He intends to be harsh, and penance is a punishment. If the owner of the incident is rich or a property engaged in fasting, then it is more difficult for him and deters him. What is meant by the limits and punishments is reprimand, even if the situation is moderate in money and is harmed by taking out more than it is difficult for him to fast. ?

[ What should be presented is the removal of embarrassment ]

And whoever sees that the one who should take precedence in that will remove the embarrassment, then the Almighty says, And He has not placed upon you in religion any hardship, so he will be charged with penance that is easier for him, and with this I say in the fatwa, and if I do not act upon it against myself, if it falls from me except that I cannot, then God does not He burdens a soul beyond its capacity, and what He gives it, God will make after hardship ease, and likewise he did, for he said: With hardship comes ease, then with hardship comes ease, and the lifting of debt becomes difficult with him.

[ The fact that the hadd punishments were set for restraint is what is in it from God and His Messenger ]

The fact that the hadd punishments were set for restraint is that there is no text from God or His Messenger that is required by intellectual consideration. He may be right in that and may be wrong, especially as we have seen that the punishment is light in the most harmful crimes in the world. In some hadd punishments in major sins that are not carried out except at the request of the creature, and if this is waived, it falls and the harm is by dropping the hadd punishment in an example of it.

[ The reason for setting the limits, dropping them, reducing them and tightening them ]

And if we proceeded to talk about the reason for setting the limits and dropping them in places, reducing them in places and tightening them in places, we would reveal great secrets in this, because they differ according to the circumstances in which they were legislated, and the talk about them is long and there are problems such as the thief and the murderer, and destroying oneself is more severe than destroying money. The Lord of the stolen money pardoned, or he found the thief with the same money, and he returned to his Lord, and with this, his hand must be cut off in any case, and the ruler does not have to leave that, and from here you know that God s right in things is greater than the right of the creature in them, contrary to what the jurists believe.

He, may God bless him and grant him peace, said, The right of God is more deserving of being judged.

( consideration )

Order in penance is better than choice, for wisdom requires order, and God is wise, and the choice in some things is more important than order, when wisdom requires it. He is far in high rank, for God has made closeness in obligatory duties greater than closeness in supererogatory actions, and that is more beloved to Him. That is why He made in the supererogatory duties and commanded us not to nullify our deeds, even if the action is supererogatory to take into account the servitude of compulsion over the servitude of choice, because the emergence of the authority of the Lord in it is exalted and its significance to it is greater.

( He prayed in the chapter on penance for the woman if she obeyed her husband in what he wanted from her of intercourse )

Whoever says that she has to atone, and whoever says that she does not have to atone, and with it I say, the Prophet, peace and blessings of God be upon him, in the hadith of the Bedouin, did not mention the woman, nor was she presented to her, nor did he ask about that, and we should not legislate what God did not authorize.

( consideration )

The soul is subject to immorality and piety by itself, so it is by virtue of other than itself, so we cannot separate from controlling it, so there is no punishment for it, and passion and reason are the ones that control it. Acceptance, and if the ruling of each one of them appeared to him, no ruling appeared to him except by accepting her, as it was for her to prevent what she was called to, and acceptance.

( Arrived in a chapter of repetition of penance for repetition of breaking the fast )

It was said that whoever had intercourse, then disbelieved, then had intercourse on one day, he must have another expiation. He has one expiation as long as he did not expiate for the first intercourse, by which I say that he has one expiation, because it was prescribed only for observance of Ramadan in the case of fasting, not for observance of fasting, because if he breaks the fast during the missed fast, he will not be expiated, and if this expiation is like the expiation for zihaar, he does not have to pay another expiation if he disbelieves. About the first sexual intercourse, so when he made it obligatory after falling, we made it obligatory for him