for Syria and then sent a letter to the hypocrites in which he wrote: ‘Prepare yourselves and make ready whatever you can of force and weapons. Built a Mosque for me, for I am going to Caesar to request him to send with me Byzantine soldiers so that I drive out Muhammad and his companions‘. And so, they built for him a mosque by the Quba’ mosque. Those who built this mosque were 12 men: Khidham ibn Khalid (this mosque of opposition was an extension of his house), Tha’labah ibn Hatib, Mu’attib ibn Qushayr, Abu Habibah ibn al-Az’ar, ‘Abbad ibn Hunayf, Jariyah ibn ‘Amir, his two sons Majma’ and Zayd, Nabtal ibn Harith, Bahzaj ibn ‘Uthman, Bijad ibn ‘Uthman and Wadi’ah ibn Thabit. When they finished building this mosque, they went to the Messenger of Allah, and said: ‘We have built a mosque for the sick and the needy and also for use in rainy and wintry nights, and we would like you to come and pray in it’.”
Anche il rispettato scolaro Abu l-Fida' Ismail Ibn Umar Ibn Kathir (1301-1373 DC) menziona che Abu Amir aveva il supporto di Eraclio I per lanciare l'attacco alla comunita' musulmana:
“Masjid Ad-Dirar and Masjid At-Taqwa
The reason behind revealing these honorable Ayat is that before the Messenger of Allah migrated to Al-Madinah, there was a man from Al-Khazraj called “Abu `Amir Ar-Rahib (the Monk).” This man embraced Christianity before Islam and read the Scriptures. During the time of Jahiliyyah, Abu Amir was known for being a worshipper and being a notable person among Al-Khazraj. When the Messenger of Allah arrived at Al-Madinah after the Hijrah, the Muslims gathered around him and the word of Islam was triumphant on the day of Badr, causing Abu `Amir, the cursed one, to choke on his own saliva and announce his enmity to Islam. He fled from Al-Madinah to the idolators of Quraysh in Makkah to support them in the war against the Messenger of Allah. The Quraysh united their forces and the bedouins who joined them for the battle of Uhud, during which Allah tested the Muslims, but the good end is always for the pious and righteous people. The rebellious Abu Amir dug many holes in the ground between the two camps, into one of which the Messenger fell, injuring his face and breaking one of his right lower teeth. He also sustained a head injury. Before the fighting started, Abu Amir approached his people among the Ansar and tried to convince them to support and agree with him. When they recognized him, they said, “May Allah never burden an eye by seeing you, O Fasiq one, O enemy of Allah!” They cursed him and he went back declaring, “By Allah! Evil has touched my people after I left.” The Messenger of Allah called Abu Amir to Allah and recited the Qur’an to him before his flight to Makkah, but he refused to embrace Islam and rebelled. The Messenger invoked Allah that Abu Amir die as an outcast in an alien land, and his invocation came true. After the battle of Uhud was finished, Abu Amir realized that the Messenger’s call was still rising and gaining momentum, so he went to Heraclius, the Emperor of Rome, asking for his aid against the Prophet. Heraclius gave him promises and Abu Amir remained with him. He also wrote to several of his people in Al-Madinah, who embraced hypocrisy, promising and insinuating to them that he will lead an army to fight the Messenger of Allah to defeat him and his call. He ordered them to establish a stronghold where he could send his emissaries and to serve as an outpost when he joins them later on. These hypocrites built a Masjid next to the Masjid in Quba’, and they finished building it before the Messenger went to Tabuk. They went to the Messenger inviting him to pray in their Masjid so that it would be a proof that the Messenger approved of their Masjid.”
Similarmente, Tafsir Al-Jalalayn afferma l'incidente della Moschea Al-Dirar:
“And, among them, those who have chosen a mosque — these were twelve men from among the hypocrites — by way of harm, to cause distress for those of the mosque of Quba’, and disbelief, since they built it on the orders of the monk Abu Amir, as a sanctuary for him, so that whoever comes from his side may stay there: he had gone to the Byzantine Emperor (Qaysar) to bring troops to fight against the Prophet (s), and to cause division among the believers, who pray in the mosque of Quba’, by having some of these pray in their [the hypocrites’] mosque, and as an outpost, an observation post, for those who waged war against God and His Messenger before, that is, before it was built — meaning the above-mentioned Abu ‘Amir — they will swear: ‘We desired nothing, by building it, but, to do, good’, by way of kindness towards the poor in times of [heavy] rain or [extreme] heat and in order to provide [a place of worship] for the Muslims; and God bears witness that they are truly liars, in this [claim of theirs]. They had asked the Prophet (s) to perform prayers in it, and so the following was revealed…”
Allo stesso modo, Abu Ja'far Muhammad ibn Jarir al-Tabari (838-923 DC) ha questa storia nel suo Tafsir in dettaglio (Tafsir Al-Tabari, Volume 14, Pagine 469-475).
Questi incidenti non erano i primi che aprissero i contrasti fra l'Impero Bizantino e i musulmani. Per esempio, quando Muhammad invio' uno dei suoi messaggeri con una lettera al Re di Busra, esso venne intercettato ed ucciso, lui e i suoi uomini, da Shurabbil ibn Amr al Ghassani e i suoi uomini.. Questo infatti porto alla battaglia di Mu'tah.
Grazie a queste prove e testimonianze, possiamo essere d'accordo sul fatto che Muhammad era ben cosciente sull'avvicinamento dell'Impero Bizantino alla Medina. Quello che lui non sapeva era la questione della Moschea costruita dal monaco cristiano, con l'aiuto di Eraclio I e sul tentativo di assassinio.
Inoltre, grazie a tutto quello menzionato sopra, possiamo capire che la spedizione di Tabuk era iniziata come conseguenza all'avanzata dei bizantini (romani) per attaccare la comunita' musulmana.
Percio', 9:29 e' capita storicamente che il versetto e' diretto a chi e' ostile e ha intenzione di recare danni ai musulmani.
Jizya
Peraltro, quando i musulmani arrivarono a Tabuk, per affrontare il nemico, si resero conto che l'armata Bizantina era scappata. Quindi, cosa hanno fatto i musulmani con i cristiani e gli ebrei che erano alleati dei Bizantini, ed erano contro i musulmani? Hanno iniziato ad ucciderli?
Nessun danno e' stato inflitto a nessun ebreo o cristiano.
Sahih al-Bukhari, Volume 4, Libro 53, Hadith 387:
“We accompanied the Prophet in the Ghazwa of Tabuk and the king of ‘Aila presented a white mule and a cloak as a gift to the Prophet. And the Prophet wrote to him a peace treaty allowing him to keep authority over his country.”
Kitab Futuh Al-Buldan, Volume 1, Pagina 92:
“Tabuk make terms. When in the year 9 AH the Prophet marched to Tabuk in Syria for the invasion of those of the Greeks, Amilah, Lakhm, Judham and others whom he learnt had assembled against him, he met no resistance. So he spent a few days in Tabuk, whose inhabitants made terms with him agreeing to pay poll-tax.”
Con l'arrivo del Profeta (p) e della sua armata, noi leggiamo che lui ha fatto patti di pace con le tribu' alleate con i Bizantini. Questi due rapporti sono fantastici poiche' sfatano il mito del il quale afferma che Muhammad conquistava e convertiva con la spada. Dobbiamo ricordarci che queste tribu' erano alleate con i Bizantini nel combattere i musulmani e che Muhammad e i suoi compagni, 'nonostante' avessero l'opportunita' di prendersi i loro diritti, gli lasciarono soli senza recargli danni.
Parte di questi trattati di pace consistevano nel vivere in pace nei propri territori e che nessuno doveva recare danno all'altro. Avevano inoltre la protezione completa e la liberta' dal governo Islamico. Un'altra parte di questi trattati concedeva al Re cristiano Yuhanna (Giovanni) di Aila di avere il potere e controllo piu' totale sul suo territorio, a costo di rimanere in pace con i musulmani e pagare la tassa al Profeta (p).
Alcuni dicono che la Jizya (tassa) fosse discriminatoria o oppressiva. Per coloro che non conoscono cosa sia la Jizya, essa e' una tassa per tutti i cristiani e gli ebrei che vivono sotto la protezione di un governo Islamico. Questa tassa non e' imposta a tutti, ma soltanto agli uomini. Donne, bambini, uomini vecchi e poveri ne sono esenti. Similarmente, anche i musulmani dovevano pagare una tassa simile, chiamata Zakat. Se il cristiano o l'ebreo entrasse a far parte al servizio militare, rientrava anche lui fra gli esenti dalla Jizya, a differenza dal musulmano, che deve pagare la Zakat e partecipare obbligatoriamente al servizio militare.
Come menzionato prima, tutti i non musulmani hanno completa liberta' e protezione dal governo Islamico, come nel caso del Re cristiano Yuhanna (Giovanni) di Aila, che ha avuto il potere su tutto il suo territorio. Parte di questa 'completa protezione' consiste anche nell'aiutare e proteggere i non musulmani se venissero attaccati da terzi. Quindi, il nemico dovrebbe combattere prima i musulmani prima che esso reca danni al non-musulmano.
Questo pagamento (Jizya) va a scuole, ospedali, difesa militare del paese e al mantenimento dei poveri e dei bisognosi. Queste due tasse sono necessarie per il governo, poiche' esso funzioni e per aiutare i propri cittadini (in poche parole, i soldi 'ritornano in dietro').
L'affermazione la quale afferma che la Jizya fosse oppressiva e' stata propagandata per colorare il credo islamico negativamente.
Infatti, chiunque oppressa o reca danno ad un dimmi (cittadino non musulmano) va contro Dio e gli insegnamenti di Muhammad (p). Al Tabarani riporta che Muhammad (p) disse:
“He who hurts a dhimmi hurts me, and he who hurts me annoys Allah.
E:
“Whoever hurts a dhimmi, I am his adversary, and I shall be an adversary to him on the Day of Resurrection.”
Abu Dawud:
“One the Day of Resurrection I shall prove to be wrong anyone who oppresses a person from among the People of the covenant, or infringes on his right, or puts a responsibility on him which is beyond his strength, or takes something from him against his will.”
Muhammad (p) vieto' il recare danni di qualsiasi tipo a qualsiasi Dimmi (cittadino non-musulmano).
Il giurista malikita, Shihab ad-din Al-Qarafi afferma:
“The covenant of protection imposes upon us certain obligations toward ahl adh-dhimmah. They are our neighbours, under our shelter and protection upon the guarantee of Allah, His Messenger (p), and the religion of Islam. Whoever violates these obligations against any of them by so much as an abusive word, by slandering his reputation, or by doing him some injury or assisting in it, has breached the guarantee of Allah, His Messenger (p), and the religion of Islam.
E Ibn Hazm:
“If the enemy of a dhimmi comes with his forces to take him, it is our obligation to fight this enemy with soldiers and weapons and to give our lives for him, thus honouring the guarantee of Allah and His Messenger (p). To hand him over to the enemy would mean to dishonour this guarantee.”
Il Corano inoltre dice che i non musulmani devono essere trattati con gentilezza ed essere giusti con loro:
''Allah non vi proibisce di essere buoni e giusti nei confronti di coloro che non vi hanno combattuto per la vostra religione e che non vi hanno scacciato dalle vostre case, poiché Allah ama coloro che si comportano con equità.'' (60:8)
Lo stesso Corano permette ai musulmani di sposare le donne cristiane ed ebree:
“Oggi vi sono permesse le cose buone e vi è lecito anche il cibo di coloro ai quali è stata data la Scrittura, e il vostro cibo è lecito a loro. [Vi sono inoltre lecite] le donne credenti e caste, le donne caste di quelli cui fu data la Scrittura prima di voi, versando il dono nuziale - sposandole, non come debosciati libertini! Coloro che sono miscredenti vanificano le opere loro e nell'altra vita saranno tra i perdenti.” (5:5)
Nello stesso libro, Dio l'Onnipotente ci informa dicendo che attraverso il matrimonio Lui ha messo amore e misericordia fra la coppia:
''...e ha stabilito tra voi amore e tenerezza.'' (30:21)
Come visto in capitolo 9, versetto 29 del Corano, Dio l'Onnipotente ha permesso soltanto il combattere, nel contesto dell'Impero Bizantino impedendo che l'armata attaccasse i musulmani. Questo versetto non permette in nessun modo l'aggressione contro persone pacifiche. Piuttosto l'ingiunzione ne versetto deve essere capita nel suo contesto storico in cui e' stata rivelata, al tempo del Profeta Muhammad (p). Come spiegato, il versetto aveva a che fare con le aggressioni dell'Impero Bizantino. Questo porto' il Profeta Muhammad (p) a schierarsi contro il nemico a Tabuk.
L'affermazione la quale afferma che il versetto chiama all'aggressione e alla guerra contro le persone innocenti non ha nessuna fonte storica in essa. Le fonti ci dicono che l'Islam rispetta e tratta coloro che fanno parte di altre religioni con gentilezza, cura e bonta'.