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It's Not God's Fault to Punish - When Adultery Becomes an Idol of Life

This Android application is It's Not God's Fault to Punish - When Adultery Becomes an Idol of Life. In PDF format.

Zina or az-zina in Arabic is the word masdar which means 'adultery'. Derived from Kara zan yazni zina. Al-Lahyani said, "Zina (pronounced short) is the language of the Hijaz people, while adultery (pronounced long) is the language of the Bani Tamim." In the perspective of Islamic law, adultery means a man who has intercourse with a woman through a qubul (private) that does not belong to him (his wife) or has a status that resembles his own. Strictly speaking, any sexual relationship that is carried out without going through a legal marriage process according to syara' or syubhatu an-marriage (resembling marriage) or slavery. This definition is agreed upon by the jumhur ulama.

Some scholars provide a broader definition, namely everything related to illegal sexual relations, whether through the qubul, rectum, or same-sex (homosexual/lesbian) intercourse. There is another opinion that is stronger that adultery is not only related to sexual relations other than mahrams, but all things that lead to or cause sex outside of marriage. This opinion is based on Al-Qur'an Surah Al-Isra' Verse 32:

And do not approach adultery; (adultery) is indeed an abominable act, and a bad way. (QS Al-Isra' 32).

Perhaps the verse above can answer the question if "adultery" is defined as sexual intercourse. Aren't things or actions that are not within the scope of sexual or sexual intercourse, 'not in the category of adultery', such as groping, petting, kissing, holding hands, and all kinds of activities?

The issue of adultery is closely related to the problem of inter-sex relationships which are so prevalent. Understanding humans as social beings, the consequences of which are followed by the process of interaction between humans (including between genders) is indeed difficult to avoid. Any religion and ethical rules do not prohibit inter-sex communicative interactions as long as they contain positive elements, for example relations in the world of work or education (teaching and learning). Religion and ethics in general only provide signs that social interaction absolutely must avoid the occurrence of "impoliteness" or frictions that affect the image of humans as respectable and civilized beings.

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