Encounter with gangs in society...

Encounter with gangs in society, for whom there remains no other way than retaliation, is not an implication of violence. Rather, it is a clear indication of mercy to let others live peacefully.

(3) It is surprising that those claiming clemency and benevolence and chanting for human rights object everywhere when such criminals are retaliated against, but when their felon friends commit the most terrible crimes in Palestine, Afghanistan, Bosnia and Herzegovina, Chechen, south of Lebanon, Iraq and other territories, none of them objects, as if all of them are deaf, blind and asleep.

When one’s finger undergoes necrosis, the passionate and skilled physician does his best to cure and heal it. However, if he does not succeed, and there remains no way save cutting it to preserve other fingers and prevent its spread to other parts of the body, is such a physician violent? Do clemency and benevolence necessitate this necrotic member to remain and gradually make the other parts necrotic, and even result in death for the whole body? Do any logic and intellect accept this attitude?

Consequently, retaliation is a sort of treatment and is necessary and essential for the prevention of the spread of corruption to other members of society and the preservation of security and safety. On this account, the law of retaliation not only is not considered an example of violence but also considers the experience and the benefit of society, it is a branch of divine clemency and benevolence (pay attention).

We do not think any sane, even a non-Muslim, would agree to let the murderers and mischievous individuals threatening society’s security, who do not relent, and are not bound to any religious and human principles, live freely in the society and commit any crime. Rather, all the sane in the world would accept retaliation as the last treatment for these necrotic members of society. Are Islamic punishments compatible with religious clemency and benevolence?

One of the pretexts propounded by the captious is “Islamic punishments and penal laws. They say: • How are Islamic punishments and penal laws compatible with clemency and benevolence? • Is giving one hundred lashes to one who has committed a sin, not considered violence? • Is stoning a man or woman who has lost his or her chastity as a result of the domination of sensual desire compatible with Islamic benevolence? • Is cutting the hands and feet of thieves in accordance with religious clemency?