Jump to content

Draft:Implementation of Hudud

Add links
From wikishia
Furu' al-Din
Religious rulings
هیچ
Prayer
Other Worships
Rullings of Tahara
Civil Law
Family Law
Criminal Law
Economic Laws
Contracts
Prohibitions
Related Laws
Other Laws


Implementation of Hudud (Arabic: اِقامه حُدود) refers to the execution of specific religious punishments for criminals by a qualified authority. There is a disagreement among jurists regarding the number of crimes that establish a religious hadd (fixed punishment); however, most of them list eight crimes, including adultery and fornication, liwat, false accusation of unchastity, drinking intoxicants, theft, highway robbery, war against God, and apostasy.

In the Shi'a school, the implementation of hudud during the presence of the Infallible Imam (a) is solely the responsibility of the Imam or a representative appointed by him. However, regarding the implementation of hudud during the era of occultation, different views exist among jurists. Some, citing narrations, consensus, and rational proofs, consider the execution of religious hudud during this period permissible and regard it as the duty of the fully qualified jurist (faqih jami' al-shara'it). In contrast, others believe that the execution of hudud is exclusively reserved for the Infallible Imam (a) or his specific appointee and is not permissible during the Major Occultation.

There is also a third view, according to which some jurists remain cautious (tawaqquf) regarding the implementation of hudud during the occultation, only allowing the execution of "discretionary punishments" to prevent corruption and crime in society. The issue of the implementation of hudud is discussed in the jurisprudential chapters of fixed punishments and Jihad, and several books have also addressed this subject independently.

Conceptology and Fixed-Punishment Crimes

The implementation or execution of hudud means carrying out specific religious punishments (hudud) upon a criminal by a competent person.[1] These punishments have been determined by the Lawgiver for specific crimes.[2] Discussions related to the implementation of hudud are usually found in the jurisprudential chapters of fixed punishments and Jihad[3] and, in early jurisprudential works, are often raised after the topic of Enjoining the good and forbidding the evil.[4] Some jurists have considered the execution of hudud as one of the levels of forbidding evil due to its deterrent effect.[5] In later works, this discussion is sometimes examined under the issue of Wilayat al-Faqih, as these two concepts are closely related.[6]

Regarding the number and type of crimes that establish a religious حد (hadd), there is a disagreement among Shi'a jurists.[7] For example, al-Muhaqqiq al-Hilli listed six fixed-punishment crimes: Zina, liwat, Qadhf, drinking intoxicants, theft, and highway robbery.[8] Al-Shahid al-Thani added cases such as muharaba[9] and apostasy[10] to this list.

Sayyid Abu l-Qasim al-Khoei, in the book Mabani Takmilat al-Minhaj, added eight other items to these cases, counting a total of sixteen fixed-punishment crimes.[11]Template:Note

Conditions for Implementing Hudud

Jurists have mentioned several conditions for the implementation of hudud, some of which include:

  • The execution of the حد (hadd) must not be delayed after the crime is proven, except in exceptional cases.[12]
  • If the individual repents before the crime is proven, the punishment is waived, but after proof, repentance has no effect on the waiver of حد (hadd).[13]
  • In case of doubt (shubha) regarding the occurrence of the crime, the punishment is waived (the rule of waiver of hadd with doubt).[14]Template:Note
  • If the criminal claims ignorance of the ruling or the subject, and this ignorance is considered plausible for them, the punishment is not implemented.[15]
  • The implementation of hadd on a pregnant woman is not permissible until after childbirth and the end of nifas (postnatal bleeding),[16] and according to the author of al-Jawahir, in the absence of a wet nurse, it is also delayed until the end of the breastfeeding period.[17]
  • For a sick person and a woman in the state of irregular bleeding, the punishment is executed if the crime is proven.[18]
  • A person who has taken sanctuary in the Sanctuary (Mecca)[19] will not have the hadd executed upon them until they exit it;[20] although jurists disagree about the inclusion of this ruling for the sanctuaries of the Prophet (s) and other Imams (a).[21]
  • In case of uncertainty or hesitation in the occurrence or attribution of the crime, the hadd is not executed (the Rule of Dar').[22]

Implementing Hudud during the Occultation

According to the belief of Shi'a jurists, during the presence of the Infallible Imam (a), the implementation of religious hudud is the responsibility of the Imam or someone appointed by him for this task.[23] However, regarding the execution or non-execution of religious hudud during the occultation of the Imam (a), various opinions have been expressed by jurists as follows:

View of Permissibility of Execution

  • Most jurists have considered the implementation and execution of religious hudud during the occultation of the Imam of the Time (aj) by a fully qualified jurist to be permissible.[24]
  • The primary reason of jurists for this view is the narrations of the Infallibles (a) such as: the Maqbula of 'Umar b. Hanzala,[25] the Maqbula of Abi Khadija,[26] and also narrations that have absolutely forbidden the suspension of hudud,[27] as well as the consensus of Shi'a jurists.[28] Some jurists have also cited rational proofs to prove the permissibility of implementing hudud during the occultation.[29]
  • Sayyid Abu l-Qasim al-Khoei considered the proofs for fixed punishments—the Qur'an and Sunna—to be absolute and not restricted to a specific time.[30] Therefore, the implementation of these hudud is not limited to a specific time and includes all times,[31] and during the occultation of the Infallible Imam (a), the duty of implementing hudud falls upon the jurists.[32]
  • The author of al-Jawahir, in the book Jawāhir al-kalām, attributed this opinion to the famous view among Shi'a jurists.[33]
  • According to the proponents of implementing hudud during the occultation, the goal of religious punishments is the observance of public interest, the repulsion of corruption, and the prevention of crime and sins in society.[34] This matter is not exclusively restricted to the time of the Infallible's (a) presence, and the same wisdom that necessitated the legislation of hudud requires that religious punishments be implemented during the occultation of the Infallible Imam (a) just as during his presence.[35]

Suspension Theory

  • Some jurists consider the implementation of religious hudud to be among the exclusive authorities of the Infallible Imam (a) and believe that this task has not been delegated to anyone after him; thus, the implementation of hudud is suspended during the occultation of the Infallible Imam (a).[36] Proponents of this view have relied on narrations of the Infallibles (a) such as a narration reported in the book Daʿāʾim al-Islām from Imam al-Sadiq (a): "Judgment, hudud, and Friday prayer are not sound except by an Imam; only the Infallible Imam (a) has the competence for ruling, implementing hudud, and Friday prayer."[37] They also cite the consensus of jurists.[38]
  • Ibn Zuhra, a Shi'a jurist of the 7th century AH, in the book Ghunyat al-nuzuʿ[39] and Ibn Idris al-Hilli, a jurist of the 8th century AH, in the book al-Sarāʾir,[40] considered the implementation of hudud permissible only for the Infallible Imam (a) and claimed consensus for this view.
  • al-Sayyid al-Murtada, in the theological book al-Shāfī fī l-imāma, explicitly stated that the implementation of hudud was solely among the duties of the Imams (a) and maintained that God did not address the Ummah with the implementation of hudud such that we would blame the Ummah for wasting divine hudud in case of non-execution.[41]
  • al-Shaykh al-Tusi, in the book al-Nihāya in the discussion of Enjoining the good and forbidding the evil,[42] and in the book al-Tibyān fī tafsīr al-Qurʾān[43] under verse 2 of Sura al-Nur, considered the implementation of divine hudud permissible only for the ruler of the time appointed by God (the Infallible Imam) or a person appointed by the Imam (a) for this task.
  • al-Tabrisī in the commentary Majmaʿ al-bayān[44] and Qutb al-Din al-Rawandi in the book Fiqh al-Qurʾān,[45] under the Verse 2 of Sura al-Nur "strike the adulteress and the adulterer with a hundred lashes,"[46] considered the implementation and execution of hudud solely the responsibility of the Infallible Imam (a) and those determined by him.
  • Sayyid Ahmad Khwansari, in the book Jāmiʿ al-madārik, challenged the chain of transmission and the implication of the proofs of those proponents of implementation during the occultation, and considered the implementation of hudud, like Initial Jihad, to be among the matters exclusively belonging to the Infallible Imam (a) and those appointed by him for these matters.[47]
  • According to Sayyid Muhammad Husayni Shirazi, the implementation of hudud in current conditions is not permissible, not because of the deficiency of proofs for the jurist's general deputyship, but because in the current time, Islam is not fully implemented.[48] Accordingly, the implementation of hudud is applicable in a society where all economic, social, etc., dimensions are Islamic.[49]

Cautious Suspension (Tawaqquf)

  • al-'Allama al-Hilli, in the book Muntaha l-matlab, first explicitly remained cautious (tawaqquf) regarding the issue of implementing hudud during the occultation,[50] and a few lines later considered the opinion of permissibility strong.[51]
  • al-Muhaqqiq al-Hilli, in the book Sharāʾiʿ al-Islām and in the book al-Mukhtaṣar al-nāfiʿ, considered the implementation of hudud during the period of presence exclusively for the Infallible (a) and his appointees, and regarding implementation during the occultation, he attributed permissibility to some jurists without rejecting or endorsing their view.[52] For this reason, some jurists like the author of al-Jawahir believe that al-Muhaqqiq al-Hilli remained cautious on this issue.[53]
  • Fadil Abi, in the book Kashf al-rumuz, did not endorse the view of "permissibility of implementation by jurists during the occultation" and remained cautious regarding the ruling on this issue.[54]
  • Mirza Qummi, a Shi'a jurist of the 13th century AH, explicitly remained cautious on this issue and, in response to an inquiry, said: "I have pause and reflection on the permissibility of implementing hudud during the occultation. Yes, the Shari'a ruler will punish (ta'zir) this group as he deems fit, and that is also the duty of the Shari'a ruler."[55]
Iqāmat al-ḥudūd fī zaman al-ghayba by Sayyid Muhammad Baqir Shafti
  • According to Yusef Saanei, the implementation of hudud during the occultation of the Infallible Imam (a)—considering the principle of non-permissibility and the principle of Dar' al-Hudud, as well as the lack of valid proof—is a matter for pause and even prohibition.[56] He believed that to repel corruption and create security in society, instead of fixed punishments (hudud), discretionary punitive punishments (ta'zirat) could be used, taking into account the type of crime, preventive factors, and opinions of criminological experts.[57]

Fixed-Punishment Crimes in Iranian Law

In the Islamic Penal Code of the Islamic Republic of Iran, the crimes that establish a fixed punishment (hadd) are considered eight and are examined in eight chapters.[58] These crimes are: zina, liwat, qawwadi (pimping), qadhf, insulting the Prophet, consumption of intoxicants, theft, and muharaba.[59] According to Article 61 of the Constitution of the Islamic Republic of Iran, the duty of implementing religious punishments currently lies with the Judiciary,[60] whose head is determined by the Leadership according to Article 57 of this law.[61]

Bibliography

Although the "implementation of hudud" and the conditions for its execution are discussed in jurisprudential books under the title of "Fixed Punishments," several articles and books have been written independently on this subject:

  • The book Iqamat al-hudud fi zaman al-ghayba by Sayyid Muhammad Baqir Shafti, a Shi'a jurist of the 13th century AH, examines the various views of jurists regarding the permissibility or non-permissibility of implementing hudud during the occultation.[62] After analyzing these views, the author concludes that implementing hudud during the occultation is permissible. Citing the statements of jurists like al-Shaykh al-Tusi, Qutb al-Din al-Rawandi, al-Shaykh al-Tabrisi, and Ibn Idris, he maintains that although the appearance of their words indicates caution, in reality, they all somehow advocated for the permissibility of execution.[63] This work was published in 1425 AH by the Maktabat-i Masjid-i Sayyid-i Isfahan publication house[64] and also in 1385 SH with the title Maqāla fī taḥqīq iqāmat al-ḥudūd fī hādhihi l-aʿṣār by Bustan-i Kitab.[65]
  • The book Mashrūʿiyyat-i ajrā-yi ḥudūd-i Islāmī dar zamān-i ghaybat (The Legitimacy of Implementing Islamic Hudud during the Occultation) by Mohammad Javad Fazel Lankarani also confirms the theory of permissibility by examining the views of jurists. The author believes that implementing hudud is among the functions and instances of the absolute guardianship of the jurist.[66] This book, spanning 93 pages, is published in Persian by the Center for Jurisprudence of the Infallible Imams (a).[67]

Notes

  1. ↑ Muʾassasa Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i Fiqh, 1387 SH, vol. 1, p. 633.
  2. ↑ Shaftī, Iqāmat al-ḥudūd fī zaman al-ghayba, 1425 AH, p. 32.
  3. ↑ Muʾassasa Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, 1387 SH, vol. 1, p. 633.
  4. ↑ Raḍawīfard, "Ajrā-yi mujāzāt-hā-yi ḥaddī dar zamān-i ghaybat: muṭālaʿa-ʾī taḥlīlī dar naẓariyyāt-i faqīhān-i Shīʿa", p. 42.
  5. ↑ Raḍawīfard, "Ajrā-yi mujāzāt-hā-yi ḥaddī dar zamān-i ghaybat: muṭālaʿa-ʾī taḥlīlī dar naẓariyyāt-i faqīhān-i Shīʿa", p. 43.
  6. ↑ Imām Khomeinī, Wilāyat-i Faqīh, 1409 AH, p. 28; Fāḍil Lankarānī, Mashrūʿiyyat wa ḍarūrat-i ajrā-yi ḥudūd-i Islāmī dar ʿaṣr-i ghaybat, 1430 AH, pp. 12-13.
  7. ↑ Muḥammadī, Mashrūʿiyyat-i iqāma-yi ḥudūd wa taʿzīrāt dar ʿaسر ghaybat, 1392 SH, p. 45.
  8. ↑ al-Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 136.
  9. ↑ al-Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 15, p. 5.
  10. ↑ al-Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 15, p. 22.
  11. ↑ al-Khūʾī, Mabānī Takmilat al-Minhāj, Dār al-Iḥyāʾ al-Turāth al-Khūʾī, vol. 1, p. 32.
  12. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 338.
  13. ↑ al-Shahīd al-Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 9, p. 57; al-Khūʾī, Mabānī Takmilat al-Minhāj, vol. 1, p. 185.
  14. ↑ al-Shahīd al-Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 9, p. 57.
  15. ↑ al-Shahīd al-Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 9, p. 57.
  16. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 337.
  17. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 337.
  18. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 339.
  19. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 344.
  20. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 344.
  21. ↑ al-Shaykh al-Ṭūsī, al-Nihāya, 1400 AH, p. 756; al-Tahdhīb, 1365 SH, vol. 5, p. 419; al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 345
  22. ↑ Muḥaqqiq Dāmād, Qawāʿid-i Fiqh, 1406 AH, vol. 4, p. 43.
  23. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 386.
  24. ↑ For example, see: al-Shaykh al-Mufīd, al-Muqniʿa, 1410 AH, p. 810; al-Shaykh al-Ṭūsī, al-Nihāya, 1400 AH, p. 300; al-Shaykh al-Ṭūsī, al-Khilāf, vol. 6, p. 242; al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 396; al-Khūʾī, Mabānī Takmilat al-Minhāj, vol. 1, p. 224; Khomeinī, Taḥrīr al-wasīla, 1390 SH, vol. 1, p. 482; Khamenei, Ajwibat al-istiftāʾāt, 1415 AH, vol. 1, p. 25.
  25. ↑ al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1416 AH, vol. 1, p. 23; al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 394.
  26. ↑ al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1416 AH, vol. 18, p. 4; al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 394.
  27. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 395; Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 18, p. 7; al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1416 AH, vol. 18, p. 314; al-Qāḍī al-Nuʿmān al-Maghribī, Daʿāʾim al-Islām, 1385 AH, vol. 2, p. 442; al-Kulaynī, al-Kāfī, 1387 SH, vol. 7, p. 187.
  28. ↑ al-Shaykh al-Ṭūsī, al-Khilāf, 1407 AH, vol. 6, p. 244; al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, pp. 386-399.
  29. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, pp. 386-399; al-Khūʾī, Mabānī Takmilat al-Minhāj, vol. 1, p. 224.
  30. ↑ al-Khūʾī, Mabānī Takmilat al-Minhāj, vol. 1, p. 224.
  31. ↑ al-Khūʾī, Mabānī Takmilat al-Minhāj, vol. 1, p. 224.
  32. ↑ al-Khūʾī, Mabānī Takmilat al-Minhāj, vol. 1, p. 226.
  33. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 394.
  34. ↑ al-Shahīd al-Awwal, Ghāyat al-murād, 1414 AH, vol. 1, p. 511; al-Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 3, p. 108.
  35. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 396; Fāḍil Miqdād, al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 1, pp. 596-597; al-Khūʾī, Mabānī Takmilat al-Minhāj, vol. 1, p. 224.
  36. ↑ Ḥājj-zāda, "Ajrā-yi ḥudūd dar zamān-i ghaybat", p. 172.
  37. ↑ al-Qāḍī al-Nuʿmān al-Maghribī, Daʿāʾim al-Islām, 1385 AH, vol. 1, p. 184; al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 398.
  38. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 398.
  39. ↑ Ibn Zuhra, Ghunyat al-nuzuʿ, Imam Sadiq (a) Institute, p. 425.
  40. ↑ Ibn Idrīs, al-Sarāʾir, 1410 AH, vol. 2, p. 25.
  41. ↑ al-Sayyid al-Murtaḍā, al-Shāfī fī l-imāma, 1310 AH, vol. 1, p. 112.
  42. ↑ al-Shaykh al-Ṭūsī, al-Nihāya, 1400 AH, pp. 300-301.
  43. ↑ al-Shaykh al-Ṭūsī, al-Tibyān fī tafsīr al-Qurʾān, Dār Iḥyāʾ al-Turāth, vol. 7, p. 406.
  44. ↑ al-Ṭabrisī, Majmaʿ al-bayān, 1415 AH, vol. 7, p. 219.
  45. ↑ al-Rāwandī, Fiqh al-Qurʾān, 1405 AH, vol. 2, p. 372.
  46. ↑ Sura al-Nur, verse 2.
  47. ↑ Khwānsārī, Jāmiʿ al-madārik, 1355 SH, vol. 5, pp. 411-412.
  48. ↑ Shīrāzī, Fiqh al-ʿawlama, 1423 AH, p. 285.
  49. ↑ Muḥammadī, Mashrūʿiyyat-i iqāma-yi ḥudūd wa taʿzīrāt dar ʿaṣr-i ghaybat, 1393 SH, pp. 117-118.
  50. ↑ al-ʿAllāma al-Ḥillī, Muntahā l-maṭlab, 1412 AH, vol. 2, p. 994.
  51. ↑ al-ʿAllāma al-Ḥillī, Muntahā l-maṭlab, 1412 AH, vol. 2, p. 994.
  52. ↑ al-Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 1, p. 313; al-Muḥaqqiq al-Ḥillī, al-Mukhtaṣar al-nāfiʿ, 1410 AH, p. 115.
  53. ↑ al-Najafī, Jawāhir al-kalām, 1362 SH, vol. 21, p. 394.
  54. ↑ Fāḍil Ābī, Kashf al-rumūz, Muʾassasat al-Nashr al-Islāmiyya, vol. 1, p. 434.
  55. ↑ Mīrzā-yi Qummī, Jāmiʿ al-shatāt fī ajwibat al-suʾālāt, 1371 SH, vol. 1, p. 395.
  56. ↑ ["New fatwa of Ayatollah Saanei regarding the implementation of hudud during the occultation of the Infallible Imam (a)"], Shafaqna website.
  57. ↑ ["New fatwa of Ayatollah Saanei regarding the implementation of hudud during the occultation of the Infallible Imam (a)"], Shafaqna website.
  58. ↑ Islamic Penal Code, enacted 1392 SH, Second Book, Second Part, Crimes establishing hadd.
  59. ↑ Islamic Penal Code, enacted 1392 SH, Second Book, Second Part, Crimes establishing hadd.
  60. ↑ Constitution of the Islamic Republic of Iran, Article 61.
  61. ↑ Constitution of the Islamic Republic of Iran, Article 57.
  62. ↑ Shaftī, Iqāmat al-ḥudūd fī zaman al-ghayba, 1425 AH, pp. 55-56.
  63. ↑ Shaftī, Iqāmat al-ḥudūd fī zaman al-ghayba, 1425 AH, p. 140.
  64. ↑ ["Maqāla fī taḥqīq iqāmat al-ḥudūd fī hādhihi l-aʿṣār"], Ijtihad website.
  65. ↑ ["Maqāla fī taḥqīq iqāmat al-ḥudūd fī hādhihi l-aʿṣār"], Ijtihad website.
  66. ↑ Fāḍil Lankarānī, Mashrūʿiyyat-i ajrā-yi ḥudūd-i Islāmī dar zamān-i ghaybat, p. 14.
  67. ↑ ["Mashrūʿiyyat-i ajrā-yi ḥudūd-i Islāmī dar zamān-i ghaybat"], Noor Digital Library website.

References

  • Ibn Idrīs, Muḥammad b. Aḥmad. al-Sarāʾir. Qom: Muʾassasat al-Nashr al-Islāmiyya, 2nd ed., 1410 AH.
  • Ibn Zuhra, Ḥamza b. ʿAlī. Ghunyat al-nuzuʿ. Qom: Imam Sadiq (a) Institute, n.d.
  • Imām Khomeinī, Sayyid Rūḥollāh. Wilāyat-i Faqīh. Tehran: Institute for the Compilation and Publication of the Works of Imam Khomeini, 1st ed., 1409 AH.
  • Imām Khomeinī, Sayyid Rūḥollāh. Taḥrīr al-wasīla. Qom: Muʾassasa Matbu'at-i Isma'iliyan, 1390 SH.
  • Ḥājj-zāda, Hādī. "Ajrā-yi ḥudūd dar zamān-i ghaybat". Guftumān-i Ḥuqūqī, nos. 17 & 18, Autumn and Winter 1389 SH.
  • al-Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan. Wasāʾil al-Shīʿa ilā taḥṣīl masāʾil al-sharīʿa. Qom: Muʾassasat Āl al-Bayt (a) li-Iḥyāʾ al-Turāth, 1416 AH.
  • Khamenei, Sayyid ʿAlī. Ajwibat al-istiftāʾāt. Kuwait: Dār al-Nabāʾ, 1st ed., 1415 AH.
  • Khwānsārī, Sayyid Aḥmad. Jāmiʿ al-madārik. Tehran: Maktabat al-Ṣadūq, 2nd ed., 1355 SH.
  • al-Khūʾī, Sayyid Abū l-Qāsim. Mabānī Takmilat al-Minhāj. Najaf: Dār al-Iḥyāʾ al-Turāth al-Khūʾī, n.d.
  • al-Rāwandī, Quṭb al-Dīn. Fiqh al-Qurʾān. Qom: Ayatollah Mar'ashi Najafi Public Library, 2nd ed., 1405 AH.
  • Raḍawīfard, Behzād. "Ajrā-yi mujāzāt-hā-yi ḥaddī dar zamān-i ghaybat: muṭālaʿa-ʾī taḥlīlī dar naẓariyyāt-i faqīhān-i Shīʿa". Majalla-yi Ḥuqūqī-yi Dādgustarī, no. 55, Summer 1385 SH.
  • Sallār al-Daylamī, ʿAbd al-ʿAzīz. al-Marāsim fī l-fiqh al-Imāmī. Qom: Manshurat al-Haramayn, 1404 AH.
  • al-Sayyid al-Murtaḍā, ʿAlī b. al-Ḥusayn. al-Shāfī fī l-imāma. Tehran: Muʾassasat al-Ṣādiq (a), 2nd ed., 1310 AH.
  • Shaftī, Sayyid Muḥammad Bāqir. Iqāmat al-ḥudūd fī zaman al-ghayba. Isfahan: Maktabat-i Masjid-i Sayyid, 1425 AH.
  • al-Shahīd al-Awwal, Muḥammad b. Makkī. al-Lumʿat al-Damashqiyya. Beirut: Dār al-Turāth, 1st ed., 1410 AH.
  • al-Shahīd al-Awwal, Muḥammad b. Makkī. Ghāyat al-murād fī sharḥ nukat al-Irshād. Qom: Islamic Propagation Office, 1st ed., 1414 AH.
  • al-Shahīd al-Awwal, Muḥammad b. Makkī. al-Durūs al-sharʿiyya fī fiqh al-Imāmiyya. Qom: Muʾassasat al-Nashr al-Islāmiyya, 2nd ed., 1417 AH.
  • al-Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. al-Rawḍat al-bahiyya. Qom: Maktab al-Iʿlām al-Islāmī, 4th ed., 1410 AH.
  • al-Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. Masālik al-afhām. Qom: Islamic Knowledge Foundation, 1413 AH.
  • al-Shaykh al-Ṭūsī, Muḥammad b. al-Ḥasan. al-Tibyān fī tafsīr al-Qurʾān. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
  • al-Shaykh al-Ṭūsī, Muḥammad b. al-Ḥasan. al-Nihāya fī mujarrad al-fiqh wa l-fatāwā. Beirut: Dār al-Kitāb al-ʿArabī, 1400 AH.
  • al-Shaykh al-Ṭūsī, Muḥammad b. al-Ḥasan. al-Tahdhīb. Edited by Hasan Kharsan. Tehran: Dar al-Kutub al-Ilmiyya, 4th ed., 1365 SH.
  • al-Shaykh al-Ṭūsī, Muḥammad b. al-Ḥasan. al-Khilāf. Qom: Muʾassasat al-Nashr al-Islāmiyya, 1st ed., 1407 AH.
  • Shīrāzī, Fiqh al-ʿawlama. Beirut: Muʾassasat al-Mujtabā, 2nd ed., 1423 AH.
  • al-Shaykh al-Mufīd, Muḥammad b. Muḥammad. al-Muqniʿa. Qom: Muʾassasat al-Nashr al-Islāmiyya, 1410 AH.
  • al-Ṭabrisī, Faḍl b. al-Ḥasan. Majmaʿ al-bayān. Beirut: Muʾassasat al-Aʿlamī, 1415 AH.
  • al-ʿAllāma al-Ḥillī, Ḥasan b. Yūsuf. Qawāʿid al-aḥkām. Qom: Muʾassasat al-Nashr al-Islāmiyya, 1413 AH.
  • al-ʿAllāma al-Ḥillī, Ḥasan b. Yūsuf. Muntahā l-maṭlab. Mashhad: Islamic Research Foundation, 1412 AH.
  • al-ʿAllāma al-Ḥillī, Ḥasan b. Yūsuf. Taḥrīr al-aḥkām. Mashhad: Al al-Bayt (a) Institute, n.d.
  • al-ʿAllāma al-Ḥillī, Ḥasan b. Yūsuf. Irshād al-adhhān. Qom: Muʾassasat al-Nashr al-Islāmiyya, 1410 AH.
  • Fāḍil Ābī, Ḥasan b. Abī Ṭālib. Kashf al-rumūz. Qom: Muʾassasat al-Nashr al-Islāmiyya, n.d.
  • Fāḍil Miqdād. al-Tanqīḥ al-rāʾiʿ fī mukhtaṣar al-Sharāʾiʿ. Qom: Ayatollah Mar'ashi Najafi Library, 1st ed., 1404 AH.
  • Fāḍil Lankarānī, Muḥammad Jawād. Mashrūʿiyyat-i ajrā-yi ḥudūd-i Islāmī dar ʿaṣr-i ghaybat. Qom: Center for Jurisprudence of the Infallible Imams (a), 1430 AH.
  • ["New fatwa of Ayatollah Saanei regarding the implementation of hudud during the occultation of the Infallible Imam (a)"], Shafaqna website. Posted: Tir 27, 1399 SH. Accessed: Dey 5, 1399 SH.
  • al-Kulaynī, Muḥammad b. Yaʿqūb. al-Kāfī. Qom: Dar al-Hadith, 1st ed., 1387 SH.
  • al-Qāḍī al-Nuʿmān al-Maghribī. Daʿāʾim al-Islām. Qom: Al al-Bayt (a) Institute, 2nd ed., 1385 AH.
  • Constitution of the Islamic Republic of Iran.
  • Islamic Penal Code, enacted 1392 SH.
  • Muḥaqqiq Dāmād, Muṣṭafā. Qawāʿid-i Fiqh. Tehran: Islamic Sciences Publication Center, 12th ed., 1406 AH.
  • al-Muḥaqqiq al-Karakī. Jāmiʿ al-maqāṣid. Qom: Al al-Bayt (a) Institute, 2nd ed., 1414 AH.
  • al-Muḥaqqiq al-Ḥillī, Jaʿfar b. Ḥasan. Sharāʾiʿ al-Islām fī masāʾil al-ḥalāl wa l-ḥarām. Edited by Abd al-Husayn Muhammad Ali Baqqal. Qom: Isma'iliyan, 2nd ed., 1408 AH.
  • al-Muḥaqqiq al-Ḥillī, Jaʿfar b. Ḥasan. al-Mukhtaṣar al-nāfiʿ. Tehran: Ba'tha Institute, 3rd ed., 1410 AH.
  • Muḥammadī, Bāqir. Mashrūʿiyyat-i iqāma-yi ḥudūd wa taʿzīrāt dar ʿaṣr-i ghaybat. Qom: al-Mustafa International Translation and Publication Center, 1393 SH.
  • Mīrzā-yi Qummī, Abū l-Qāsim. Jāmiʿ al-shatāt fī ajwibat al-suʾālāt. Tehran: Kayhan Publications, 1371 SH.
  • Muʾassasa Dāʾirat al-Maʿārif-i Fiqh-i Islāmī. Farhang-i Fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a). Supervised by Sayyid Mahmoud Hashemi Shahroudi. Qom: 1387 SH.
  • ["Maqāla fī taḥqīq iqāmat al-ḥudūd fī hādhihi l-aʿṣār"], Ijtihad website. Posted: November 6, 2017. Accessed: Dey 5, 1399 SH.
  • ["Mashrūʿiyyat wa ḍarūrat-i ajrā-yi ḥudūd-i Islāmī dar zamān-i ghaybat"], WikiNoor Digital Encyclopedia. Accessed: Dey 13, 1399 SH.
  • al-Najafī, Muḥammad Ḥasan. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. Corrected by Abbas Qouchani and Ali Akhoundi. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 7th ed., 1362 SH.
  • al-Muḥaddith al-Nūrī, Mīrzā Ḥusayn. Mustadrak al-wasāʾil wa mustanbaṭ al-masāʾil. Edited by Al al-Bayt (a) Institute. Beirut: 1st ed., 1408 AH.


Retrieved from "https://en.wikishia.net/w/index.php?title=Draft:Implementation_of_Hudud&oldid=207387"