And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people. - Quran:Al-An'am 6:68 (islam)

Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger. - Quran:Al-Isra 17:15 (islam)

And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word. - Quran:Al-Isra 17:23 (islam)

[23]And never say of anything, "Indeed, I will do that tomorrow,"
[24]Except [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct." - Quran:Al-Kahf 18:23:24 (islam)

So, [O Muhammad], We have only made Qur'an easy in the Arabic language that you may give good tidings thereby to the righteous and warn thereby a hostile people. - Quran:Maryam 19:97 (islam)

Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do. - Quran:An-Nur 24:30 (islam)

But they will surely carry their [own] burdens and [other] burdens along with their burdens, and they will surely be questioned on the Day of Resurrection about what they used to invent. - Quran:Al-'Ankabut 29:13 (islam)

[64]Indeed, Allah has cursed the disbelievers and prepared for them a Blaze.
[65]Abiding therein forever, they will not find a protector or a helper. - Quran:Al-Ahzab 33:64:65 (islam)

[1]By the star when it descends,
[2]Your companion [Muhammad] has not strayed, nor has he erred,
[3]Nor does he speak from [his own] inclination.
[4]It is not but a revelation revealed, - Quran:An-Najm 53:1:4 (islam)

[31]And to Allah belongs whatever is in the heavens and whatever is in the earth - that He may recompense those who do evil with [the penalty of] what they have done and recompense those who do good with the best [reward] -
[32]Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him. - Quran:An-Najm 53:31:32 (islam)

O you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. - Quran:Al-Jumu'ah 62:9 (islam)

Has there not come to you the news of those who disbelieved before? So they tasted the bad consequence of their affair, and they will have a painful punishment. - Quran:At-Taghabun 64:5 (islam)

Chapter: "Slaves are your brothers, so feed them with the like of what you eat."
Narrated Al-Ma'rur bin Suwaid:
I saw Abu Dhar Al-Ghifari wearing a cloak, and his slave, too, was wearing a cloak. We asked him about that (i.e. how both were wearing similar cloaks). He replied, "Once I abused a man and he complained of me to the Prophet (ﷺ) . The Prophet (ﷺ) asked me, 'Did you abuse him by slighting his mother?' He added, 'Your slaves are your brethren upon whom Allah has given you authority. So, if one has one's brethren under one's control, one should feed them with the like of what one eats and clothe them with the like of what one wears. You should not overburden them with what they cannot bear, and if you do so, help them (in their hard job). - Sahih:Al Bukhari:2545 (islam)

Chapter: The signs of Prophethood in Islam
Narrated Anas:
There was a Christian who embraced Islam and read Surat-al-Baqara and Al-`Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: "Muhammad knows nothing but what I have written for him." Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, "This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them." They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, "This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them." They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground). - Sahih:Al Bukhari:3617 (islam)

Chapter: "Whoever is able to marry, should marry..."
Narrated 'Alqama:
While I was with `Abdullah, `Uthman met him at Mina and said, "O Abu `Abdur-Rahman ! I have something to say to you." So both of them went aside and `Uthman said, "O Abu `Abdur-Rah. man! Shall we marry you to a virgin who will make you remember your past days?" When `Abdullah felt that he was not in need of that, he beckoned me (to join him) saying, "O 'Alqama!" Then I heard him saying (in reply to `Uthman), "As you have said that, (I tell you that) the Prophet (ﷺ) once said to us, 'O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast, as fasting diminishes his sexual power. - Sahih:Al Bukhari:5065 (islam)

Chapter: What evil omen of a lady is to be warded off
Narrated Usama bin Zaid:
The Prophet (ﷺ) said, "After me I have not left any trial more severe to men than women." - Sahih:Al Bukhari:5096 (islam)

Chapter: Consummation of marriage during the daytime without a marriage procession or lighting of fires
Narrated Aisha:
When the Prophet (ﷺ) married me, my mother came to me and made me enter the house (of the Prophet) and nothing surprised me but the coming of Allah's Messenger (ﷺ) to me in the forenoon. - Sahih:Al Bukhari:5160 (islam)

Chapter: Seeking to beget children
Narrated Jabir:
I was with Allah's Messenger (ﷺ) in a Ghazwa, and when we returned, I wanted to hurry, while riding a slow camel. A rider came behind me. I looked back and saw that the rider was Allah's Messenger (ﷺ) . He said (to me), "What makes you in such a hurry?" I replied, "I am newly married." He said, "Did you marry a virgin or a matron?" I replied, "(Not a virgin but) a matron." He said, "Why didn't you marry a young girl with whom you could play and who could play with you?" Then when we approached (Medina) and were going to enter (it), the Prophet (ﷺ) said, "Wait till you enter (your homes) at night (in the first part of the night) so that the ladies with unkempt hair may comb their hair, and those whose husbands have been absent (for a long time) may shave their pubic hair." (The sub-narrator, Hashim said: A reliable narrator told me that the Prophet (ﷺ) added in this Hadith: "(Seek to beget) children! Children, O Jabir!") - Sahih:Al Bukhari:5245 (islam)

Chapter: To drink while standing
Narrated Ibn `Abbas:
The Prophet (ﷺ) drank Zamzam (water) while standing. - Sahih:Al Bukhari:5617 (islam)

Chapter: The dismissal of such men as are in similitude of women, from the houses
Narrated Um Salama:
that once the Prophet (ﷺ) was in her house, and an effeminate man was there too. The effeminate man said to `Abdullah, (Um Salama's brother) "0 `Abdullah! If Ta'if should be conquered tomorrow, I recommend you the daughter of Ghailan, for she is so fat that she has four curves in the front (of her belly) and eight at the back." So the Prophet (ﷺ) said (to his wives) "These effeminate (men) should not enter upon you (your houses). - Sahih:Al Bukhari:5887 (islam)

Chapter: Adam and Musa argued with each other in front of Allah
Narrated Abu Huraira:
The Prophet (ﷺ) said, "Adam and Moses argued with each other. Moses said to Adam. 'O Adam! You are our father who disappointed us and turned us out of Paradise.' Then Adam said to him, 'O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for action which Allah had written in my fate forty years before my creation?' So Adam confuted Moses, Adam confuted Moses," the Prophet (ﷺ) added, repeating the Statement three times. - Sahih:Al Bukhari:6614 (islam)

Chapter: If a person confesses but does not specify the sin can the ruler screen it for him?
Narrated Anas bin Malik:
While I was with the Prophet (ﷺ) a man came and said, "O Allah's Messenger (ﷺ)! I have committed a legally punishable sin; please inflict the legal punishment on me'.' The Prophet (ﷺ) did not ask him what he had done. Then the time for the prayer became due and the man offered prayer along with the Prophet (ﷺ) , and when the Prophet (ﷺ) had finished his prayer, the man again got up and said, "O Allah's Messenger (ﷺ)! I have committed a legally punishable sin; please inflict the punishment on me according to Allah's Laws." The Prophet (ﷺ) said, "Haven't you prayed with us?' He said, "Yes." The Prophet (ﷺ) said, "Allah has forgiven your sin." or said, "....your legally punishable sin." - Sahih:Al Bukhari:6823 (islam)

Chapter: (Tricks) in marriage
Narrated `Aisha:
Allah's Messenger (ﷺ) said, "It is essential to have the consent of a virgin (for the marriage). I said, "A virgin feels shy." The Prophet; said, "Her silence means her consent." Some people said, "If a man falls in love with an orphan slave girl or a virgin and she refuses (him) and then he makes a trick by bringing two false witnesses to testify that he has married her, and then she attains the age of puberty and agrees to marry him and the judge accepts the false witness and the husband knows that the witnesses were false ones, he may consummate his marriage." - Sahih:Al Bukhari:6971 (islam)

Chapter: Breastfeeding an adult
Umm Salama, the wife of Allah's Apostle (ﷺ), used to say that all wives of Allah's Apostle (ﷺ) disclaimed the idea that one with this type of fosterage (having been suckled after the proper period) should come to them. and said to 'A'isha:
By Allah, we do not find this but a sort of concession given by Allah's Messenger (ﷺ) only for Salim, and no one was ging to be allowed to enter (our houses) with this type of fosterage and we do not subscribe to this view. - Sahih:Muslim:1454 (islam)

Chapter: The believer eats in one intestine and the disbeliever eats in seven intestines.

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying that a non-Muslim eats in seven intestines whereas a Muslim eats in one intestine. - Sahih:Muslim:2060a (islam)

Chapter: The Virtues Of Sa'd Bin Abi Waqqas (RA)
'Amir b. Sa'd reported oLi the authority of his father that Allah's Apostle (ﷺ) gathered for him on the Day of Uhud his parents when a polytheist had set fire to (i. e. attacked fiercely) the Muslims. Thereupon Allah's Apostle (ﷺ) said to him:
(Sa'd), shoot an arrow, (Sa'd), may my mother and father be taken as ransom for you. I drew an arrow and I shot a featherless arrow at him aiming his side that lie fell down and his private parts were exposed. Allah's Messenger (ﷺ) laughed that I saw his front teeth. - Sahih:Muslim:2412c (islam)

Umar saw a slave with a jilbab on her and said: “Have you become free?” She said: “No. “No,” he said, “Put it off your head.” She stammered, so he took a stick and struck her head until she removed it - Dorar:Shaybah:6295 (islam)

Chapter: The Rights That The Husband Has Over The Wife
Narrated Qays ibn Sa'd:
I went to al-Hirah and saw them (the people) prostrating themselves before a satrap of theirs, so I said: The Messenger of Allah (ﷺ) has most right to have prostration made before him. When I came to the Prophet (ﷺ), I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you have most right, Messenger of Allah, to have (people) prostrating themselves before you. He said: Tell me , if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to husbands by Allah. - Sahih:Abu Dawud:2140 (islam)

Chapter: The Rights Of A Woman Upon Her Husband
Bahz bin Hakim reported on the authority of his father from his grandfather (Mu'awiyah ibn Haydah) as saying:
I said: Messenger of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her. Abu Dawud said: The version of Shu'bah has: That you give her food when you have food yourself, and that you clothe her when you clothe yourself. - Sahih:Abu Dawud:2143 (islam)

Chapter: The Fasting Person Swallowing Saliva
Narrated Aisha, Ummul Mu'minin:
The Prophet (ﷺ) used to kiss her and suck her tongue when he was fasting. - Sahih:Abu Dawud:2386 (islam)

Chapter: If That Is Hand To Hand
Narrated Jabir:
The Prophet (ﷺ) bought a slave for two slaves. - Sahih:Abu Dawud:3358 (islam)

Chapter: A Slave Looking At The Hair Of His Mistress
Narrated Anas ibn Malik:
The Prophet (ﷺ) brought Fatimah a slave which he donated to her. Fatimah wore a garment which, when she covered her head, did not reach her feet, and when she covered her feet by it, that garment did not reach her head. When the Prophet (ﷺ) saw her struggle, he said: There is no harm to you: Here is only your father and slave. - Sahih:Abu Dawud:4106 (islam)

Chapter: Regarding the hadd (punishment) for drinking khamr
Anas b. Malik said:
The Prophet (ﷺ) gave a beating with palm-branches and sandals for drinking wine and Abu Bakr gave lashes. When ‘Umar came to power, he called upon people and said to them: The people are living now near watering placing, and, according to Musaddad’s version, “near villages and watering places, so what do you say about the punishment for (drinking) wine? ‘Abd al-Rahman b. ‘Awf said: We think that you should prescribe the lightest punishment. So he fixed eight lashes for it. Abu Dawud said: It has also been transmitted by Ibn Al 'Arubah from Qatadah from the Prophet (ﷺ) to the effect that he gave a beating forty times with palm branches and sandals. And Shu'bah narrated it from Qatadah on the authority of Anas from Prophet (ﷺ). This version has: He gave a beating with two palm-branches about forty times. - Sahih:Abu Dawud:4479 (islam)

Chapter: About swings
Narrated AbuUsamah:
The tradition mentioned above (No. 4915) has also been transmitted by AbuUsamah in a similar manner through a different chain of narrators. This version has: "With good fortune. " She (Umm Ruman) entrusted me to them. They washed my head and redressed me. No one came to me suddenly except the Messenger of Allah (ﷺ) in the forenoon. So they entrusted me to him. - Sahih:Abu Dawud:4934 (islam)

Chapter: Be like a merciful father to orphans

Asma' bint 'Ubayd said, "I said to Ibn Sirin, 'I have an orphan in my care.' He said, 'Treat him as you would treat your own child. Beat him as you would beat your own child.'" - Sahih:Adab:140 (islam)

Chapter: Someone who slaps his slave should free him even

Ibn 'Umar said, "I heard the Prophet, may Allah bless him and grant him peace, say, 'The expiation for someone who slaps his slave or beats him more than he deserves is to set him free.'" - Sahih:Adab:177 (islam)

Chapter: A woman giving her day to her co-wife
'Urwah narrated from 'Aishah:
that when Saudah bint Zam'ah grew old, she gave her day to 'Aishah, and the Messenger of Allah went to 'Aishah on Saudah's day. - Sahih:Ibn Majah:1972 (islam)

Chapter: Those Who Betray Trusts, Robbers and
It was narrated from Ibrahim bin Abdur-Rahman bin Awf that his father said:
“I heard the Messenger of Allah (ﷺ) say: 'The hand of the pilferer is not to be cut off”. - Sahih:Ibn Majah:2592 (islam)

Chapter: Hyenas
It was narrated that Ibn Abu ‘Ammar, who is ‘Abdur-Rahman, said:
“I asked Jabir bin ‘Abdullah about hyenas: ‘Are they game (that can be hunted)?’ He said: ‘Yes.’ I said: ‘Can I eat them?’ He said: ‘Yes.’ I said: ‘Is this something that you heard from the Messenger of Allah (ﷺ)?’ He said: ‘Yes.’” - Sahih:Ibn Majah:3236 (islam)

Chapter: The Guardian in Marriage, and asking the Woman’s consent - Section 1

‘A’isha said that the Prophet married her when she was seven, she was brought to live with him when she was nine bringing her toys with her, and he died when she was eighteen. Muslim transmitted it. - Sahih:Mishkat al-Masabih:3129 (islam)

Yaḥyā ibn Muḥammad and Sālim ibn ‘Abdullāh would marry off their virgin daughters without consulting them. Mālik said, “that is what is done among us about the marriage of virgins.” Mālik said, “A virgin has no right to her property until she enters her house and her state (competence, maturity, etc.) is known for sure.” - Fiqh:Muwatta:28.2-6 (islam)

No Muslim becomes an unbeliever (kafir) through wrong actions. [It must be believed that no Muslim who commits a wrong action becomes an unbeliever as long as he believes. The same applies to someone who commits acts of disobedience while he nevertheless believes that the Shari'a forbids them. If someone does something such shows that he lacks belief, like throwing a copy of the Qur'an into the rubbish, then he is an apostate. We are not discusssing him. The Prophet said, "Whover faces our qibla and eats our sacrifices is truly a believer." The Kharijites were heretics when they said that every sin is a major wrong action and every major wrong action removes actions and the one who does that is an unbeliever. The Mu'tazilites said that every major wrong action renders actions void and the one who commits it is between two stations, and he is not called a believer or an unbeliever. He is called a deviant (fasiq).] - Fiqh:Rissala:1.8d (islam)

The 'idda for a free woman who is widowed is four months and ten nights, whether a child or adult, consummated or not, Muslim or kitabi. For a slave girl who is partially free it is two months and five days, except in the case of an older woman whose period is delayed. Then she waits until the doubt is removed. As for the one who does not menstruate because of youth or old age and her marriage was consummated, she cannot marry until three months after the death of the husband. [This is a woman who is not pregnant, whether with false menstruation or not. It is the same whatever the age of the husband. Removal of doubt is by menstruation or the completion of nine months.] - Fiqh:Rissala:33.2 (islam)

Istibra' is observed in the case of a slavegirl who changes ownership. It is one menstruation. Ownership changes by selling, giving away, capture, or any other way. If the woman menstruates after being in the possession of the new master before he has bought her, then she does not have to observe an istibra' if she has not gone out. The istibra' for a child when she is sold is three months as it is for a woman who no longer menstruates. There is no istibra' for a woman who has never had intercourse. If someone buys a pregnant woman from another person or gains possession of her without a sale, should not go near her or enjoy her in any manner until she gives birth. [Omitted explanation) - Fiqh:Rissala:33.5 (islam)

He can go back to her provided that she has not begun her third menstrual period since the pronouncement of divorce (assuming she has menstrual periods and is a free woman). If the wife is a slavegirl who has menstrual periods, he can go back to her provided she has not yet begun her second period. [He can take her back because the marital ties continue between them except for intercourse. Taking her back is with the intention and the statement, like "I take her back," "I keep her," or things which take the place of word like intercourse and foreplay, but there must be an intention with the intercourse. Intercourse without the intention is not taking back.] - Fiqh:Rissala:32.14d (islam)

If the wife has not yet begun to have menstrual periods or has ceased to have them, he can divorce her at any time he wants and the same applies to a woman who is pregnant. [Various ages are given for the menopause. About "any time," at-Tata'i said, "It can even be after intercourse with her because such a divorce is in months which would not entail lengthening the 'idda. It is the same with the wife with whom the marriage has not been consummated, even during the time of her menstruation, since the reason for the prohibition is to avoid prolonging 'idda.] - Fiqh:Rissala:32.14e (islam)

A father can arrange the marriage of his virgin daughter without her permission even if she is beyond the age of puberty. It is up to him whether he consults her or not. [To whomever he wants for the dowry he wishes, even for less than a suitable dowry. He can give her choice, and it states in al-Jawahir and elsewhere that it is recommended that he ask her permission.] - Fiqh:Rissala:32.2a (islam)

It is halal to have sexual intercourse with women of the People of the Book if you own them as slaves or are married to any of their free women, but it is not halal for either a free man or a slave to have sexual intercourse with slavegirls from among the people of the Book through marriage to them. [This is based on the ayat of Allah, "or what your right hands own." We read in adh-Dhakira that because the People of the Book have been honoured by the Book and addressed by the Almighty Lord, their women and food are permitted. Others lack this honour by their deprival. It is reported from 'Abdullah ibn 'Umar ibn al-Khattab that it is not permitted to marry a free Kitabi woman by evidence of the ayat of al-Baqara. He says, "There is no shirk greater than her statement that her Lord is 'Isa."] - Fiqh:Rissala:32.6b (islam)

A freethinker (zindiq) must be put to death and his repentance is rejected. A freethinker is one who conceals his unbelief and pretends to follow Islam. A magician also is to be put to death, and his repentance also is to be rejected. A apostate is also killed unless he repents. He is allowed three days grace; if he fails to utilise the chance to repent, the execution takes place. This same also applies to women apostates. If a person who is not an apostate admits that prayer is obligatory but will not perform it, then such a person is given an opportunity to recant by the time of the next prayer; if he does not utilise the opportunity to repent and resume worship, he is then executed. If a Muslim refuses to perform the pilgrimage, he should be left alone and God himself shall decide this case. If a Muslim should abandon the performance of prayer because he disputes its being obligatory, then such a person shall be treated as an apostate - he should be given three days within which to repent. If the three days lapse without his repenting, he is then executed. Whoever abuses the Messenger of God - peace and blessing of God be upon him - is to be executed, and his repentance is not accepted. If any dhimmi (by 'dhimmi' is meant a non-Muslim subject living in a Muslim country) curses the Prophet - peace be upon him - or abuses him by saying something other than what already makes him an unbeliever, or abuses God Most High by saying something other than what already makes him an unbeliever, he is to be executed unless at that juncture he accepts Islam. The property of an apostate after his execution is to be shared by the Muslim community. - Fiqh:Rissala:37.19 (islam)

A slave who commits fornication receives fifty lashes, as does a - Fiqh:Rissala:37.22b (islam)

The hadd for illicit sex is only carried out when proven by - Fiqh:Rissala:37.23a (islam)

Circumcision is obligatory (0: for bothmen and women. For men it consists of removingthe prepuce from the penis, and for women,removing the prepuce (Ar. bazr) of the clitoris (n:not the clitoris itself, as some mistakenly assert).(A: Hanbalis hold that circumcision of women isnot obligatory but sunna, whileHanafis consider ita mere courtesy to the husband.) - Fiqh:Umdat:e4.3 (islam)

As for a woman, if she needs to marry, it isrecommended for her to do so, though if she doesnot, (0; not feeling any sexual desire within herself,and she is engaged in worship,) then it isoffensive for her to do so. (N: Though such awoman needs a husband or unmarriageable relativeto travel and so forth (dis: m10.3).)DESIRABLE CHARACfERISTICS IN A BRIDEmlA It is recommended for a man to marry avirgin (0: unless there is a reason not to, such assexual incapacity or needing someone to take careof his children) (A: though it is permissible tomarry a nonvirgin even if she has not previouslymarried (dis: p12.1(3(n:)))) who is fertile (0:which in a virgin is inferable from her relatives),attractive, intelligent, religious, of a good family,and not a close relative. (0: In Sharh al-Minhaj,Ibn Hajar notes that when one must choose betweenthe above characteristics, the order ofpreference should be:(1) religiousness, which takes precedenceover anything else;(2) intelligence;(3) a good character and disposition;(4) fertility;(5) a good family;(6) virginity;(7) beauty;(8) and then that which fulfills some otherrelevant interest.)* - Fiqh:Umdat:m1.3 (islam)

A waltmg period is obligatory for awoman divorced after intercourse, whether thehusband and wife are prepubescent, have reachedpuberty, or one has and the other has not.Intercourse means copulation (def: n7. 7). Ifthe husband was alone with her but did not copulatewith her, and then divorced her, there is nowaiting period. - Fiqh:Umdat:n9.2 (islam)

The following are not subject to retaliation:(1) a child or insane person, under any circumstances(0: whether Muslim or non-Muslim.The ruling for a person intermittently insane isthat he is considered as a sane person when in hisright mind, and as if someone continuously insanewhen in an interval of insanity. If someone againstwhom retaliation is obligatory subsequentlybecomes insane, the fuB penalty is neverthelessexacted, A homicide committed by someone whois drunk is (A: considered the same as that of asane person,) like his pronouncing divorce (dis:n1.2));(2) a Muslim for killing a non-Muslim;(3) a Jewish or Christian subject of theIslamic state for killing an apostatefrom Islam (0:because a subject of the state is under its protection,while killing an apostate from Islam is withoutconsequences);(4) a father or mother (or their fathers ormothers) for killing their offspring, or offspring'soffspring;(5) nor is retaliation permissible to a descendantfor (A: his ancestor's) killing someone whosedeath would otherwise entitle the descendant toretaliate, such as when his father kills his mother. - Fiqh:Umdat:o1.2 (islam)

When a person who has reached pubertyand is sane voluntarily apostatizes from Islam, hedeserves to be killed. - Fiqh:Umdat:o8.1 (islam)

There is no indemnity for killing an apostate(0: or any expiation, since it is killing someonewho deserves to die). - Fiqh:Umdat:o8.4 (islam)

GUARDIANS WHO MAY MARRY A VIRGINTO A MAN WITHOUT HER CONSENTGuardians are of two types, those whomay compel their female charges to marry someone,and those who may not.(1) The only guardians who may compeltheir charge to marry are a virgin bride's father orfather's father, compel meaning to marry her to asuitable match (def: m4) without her consent.(2) Those who may not compel her are notentitled to marry her to someone unless sheaccepts and gives her permission.Whenever the bride is a virgin, the father orfather's father may marry her to someone withouther permission, though it is recommended to askher permission if she has reached puberty. A virgin'ssilence is considered as permission.As for the nonvirgin of sound mind, no onemay marry her to another after she has reachedpuberty without her express permission, no matterwhether the guardian is the father, father'sfather, or someone else. - Fiqh:Umdat:m3.13 (islam)

(Nahlawi:) Ridicule entails showing disdain,sarcasm, or contempt for another in a waythat causes laughter, whether by mimickinganother's words or actions, by a gesture Qr byallusion. It is unlawful. Allah Most High says:(1) "Those who demean believers who voluntarilygive charity- ridiculing those who findnothing to give but their own effort-it is Allahwho is ridiculing them, and they shall suffer apainful torment" (Koran 9:79).(2) "0 you who believe: let not some menderide others who might well be better than they;and let not some women ridicule others who mightwell be better than they. Do not belittle oneanother or insult one another with nicknames"(Koran 49:11).The Prophet (Allah bless him and give him peace)said:.. A gate in paradise will open to one of thosewho mock people and a cry will be heard, 'Comehere, come here,' and he will come forward inconcern and anxiety, but when he reaches it, it willclose in front of him. And this will happen againand again, until the gate will open and the cry'Come here, come here' will be heard as before,but he will not approach because he knows it willonly close in front of him." - Fiqh:Umdat:r18.1 (islam)

(n:) The following rigorously authenticated(sahih) hadith has been translated belowwith two commentaries, one by 'Abd al-Ra'ufMunawi (M:) and the other by Muhammad ibn'Allan Bakri (B:),The Prophet (Allah bless him and give himpeace) said:"Allah Most High says: 'He who is hostile toa friend (waH) of Mine I declare war against. Myslave approaches Me with nothing more belovedto Me than what I have made obligatory for him,and My slave keeps drawing nearer to Me withvoluntary works until I love him. And when I lovehim, I am his hearing with which he hears, hissight with which he sees, his hand with which heseizes, and his foot with which he walks. If he asksMe, I will surely give to him, and ifhe seeks refugein Me, I will surely protect him.' "He who is hostile to a friend (wali) of Mine(M: friend meaning the knower of Allah ('arifbillah) who is constant in obedience to Him andsincere in his acts of worship)(B: that is, he who is close to Allah by hisdevotion to Him through obeying His commandsand shunning the acts He has forbidden)I declare war against(M: I inform him that I shall make war uponhim, meaning that Allah will deal with him as oneat war does, namely, with theophanies against himof manifestations of omnipotent force andmajesty, this being the ultimate threat. The wordshostile to a friend (wali) mean hostile to him forbeing a friend (waH), not just any hostility whatever.It excludes such things as taking him to courtto have him fulfill an obligation. Rather, hostilityto him for being a friend of Allah is to deny it outof mere obstinacy or envy, or to disparage orabuse him, and similar kinds of ill-treatment. Andwhen the peril of being hostile toward such a personis appreciated, the reward for friendship withhim may likewise be inferred)(B: I declare war against means I shall fightthis enemy for him, i.e. destroy him. And this is avery severe threat for opposing or having enmitytowards someone Allah loves. Too, the affirmationof Allah's fighting the enemies of His friendsentails the affirmation of His friendship for thosewho befriend them).My slave approaches Me with nothing morebeloved to Me than what I have made obligatoryfor him(B: meaning the performance of what I havemade obligatory for him, whether individually orcommunally. The obligatory is more beloved toAllah than voluntary devotions because it is moreperfect, since the command to do it is absolute,implying a reward for its performance and punishmentfor its nonperformance, as opposed to voluntarydevotions, whose nonperformance isunpunished, and which, it is said, amount to butone-seventieth of the value of an obligatory act),and My slave keeps drawing nearer to Me withvoluntary works until I love him. And when I lovehim. I am his hearing(B: the protector of his hearing)with which he hears(B: meaning He who keeps it from being usedto hear what is not permissible to listen to, such asslander, talebearing, and the like),his sight with which he sees(B: safeguarding it from what is unlawful tolook at),his hand with which he seizes(B: so that he takes only what is lawful),and his foot with which he walks(B: so that he walks only to what is permitted)(M: in summary, whoever draws near toAllah through what is obligatory; and thenthrough voluntary works, Allah draws him nearerand elevates him from the level of true faith(iman) to the level of the perfection of faith(ihsan, dis: u4) such that the knowledge in hisheart becomes visible to the eye of his spiritualperception. To fill one's heart with knowledge ofAllah effaces what is other than Him, so that onespeaks not except of Him, moves not save at Hisbehest, and if one looks, it is through Him, and ifone seizes, it is through Him. And this is the consummateawareness of the oneness of Allah)(B: the consequence of which is the preservationof the individual's whole person, so that heforsakes selfish desire and is wholly absorbed inobedience. Another interpretive possibility is thatthe hadith is a metaphor for Allah's help and assistance,as if Allah Most High, figuratively speaking,were to play the role of the senses with whichthe individual perceives and the limbs he relies on.A variant has the addendum:)so that through Me he hears, through Me hesees, through Me he seizes, and through Me hewalks(M: concerning which, the sheikhs of theSufis (Allah Most High be well pleased with them)have had disclosures of the hidden and experientialindications that would make crumbled bonesquake. But these are of no use save to those whotread their path and come to know the wellspringfrom which they drink, as opposed to those whodo not, and .are not safe from grave error and fallinginto the abyss of believing that Allah canindwell in created things (hulul, dis: w7.1), or thatother than Him can unite with Him (ittihad,w7.2)(B: this then, and those who fancy that otherthan Allah can unite with Him or that Allah canindwell in created things claim that the import ofthe hadith is not figurative but literal, and thatAllah, far exalted above what they say, actuallypermeates or unifies with one, may Allah renderthem even viler).If he asks Me, I will surely give to him(M: what he asks, as happened to many of theearly Muslims),and if he seeks refuge in Me, I will surelyproteethim(M: from what he fears, this being the way ofa lover with his beloved. His unquestionablepromise, solemnified by the form of the oath (n: inthe words "I will surely"), entails that whoeverdraws near to Him through the above will'not havehis prayer (du'a') rejected).(Dalil al-falihin Ii turuq Riyad al-salihin (y25) ,3.344-46, and Fayd ai-Qadir sharh aI-Jami' alsaghir(y91), 2.240-41)* - Fiqh:Umdat:w33.2 (islam)