Annabi ﷺ ya ce: "Abubuwan da suka fi kai mutane Wuta sune: baki da al'aura." 7 Haka kuma ya ce: "Jinin Musulmi ba shi halatta a zubar da shi ba, sai a cikin abu uku: wanda ya yi zina alhali yana da aure (ko ya taba yin aure), mutum da za a kashe saboda kisan wani mutum, da kuma wanda ya bar addininsa, yana ware kansa daga jama'a." 1 Wannan Hadisi da ke danganta zina da shirka da kisan kai yana kama da Ayar 68 ta Suratul Furqan da Hadisin Ibn Mas'ud . A cikin Hadisin da ke sama, Annabi ﷺ ya ambaci abubuwan nan bisa tsari na yawan faruwa, saboda zina tana faruwa fiye da kisan kai, kuma kisan kai yana faruwa fiye da ridda. Annabi ﷺ ya kuma daga daga babban zunubi zuwa mafi girma; illolin zina munana ne ga jin dadin dan Adam. Idan mace ta yi zina, ta wulakanta mijinta, iyalinta da danginta a gaban mutane. Idan ta yi ciki ta kashe jaririnta, to ta hada zina da kisan kai; idan kuma ta yi kokarin danganta dan zinan ga mijinta, to shi ko ita za su shiga cikin iyalinta a matsayin baƙo, za su gaji daga gare su alhali ba su cikinsu ba, kuma za su kasance su kadai da mata/maza a cikin iyalin alhali ba su da alaka da su. Dangane da zinar namiji kuwa, tana kuma haifar da hadewar zumunci, da take hakkin tsarkin mace, wadda za ta fuskanci kowane irin mummunan sakamako. Daga cikin halayen zina akwai cewa tana jawo talauci, tana gajarta rayuwa (ta gaskiya), tana duhunta fuskar mai zina, kuma tana sa a raina shi a wurin mutane. Zina tana lalata zuciya da damuwa, fargaba da tsoro. Tana kuma nisantar da mai zina daga mala'iku, tana kusantar da shi ga shaidan. Babu wani mummunan sakamako da ya fi kisan (mutum marar laifi) muni face na zina. Saboda haka ne Musulunci ya wajabta hukuncin kisa ga mazinaci balgaggen da ya yi zina, ta hanya mai tsanani. Idan aka sanar da wani mutum cewa matarsa ta aikata kisan kai, zai fi sauƙin karɓar hakan fiye da idan aka sanar da shi cewa ta aikata zina. Sa'd bin 'Ubada ~ ya ce: "In na ga wani mutum tare da matata, zan buge shi (in yanke masa kai) da gefen takobina." Wannan labari ya kai ga Manzon Allah ﷺ, sai ya ce: "Kuna mamakin ghaira ta Sa'd. Na rantse da Allah, ni na fi shi ghaira, Allah kuma ya fi ni ghaira, kuma saboda ghairar Allah, ya haramta munanan ayyuka da zunubai (kamar zina da sauransu), ko da a bayyane ne ko a ɓoye."2 Annabi ﷺ ya ce: "Allah yana da ghaira, kuma ghairar Allah tana tasowa a duk lokacin da mumini ya aikata abin da Allah ya hana."3 Annabi ﷺ ya kuma ce: "Babu wanda ya fi Allah ghaira (kishin mutuncin kansa), saboda haka ya haramta munanan zunubai (kamar zina da sauransu), ko an aikata su a bayyane ko a ɓoye; kuma babu wanda ya fi Allah son bayin sa su tuba zuwa gare shi, su roƙi gafararsa, saboda haka ya aiko masu gargadi da masu bada bishara; kuma babu wanda ya fi Allah son a yabe shi, saboda haka Allah ya yabi kansa." Annabi ﷺ ya ce yayin da yake gabatar da huɗuba ta sallar kusufi: "Ya ku al'ummar Muhammadﷺ! Babu wanda ya fi Allah kishin mutuncin kansa, don haka ya haramta wa bawansa namiji yin zina, ko bawansa mace yin zina. Ya ku al'ummar Muhammadﷺ! Da kun san abin da na sani, da kun yi dariya kaɗan, kuma kuna kuka sosai!" 1 Ambaton wannan babban zunubi a cikin huɗubar sallar kusufi yana da ma'ana sosai ga duk wanda ya yi tunani sosai a kansa. Lallai, yaduwar zina na ɗaya daga cikin alamomin halakar wannan duniya, kuma yana ɗaya daga cikin Alamomin Tashin Alƙiyama, kamar yadda aka ambata a cikin littattafan Sahihai biyu (na Al-Bukhari da Muslim): Daga Anas bin Malik ~ wanda ya ce: "Zan ba ku labarin wani Hadisi wanda babu wanda zai ƙara ba ku shi bayan raina, wanda na ji daga Annabi ﷺ. Domin na ji Manzon Allah ﷺ yana cewa: 'Daga cikin alamomin Tashin Alƙiyama akwai waɗannan: raguwar ilimin Musulunci, yaɗuwar jahilci (game da Musulunci), shan giya a bayyane, yaɗuwar zina, da ƙarancin maza da yawaitar mata har ta kai mutum ɗaya zai riƙa kula da mata hamsin.'" Yana cikin tsarin da Allah ~ ya kafa wa halittunsa cewa yaɗuwar zina tana jawo Fushinsa, wanda hakan kuma ke kaiwa ga aukuwar Azabarsa a bayan ƙasa. Abdullah bin Mas'ud ~ ya ce: "Duk lokacin da riba da zina suka yi yawa a cikin al'umma, Allah ~ yakan umarci halakarta." Allah ~ ya tsayar da sharuɗɗa uku don hukuncin zina: Na farko, kisa ta hanya mafi muni (ga masu zina waɗanda suka yi aure), da bulala (bugun bulala tamanin) a matsayin hukuncin jiki, da kora na shekara guda a matsayin hukuncin hankali. Na biyu, Allah ~ ya hana bayinsa jin tausayin masu zina, abin da zai hana su aiwatar da hukuncin da aka tsara musu. Allah ~ ya fi bayinsa jin ƙai, kuma jinƙansa bai hana Shi tsara irin wannan hukunci ga masu zina ba. Saboda haka, bayinsa kada su bari tausayi a cikin zukatansu ya sa su soke wannan hukunci. Na uku, Allah ~ ya umarci a aiwatar da hukuncin a bainar jama'a, a gaban muminai. Wannan don amfanin koyar da wasu darasi, ta yadda za su yi tunani sau biyu kafin su aikata irin wannan mugun aiki haramtacce. Hukuncin mai zina wanda ya yi aure an samo shi ne daga hukuncin da Allah ~ ya tsara wa mutanen Lut (Lot) (watau. Kisan rijima (kisan rijima), domin zina da luwadi dukansu haramun ne a aikin jima'i. Dukansu suna da munanan sakamako wanda ya saba wa Hikimar Allah ~ a cikin halittarSa da umarninSa. Munanan sakamakon luwadi suna da yawa wanda ba za a iya lissafa su ba. Yafi kyau a kashe mai yin luwadi da a bar shi ya ci gaba da aikata wani aikin luwadi, domin aiki ne mai muni har yana lalata shi ta yadda babu wani alheri da za a iya fatan samu daga gare shi; yana rasa duk wata kunya kuma ransa yana guba da mugunta. Mutane sun sha banban game da ko irin wannan mutum zai shiga Aljannah. Wadanda suka ce ba zai taba shiga Aljannah ba suna goyon bayan ra'ayinsu da wadannan maganganu daban-daban: cewa Annabi ﷺ ya ce: "Dan zina ba ya shiga Aljannah."3 Suna cewa wannan yana game da dan zina; shi tushen mugunta ne domin an halicce shi daga maniyyi haramtacce, koda kuwa shi bashi da laifi a wannan aiki. Saboda haka, wanda aka yi wa luwadi (ko mai yin luwadin) ya fi mugunta fiye da dan da aka haifa ta zina; ya fi yiwuwa ya jawo mugunta kawai, domin ya shiga cikin aikin haramun mai muni; ban da haka, Allah ~ ba zai taba taimakonsa ya aikata wani aikin alheri ba, ko ya samu wani ilimi mai amfani, ko ya samu tuba ta gaskiya. Duk da haka, bayan nazari sosai akan wannan al'amari, za mu iya cewa: "Idan mutumin da wannan cuta mugu ta samu ya bar ta ya nemi tuba ta gaskiya, ya canja munanan ayyukansa zuwa kyawawan ayyuka, ya wanke kunyarsa da dukkan nau'ikan ayyukan biyayya ga Allah ~ da gaskiya da niyya mai kyau, to Allah ~ zai gafarta masa, kuma zai zama daga cikin mutanen Aljannah, domin Allah ~ yana gafarta dukkan zunubai." Idan tuba tana shafe kowane zunubi, har da shirka, kashe Annabawa, sihiri, da sauransu, to ba zai gagare ta ba wajen shafe wannan zunubi (luwadi). Hikimar Allah ta tabbata da adalci, domin ta ce: "Wanda ya tuba daga zunubi kamar wanda bai taba yin zunubi ba." 1 Allah ~ ya ba da tabbacin cewa wadanda suka tuba daga shirka, kisan kai, ko zina, zai canza munanan ayyukansu zuwa kyawawan ayyuka; kamar yadda ya ce: ( Ya bayina wadanda suka yi wa kansu zalunci (ta hanyar aikata mugayen ayyuka da zunubai)! Kada ku yanke kauna daga rahamar Allah, domin Allah yana gafarta dukkan zunubai. Lallai shi Mai yawan gafara ne, Mai yawan jin kai. ) 2 Saboda haka, babu wani zunubi da aka kebe daga wannan gabaɗaya; sai dai wannan ya shafi masu tuba kawai. Dan luwadi wanda ya ci gaba da aikata mugunta a tsufansa fiye da yadda yake a kuruciyarsa, ba zai taba yin nasara ba, don haka ba zai samu tuba ta gaskiya ba, wadda za ta dawo masa da duk alherin da ya rasa a rayuwarsa. Allah ba zai canza munanan ayyukansa zuwa kyawawa ba, domin ba za a taimake shi ya samu kyakkyawan karshe ba, ta hanyar shiga Aljanna. Maimakon haka, dukkan wannan azaba ce daga Allah ~ a gare shi, domin dukkan munanan ayyukansa za a tara su tare don kara azabarsa. Idan ka duba halin mutane da yawa da ke mutuwa (wadanda ke cikin radadin mutuwa), za ka ga cewa an hana su samun kyakkyawan karshe, (watau sun kasa furta kalmar shahada - La ilaha illa Allah, Muhammad Rasul Allah ﷺ), a matsayin azaba saboda ayyukansu na mugunta akai-akai! Sau daya, Sufyan Ath-Thawri ya yi kuka dukan dare, sai da safe aka ce masa: "Shin duk wannan saboda kana tsoron zunubai ne?" Sai ya dauki dunkulen turbaya ya ce: "Zunubai sun fi wannan kankanta daraja. Amma ina kuka ne saboda tsoron mummunan karshe!" Wannan shi ne mafi girman misali na fahimtar addini a Musulunci; cewa mutum ya ji tsoron zunubansa su ci amanarsa a lokacin mutuwarsa, su tsaya tsakaninsa da kyakkyawan karshe! Imam Ahmad ya ruwaito cewa lokacin da Abu Darda' ~ yana cikin mutuwa, yakan suma, idan ya farfado sai ya karanta: ( Za Mu juyar da zukatansu da idanunsu daga shiriya, saboda sun ki yin imani da ita tun farko, kuma Za Mu bar su cikin tawayensu suna yawo cikin makanta ) 3 Imam Ahmad ya ce: "Ya kamata mutum ya sani cewa mummunan karshe - muna neman tsari ga Allah ~ daga gare shi - ba ya faruwa ga wadanda rayuwarsu ta kasance cikin adalci. Maimakon haka, yakan faru ne ga wadanda suke dagewa wajen saba wa Allah ~ kuma ba sa jinkirin aikata kowane irin mugun aiki. Irin wadannan mutane mugunta tasu ta rinjaye su, har sai mutuwa ta kama su kafin su samu damar tuba."

The Prophet ~ said: "The most common things which bring people into Hell are: the mouth and the private parts." 7 He ~ also said: "The blood of a Muslim man is not permitted (to be shed) except for of three: a mature adulterous person (who is or has been married), a person to be killed (in retaliation) for the killing of another person, and one who abandons his religion, separating himself from the community."1 This Hadith which relates adultery to polytheism and killing is similar in context to Verse 68 of Surat Al-Furqan and the Hadith oflbn Mas'ud ~ . In the above Hadith, the Prophet ~ mentioned that which is happening in order of frequently, as adultery occurs more often than killing people, and killing people occurs more than apostasy. The Prophet ~ also moved from a great sin to the greatest; the consequences of adultery are evil, with regards to the well-being of humanity. When a woman commits adultery, she disgraces her husband, family and relatives, before people. If she should become pregnant and kill her child, she would have combined adultery with killing; but if she tried to relate the child of adultery to her husband, he or she would enter into her family as a stranger, and would inherit from them while being not one of them, and would stay alone with women/men in the family while he/she is unrelated to them. As for the adultery of a man, it also causes the mixing of kinship, and the violation of the sanctity of the woman, who would be liable to all sorts of evil consequences. Some of the characteristics of adultery are that it enjoins poverty, shortens (true) life, darkens the face of the fornicator, and makes him become despised among people. Adultery corrupts the heart with worry, anxiety and fear. It takes the adulterer away from the angels, bringing him closer to the devil. There is no evil consequence greater than killing (an innocent person) than that of adultery. It is for this reason that Islam commands capital punishment for a mature fornicator, in a gruesome way. If any man was informed that his wife had committed a murder, he would find it easier to accept than if he was informed that she had committed adultery. Sa'd bin 'Ubada ~ said: "If I saw a man with my wife, I would strike him (behead him) with the blade of my sword." This news reached the Messenger of Allah ~ who then said: "You people are astonished at Sa'd's ghaira. By Allah, I have more ghaira than he, and Allah has more ghaira than I, and because of Allah's Ghaira, He has made shameful deeds and sins (such as illegal sexual intercourse etc.), done openly or secretly, unlawful."2 The Prophet ~ said: "Allah has a sense of Ghaira, and Allah's Sense of Ghaira is provoked whenever a believer does something which Allah has prohibited."3 The Prophet ~ also said: ""None has more sense of ghaira (self-respect) than Allah, therefore He has prohibited shameful sins (such as illegal sexual intercourse, etc.), whether they are committed openly or secretly; and there is none who likes people to repent to Him and beg His Pardon than Allah, and it is for this reason He ~ sent wamers and bearers of good news; And there is none who likes to be praised more than Allah does , and for this reason, He ~ praises Himself." The Prophet ~ said, when g1vmg a sermon for Sa/at Al- Kusuf (the Eclipse Prayer): "O followers of Muhammad! There is none, who has a greater sense of Ghira (self- respect) than Allah, so He has forbidden that His Male Servant should commit illegal sexual intercourse or that His Female Servant should commit illegal sexual intercourse. 0 followers of Muhammad! If you but knew what I know, you would laugh less and weep more!" 1 The reference of this major sin in the sermon of Salat Al- Kusuf makes so much sense to whoever ponders well over it. Indeed, the spread of adultery is one of the signs of the destruction of this world, and is also one of the Signs of the Hour, as mentioned in the two Sahih books (of Al-Bukhari and Muslim): On the authority of Anas bin Malik ~ ' who said: "I will narrate to you a Hadith that none will relate to you after me, which I heard from the Prophet :!. For I heard the Messenger of Allah ~ say: 'Among the portents of the Hour are (the following): a decrease of Islamic Knowledge, widespread ignorance (about Islam), a common drinking of wine, widespread adultery, and a shortage of men and increase (in number) of women so much so that fifty women would be looked after by one man. "2 It is part of the Pattern set by Allah ~ for His Creation that the prevalence of adultery invites His Anger which inevitably leads to the occurrence of His Punishment on earth. Abdullah bin Mas'ud ~ said: "Whenever usury and adultery prevail in a community, Allah ~ orders its destruction." Allah ~ has assigned three stipulations for the punishment of adultery: First, killing in the most horrible manner (for married adulterers), and the flogging ( eighty lashes) as a corporal punishment, and exile for a year as a mental punishment. Second, Allah ~ has forbidden His Servants to feel pity for the adulterers, a fact which would prevent them from afflicting the prescribed punishment for them. Allah ~ is more Merciful than His Servants, and His Mercy did not prevent Him from prescribing such a punishment for adulterers. Therefore, His Servants should not yield to the mercy within their hearts and abolish this punishment. Third, Allah ~ has ordered that the execution of the punishment be done in public, in the presence of the faithful. This is for the benefit of teaching others a lesson, so that they would think twice before committing such an evil illegal act. The punishment of the married adulterer is derived from the punishment set by Allah ~ for the people of Lut (Lot) (i.e. stoning to death), because adultery and homosexuality are both illegal sexual acts. They both have evil consequences which oppose the Wisdom of Allah ~ in His Creation and His Command. There are so many evil consequences of homosexuality that they cannot be counted. It is better for a sodomiser to be killed than to go no to commit an other homosexual act, because it is such an evil act that it corrupts him in a manner that no good could ever be hoped for from him; he loses all sense of modesty and his soul becomes poisoned with evil. People have differed as to whether or not such person would enter Paradise. Those who say that he would never enter Paradise argue their claim with the following different opinions: That the Prophet ~ said: "A child of adultery does not enter Paradise."3 They say that this is the case of a child of adultery; he/she is a source of evil because he/she is created from an illegal sperm, even if he/she is innocent of that act. Therefore, the sodomised ( or sodomiser) is even more evil than the child born of adultery; he is more likely to attract nothing but wickedness, because he took part in an evil illegal act; besides that, he would never be supported by Allah ~ to fulfil any good deed, nor acquire any beneficial knowledge, nor achieve pure repentance. However, after carefully studying this matter, we could say: "If a person who is afflicted with this evil ailment gives it up and seeks pure repentance, and changes his bad deeds for good deeds, and washes his disgrace away with all kinds of obedient acts to Allah ~. with sincerity and good faith, then such a person would be forgiven by Allah ~, and would become one of the people of Paradise, because Allah ~ forgives all sins." If repentance wipes away every sin, even polytheism, killing of Prophets, sorcery, etc, then it would not be short of wiping away this sin (homosexuality). Indeed, the wisdom of Allah has been established with justice, as it states that: "A person who repents from a sin is like one who has no sin." 1 Allah ~ has guaranteed to those who repent from polytheism, killing (a person), or adultery, that He ~ would change their bad deeds for good deeds; as He ~ has said: ( 0 My Servants who have transgressed against themselves (by committing evil deeds and sins)! Do not despair of the Mercy of Allah, verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. ) 2 Therefore, no sin is singled out from this generality; yet this only applies to the repentant. A homosexual who carries on into his older life to be more evil than when he was younger, would never be successful and thus achieve pure repentance, regaining whatever good had passed him in his life. Allah would not change his bad deeds into good ones, because he would not be supported so as to savour a good ending, by being allowed entry into Paradise. But rather all this is a punishment for him by Allah ~' as all his evil deeds would be added together to increase his punishment. When you look at the case of many dying people (people in the throes of death) , you may see that they are prevented from achieving a good ending, (i.e. they fail to utter the testimony of faith - la ilaha ilia Allah, Muhammad rasul Allah), as a punishment for their constant evil deeds! Once, Sufyan Ath-Thawri wept all night, and in the morning, it was said to him: "Is all this because you are worried about sins?" Then he took a handful of dust and said: "Sins are of less value than this. But rather, I weep for fear of a bad ending! " This is the greatest example of good understanding in Islam; that a man fears that his sins may betray him in his dying moments, standing between him and a good ending! Imam Ahmad reported that when Abu Darda' ~ was dying, he used to go unconscious and when he came around, he would recite: ( We shall turn their hearts and eyes away from guidance as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly .) 3 Imam Ahmad said: " One should know that the bad ending - we seek refuge in Allah ~ from it - does not occur to those whose life was righteous. Rather, it happens to those who insist on disobeying Allah ~ and do not hesitate to commit all kinds of evil deeds. Such people are overwhelmed by their own wickedness, until they are over taken by death, before having had any chance to repent.