He intends to be harsh, and the expiation is a punishment. If the perpetrator of the incident is rich or a king, he is commanded to fast, then it is more difficult for him and more deterrent. The intent of the punishments and punishments is only to rebuke, even if he is in an average financial situation and would be harmed by expulsion more than fasting is difficult for him. By emancipating or feeding, even if fasting is more difficult for him, then fasting is more difficult .

And whoever believes that what should be given priority in this matter is something that will remove the burden, for God Almighty says, “And He has not placed upon you any hardship in religion, then He will be charged with expiation for something that is easier for Him.” And I say this in the fatwa, “And if I do not do it against myself, if it happens to me, then I will not be able to do it.” For God does not burden a soul beyond its capacity, and whatever He has given it, God will bring ease after hardship, and so He did, for He said, “With hardship there is ease.” Then, “with hardship comes ease,” so He brought one hardship and two ease with it, so the truth does not take into account ease in religion and the removal of hardship, and the mufti gave a fatwa otherwise . p>

The fact that the punishments were imposed to rebuke there is no text from God or His Messenger, but rather is required by intellectual consideration. He may be correct in that or he may be wrong, especially since we have seen that the punishment is light in the most harmful crimes in the world. If repression had been intended, the punishment would have been more severe for them, and some major sins for which no punishment has been prescribed. In particular, the law applies to some of the punishments for major sins that are not carried out except at the request of a created being, and if that is omitted, they are forfeited, and the harm of waiving the punishment in a similar case is more evident than the guardian of the murdered person if he pardons, and the imam does not have the right to kill him, and the likes of this are lightness and omission, so the statement of those who say the punishments were established to rebuke is weakened .

If we began to talk about the reason for setting the punishments, dropping them in some places, easing them in some places, and tightening them in some places, we would reveal great secrets in that, because they differ according to the circumstances in which they were prescribed, and the discussion about them will be long, and there are problems such as the thief and the murderer, and the destruction of life is more severe than the destruction of money, and if the guardian of the murdered person pardons him, then no. His killer shall be put to death, and if the owner of the stolen property pardons him or if the thief finds the same money and returns it to his owner, despite this, his hand must be cut off in any case, and the judge has no right to abandon that. From here you know that God’s right to things is greater than the right of created things to them, contrary to what the jurists believe . p>

He, may God’s prayers and peace be upon him, said: God’s right is more deserving

Arrangement in atonement is better than choice, for wisdom requires arrangement, and God is Wise, and choice in some things is better than arrangement as required by wisdom. The servant in order is a servant of necessity, like the worship of obligatory prayers, and the servant in making choices is a servant of choice, like the worship of voluntary prayers, and in it there is a smell of the slavery of necessity, and between worship. The voluntary prayers and the obligatory worship in bringing God closer to God are far from being in the highest rank, for God made the nearness in the obligatory prayers greater than the nearness in the voluntary prayers, and that is more beloved to Him. That is why He made the voluntary deeds obligatory and commanded us not to nullify our deeds, even if the deeds were voluntary, in order to take into account the bondage of compulsion over the bondage of choice, because the appearance of the authority of divinity. In it is my life and its significa

So who says that she has to offer expiation and who says that there is no expiation that she has to do, and I say that, the Prophet, may God’s prayers and peace be upon him, in the hadith of the Bedouins, did not mention the woman, nor did he approach her, nor did he ask about that, and we should not legislate what God has not permitted .

The soul is capable of immorality and piety by itself, it is by virtue of other things by itself, so we cannot be separated from controlling it, so there is no punishment for it, and desire and reason are the ones controlling it. Reason calls it to salvation, and desire calls it to hell. So whoever sees that it has no control over what it is called to will say, “There is no expiation.” And whoever sees that she has the choice to accept, and if each of them rules, no ruling appears to him except that she accepts, since she had the right to prevent what she was called to and accept, so when she preferred, she was rewarded, if it was good, then good, and if it was evil, then evil, so it was said that she had to offer expiation.

It was said that whoever has sexual intercourse and then commits infidelity and then has intercourse on one day must make another expiation, and it was said that whoever has intercourse repeatedly in one day only has to make one expiation. They also differed as to whoever has intercourse on one day of Ramadan and does not make expiation until he has intercourse on a second day, so he said. Some of them are required to make one expiation for each day, and some of them said that he is required to make one expiation unless he makes amends for the first intercourse, and by which I say that he is required to make one expiation because it was prescribed only to observe Ramadan when fasting, not to observe fasting, because if he breaks the fast during the missed fast, he will not be made expiation, even if this expiation is like the expiation for zihar. He did not have to make another expiation if he made expiation for the first intercourse, so when he made it obligatory after interc