1. Prohibition of Immoral Content in Media

In Sharia law, it is prohibited to consume content from platforms like Netflix or Hollywood that promote immoral behavior, such as scenes involving kissing, women in revealing clothing like bikinis, and other acts that objectify women. This objectification turns innocent women into commodities for mass consumption, leading to moral decay in society. Excessive exposure to sexual scenes can stimulate inappropriate desires, potentially leading to issues like nocturnal emissions among the youth and even contributing to societal problems like rape. Since it’s impractical to change individual thoughts, it’s better to prevent such content from spreading. Instead, we should promote historical series like those about the Roman or Ottoman Empires, which depict modest clothing, honesty, and inspire youth towards better values rather than fantasy and romance.

Qur’anic Reference:

📖Qur’an 24:30
Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do.”

📖Quran 24:19
Indeed, those who love to spread immorality among the believers will have a painful punishment in this world and the Hereafter.

• Research suggests that pornography consumers are more likely to sexually objectify others and more likely to commit acts of sexual violence. Studies show that in 76% of scenes analyzed with violent physical aggression, men are the perpetrators against women. Pornography promotes sexual violence and the dehumanization of othersWhile this research focuses on pornography, the same principle applies to media that shows women in revealing clothing, like bikinis. Such exposure triggers sexual arousal, encourages objectification, and desensitizes viewers over time. This can escalate desires and weaken moral boundaries, contributing to harassment and, in extreme cases, rape, Islam recognizes this chain reaction, which is why it strictly prohibits both pornography and the public display of women’s bodies, aiming to protect society from these harms. Additionally, men are commanded to lower their gaze and avoid looking at women in ways that could lead to sinful thoughts or desires.

  Reference: Pornography and It’s Impact On Sexual Exploitation

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2. Guidelines on Interactions Between Men and Women

In Sharia law, men are instructed not to look at women in a lustful manner. While accidental glances may occur, it’s the responsibility of women to report if they feel unsafe or harassed.

Qur’anic Reference:

Qur’an 24:30
Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do.”

📖Sahih Muslim 2657 a
Abu Huraira reported: The Messenger of Allah ﷺ said, “Allah has written for the son of Adam his portion of adultery which he will inevitably commit. The adultery of the eye is the (lustful) look; the adultery of the ears is listening (to voluptuous talk); the adultery of the tongue is speaking (of it); the adultery of the hand is touching; the adultery of the feet is walking (towards it); and the heart yearns and desires, and the private parts confirm or deny it.”

This hadith confirms that certain temptations are built into human nature, a lustful glance, listening to seductive speech or music, walking toward sin, or having desires in the heart, all of these are considered minor forms of adultery. They are spiritual warnings, and although they are not the major act of adultery itself, they are signs of the heart leaning toward it, Islam acknowledges that humans have natural desires, but still requires self-control and repentance. These minor sins, like a glance or a thought. are forgivable, especially if the person turns away and seeks Allah’s forgiveness.

This hadith teaches us:

• Temptation begins subtly: through the eyes, ears, tongue, etc.
• These acts are lesser sins but must be avoided.
• Allah is aware of our nature and tests our restraint.
• True adultery happens only when the act is carried out by the private parts.
• If one avoids acting on those desires, they are rewarded instead.

Sahih Muslim 2159a
I asked Allah’s Messenger (ﷺ) about the sudden glance (that is cast) on the face (of a non-Mahram). He commanded me that I should turn away my eyes.

This hadith confirms that even looking at women who are not your wife is not allowed. Why? Because a man doesn’t always know what thoughts may arise in his mind – and those thoughts can turn bad. Islam recognizes how men were designed with certain desires, but also gave clear commands: control yourself, Men are not animals. Just because you’re built with desires doesn’t mean you’re free to act however you want. This hadith directly addresses that: if you see a woman by accident -look away. Don’t stare. Don’t fantasize. Don’t abuse the moment, Some today try to downplay this, saying, “It’s not a big sin just to look.” But a God who created you wouldn’t command something unless it mattered. If your gaze was innocent and your heart clean, no issue. But if you’re knowingly looking with bad intent you’re disobeying a direct command, You were designed to be tested, and the command is clear. Control your eyes. Control your thoughts. Don’t blame your nature, rise above it.

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3. Importance of Hijab and Modesty

In Sharia law, hijab is mandatory for women. Before marriage, they may show their face and hands, but the primary purpose of hijab is to promote modesty. Nowadays, many girls post their images on social media, leading to inappropriate comments and abuse. Western-style clothing can incite sexual desires, leading to societal issues like rape and adultery. Women who promote immodesty contribute to these problems. However, the application of hijab can vary depending on societal norms and safety. Non-Muslims are not obligated to wear hijab but should dress modestly to prevent societal harm.

Qur’anic Reference:

Qur’an 24:31
And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments except what normally appears. Let them draw their veils over their chests…”

Quran 33:59
O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.

One of the most prominent ways in which Islam shows its respect for women is by emphasizing their dignity and honor. This can be seen in the verse of the Quran (33:59) which instructs women to cover themselves modestly in public, in order to prevent any potential abuse or harassment. This verse highlights the importance of protecting women’s physical and emotional well-being, and ensuring that they are not objectified or treated as mere objects of desire.

Quran 24:31
And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.

Quran 24:50
And women of post-menstrual age who have no desire for marriage, there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.

This verse specifically addresses elderly women who no longer seek marriage, allowing them the option to relax certain aspects of the hijab by removing their outer garments, as long as they maintain modesty. However, choosing to continue wearing the hijab is considered more virtuous

 Allowed for Women to Show Their Hands and Face

Sunan Abi Dawud 4104
Narrated Aisha, Ummul Mu’minin: Asma, daughter of AbuBakr, entered upon the Messenger of Allah (ﷺ) wearing thin clothes. The Messenger of Allah (ﷺ) turned his attention from her. He said: O Asma’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to his face and hands.

Impact of Women’s Attire on Men’s Behavior: A Field Study
Numerous studies have shown that men overestimate the sexual intent of women based on their clothing style; however, this hypothesis has not been assessed empirically in a natural setting. This small field study measured the time it took for men to approach two female confederates sitting in a tavern, one wearing suggestive clothes and one wearing more conservative clothes. The behavior of 108 men was observed over 54 periods on 16 different nights in two different taverns. The time it took for the men to approach after initial eye contact was significantly shorter in the suggestive clothing condition. The men were also asked by male confederates to rate the likelihood of having a date with the women, and engaging in intimate activities on the first date. The men rated their chances to have a date and to engage in intimate activities significantly higher in the suggestive clothing condition. Results are discussed with respect to men’s possible misinterpretation that women’s clothing indicates sexual interest, and the risks associated with the misinterpretation.

Reference: The Effect of Women’s Suggestive Clothing on Men’s Behavior and Judgment: A Field Study

Reference: Impact of Women’s Attire on Men’s Behavior: A Field Study

Erotic stimuli
Seeing someone in short clothes or revealing attire can be a form of visual stimulus that might provoke sexual thoughts or feelings in some individuals. Additionally, auditory stimuli, like certain types of music with sensual rhythms or sexually suggestive lyrics, can also evoke sexual desire. This reaction can vary widely among people, influenced by personal preferences, cultural backgrounds, and individual psychological factors. What is considered arousing or sexually stimulating is highly subjective and differs from person to person. For some, visual cues such as revealing clothing or auditory cues like specific music genres might trigger sexual interest, while for others, different stimuli might be more effective.

Reference: Erotic stimuli

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4. Marriage Age and Consent

In Sharia law, the age of marriage is determined by Muslim leaders based on cultural context and evidence of maturity. While some suggest the age of 9, it’s essential that the girl consents to the marriage. Forcing someone to marry without their agreement is against Islamic principles. Families should discuss with their children about readiness for marriage to prevent them from seeking inappropriate content.

Qur’anic Reference:

Qur’an 2:232
Do not prevent them from marrying their husbands when they agree between themselves in a lawful manner.

Sahih al-Bukhari 6968
The Prophet (ﷺ) said, “A virgin should not be married till she is asked for her consent; and the matron should not be married till she is asked whether she agrees to marry or not.” It was asked, “O Allah’s Apostle! How will she (the virgin) express her consent?” He said, “By keeping silent.

Sunan Ibn Majah 1871
It was narrated from Abu Hurairah that:
the Messenger of Allah said: “A previously-married woman should not be married until she is consulted, and a virgin should not be married until her consent is sought, and her consent is her silence.

• These Hadith emphasizes the importance of seeking the consent of a virgin girl or a matron (a woman who has been married before) before marrying her. It indicates that a woman’s agreement and consent are essential for a marriage to be valid and acceptable in Islam. Furthermore, the Hadith clarifies that a virgin girl’s silence is taken as an expression of her consent, as she may feel shy or hesitant to express her agreement verbally. However, it is essential to note that the silence should not be interpreted as a lack of consent or as a sign of unwillingness. The Prophet (ﷺ) made it clear that the girl’s consent must be sought explicitly before proceeding with the marriage.

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5. Polygamy and Justice

Sharia law permits up to four marriages for Muslim men, but only if justice is maintained among all wives. If a second marriage causes injustice to the first wife, it’s prohibited. Therefore, an Islamic court should assess the situation, and both husband and wife must present their case before a second marriage is permitted.

Qur’anic Reference:

Qur’an 4:3
“If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two or three or four; but if you fear that you shall not be able to deal justly, then only one…”

The passage “But if you fear that you will not be just, then [marry only] one” from this passage is suggests that a Muslim man cannot marry simply because he desires to. Instead, it is necessary for him to act with justice and fairness towards all parties involved. If a Muslim man is already married and considering a second marriage, he must first communicate with his first wife and tell her the reasons why he wants to marry again. If he knows that his second marriage will cause problems in his family, then going ahead with it would be an act of injustice, which goes against the teachings of this Quranic verse.

Sahih Muslim 2449 a
Miswar b. Makhramali reported that he heard Allah’s Messenger (ﷺ) say, as he sat on the pulpit: The sons of Hisham b. Mughira have asked my permission to marry their daughter with ‘Ali b. Abi Talib (that refers to the daughter of Abu Jahl for whom ‘All had sent a proposal for marriage). But I would not allow them, I would not allow them, I would not allow them (and the only alternative possible is) that ‘Ali should divorce my daughter (and then marry their daughter), for my daughter is part of me. He who disturbs her in fact disturbs me and he who offends her offends me.

This hadith describes how the Prophet Muhammad expressed his concern for his daughter Fatimah and stated that he would not give permission for Ali ibn Abi Talib to marry the daughters of Hisham ibn al-Mughirah unless he intends to divorce Fatimah. The Prophet Muhammad mentioned that he is upset by what upsets Fatimah and harmed by what harms her. From this hadith, one can infer that Islam emphasizes the importance of considering the feelings and well-being of the existing wife/wives when a Muslim man intends to marry another wife. It encourages Muslims to be mindful of the potential harm that may be caused to the existing wife/wives and to avoid such harm.

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6. Divorce Procedures

6. Divorce is allowed in Sharia law, including instant divorce (talaq). For example, if I told my wife “I divorce you” three times in one sitting, the divorce does not happen instantly. If I realize my mistake after calming down, I can take her back, and the marriage remains valid. However, it’s always recommended to remarry properly after reconciliation.

Instant divorce is only allowed in extreme cases, when both the husband and wife are completely unwilling to live together. Today, we don’t have proper Islamic courts to handle these matters, so it’s up to the community. Knowledgeable people from society should come together, listen to both sides, and try to resolve things. If both parties still refuse to live together, then the husband can pronounce divorce three times in front of the witnesses, and that will make it final and valid, But once that happens, the woman cannot return to her husband, because the husband was given many chances but still chose divorce even after involving the community. Staying with him after that would only cause more harm, so it’s not allowed. At that point, the woman must either live with her family or marry someone else, it’s completely her choice, If she marries another man and, for any reason, that marriage also ends, then she is allowed to return to her first husband if he is ready to take her back. However, it’s best to avoid going back because, in the first place, he betrayed her trust. Still, the choice is hers, It’s very important to note that it is strictly forbidden to marry another man with the intention of divorcing him just to return to the first husband. This is haram (forbidden). If that were allowed, people would abuse the system by divorcing and remarrying just to keep playing with the rules, Also, the general rule of divorce in Islam spans around 3 months (iddah period). It’s not based on a strict calendar date but roughly 3 months. During this time, the husband should give one talaq in each month. Before the third talaq, he can still change his decision and reconcile.

Qur’anic Reference:

Quran 65:1
O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah , your Lord. Do not turn them out of their [husbands’] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah . And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter.

Sahih al-Bukhari 5251
Narrated `Abdullah bin `Umar: that he had divorced his wife while she was menstruating during the lifetime of Allah’s Messenger (ﷺ) . `Umar bin Al-Khattab asked Allah’s Messenger (ﷺ) about that. Allah’s Messenger (ﷺ) said, “Order him (your son) to take her back and keep her till she is clean and then to wait till she gets her next period and becomes clean again, whereupon, if he wishes to keep her, he can do so, and if he wishes to divorce her he can divorce her before having sexual intercourse with her; and that is the prescribed period which Allah has fixed for the women meant to be divorced.

In this Hadith Sahih al-Bukhari regarding the waiting period (Iddah) following a divorce initiated by saying “1st talaq” (first divorce). To reiterate:

1. The husband is advised to take back his wife during her menstrual cycle.
2. He should keep her until she is clean from her menstruation.
3. Then, he should wait until she undergoes another menstrual cycle and becomes clean again.

During this waiting period, the husband is encouraged not to engage in sexual relations with his wife. The waiting period, lasting for three menstrual cycles wich is most commonly 90 days, serves various purposes, including ensuring there is no pregnancy, allowing for emotional adjustment, and providing an opportunity for reconciliation. If reconciliation is sought, it should be done within this waiting period. If not pursued, the divorce is finalized after the completion of the waiting period.. In addition to the mentioned guidance, it’s emphasized in the context of the hadith that if the husband engages in sexual intercourse with his wife during the waiting period without following the prescribed rules, it renders the initial pronouncement of “1st talaq” (first divorce) invalid. Consequently, if the husband intends to divorce her again, it will be counted as the first talaq, as the initial one was automatically canceled due to not following the prescribed rules during the waiting period. This underscores the importance of adhering to the proper procedures during the waiting period following a divorce pronouncement.

Quran 2:228
Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.

Quran 2:230
And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband

Tahlil Marriage

• Sunan al-Tirmidhi 1120 | An-Nasa’i, 3416
  The Messenger of Allah, peace and blessings be upon him, cursed the one who marries a woman to overturn an irrevocable divorce (al-muhill) and the man for whom it is done.

• The hadith from Sunan al-Tirmidhī 1120 states that the Prophet Muhammad, peace be upon him, cursed the man who marries a woman with the intention of divorcing her immediately so that she can remarry her former husband (known as al-muhill), as well as the man for whom it is done. This practice is considered forbidden in Islam and is condemned by the Prophet.

Women’s Right to Divorce

Quran 2:229
If you both fear that they will not keep [within] the limits of Allah , then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah , so do not transgress them. And whoever transgresses the limits of Allah – it is those who are the wrongdoers.

The verse states that if both the husband and wife fear that they will not be able to uphold the limits of Allah (meaning they are unable to fulfill their marital obligations or responsibilities), then there is no blame upon either of them if the wife repays some or all of the mahr (dowry) that was given by the husband. This is referring that the wife has the right to request a divorce, and if the conditions are met, then the husband cannot prevent her from doing so.

Quran 4:128
And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them – and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah – then indeed Allah is ever, with what you do, Acquainted.

This verse recognizes that women have the right to seek divorce or reach a settlement if they fear mistreatment or avoidance from their husbands. The verse suggests that such matters should be resolved through peaceful negotiation and that it is not a sin for the couple to agree on a settlement. This verse acknowledges the importance of treating women with respect and fairness in marriage and ensuring that their rights are protected.

Sunan Abi Dawud 2226
The Prophet (ﷺ) said: If any woman asks her husband for divorce without some strong reason, the odour of Paradise will be forbidden to her.

Quran 4:19
O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality. And live with them in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.

This verse means that in Islam, when seeking a divorce, one should not make life difficult for their spouse. It’s called “Illa.” The husband cannot purposely create a reason for divorce by treating his wife unfairly. Divorce should be carried out fairly and justly, with both parties having rights and responsibilities. Islam stresses the significance of treating one’s spouse with kindness and respect, and divorce should only be considered as a last option after all attempts at reconciliation have failed.

Divorce should be carried out following the Sunnah

Sunan Ibn Majah 2021
It was narrated that ‘Abdullah said: “Divorce according to the Sunnah means divorcing her with one divorce in each cycle when she is pure, then when she becomes pure the third time, then he pronounces divorce again, and after that she must wait one more menstrual cycle.

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7. Adultery and Its Consequences

Adultery is strictly prohibited in Sharia law. If two individuals commit adultery, they must repent and seek forgiveness from Allah. However, if the act becomes public knowledge, the prescribed punishment is stoning. In cases where adultery becomes widespread, stricter measures, including the death penalty, may be implemented to protect societal values.

Qur’an and Hadith Reference:

Sahih Muslim 1498 b
Abu Huraira (Allah be pleased with him) reported that Sa’d b. Ubada (Allah be pleased with him) said: Messenger of Allah, if I were to find with my wife a man, should I wait until I bring four witnesses? He said: Yes.

The Requirement of Four Witnesses in Adultery Cases (Sahih Muslim 1498b)

This hadith from Sahih Muslim 1498b emphasizes the strict requirement of four witnesses to prove adultery, ensuring that false accusations are prevented and justice is upheld in Islamic law. The Prophet (ﷺ) confirmed to Sa’d bin Ubada that even if a man personally witnesses his wife committing adultery, he must bring four witnesses before any legal action can be taken.

Alternative Resolutions Instead of Punishment

Since adultery (zina) is a personal sin rather than a crime like rape (which involves coercion and harm), Islamic teachings provide ways to resolve such cases without immediate punishment:

1. Encouraging Repentance:

• The Prophet (ﷺ) often advised sinners to repent sincerely rather than confess their sins publicly.
• Example: A man came to the Prophet confessing adultery multiple times, but the Prophet ignored him at first, giving him a chance to repent privately. (Sahih Muslim 1695a)

2. Doubt Prevents Punishment:

• The Prophet (ﷺ) said: “Avoid legal punishments as much as you can if there is any doubt.” (Sunan Ibn Majah 2545)
• If the crime is not established with clear proof, punishment is not enforced, and repentance is encouraged.

3. Personal Resolution (Divorce or Reconciliation):

• If a spouse suspects infidelity but cannot bring four witnesses, they can seek divorce rather than making accusations.
• The Qur’an allows Li’an (mutual cursing oath) where a husband and wife swear against each other in Allah’s name, leading to divorce but no punishment if proof is lacking. (Qur’an 24:6-9)

The Hadith of the Man Who Confessed Adultery Multiple Times (Sahih Muslim 1695a)

This hadith further clarifies Islam’s approach to justice and mercy regarding adultery cases.

Sahih Muslim 1695a
Narrated by Anas ibn Malik (RA): A man came to the Messenger of Allah (ﷺ) and said: “O Messenger of Allah, I have committed adultery.” The Prophet turned away from him. The man came back and repeated, “I have committed adultery.” The Prophet again turned away. This happened four times

After the fourth time, the Prophet (ﷺ) asked:

• “Are you insane?”
• “Are you intoxicated?”

When the man confirmed that he was neither insane nor intoxicated and was fully aware of his actions, the Prophet (ﷺ) ordered the punishment to be carried out.

Qur’an 24:2
“The woman and the man guilty of fornication, flog each one of them with a hundred stripes…”

The Quran confirms the punishment of stoning when these matters are clear and proven. If a man and woman commit adultery by mistake, it does not mean they should make it public. It’s not a mistake, they made a choice. Trying to make it public only spreads more immorality. That’s why, in such cases, this verse applies.

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8. Rape and Its Punishment

In Sharia law, the punishment for rape is the death penalty. However, if the victim or her family forgives the perpetrator and requests the legal system not to punish him, he may be released. Whether Allah forgives him is a matter between him and Allah.

Qur’anic Reference:

Qur’an 5:33
“The recompense of those who wage war against Allah and His Messenger and strive to spread corruption in the land is none but that they be killed or crucified…”

This verse refers to those who openly wage war against Allah and His Messenger and deliberately seek to spread violence and chaos in society. The punishment of death is prescribed to protect the community from such serious threats. Corruption in the land also includes major crimes like rape and murder, which destroy the safety and morality of society.

📖Quran 2:178
O you who have believed, prescribed for you is legal retribution for those murdered: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother of the slain, then grant him a suitable compensation and let him go free. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.

Application to rape:

• If the victim of rape dies as a result of the assault, the principle of legal retribution applies to the perpetrator, and the family of the victim has the right to demand justice or seek forgiveness. The death penalty can be a consequence in extreme cases, as the crime is considered grave.

• If the victim survives and there is harm or trauma caused, legal retribution can still apply. However, since rape is not directly mentioned in this verse, it would still fall under Islamic law as a severe crime. The victim or her family can forgive the perpetrator, and the final judgment remains in Allah’s hands.

Slavery in Context:

• While slavery was a widespread social institution at the time, Islam did not leave slaves out of the conversation regarding rights, justice, and retribution. The Qur’an guided the Muslims to treat them fairly and with respect, ensuring that they were protected under the law, especially in cases of harm or injustice.

• Islam sought to gradually eliminate slavery and improve the conditions of slaves by encouraging their emancipation, but in a society where slavery was deeply embedded, these laws helped ensure that slaves were treated with dignity and justice. They were not excluded from the retribution prescribed in Quran 2:178.

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9. Theft and Its Consequences

In Sharia law, the punishment for theft is the amputation of the hand, but only if the theft is proven and the stolen item’s value meets a certain threshold. If the victim forgives the thief, the punishment may be waived.

Qur’anic Reference:

📖Quran 5:38
As for the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And if one repents after his wrongdoing and reforms, indeed, Allah will accept his repentance. Indeed, Allah is ever Forgiving and Merciful.

This verse discusses the punishment for theft (cutting off hands), but it also mentions that if the thief repents, Allah will forgive him. This suggests that forgiveness from Allah is possible if the thief reforms, and forgiveness from the victim could also play a role in this process.

📖Quran 2:178
O you who have believed, prescribed for you is legal retribution for those murdered—the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother of the slain, then grant any reasonable demand and compensate him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.

Though this verse specifically addresses murder, the concept of forgiveness from the victim or their family is applicable here as well. The victim’s forgiveness leads to alleviation of the punishment, which can similarly apply to a theft if the victim forgives the thief.

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10. Prohibition of Alcohol

Sharia law prohibits the consumption of alcohol because it leads to death, family problems, and societal issues. When a person drinks, their behavior changes, and they may commit wrong acts like abusing their spouse or children.

Qur’anic Reference:

📖Qur’an 5:90
O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.

A new report from the World Health Organization (WHO) highlights that 2.6 million deaths per year were attributable to alcohol consumption, accounting for 4.7% of all deaths, and 0.6 million deaths to psychoactive drug use. Notably, 2 million of alcohol and 0.4 million of drug-attributable deaths were among men.

Reference: Over 3 million annual deaths due to alcohol and drug use, majority among men

Domestic abuse, often referred to as domestic violence or intimate partner violence (IPV), is a pattern of behavior or behaviors used by one partner to maintain power and control over another partner that they are in a relationship with. Anyone, regardless of race, gender, sexual orientation, religion or age, can be a victim or perpetrator of domestic abuse. Abuse can be physical, sexual, emotional, mental, social and financial. Common tactics that an abusive partner uses to keep their victim in the cycle of an abusive relationship are:

• Using coercion and threats (i.e. threatening to kill themselves or their partner, hurt, or leave)
• Using intimidation (i.e. smashing things or displaying weapons)
• Using emotional abuse (i.e. humiliating, playing mind games, or name calling)
• Using isolation (i.e. controlling communication and time spent with others or using jealousy)
• Minimizing, denying, and blaming (i.e. making light of the abuse or blaming the victim)
• Using children (i.e. sending messages through children or threatening to take them)
• Using gender privilege (i.e. treating the victim like a servant)
• Using economic abuse (i.e. controlling money, preventing or interfering with the victims job)

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11. Guidelines on Domestic Discipline

In Sharia law, a husband may express disapproval if his wife engages in inappropriate relationships, such as chatting with another man. However, any form of physical discipline must not cause injury. If a husband beats his wife without just cause and injures her, he is subject to legal punishment.

Qur’anic Reference:

Qur’an 4:34
But those [wives] from whom you fear arrogance—[first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them…”

Sunan Ibn Majah 1851
The Prophet (ﷺ) said: I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then forsake them in their beds and hit them, but without causing injury or leaving a mark If they obey you, then do not seek means of annoyance against them. You have rights over your women and your women have rights over you. Your rights over your women are that they are not to allow anyone whom you dislike to tread on your bedding (furniture), nor allow anyone whom you dislike to enter your houses. And their right over you are that you should treat them kindly with regard to their clothing and food.

1. Gradual Steps: The verse outlines a series of steps to address marital problems. First, the husband is encouraged to advise his wife (the admonishment). If that doesn’t work, the next step is to withhold intimacy (separation in bed). Only after these attempts have failed, and if the situation warrants it, is physical discipline (referred to as *”daraba”*) mentioned. However, the word *”daraba”* in this context does not imply violence, but rather a symbolic and very light physical gesture, and scholars argue it should never cause harm or injury. The Prophet Muhammad (PBUH) never physically harmed his wives Sahih Muslim 2328 a, and he taught that any form of violence against women is completely prohibited.
2. The Prophet’s (PBUH) Example: The Prophet Muhammad (PBUH) exemplified how to handle marital disputes with dignity and respect. His own behavior serves as a model, and he never resorted to violence against his wives. In fact, he is reported to have said — The best of you are those who are the best to their wives. (Tirmidhi)
3. Context of Misconduct: The Quran and Hadith suggest that such measures may only apply in cases of serious marital misconduct. The vast majority of scholars agree that it should be a rare exception, not the rule, and certainly not in the case of minor disagreements. Even then, it should be done with the utmost care, and any form of harm or cruelty is absolutely prohibited in Islam.
4. The Right to Divorce: If marital issues cannot be resolved through communication, counseling, or other methods, divorce is an acceptable and honorable option in Islam. Surah Al-Baqarah (2:229) allows divorce when the relationship has become untenable. The right to divorce is available to both men and women, and it is considered a humane way to resolve situations where reconciliation is not possible.

In summary, Islam allows divorce to ensure the well-being of both spouses and to avoid prolonged suffering. The mention of physical discipline in the Quran is not a command to resort to violence, but rather a limited measure that applies only in extreme cases and should never result in harm. In practice, the emphasis in Islam is on communication, reconciliation, and, when necessary, divorce, as a means to maintain dignity and respect for both parties.

Sahih al-Bukhari 5204
Narrated `Abdullah bin Zam`a:
The Prophet (ﷺ) said, “None of you should flog his wife as he flogs a slave and then have sexual intercourse with her in the last part of the day.”

• • This hadith is about treating women with respect, dignity, and kindness, forbidding any abusive behavior that mirrors the harsh treatment of slaves. The Prophet (ﷺ) specifically refers to flogging slaves, a practice that was common at the time, and warns against using such a severe and degrading approach toward one’s wife. The comparison made by the Prophet (ﷺ) highlights that such cruelty is forbidden in marriage. Moreover, the Prophet (ﷺ) also prohibited the beating of slaves in general. In Sunan Ibn Majah 1985, the Prophet (ﷺ) stated: “Do not beat the female servants of Allah.” This prohibition extends not just to slaves but to all individuals under one’s care, urging fair and compassionate treatment. Thus, this hadith and others emphasize that both women and slaves must be treated with kindness, and any form of abuse is forbidden in Islam.

Sahih Muslim 1468 b
Abu Huraira (Allah be pleased with him) reported Allah’s Messenger (ﷺ) as saying: A believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another.

Addressing Husband’s Misconduct in Islam

Sahih al-Bukhari 5364
Hind bint `Utba said, “O Allah’s Messenger (ﷺ)! Abu Sufyan is a miser and he does not give me what is sufficient for me and my children. Can I take of his property without his knowledge?” The Prophet (ﷺ) said, “Take what is sufficient for you and your children, and the amount should be just and reasonable.

When a husband is not providing sufficient support to his wife and children, the guidance in the hadith allows the wife to take what she needs from his property without his knowledge. However, it’s important to understand that while the act is permitted, it should be approached carefully and with consideration. Here’s a more practical explanation of how this could happen.

1. The wife would need to determine what is necessary for her and her children. This could include basic necessities like food, clothing, and any other essential items. The principle is that the amount should not be excessive—just what is needed to meet their immediate needs.
2. Since the Prophet (ﷺ) said she could take without her husband’s knowledge, it suggests she could do so in a discreet manner. She may have access to his belongings (for example, a household stash of provisions or money) and could take a portion of it to meet their needs. However, it would be important for her to be discreet so that it doesn’t cause conflict or escalate matters unnecessarily.
3. The amount she takes should be modest and fair. For example, if she takes some food or money, it should be what is reasonable for her and her children’s needs—nothing more. The Prophet (ﷺ) emphasized that it should not be more than what is just and necessary.
4. The key principle is to avoid excess. the wife should not take more than she needs, as the purpose of this allowance is to prevent hardship, not to exploit the situation for personal gain.
5. If a wife finds herself in a situation where she cannot obtain what is necessary for her and her children, and the husband is not fulfilling his duties, She can request the courts to intervene and mandate that the husband fulfills his financial responsibilities.
6. If a husband is found to be guilty of misconduct, such as disobedience, neglect, or adultery, Islamic law provides clear guidelines for addressing these issues. The wife has the right to seek justice, either through counseling, mediation, or divorce (khula). In cases of adultery, the husband is accountable for his actions and could face legal consequences in an Islamic legal system. The overarching principle is that justice, accountability, and fair treatment must guide the relationship, ensuring that neither partner suffers abuse or oppression..

Islam teaches that both men and women are created by God with unique qualities and roles, but these roles are not inherently about superiority or inferiority. Rather, they reflect complementary natures designed to fulfill different functions in the family and society. However, it’s important to clarify the nuances of these roles based on Quranic principles and Hadith.

Surah An-Nisa (4:1):
O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women.

Both men and women have equal spiritual worth and come from the same origin. Their roles are meant to complement each other, not one being superior to the other.

Surah An-Nisa (4:34):
Men are the protectors and maintainers of women because Allah has made one of them to excel the other, and because they spend (to support them) from their means.

Why doesn’t a woman have the right to discipline her husband?

As I have explained the reasoning behind Surah An-Nisa, the permission for a husband to discipline his wife does not mean he has the right to beat her at all times. In fact, such an action is forbidden unless it is absolutely necessary in extreme circumstances. The permission is granted when the husband finds actions that are serious and damaging to the marriage, such as if the wife engages in an affair, refuses to listen to her husband, or neglects her duties in the relationship. This permission is a last resort and is intended to protect the marriage, not as a license for abuse. It must be understood within the context of mutual respect and care in marriage, and it should never be used as a means of control or harm.

1. In Surah An-Nisa (4:34):, God made it clear that the husband’s duty is to protect his wife and family, and to take care of them. Now, the husband cannot claim superiority simply because he does everything for his wife and family. God nullified any such claim by granting him the permission to discipline his wife in serious matters. This permission, however, does not apply to women, which shows that the responsibility to protect and maintain the family is on him. While God gave this him this responsibility, He also knew that the husband might still claim superiority. Therefore, God gave him this permission, so if the husband ever claims that he does everything and is superior, the wife can remind him that it is his responsibility, and even if he has the right to discipline her, it is part of his duty, not a privilege, The verse also provides evidence that women, with their natural softness of heart, are seen as the emotional compass of the home. The relationship is balanced by these roles, where men show strength through control and responsibility, and women bring softness, warmth, and emotional insight that help nurture and heal. Both roles complement each other, creating a partnership built on mutual respect, patience, and love.
2. Sunan Abi Dawud 2147 is in the context of Quran 4:31 because, as clarified in Sunan Ibn Majah 1851, it only applies when clear indecency is committed. If clear indecency is not committed, it is not allowed and is completely forbidden based on all the references. also the hadith Sunan Abi Dawud 2147 emphasizes that such matters should remain personal. If something like this occurs, no one has the right to question why the husband is behaving in a certain way, as it is a private issue. A woman’s actions should not be shared or disclosed to others. A husband’s disciplinary actions are only allowed under very serious circumstances, as I mentioned before. It is forbidden by the Prophet (PBUH), and the Qur’an provides specific steps that must be followed before such an action is permitted. It is only in cases where a woman has committed a serious wrongdoing, such as having an affair or engaging in inappropriate conversations (e.g., on WhatsApp) or refusing to listen to her husband, that a husband may resort to such measures after exhausting all efforts to repair and maintain the marriage.

Myth #1: If it was that bad, she’d leave.

Reality: Women stay in abusive relationships for many different reasons, and it can be very difficult for a woman to leave an abusive partner – even if she wants to. Like any other relationship, one that ends in abuse began with falling in love and being in love. Abuse rarely starts at the beginning of a relationship, but when it is established and often harder to leave.

Reference: Myths about domestic abuse 

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12. Prohibition of Gambling

Sharia law prohibits all forms of gambling, including online games that involve betting on outcomes like sports matches. Such gambling leads to financial loss and depression, and there is evidence of people committing suicide due to these losses. However, halal interest in business is allowed if it doesn’t negatively impact another person’s wealth.

Qur’anic Reference:

Qur’an 5:90
O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.

• United Kingdom: Estimates suggest between 250 and 650 gambling-related suicides occur annually. A 2021 Public Health England report estimated approximately 409 such suicides each year in England alone.

Reference: Written evidence submitted by Gambling with Lives

Sweden: Individuals diagnosed with gambling disorder have a suicide mortality rate 15 times higher than the general population.

Reference: Gambling disorder and mortality study

Mental Health Impacts

• Suicidal Ideation and Attempts: Among individuals with gambling disorders, studies report that 22% to 81% have experienced suicidal thoughts, and 7% to 30% have attempted suicide. The Conversation

• Depression and Comorbidity: Gambling disorder often co-occurs with depression, mood disorders, and substance abuse, all of which heighten suicide risk. PubMed

Case Example from India

In January 2025, a 27-year-old man in Assam died by suicide after losing ₹12 lakh (approximately $14,400) due to online gambling. This tragic incident underscores the severe financial and emotional toll gambling can take. The Times of India | The Guardian

Additional Resources

• Gambling With Lives: A UK-based charity that supports families bereaved by gambling-related suicides and advocates for policy change. Committees – UK Parliament

• NHS Gambling Clinics: The UK’s National Health Service has expanded its network of gambling clinics to provide specialized support for those struggling with gambling addiction. Latest news & breaking headlines

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13. Blasphemy and Respect for Religious Scriptures

Criticizing any prophets, burning the Qur’an, disrespecting the Qur’an, or insulting any religious scripture or beliefs is strictly forbidden in Islam. However, it does not fall under immediate death punishment, If someone commits such an act and it spreads publicly, Islamic law requires that the person be brought before the police or court. Their testimony will be recorded to understand why they did it. There is also room for leniency: even if someone commits this offense, the death penalty is not automatically applied, But if the person, after arrest and explanation, refuses to acknowledge their mistake—or worse, repeats the offense, then a death penalty can be applied because the person is now intentionally provoking violence and disorder in society.

Reason Why It’s Not Allowed:

Burning the Qur’an, disrespecting the Qur’an, Bible, or any religious scripture, or insulting religious figures is not allowed because each religion’s followers build their entire life around the message of their scriptures and their religious figures. Their faith, values, and personal identity are deeply tied to these, It’s like someone insulting your mother, father, daughter, or sister—you would never accept that because you love them and they are part of who you are. In the same way, religious texts and prophets are sacred to believers, and respecting them keeps social peace intact.

Quranic Context:

📖Quran 6:108
And do not insult those they invoke besides Allah, lest they insult Allah in enmity without knowledge. Thus We have made pleasing to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do.
— This verse teaches Muslims not to insult others’ beliefs to avoid retaliation and social unrest.

📖Quran 49:11
O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them. Nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames.
— This verse emphasizes that mockery and insults are forbidden, protecting human dignity.

📖Quran 4:140
And He has already revealed to you in the Book that when you hear the verses of Allah [being] denied and ridiculed, do not sit with them until they engage in another conversation. Indeed, you would then be like them. Surely Allah will gather the hypocrites and disbelievers all together in Hell.
— This verse warns believers not to sit quietly where Allah’s signs are mocked, showing how serious it is.

📖Quran 2:256
There shall be no compulsion in religion. The right path has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the firmest handhold, which will never break. And Allah is Hearing and Knowing.
— This verse affirms freedom of religion, showing that belief must be by choice, not force.

📖Quran 16:125
Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.
— This verse shows that the method of da’wah (inviting to Islam) should be based on wisdom and good conduct, not aggression.

📖Quran 5:32
Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely.
— This verse explains that capital punishment is only allowed in cases of murder or major corruption in the land, not for personal insults alone.

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14. Apostasy Punishment in Sharia Law

The issue of apostasy in Islam is complex, with varying interpretations and opinions among scholars and Muslim communities. While some interpret the Qur’an and Hadith as prescribing punishment for apostasy, the application of punishment is not always straightforward, and may depend on factors such as the individual’s circumstances, intentions, and mental state, even in countries where apostasy is considered a crime. Ultimately, Islam emphasizes the importance of free will and choice in matters of faith, and encourages individuals to seek knowledge and understanding to make informed decisions about their beliefs. Additionally, Islam promotes principles of justice, peace, and mercy, and discourages actions that may harm oneself or others.

Qur’anic Reference:

Quran 2:256
Sahih International
There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.

Quran 18:19
And say, “The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.” Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.

Based on these verses, there is no punishment for someone who leaves Islam in this world, but God will punish a person if they do not believe, and it is a matter between God and that person. However, punishment applies when a person leaves Islam and starts insulting, mocking, or inciting violence and hatred in society.

Quran 4:137
Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief – never will Allah forgive them, nor will He guide them to a way.

The meaning of this verse is that a person can leave Islam and return, and may even leave again. However, those who frequently shift between belief and disbelief, and continue to increase in their disbelief, are at risk of losing Allah’s forgiveness and guidance. This is because Allah values sincerity and steadfastness in faith, and such individuals may be seen as insincere or unstable in their beliefs, This verse clearly indicates that a person may leave and then accept again. This means that when someone leaves and lives peacefully, the punishment not applying if they simply leave due to any issue.

Islam and Apostasy Punishment

Sunan an-Nasa’i 4063
It was narrated that Al-Hasan said: “The Messenger of Allah [SAW] said: ‘Whoever changes his religion, kill him.

This is one of the most popular hadiths. Remember, it is not in the Qur’an but in the hadith, and most people simply copy it without considering the complete message. They often ignore the broader context, leaving other important details behind. It is advisable not to spread information without verifying it, as it could even lead a person to commit a crime. There are people from villages who may not know the full context, and if they read such an incomplete message, they might act on it and commit a crime. There is a law, and it should be understood in its entirety, not by isolating one verse or hadith. The context of this particular hadith is that it was revealed based on a specific situation, such as when a person left Islam and started mocking, insulting, and creating violence. In that context, the instruction to “kill them” was given. However, if all references are not included and someone selectively uses this one hadith to justify anything, it is not how professional scholars or knowledgeable individuals interpret it. If any Muslim takes this hadith out of context and kills someone just because they left Islam, they are committing murder.

The Full context of Sunan an-Nasa’i 4063

Quran 5:33
Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment.

Quran 5:33 addresses extreme cases of rebellion and corruption, prescribing severe punishments to safeguard society. However, it also highlights the importance of due process, proportionality, and the possibility of mercy through repentance. It reflects the Quran’s broader vision of justice and maintaining peace on earth.

Sahih Muslim 1676
The one who leaves his religion and separates from the community.

Sunan an-Nasa’i 4048
A man who left Islam and waged war against Allah, the Might and Sublime, and His Messenger, who should be killed, or crucified, or banished from the land.

This hadith mentions the case of a person who leaves Islam and actively wages war against Allah and His Messenger. This is understood to include actions such as spreading hate, inciting violence, or causing societal discord and corruption. The hadith prescribes severe punishments—such as execution, crucifixion, or exile—as measures to protect the community and maintain societal harmony by curbing corruption and violence. These rulings align with the Quranic perspective to uphold justice and peace in society. This emphasizes that the punishments are not for mere disbelief but for deliberate acts that threaten the well-being and unity of the community.

Sunan an-Nasa’i 4046
Whoever kills, spreads mischief in the land, and wages war against Allah and His Messenger, then joins the disbelievers before he can be caught, there is nothing to prevent the Hadd punishment being carried out on him because of what he did.

This hadith, Sunan an-Nasa’i 4046, outlines the severe consequences for those who engage in actions that harm society and undermine peace, such as murder, spreading corruption, or waging war against Allah and His Messenger. It emphasizes the importance of maintaining social harmony and justice by addressing such transgressions through legal measures, The hadith also suggests that if an individual commits these crimes and then seeks refuge among disbelievers before being apprehended, the prescribed punishment (Hadd) is still applicable due to the gravity of their actions. In a broader sense, this highlights the necessity for leaders to uphold laws that deter hate, corruption, and violence, ensuring the welfare of society. For example, someone who leaves Islam and begins to insult the faith could instigate hatred and violence. To prevent such societal harm, it becomes the responsibility of authorities to take appropriate action to maintain peace and stop the spread of hostility. This aligns with the universal principle of protecting communities from harm and ensuring justice.

Quran 17:33
Sahih International
And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly – We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].

Based on this verse In Islam, it’s not allowed to kill without right. If a person is found guilty of something, it is necessary to follow the law of the country, and it should be preceded by the law to exactly know the reason and verify everything before the punishment is applied. I accept that some Muslims may do unjust things, but that’s not based on Islam. These actions are based on their anger and personal desires and have nothing to do with Islam.

Avoiding Punishment and Prioritizing Mercy in Islam

Sahih Muslim 1784
The Prophet, peace and blessings be upon him, said: One who goes away from us to join them-may Allah keep him away! and one who comes to join us from them (and is sent back) Allah will provide him relief and a way of escape.

Tirmidhi 1424
The Messenger of Allah, peace and blessings be upon him, said: “Avert the legal penalties from the Muslims as much as possible, if he has a way out then leave him to his way, for if the Imam makes a mistake in forgiving it would be better than making mistake in punishment.

• This hadith highlights the responsibility of the Islamic ruler or leader (Imam) to use discretion and make wise decisions when it comes to implementing legal penalties. The Prophet (ﷺ) suggests that it is better for the Imam to make a mistake in forgiving someone who may have committed a crime than to make a mistake in imposing punishment that is not justified or excessive.

In Islam, blasphemy against any of the prophets of God, as well as Archangel Gabriel and Michael, is considered a serious offense. The Quran specifically mentions that those who deny or reject any of God’s messengers, including Prophet Muhammad, are disbelievers and will face punishment in the Hereafter.

Quran 4:150-151
Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, ‘We believe in some and disbelieve in others,’ and wish to adopt a way in between – those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment.

Quran 4:150-151
Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, ‘We believe in some and disbelieve in others,’ and wish to adopt a way in between – those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment.

Quran 2:98
Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael – then indeed, Allah is an enemy to the disbelievers.