Derived from the lecture series of Nokounam, (Session 1566)

Preface

The Holy Quran, the fount of wisdom and guidance, through its luminous verses, instructs humanity on how to live within a dynamic and just society. This writing, by contemplating several verses, examines topics such as social communications, rulings of ablution, the shared legal rulings between men and women, and the concept of divine limits. The objective is not merely to elucidate the meanings of these verses, but also to link them with the needs of contemporary society, thus kindling a light for scholars and seekers of truth. This work, with a profound gaze upon the Quranic texts and narrations, endeavours to present coherent and deep reflections, as if a mighty tree has sprung from the soil of Quranic knowledge, whose branches cast the shade of wisdom and justice.

Part One: Social Communications and Cooperative Living

Verse of Communications: To you your religion, and to me mine

لَكُمْ دِينُكُمْ وَلِيَ دِينِ

Your religion is for you, and my religion is for me.

The Holy Quran, in Surah Al-Kafirun, verse six, decisively delineates the boundaries of belief. This verse, revealed in the context of rejecting the polytheists proposal for compromise on fundamental religious principles, does not signify social isolation but rather an assertion of doctrinal independence in the face of external pressures. Living in a world interconnected like a network, where humanity is summoned to cooperation and synergy, renders isolation impossible. Humanity is like a river, each part assisting the flow of the whole. This verse, when dialogue reaches an impasse, commands the believer to preserve their religious identity, yet this preservation does not imply severing social ties.

From a social perspective, communication is a fundamental pillar in building human civilisation. Just as a tree requires soil and water, a human being necessitates interaction and dialogue. The Holy Quran, in verses such as وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ (Al-Maidah: 2), encourages cooperation in righteousness and piety. However, jurisprudential challenges in the modern world sometimes act like a fierce wind threatening these bonds. Traditional jurisprudence, in some matters like the testimony of women, does not align with global societal needs. This mismatch occasionally breeds insecurity and distrust within society, akin to soil separated from the root of a plant, preventing its growth.

Key Point: The verse To you your religion, and to me mine is not an invitation to isolation, but a declaration of doctrinal independence. Jurisprudence must harmonise with modern social needs to strengthen healthy communications and social justice.

Summary of Part One

Social communications, like the lifeblood of society, are vital and indispensable. Verse six of Surah Al-Kafirun, while preserving doctrinal independence, encourages interaction within the framework of religious principles. Revisiting traditional jurisprudence in light of contemporary societal needs is a step towards realising justice and social cohesion.

Part Two: Rulings of Ablution and Jurisprudential Disputes

Verse of Ablution: Wash your faces and your hands up to the elbows

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ

O you who have believed, when you stand for prayer, wash your faces and your hands up to the elbows, and wipe your heads and your feet up to the ankles.

Verse six of Surah Al-Maidah, like a brilliant gem within ritual rulings, delineates the method of ablution. However, the interpretation of the phrase and your hands up to the elbows has given rise to disputes between Shia and Sunni jurisprudence. The Sunnis deem washing the hands from the wrist towards the fingertips obligatory, whereas the Shia, relying on the narrations of the Infallibles (peace be upon them), consider washing from the elbow towards the fingertips necessary. The word إِلَى, which usually indicates direction in Arabic, superficially supports the Sunni interpretation, but Shia narrations, acting as guiding lights, affirm washing from top to bottom.

This disagreement, like two branches of a single tree, each finds its roots in its own reasoning. Shia, based on authentic narrations such as those found in Wasail al-Shia, believe the Infallibles have clarified the meaning of the verse. However, the apparent wording seems to incline towards the Sunni interpretation, emphasising the necessity for stronger jurisprudential arguments within Shia thought. Psychologically, unresolved disputes cast a shadow on followers trust and augment confusion.

Key Point: The dispute over the interpretation of up to the elbows necessitates stronger jurisprudential reasoning within Shia fiqh. Strengthening these arguments will enhance trust and cohesion within the religious community.

Summary of Part Two

The verse of ablution, like a clear mirror, reflects ritual rulings. Divergence in its interpretation offers an opportunity for deeper reflection upon texts and narrations. Shia jurisprudence, grounded in the narrations of the Infallibles, must fortify its reasoning to stand firm like a pillar, elevating the communitys trust.

Part Three: Shared Legal Rulings between Men and Women

Verse of Testimony: And take two witnesses from your men

وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَنْ تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ

And call to witness two witnesses from among your men; and if there are not two men, then one man and two women from those whom you accept as witnesses, so that if one of them errs, the other may remind her.

The Holy Quran, in verse 282 of Surah Al-Baqarah, sets forth the conditions for testimony in transactions. Though this verse equates the testimony of two women to that of one man, this stipulation stems from the social conditions at the time of revelation rather than gender discrimination. The language of the Quran, like a pure stream, regards men and women as equal under divine rulings, as in verses such as يَا أَيُّهَا الَّذِينَ آمَنُوا (An-Nisa: 135). This shared legal status shines as a light reflecting equality and justice within the hearts of believers.

Nevertheless, contemporary society sometimes resembles a barren land deprived of womens active presence. Women, as half of societys body, require education and empowerment for social participation. Like a flower hidden in shade, blossoming with the light of education. Psychologically, such education bolsters womens self-confidence and security; socially, it reduces insecurity and strengthens justice.

Criticism of certain traditional views that deem womens testimony unnecessary acts as a breeze clearing the dust from the mirror of truth. The Quran affirms womens role in testimony but also considers the particular conditions of that era. Limiting womens roles is akin to clipping the wings of a bird made for flight.

Key Point: The Holy Quran recognises equality between men and women in general rulings. Educating women for social participation aids in strengthening justice and security.

Summary of Part Three

The shared rulings between men and women, like two wings of a bird, assist the societys balance and flight. Revising traditional views and educating women for active presence is a step towards justice and social cohesion.

Part Four: Divine Limits and the Meaning of Severity

Verses of Limits: These are the limits of Allah

تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah it is those who are the wrongdoers.

تِلْكَ حُدُودُ اللَّهِ وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ

These are the limits of Allah, and whoever transgresses the limits of Allah has wronged himself.

آتُونِي زُبَرَ الْحَدِيدِ

Bring me pieces of iron.

The concept of add in the Holy Quran, like a multifaceted diamond, encompasses diverse meanings. In verses such as زُبَرَ الْحَدِيدِ (Al-Kahf: 96) and فِيهِ بَأْسٌ شَدِيدٌ (Al-Hadid: 25), add signifies severity and strength, as iron, with its firmness, symbolises decisiveness and steadfastness. Yet, in verses such as تِلْكَ حُدُودُ اللَّهِ (Al-Baqarah: 229 and At-Talaq: 1), udd Allah refers to divine laws which, like a sturdy fence, define the boundaries of human conduct.

The distinction between the lexical meaning of add (severity) and the technical meaning of udd Allah (divine limits) is akin to two branches of a river flowing their own paths. Lexically, add means strictness and decisiveness; technically, the intensity lies in the essence of divine laws. Jurisprudentially, a add is a specific punishment for a specific transgression, and psychologically, this decisiveness fosters respect for the law and deterrence.

Implementing divine limits is like wielding a double-edged sword requiring precision. In a society afflicted by poverty, unemployment, and inequality, applying limits without regard to social conditions resembles pouring water on dry soil, resulting in erosion rather than growth. Enforcement requires appropriate context and conditions to yield justice, not oppression.

Key Point: add lexically denotes severity, while udd Allah refers to divinely decreed laws marked by decisiveness. Their enforcement necessitates suitable social conditions to realise justice.

Summary of Part Four

Divine limits, like steadfast borders, guide human conduct. Understanding the difference between lexical and technical meanings of add aids deeper comprehension of rulings. Enforcement of limits only leads to societal flourishing within a framework of social justice.

Overall Conclusion

The Holy Quran, like a guiding lamp, presents in its verses ways to live justly and dynamically. Reflection on the verses regarding communications, ablution, shared rulings between men and women, and divine limits reveals the depth and comprehensiveness of this celestial book. Social communications, as the lifelines of society, require strengthening and alignment with Quranic principles. Despite jurisprudential differences, ablution rulings offer an opportunity for contemplation of texts and narrations. The shared rulings between men and women, like the two wings of a bird, facilitate the societys flight towards justice. Divine limits, like a firm fence, bring decisiveness and order, provided they are enforced within appropriate contexts. Religious knowledge, by revising its methodologies and attending to contemporary needs, can expand the shade of justice and wisdom like a mighty tree over society.

Under the supervision of Sadegh Khademi