the Lectures of Nokounam, (Session 1574)
The Holy Qur'an, like a clear and flowing spring, has presented divine knowledge and rulings across a vast scope to humanity and has set forth the path to felicity and perfection before mankind. This celestial book, with a wise and guiding discourse, encompasses fundamental subjects such as Qisas (retribution), the sanctity of the Divine sanctuary, defensive warfare, Khums and Zakat, and Islamic economics, offering principles and regulations to organise the individual and social life of the believers. This writing, relying upon the luminous verses of the chapters Al-Baqarah, Al-Imran, Al-Anfal, and At-Tawbah, explores these topics and examines their jurisprudential, philosophical, and social dimensions through a profound and exegetical perspective. The objective of this study is the precise elucidation of Qur'anic rulings and knowledge in these domains and the provision of a comprehensive analysis to clarify the position of justice, sanctity, legitimate defence, and economic management within the Islamic system.
The Holy Qur'an introduces Qisas as a just ruling for the reparation of rights and the preservation of social order. This ruling, rooted in the principle of equality and equilibrium, not only compensates for the damage inflicted upon the victim but also guarantees the life and security of society by creating deterrence. The verse elucidating this principle is as follows:
O you who have believed, prescribed for you is legal retribution for those murdered... so whoever retaliates for an injury an equivalent retaliation. (Al-Baqarah 2:178)
This verse emphasises the principle of equality in Qisas and identifies its purpose as establishing justice and deterrence. Qisas serves two primary functions: first, to inflict a pain similar to that imposed on the victim; and second, to compensate for the loss of the afflicted limb. However, a question arises concerning repeated Qisas if the severed limb is restored. If the person whose hand or foot has been cut off restores the limb through surgery or modern medical methods, is repetition of Qisas permissible?
Analysis indicates that repeated Qisas after restoration of the limb lacks any valid Qur'anic or prophetic basis. The Qisas verse (Al-Baqarah 2:178) stresses the one-time reparation of the right and does not permit repetition. The narration cited in some sources, known as the "softness of the ear" and referring to repeated amputation, is weak in its chain of transmission and thematically irrelevant since it refers to the ear and has been extended improperly to the hand or foot. Such an extension contradicts the spirit of Qur'anic justice which, in the verse In Qisas there is life (Al-Baqarah 2:179), emphasises life and social order. Repeated Qisas after the initial infliction of pain and loss constitutes injustice and contradicts divine wisdom.
The Holy Qur'an introduces the sanctuary of Divine security as a sacred place whose entrance provides safety and security for all. This feature is explicitly stated in the following verse:
In it are clear signs, the Station of Abraham. And whoever enters it is safe. And pilgrimage to the House is a duty unto Allah for mankind, for whoever can find a way thereto. (Al-Baqarah 2:125)
This verse emphasises the sanctity and security of the Divine sanctuary and introduces it as a place for all humans, whether believers or non-believers. Attributes such as honour, worship, and the presence of clear signs elevate the sanctuary to an unparalleled status.
The fundamental question is whether the sanctity of the Divine sanctuary extends to the Prophets sanctuary and those of the Infallibles (peace be upon them). The analysis shows that the criteria of sanctity honour, worship, and reward are present in the Prophets and Infallibles sanctuaries as well. Numerous narrations regard visitation of the shrines of Imam Husayn (peace be upon him) or Imam Reza (peace be upon him) as even superior to the Hajj pilgrimage to the Kabah. These narrations confirm the honour and spirituality of these places. For example, a narration equates visiting Imam Rezas shrine to six thousand six hundred and eighty great pilgrimages, emphasising this sanctity.
Some religious scholars have rejected the extension of this sanctity without valid evidence. Yet the Qur'anic criteria, such as the existence of clear signs and honour, are found in the sanctuaries of the Infallibles as well. The jurisprudential principle of discovering the criterion, similar to the sanctity of wine extending to other intoxicants due to their intoxication, applies here too. Therefore, the extension of sanctity to the Prophets and Infallibles sanctuaries is not only possible but consistent with Qur'anic and prophetic evidence.
The Holy Qur'an prescribes defensive warfare as a legitimate defence against enemies and stresses avoidance of aggression. The following verse clarifies this principle:
And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors. (Al-Baqarah 2:190)
This verse underscores legitimate defence and the prohibition of injustice. However, some have accused Islam of violence due to superficial interpretations of the verses on Jihad and Qisas, whereas the Qur'an only permits warfare within the bounds of legitimate defence and introduces the Prophet (peace be upon him and his progeny) as a mercy to the worlds (Rahmatan lil-Alamin, Al-Anbiya: 21:107).
Certain narrations and historical distortions have diminished the Prophets role in defensive wars, attributing all victories to others. The following verse counters such distortions:
You did not kill them, but Allah killed them. And you threw not when you threw, but it was Allah who threw. (Al-Anfal 8:17)
This verse, while affirming divine agency in victory, does not negate the Prophets active human role. The Prophet (peace be upon him and his progeny), as an active commander, participated directly in legitimate battles such as Badr and Uhud and targeted enemies himself. The phrase And you did not throw when you threw stresses the unity of action and divine guidance, not the denial of the Prophets battlefield role. Distortions denying the Prophets warrior role conflict with early Islamic history and Qur'anic verses.
Khums and Zakat, as prescribed religious taxes, play a crucial role in fulfilling the needs of the Islamic community. The Holy Qur'an explicitly outlines the disbursement of these funds:
Indeed, the alms are only for the poor and the needy, and those employed to collect them, and those whose hearts are to be reconciled, and to free the captives, and for those in debt, and in the cause of Allah, and for the stranded traveller an obligation imposed by Allah. (At-Tawbah 9:60)
This verse specifies the recipients of Zakat and entrusts its management to the legitimate authority. The collection and distribution of Khums and Zakat require justice and competence. If the custodian cannot properly allocate these funds, their collection becomes unlawful, constituting misappropriation. The Qur'an further stresses respect towards payers:
Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and
