Rare Justice: Judgements, Decisions and Answers to Difficult Questions part 12

Punishment of Sahq

(Carnal Copulation between two women).

A group of people came to Hazrat Ali (A) to get an problem solved by him. As Hazrat Ali (A) was not present at the moment and they were about to go back when Hazrat Imam Hasan (A) asked them about the problem, adding that he would try to solve. In case he was correct, it would be deemed to have been solved by Allah and Amir-ul-Momineen Hazrat Ali (A) and if he went wrong the responsibility would be only his. He also said that Hazrat Ali (A) was about to reach the place, but if they narrated the problem to him, he was sure to solve it (by the Grace of Allah) correctly. The people there- upon narrated the problem to him as follows:

“A man copulated with his wife after which she copulated with a virgin whereby the virgin girl became pregnant obviously with the creative germs of the man which were still in the womb of the wife.”

Hazrat Imam Hasan (A) said: the dower of the virgin should be exhorted from the wife of the man, because no child is born unless the curtain of virginity in the uterus of a woman is already removed. Thereafter, he advised them to wait till after the birth of the baby when her mother could be punished according to provisions of the religious law. The baby after she is born, he said, was to be handed over to her father, the husband of the woman concerned, who (the woman) would be stoned to death as provided in the religious law,

After this decision by Hazrat Imam Hasan (A) the people in question returned to their respective places, but while going back they met Hazrat Ali (A) and apprised him of the decision of Hazrat Imam Hasan (A) in their case. When Hazrat Ali (A) heard of the decision of Hazrat Imam Hasan (A) in such a difficult case he exclaimed: ” By God, had you met Abul Hasan ,(meaning himself), he would have nothing to say in the case except

what Hasan has said,” (Wafi, vol. 9, p. 52, Wasael, vol.3 p. 438, also Mustadrik, vol. 3, p. 254).

An explanation Regarding Sahq And Sodomy

Hazrat Imam Jafar Sadiq (A) has narrated that whenever two men or two women were presented before Hazrat Ali (A) with the accusation that they were found under a sheet in objectionable state, he issued orders for a part of the full punishment provided by law in such cases, if there was a doubt. (Wafi, vol. 9, p. 47).

The part of the full punishment in such cases as will appear from the following report is thirty whips to ninety-nine whips provided the crime is not actuall; committed and the case remains doubtful, otherwise full punishment will have to be awarded as provided in the religious law.

A Further Explanation

“A man requested Imam Jafar Sadiq (A) to kindly explain if there was any harm in two men sleeping together under one and the same sheet. Imam Jafar Sadiq (A) asked him to clarify as to whether they were related to each other. Getting the reply from the questioner in the negative he asked if they had slept together under the pressure of any necessity, i.e., there being only one sheet available with them and when he got the reply from the man again in the negative, he said that both of them would be punished by thirty whips each. The man then asked as to what the religious law said in the matter had they committed the crime in question. In that case,” replied Imam Jafar Sadiq (A), both of them would be struck with a sword cut on the neck to the extent it goes into the neck in one blow.” Thereupon the man exclaimed that that could result in the murder of the men in question. To that the Imam (A) replied that that was the law.

The man then asked as to what was the law if two women were involved in such a case. Hazrat Imam Jafar Sadiq (A) repeated the above two answers in this case also and when he was asked regarding the law had the women committed carnal copulation with each other, he exclaimed, “Oh! In that case both of the accused women would be stoned to death.”. (Wafi, vol. 9, p. 48).)


It should be realised that Sahq and sodomy are such grave and serious crimes against humanity that the Mulim law has provided equally deterrent punishment for these and has totally prohibited sleeping of two men or two women together except in, very special cases as mentioned above (compiler).

I. Imam Jafar Sadiq (A) once ordered that two women should not sleep together unless there was a certain relation between them. If they do it they should initially be warned, but in case they insist upon it they should be punished. And if they repeat the same action for the fourth time they should be stoned to death. (Abu Turab, vol. 2,p176).

2. Imam Jafar Sadiq (A) was once asked by some women about the punishment of carnal copulation between two women. He replied that the punishment for such a crime was just the same as has been ordained by Allah in the Holy Quran for adultery i.e. one hundred whips for an unmarried woman and stoning to death for a married one. And when those women said objected that there was no mention of such a case in the Holy Quran, he exclaimed: “Why not?” “The people of Ras’ occuring in the Holy Quran indicated the persons were indulged in this very crime.

(Wafi, vol. 9, p. 52).

Note: ‘Ras’ was the name of a channel near which ‘Ashab-e- Ras’ mentioned in the Holy Quran were residing before their complete destruction for committing the crime mentioned above.




For the first time when the fatal disease of plague and appeared in Deva Sheriff, many people fell a victim to the disease and many left their homes and camped in open places as a measure of safety and protection. Our Saint was requested to occupy the upper storey room which was well ventilated and airy but he was not willing to oppose their requests at the same time did not heed to their pleas. He was further unwilling to shift from his house and even many eminent doctors and hakims who came to pay their respects as a measure of safety, requested him to reside elsewhere. His only reply was “whatever God desires will surely happen.” Ultimately a few people who were close to him and men of respect and rank urged for their sake, to change the house. He said he understood their concern for him and their intention for his welfare. Moreover it is a matter of shame to run away from a disease sent by a close friend and it is also goes against one’s submission and love. The need of the hour is to bow one’s head before God’s will.

In fact there were so many instances which throw light on his submission and resignation to the will of God. His daily routine and way of life show his scrupulous adherence to divine command.

Everyone knows during his lifetime a word of complaint did not escape from his lips. Whenever the weather was too cold or extremely hot or due to heavy downpour the house was damaged or due to famine there was scarcity of grain he would never complain. He even Hayat-e-Waris

disliked hearing complaints from other and if anyone uttered such complaints to him a frown would appear on his face. The definition of love is that a lover should not hear complaints about his beloved because it will be a reflection upon God. Even when Sarkar Waris fell seriously ill he never complained about his trouble. When his doctors asked him how he felt he used to say he was alright.

It was Sarkar Waris’ custom never to pray either for friend or foe just as he safeguarded the entrusted qualities of his ancestors with determination so also he avoided praying for others as it was against resigning oneself to the will of God and remembering that he is a descendant of the holy prophet, he never cursed any person as it was against the dignity of his remote grandsires. it is God alone who awards punishment or bestows favour. If viewed from this point neither friend deserves prayer nor an enemy curses. It is rather expedient to remember comfort.or trouble is one’s destiny for good or bad and one should bear it and resign himself to the will of God. Our saint has furnished practical example towards the fulfilment of this view of life.

He has also clearly advised his devotees “whoever loves you return the same to him but do not pray or curse anyone.” he further added, “it is the bounden duty of the mendicant to abide by the duty of surrendering to the will of God.” Many a time he also said “Pray nor curse against the mode of life of a mendicant.” our saint’s sayings were always intended for the guidance of mendicants because a mendicant’s personal desire and intention should be left to the divine will. Hence pray or curse against a friend or foe is against the will of God to which a mendicant should adhere.

It should not be thought that these instructions were not intended for worldly people. If they desire guidance it is bestowed as benefaction. He should abjure his authority and it is better to efface it from his heart “why” or “what” Questions: for any occurrence.

There is a divergence of opinion about the problem. A section of mystics who accordingly to their religious rule and citation pray for others or curse and also regard it as commendable and desirable. But the other group avoid prayers and citation.

For example Maulana Rumi state “Those dignified people who resign themselves to the will of God and obey him absolutely they do not go against the Divine will”. Similarly Sarkar waris was reluctant to give knotted strings and amulets to those who came to seek them. He instructed his disciples not to use them. A mendicant should avoid giving them. It is against their learning of life of surrendering to the will of God.

Some mystics in the interest and welfare of the people were in favour of receiving amulets but others are firm and refused to issue them. For example Hazrat Imam Ghazzali in his Ibook “Ahya-ul-Uloom” in the chapter entitled “Unity of God” and trust in God, clearly states that our Prophet said” One who gives amulet and bands has no trust in God.” Hence the correct and conspicuous dignity is resignation to the will of God, all cravings and aspirations should be left to the will of God, should not think of any correction and reason, should bow their head before God’s intention, just as our Saint demonstrated by his precepts and practices. Apparently there is a peculiar incident, if we scan patiently it is clearly obvious that the effect of patience and resignation to the will of God was so intense, that his other qualities appeared subdued and bashful. People of patience and willingness forgo their power of authority, with perseverance and endurance they obey the Divine will with unqualified submission and believe in the Divine Decree.

It is possible due to permanent absorption and excessive exaggeration our Saint’s other qualities and blessings appeared veiled and dim. Its other cause may be a different one. Our Saint’s ideal was Divine Love. It is obvious that lovers in their anxiety to meet their Beloved subdue their qualities, their miracles, desire and objectives renting asunder their relation with worldly affairs, resign themselves to the will of God.


Every human being has an inviolable sanctity as they are created uniquely by God and endowed with life. Teaching this divine principle, the Prophet upheld the honour of all people irrespective of their race or ethnicity. Once, during the Prophet’s venerable life, there was a black woman who used to clean the Mosque. God’s Messenger did not see her for a few days, so he enquired about her. The Companions told him that she had died. The Prophet visibly distressed by this news asked, “Why did you not inform me?” It was as if they deemed her unimportant. The Prophet asked to be shown her grave so that he could pray for her. When he reached her grave, he prayed for her and told his Companions: “Indeed, these graves are filled with darkness for their inhabitants, but God fills them with light due to my prayers over them.”¹ Through his excellent conduct, Prophet Muhammad demonstrated the importance and worth of every human being and he did not discriminate against anyone because of their race, colour, or ethnicity.

I Set forth by al-Bukhārī in al-Ṣaḥīḥ, 1:175-176, 448 SS446, 2172. Muslim in al-Ṣaḥīḥ, 2:659 $956.

Barkat us Sadaat part 14 सादात को बरोज़ क़यामतहुज़ूर की निस्बत काम आएगी।

सादात को बरोज़ क़यामत
हुज़ूर की निस्बत काम आएगी

इस बारे में नबी अकरम की बहुत सारी सहीह अहादीस हैं कि एहले बैत किराम/ सादात किराम की आपके साथ निस्बत (नस्बी व हस्बी) उनके लिए दुनिया और आखिरत में नफा बख़्शने वाली और मुफीद व मोस्सिर है। उनमें से एक वह रिवायत है जिसे इमाम अहमद और हाकिम ने बयान किया है कि नबी अकरम K ने फ़रमायाः

(1) फातिमा मेरे जिगर का टुक्ड़ा है, जो चीज़ उसे नागवार करती है वह मुझे भी नागवार करती है और जो चीज़ उसे मुसर्रत व फरहत बख़्शती है वह मुझे भी खुशगवार करती है, कयामत के दिन सारे रिश्ते खत्म हो जाऐंगे, सिवाए मेरी कुराबत (रिश्तेदारी) और मेरे खान्दान वास्ते और मेरे दोनों ऐतराफ के सुस्राली रिश्तों के (सबबी निस्बत से मुराद उन गुलामों का तअल्लुक है जो आपके आज़ाद कर्दा थे)।

(2) हुज़ूरे अकरम के साथ खान्दानी निस्बत दुनिया व आख़िरत में नफा बख़्श है, उनमें से एक आपका यह कौल है, जिसे इब्ने असाकर ने हज़रत उमर फारूक आज़म से रिवायत किया है। फ़रमाया: क़यामत के दिन तमाम आबाई निस्बतें और सुसराली रिश्ते ख़त्म हो जाऐंगे, सिवाए मेरे खान्दानी और सुसराली रिश्ते के। ( 3 ) तिबरानी और दूसरे मुहद्दिसीन ने एक लंबी रिवायत बयान की है कि नबी करीम ने फरमायाः

उस क़ौम का अंजाम क्या होगा जो यह समझती है कि मेरी कुराबत कोई नफा नहीं पहुंचा सकती, बेशक कयामत के दिन तमाम सबबी रिश्ते (आज़ाद कर्दा गुलामों के रिश्ते) और नस्बी (खान्दानी) रिश्ते खत्म हो जाऐंगे सिवाए मेरे नसबी और सबबी रिश्तों के और इसमें कोई शक नहीं है कि मेरे साथ खान्दानी तअल्लुक की निस्बत दुनिया और आखिरत में लाज़वाल और गैर मुनकृता है उसे कोई भी ख़त्म नहीं कर सकता।”

(4) इमाम अहमद, हाकिम और बैहकी ने हज़रत अब्दुल्लाह बिन मसऊद से रिवायत किया है कि उन्होंने फ़रमायाः

मैंने रसूल को मिंबर पर फरमाते हुए सुना कि इस कौम का अंजाम क्या होगा जो कहते हैं कि रसूलुल्लाह से क़राबत उनकी कौम को क़यामत में कोई फायदा नहीं पहुंचाएगी, हाँ अल्लाह की कसम! मेरी क़राबत दुनिया और आखिरत में जिंदा और मौजूद रहेगी। जो कभी नहीं कट सकती और ऐ लोगो! मैं हौज़ कौसर पर तुम्हारे लिए तोशा आख़िरत बन कर इंतिज़ार करूंगा। (5) हुजूरे अकरम ने फ़रमायाः

मेरे नसब के अलावा तमाम खान्दानी रिश्ते कयामत के दिन ख़त्म हो जाऐंगे।

(मुस्नद अहमदुल मुस्तदरक लिलहाकिम जि. 3, स. 158, इतहाफुल साईल स. 63 इमाम अब्दुल रऊफु मनादी)