INTRODUCTION
Over the past thirty years, two sexual revolutions have taken place, a dramatic increase in awareness of sexual problems and the simultaneous expansion of the range of therapies for sexual ailments; and a radical change in sexual behavior and behavior.
The discussion focused on the ethical implications of these changes. The standards of sexual morality in this society are derived from the Judeo-Christian tradition.
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In this passage, sexuality is first linked to the establishment of a permanent relationship between man and woman and secondly as a means of giving birth to new life.
ABSTRACT
The paper examines the compatibility of the zina punishment (adultery or fornication) with modern ideas of personal freedom and, in particular, sexual freedom. From the many verses of the Quran we can conclude that the punishment for adultery is the first type of tazir, that is, discouragement and becomes hadd, that is, a punishment that is then established in the form of a fixed punishment which varies depending on the marital status of the perpetrator. .
This was accepted by all Muslim lawyers except the Kharajit al-Azariqa group, and some trial lawyers denied that stoning was the death penalty for married offenders who said the revelation changed the stoning from Cor'a.
Examining the arguments of advocates of tougher sentences and conflicting opinions, the paper notes that in a legal system where all actions and relationships are measured by a level of moral judgment, it is normal to have a strong concern for execution.
The paper concludes with the idea that the mandatory penalty for adultery applies to those who commit crimes, regardless of the law or the sentiments of the community.
Since the current Muslim communities do not accept the Islamic way of life, it is wrong to punish by Zina and not talk about death in a community where everyone invites and encourages illegal sex.
FORNICATION
The main cause of sexual intercourse is that it is good for pregnancy and the pregnancy is limited to marriage. Any premarital sex is punishable by death; Seduction and adultery are all deceptions. This practice has restricted sexual intercourse in marriage to procreation and continues to this day, where it is often questioned and violated. Loan contraception has significant side effects
Sex is stressful. Praise praises love, but it all depends on what you mean by love. There are at least three ways to understand the relationship of love, sex and loneliness, temporary sex between couples and sex in marriage.
Masturbation has a place in the lives of young people and can be different for men and women, but the pleasure of participating is greater than masturbation. In most cases, it can easily lead to human and homosexual activities in small minority groups.
Short-term contact is more effective than contraception. The goal is orgasm. When this is done, there is no need. But this is not right and you should focus on sex in marriage.
At the heart of the race is the continued fidelity of being with the one who did this. In most cases, dating comes from a new way of life to a way of sustaining, healing and improving married life.
ZINA
Zina is an Islamic legal term that refers to illegal sex. According to traditional jurisprudence, zina can include adultery (married parties), fornication (unmarried parties), prostitution, rape, sodomy, homosexuality, incest and bestiality.
Although the classification of homosexual intercourse as zina differs depending on the law school, most apply the zina rules to homosexuality, primarily to male homosexuality.
The Qur'an disapproved of the promiscuity that prevailed in Arabia at the time, and several verses refer to illegal sex, including one that prescribes the punishment of one hundred genes for prostitutes. Four witnesses are needed to prove the crime. Therefore, Zina belongs to the hadd class, crimes that specified the Quranic punishments.
ISLAM'S PROHIBITION ON FORNICATION AND ADULTERY
Chastity is defined as controlling oneself against forbidden desires due to the love of Allah Almighty in response to His command and seeking its reward in return.
Islam has always been keen to establish chastity in the Muslim community and therefore has enacted many laws which reduce and control the strong impact of these desires; it also encouraged to stay on track and warned against exceeding the defined definition.
Islam has preserved the honor of the people and protected the sexes from the mixture. Islam even outlawed anything that could lead to these sins, such as immoral gender stares, depraved words, flirtatious moves, a man and a woman being in an isolated room, and anything that would lead to this terrible sin.
The fornicator would be lashed with a hundred stripes. Do not let pity restrain you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. .
Fornication is a carnal union between an unmarried man and an unmarried woman. It is gravely contrary to human dignity and human sexuality, which naturally benefits husbands and wives and the generation and education of children.
ISLAMIC MOTIFS PREVENTED BY FORNICARE
Immortality is evil and temptation is an invitation to do evil, but wisdom keeps the wise from evil. If you believe in the slippery and deceptive promises of immorality, if you choose to sin by marriage, then you are wrong.
Immortality tries to enslave you. Surrender becomes easier. Resistance becomes more difficult. You cannot play with immorality and hope to escape. You can cover it for a while, but you will find out later. Allah sees everything and it is a fire.
You can rob your current or future spouse of the best love and attention. You can steal someone's innocence. Or you can continue to support the terrible pornography industry, which is destroying and shutting down young women. Images are never harmful; we cannot lie.
We do this because it feels good. But like an alcoholic destroying his liver or a smoker ignoring his lungs, we commit suicide with good sense or jump off the highway.
You will be hurt for it later. You expose yourself to constant guilt and bad reputation. You will always be the one who ran away with the girl and cheated on something good. Sexual immorality rightly angers him.
CONCLUSION
He whore each of the one hundred and hit the coast. I feel sorry for one of you, if ye believe in God; do not believe God made the two to prevent the flashes as at the last day. I Of faith and a testimony of those. (Quran 24: 2)
For whatever is in the premarital sex is one of you, and was hindered, and the very lest they become discouraged. The Prophet (sallallaahu 'alayhi wa sallam) said ‘If followers of the two unmarried men (men and women) together claimed, would become the devil, and a third do not sin; Q mingling of sexes is discouraged. To dress modestly and women in the trial, because no man.
Islam is prohibited premarital sex. It's called Nel'zina allowed. But if the woman lives to be a fornicator Shariah and the Quran is dispensed with the law of the country for a hundred times with rods.
REFERENCE
- Semerdjian, Elyse (2009). 'Zina'. In John L. Esposito (Ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. doi:10.1093/acre/9780195305135.001.0001. ISBN 9780195305135. Retrieved from: http://dx.doi.org/10.1080/1528817X.2012.733132
- Semerdjian, Elyse (2008). 'Off the Straight Path': Illicit Sex, Law, and Community in Ottoman Aleppo. Syracuse University Press. p. 53. ISBN 9780815651550. Retrieved 13 July 2019. Retrieved from: http://dx.doi.org/10.1080/1528817X.2012.733132
- Khan, Shahnaz (2011). Zina, Transnational Feminism, and the Moral Regulation of Pakistani Women. UBC Press. p. 8. ISBN 9780774841184. Retrieved 13 July 2019. Retrieved from: https://www.everydayhealth.com/longevity/can-promiscuity- threaten-longevity.aspx
- Akande, Habeeb (2015). A Taste of Honey: Sexuality and Erotology in Islam. Rajah Publishers. p. 145. ISBN 9780957484511. Retrieved from: http://www.tandfonline.com/action/journalInformation
- Mere, Josef W. (2006). Medieval Islamic Civilization: L-Z, index. Taylor & Francis. p. 646. ISBN 9780415966924. Retrieved from: https://doi.org/10.1080/1528817X.2012.733132
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