The Holy Quran, like a clear and boundless spring, conceals divine knowledge within the depth of its words and verses. Whoever regards it with contemplation and thoughtfulness extracts pearls of wisdom and cognition therefrom. This treatise, with a profound focus on the verses related to the implementation of hudud (divine limits), testimony, sorcery, and the concept of wujh (facial expressions) in the Holy Quran, constitutes an endeavour to open a gateway towards understanding these exalted meanings. Along this path, utilising luminous verses and narrations, the jurisprudential, rational, and mystical dimensions of these subjects are examined to prompt the reader to reflect upon divine wisdom. This work, with an organised structure and eloquent language, endeavours to present the concepts clearly and coherently so that, like a mirror, it reflects the manifestations of truth.
The enforcement of divine limits serves as a bridge between justice and mercy, which the divine prophets implement with wisdom and insight. In a narration cited within the lecture text, the Prophet Muhammad (peace be upon him) employed a bundle of soft branches (shamrkh) instead of a whip when carrying out the punishment for adultery, thereby preserving the appearance of the limit while mitigating the severity of the penalty. This act, akin to a gentle breeze, manifests compassion and kindness within the execution of divine justice. Such an approach not only considers the particular conditions of the sinners (such as illness) but also demonstrates flexibility in the enforcement of the rulings, which, while preserving the external form of the Shariah, reveals its merciful essence.
This flexibility is rooted in divine wisdom, clearly observable in the story of Prophet Ayyub (Job, peace be upon him). The Holy Quran in Surah d, verse 44 states:
وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلَا تَحْنَثْ
And take in your hand a bundle and strike with it, and do not break your oath.
This verse instructs Prophet Ayyub (peace be upon him) to strike with a bundle of branches instead of a whip to execute his oath. This divine command serves as a beacon in the darkness, indicating the path of mercy in the enforcement of hudud. The Prophet Muhammad (peace be upon him), inspired by this wisdom, utilised the shamrkh in the punishment for adultery to fulfil the oath while manifesting divine mercy. This approach not only establishes justice but also, like a clear stream, fosters trust in the wisdom of the Shariah within the hearts of the believers.
Patience, as a brilliant jewel in the crown of the prophets, holds a special manifestation in the implementation of divine limits. The Holy Quran in the continuation of verse 44 of Surah d describes Prophet Ayyub (peace be upon him) as biran (patient):
إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدِ إِنَّهُ أَوَّابٌ
Indeed, We found him patient; a most excellent servant, for he was ever returning [to Allah].
This patience not only relates to enduring past hardships but also entails acceptance of divine wisdom in the mitigation of the punishment (using a bundle instead of a whip). This acceptance, like a sturdy tree, is rooted in faith and submission to divine will, and indicates that the Prophet (peace be upon him) acted through ijtihd (independent reasoning), not from resentment or anger, but out of wisdom and mercy.
From a rational perspective, this patience signifies acceptance of a ruling that differs from the Prophets original intent (to administer the whip). Despite the initial intention to enforce the hudud fully, the Prophet yielded to divine command and implemented the punishment with soft branches. This submission, like a calm wave upon the shore of faith, reflects profound endurance and trust in divine wisdom.
The implementation of divine limits functions as a scale balancing justice and mercy. The Prophet Muhammad (peace be upon him) through the use of shamrkh in the punishment for adultery, and Prophet Ayyub (peace be upon him) in accepting the divine command to use a bundle of branches, demonstrated that the divine Shariah values mercy alongside justice. This approach, like a guiding light, clarifies the path of rulings in special circumstances and teaches the Islamic community lessons in patience and wisdom.
The Holy Quran in verses 15 and 16 of Surah An-Nis addresses the subject of fisha and the conditions of testimony against it:
وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ
And those of your women who commit fisha, take witnesses against them from among yourselvesfour [witnesses].
وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ فَآذُوهُمَا فَإِنْ تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا
And those two among you who commit itpunish them. But if they repent and amend, leave them alone.
Here, fisha refers explicitly to adultery (zina) and not lesbianism (masaqa). This distinction, like a clear line between two concepts, prevents erroneous interpretations. Lesbianism is not explicitly mentioned in the Quran but appears in narrations, such as the incident involving the Companions of the Prophet. This precision in the Qurans terminology preserves the dignity of its language.
The Holy Quran in verse 4 of Surah An-Nr stipulates the condition of four witnesses to prove adultery:
وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً
And those who accuse chaste women but do not produce four witnessesflog them with eighty stripes.
This stringent condition, like a firm shield, protects individuals honour and prevents unjust punishments. Whereas two witnesses suffice in other crimes, adultery and sodomy require four witnesses due to their sensitivity. This principle, like a cool breeze amid the heat of injustice, enhances a sense of security and justice within society.
The verses of An-Nis and An-Nr, like stars in the firmament of Shariah, illuminate the path to justice in testimony. The distinction between fisha (adultery) and lesbianism, along with the condition of four witnesses, reflects the Qurans precision in preserving dignity and honour. These principles not only ensure justice but, like a clear stream, cultivate trust in Shariah among believers.
The Holy Quran in Surah Al-Arf, verses 116 to 119, narrates the story of Prophet Moses (peace be upon him) and Pharaohs magicians:
فَلَمَّا أَلْقَوْا قَالَ مُوسَىٰ مَا جِئْتُمْ بِهِ السِّحْرُ ۖ إِنَّ اللَّهَ سَيُبْطِلُهُ
So when they cast [their magic], Moses said: What you have brought is sorcery. Indeed, Allah will invalidate it.
Sorcery, like a dark shadow, is forbidden because it causes corruption and misguidance, whereas miracles, like a brilliant light, are permissible as confirmation of divine truth. Sorcery is performed with instruments, but miracles are without means and occur through divine assistance. This distinction, like a line between light and darkness, separates truth from falsehood.
The conversion of the magicians upon witnessing Moses miracle is like a flower blossoming in the soil of corruption. Their repentance signifies the possibility of return to truth and reform. Moses (peace be upon him) did not forbid sorcery outright but attributed its prohibition to its corruption and misguidance. This principle serves as a bridge guiding sinners towards reformation.
Sorcery and miracle, like two sides of a coin, appear similar externally but are fundamentally opposed internally. Sorcery is forbidden due to its corruption and misguidance, while miracles are
