restrict them in the homes until death
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anyway i guess these two verses are mutashabihat and for me as a submitter I will not chase the meanings as per 37 and will accept it from Allah exactly as the Muhkamat verses
salam bro Ahmed .
how are these verse mutashabihat ? how do u distinguish between muhkamat and mutashabehat ?Peace mate
I use a simple logic bro, if the arabic verse can be understood in many ways, then it is Mutashabihat, if there is only one understanding to the verse then it is Muhkamat
and because 415 and 416 have a few issues that can be undersood in different ways
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Allati in 415 is for a group of women, but it can also be used for a couple of women
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The action described "Fahisha" can be understood in many ways as well
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In verse 416 where it says "Alazan", the word is for a couple of males but it can also be used for a mix between males and females, like "Alazin" which can refer to a group of males and females together, this will lead to another couple of understanding in here, is Male and Female, or two males?
therefore I concluded the two verses are mutshabihat and any true submitter and a knowledgable human )knwldge about Allah) must abide by 37 and don't chase the meanings of these verses UNLESS it happens that my partner commit Fahisha, I guess I will not be able to excute the law in the verse because it is Mutshabihat therefore I will let her go, no locking, no bashing, no crying, just the highway
Peace be with you mate
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Peace all. the word jild in arabic can apply to what is brought to witness.(jild also means skin,which is something that can be hidden or witnessed)
100 witnesses(jild) is a phrase which can be used to signify a literal amount or a large amount. In arabic numbers can sometimes be used metaphorically,just like in english several can mean an indeterminate amount like many. An example is in the quran; 'if you ask for their forgiveness 70(sabaeyn) times allah wont forgive the continual wrong-doers'. Now this does not mean literally 70 or that would mean they would be forgiven if i asked 71 times. This shows to me that this 70 just represents a numerous amount of times. Applying this to 100 witnesses would just mean a large amount of people would witness that these people are people who indulge in zina knowingly. This is backed up by the verse stating later that a party of the believers should witness the 'punishment. This is a an example of constructive peer pressure. The verse about the prophets wives and the women from the right hand(for want of a better term) having double or half the punishment(200 or 50 witnesses, if they commit indecency without repenting) reflects the fact that the prophets wives should have more access to the truth while the others have a lesser access to the truth or have other factors relating to there background that demands a lesser peer-pressure. -
Peace. Bayt in arabic can mean house,or system, or a way of doing/dealing with something/someone. If you deal with someone who is being decent with you(ie peaceful or islamic) then your 'bayt' or way of dealing with them would be what a muslim should do.(ie be peaceful back). If somebody behaved unjustly to you then your 'bayt'(way of dealing with them) would either be making their unjust behaviour not affect you(by overlooking it) or if you are compelled then you would repel their behaviour by appropriate,equivelant behaviour(quisas). Now this behaviour or way of dealing(bayt) would normally be harmful(haram) but in this instance the need to neutralise the greater harm may require a small harm. Thus we have an explanation for the verse mentioning 'bayt-al-haram. If we apply this to the verse about the women in the bayt,then it could be that if the women witness against themselves(ie repent and acknowledge the sin) then i deal with them in the normal way(peacefully) until(or unless) they 'die' spiritually(mawt) and keep commiting injustisce without acknowledging/repenting,then they can be dealt with by methods which are normally not needed.(eg mass peer pressure). The other way that allah could make a change,is if something new arises in circumstances/evidences which requires a new way of dealing.(bayt).
Peace. -
I think we're blinded by the verse change. If you ignore the change of verse, you will realise quickly that leaving them alone after repentance should apply to both women and men. I think the same can be said for the punishment. If you read the two verses together, it would seem that the punishment would apply for both men and women, as there is no specific mention of the men's punishment, but it does come right after the punishment of detaining. So, would it not make sense that both be detained until they repent (or death if they choose not to repent)?