حکمرانی امنیت از منظر قرآن کریم؛ با تأکید بر نقش گروه‌ها

Security, as one of the most fundamental functions of governance, has continually stood at the center of attention in political schools and theories. Although diverse theories—such as Realism, the Copenhagen School, and contemporary security approaches—have sought to provide a framework for ensuring security, their practical failures in resolving complex crises, especially in Islamic societies, have highlighted the necessity of returning to authentic epistemic and revelatory sources. The Noble Qur’an, as the most complete source of human guidance, regards security not only as an individual and collective need but also as part of the divine mission of the prophets, linking its realization to precise principles and specific mechanisms. The core question of this study is how desirable security governance is designed in the Qur’anic logic and what status groups, as one of the key actors, hold in this process. Insufficient attention to the role of populations and social groups in security-making has caused a significant portion of the capacities of Islamic governance to remain neglected. An examination of frequently used Qur’anic terms such as “Āl” (house/lineage), “Banī” (children/descendants), and “al-Malaʾ” (the notables) shows that this divine text places special emphasis on the role of groups in constructing and sustaining security, such that the narrative of the Children of Israel, whether as a negative exemplar or for conveying positive teachings, stands among the most salient cases of Qur’anic security studies. The aim of this research is to systematically explain the foundations and mechanisms of security governance on the basis of Qur’anic verses—with emphasis on the role of groups—and to present a model adaptable to the contemporary conditions of Islamic societies. Along this path, the study endeavors, on the one hand, to offer a coherent depiction of the desirable structure of security governance in the logic of revelation and, on the other hand, to derive practical strategies for the participation of groups in the process of security-making by extracting the relevant teachings. The research also seeks, by reviewing historical examples such as the confrontation of Moses (peace be upon him) with Pharaoh and the role played by groups such as the House of Pharaoh, the notables, and the followers of truth, to show how behavioral and managerial patterns in interaction with groups can strengthen or weaken security. The research method is based on “extractive thematic exegesis,” which focuses
on collecting and analyzing verses on a common theme—here, security and the role of groups—without treating the codex order as a binding framework; in this approach, the exegete compiles the dispersed verses on a topic and, through structural and content analysis, offers a comprehensive picture of the Qur’an’s view. Data were completed through library study and recourse to authoritative exegeses, historical sources, and texts related
to Islamic political thought. To increase precision, analytical cases were examined with Qur’anic examples such as the role of the Children of Israel during the mission of Moses (peace be upon him), the Pharaonic polity, agents like Qārūn and Balaam the son of Beor, and concepts such as “oppression and subjugation of the weak (istidʿāf),” “sedition/trial (fitna),” and “disputation in the fairest manner (jidāl bi-al-aḥsan).” The findings show that, from the Qur’anic perspective, security governance goes beyond the provision of a threat-free condition and depends on establishing a stable balance among the rights, duties, and dignity of diverse social actors. In this system, groups occupy a dual position: they can be agents of consolidation of security or be instrumentalized for despotism and insecurity.
In the desirable Qur’anic model, the formation of groups is accepted—even deemed necessary—and their security must be guaranteed against internal and external threats. The rejection of the subjugation of the weak, opposition to discriminatory categorizations, and restoration of violated rights are key characteristics of this approach. The account of Moses’s (peace be upon him) confrontation with Pharaoh exemplifies the principle that the liberation of an oppressed group was a prelude to the emergence of their doctrinal and practical capacities. According to the Qur’an, threats against groups may arise from tyrannical governments, other powerful groups, or even influential individuals. To consolidate domination, the arrogant employ instruments such as creating social cleavage, diminishing human capital, and eliminating elites. In contrast, the Qur’anic model emphasizes internal solidarity, fair competition, and the peaceful management of differences; terms like “ḥizb” (party/group) and “shuʿūb” (peoples) indicate acceptance of diversity while safeguarding social unity. The findings also indicate that security is not confined to the physical dimension; it encompasses levels such as intellectual and doctrinal security and fundamental freedoms. By recognizing freedom of belief, expression, and debate, the Qur’an sketches a space in which opponents may voice their views freely, provided ethical limits and justice are observed. This approach not only prevents insecurity born of repression but also paves the way for intellectual growth and the strengthening of the foundations of legitimacy. Teachings such as “disputation in the fairest manner,” the demand for proof, non-inquisition of beliefs, and security for those who enjoin right and forbid wrong constitute the pillars of this intellectual edifice. Overall, the present study shows that the Qur’anic model of security governance regards security as the product of the active and responsible interaction of the state, groups, and individuals, underscoring the key role of groups in this chain. Avoiding an exclusive focus on either state or individual security, it offers a comprehensive and balanced view in which all actors are both rights-holders and duty-bearers. Such a perspective, when adapted to today’s social and cultural conditions, can ground the design of sustainable, justice-oriented security policies in Islamic societies.