Zina Explained (Golden Words of Allah Ep 89)

“Do not come near to adultery. Indeed, it is an immorality and an evil way.” (Surah Al-Isra 17:32)

By Abdullahi Yusuf

In the name of Allah, the Beneficent, the Merciful. All perfect praise is due to Allah, may He be glorified and exalted, the Lord of the Worlds. We bear witness that there is none worthy of worship but Allah, and Muhammad (pbuh), is His slave and final Messenger.

Zina, unlawful sexual relations between a man and a woman not bound by marriage, is treated in Islam not as a private moral lapse, but as a serious violation with legal, social, and spiritual consequences. The Qur’an does not approach the subject lightly, nor does it leave it undefined. It addresses it directly, gradually and with clarity both in prohibition and in consequence.

From the outset, the Qur’an closes every pathway leading to it: “Do not come near to adultery. Indeed, it is an immorality and an evil way.” (Surah Al-Isra 17:32)

The language here is precise. The command is not limited to the act itself, but extends to everything that leads towards it. Classical scholars have consistently understood this verse as a preventative framework, one that begins with modesty and discipline before any legal consequence is even considered.

The seriousness of zina is further established in the Sunnah. The Prophet (peace be upon him), when asked about the gravest sins, placed it immediately after shirk and the killing of one’s child: “To commit illegal sexual intercourse with the wife of your neighbour.” (Sahih al-Bukhari, Sahih Muslim)

This placement is not incidental. It reflects the destructive nature of the act, not only as a sin against Allah, but as a betrayal that destabilizes families, lineage, and trust within society. The Qur’an treatment of zina did not emerge in a single ruling. It came in stages, reflecting both the condition of early Arabian society and the method of gradual legal reform.

An early directive addressed the issue with confinement: “If any of your women are guilty of adultery, take the testimony of four witnesses among you. If they testify, confine them to houses until death takes them or Allah ordains for them another way.” (Surah An-Nisa 4:15)

This was not the final ruling, but a preliminary measure, indicating both the seriousness of the offence and the expectation of further clarification.

A subsequent revelation addressed both parties: “If two among you are guilty of it, punish them both. But if they repent and amend, leave them alone. Indeed, Allah is ever Accepting of repentance, Most Merciful.” (Surah An-Nisa 4:16)

This stage introduced accountability while maintaining an opening for repentance and reform. It signalled a transition from general censure to defined legal structure.

The final and definitive ruling came with clarity: “The woman and the man guilty of fornication, flog each one of them with a hundred lashes, and let not compassion for them prevent you from carrying out Allah’s law, if you believe in Allah and the Last Day. And let a group of the believers witness their punishment.” (Surah An-Nur 24:2)

This verse establishes the fixed punishment (hadd) for unmarried offenders under Islamic law. It is explicit, public, and framed within belief in accountability before Allah.

Alongside this, the Sunnah provides further legal clarification regarding cases involving married individuals, where a different ruling was applied under strict judicial conditions. These rulings, however, were never implemented casually. The evidentiary standard, requiring four reliable witnesses to the act itself is so stringent that classical jurists viewed it as a deterrent framework rather than a frequently applied punishment.

This is a critical point often overlooked. The Islamic legal system does not seek to expose private sin, but to protect public morality. It closes the doors to accusation by requiring near-impossible proof, while simultaneously closing the doors to sin through moral discipline and social safeguards.

The Prophet (pbuh) reinforced this preventative approach in everyday conduct. He warned that zina is not only a final act, but a process that can begin in stages: “The eyes commit zina, the hands commit zina, and the feet commit zina…” (Sahih al-Bukhari, Sahih Muslim)

And Allah knows best.

SPONSORED

SPONSORED