GodlyVerses

Yaḥyā asked about the suckling of an older person. He said, “‘Urwa ibn az- Zubayr informed me that Abū Ḥudhayfa ibn ‘Utba ibn Rabi‘a, one of the Companions of the Messenger of Allah صلى الله عليه وسلم who was present at Badr, adopted Sālim (who is called Sālim, the mawlā of Abū Ḥudhayfa) as the Messenger of Allah صلى الله عليه وسلم adopted Zayd ibn Hāritha. He thought of him as his son, and Abū Hudhayfa married him to his brother‘s sister, Fāṭima bint al-Walīd ibn ‘Utba ibn Rabi‘a, who was at that time among the first emigrants. She was one of the best unmarried women of the Quraysh. When Allah the Exalted sent down in His Book what He sent down about Zayd ibn Ḥāritha, ‘Call them after their fathers. that is juster in Allah’s sight. And if you do not know who their fathers were then they are your brothers in the dīn and people under your patronage’ (33:5), people in this position were traced back to their fathers. When the father was not known, they were traced to their mawlā. “Sahla bint Suhayl, who was the wife of Abū Ḥudhayfa, and one of the tribe of ‘Amr ibn Lu’ayy, came to the Messenger of Allah صلى الله عليه وسلم and said, ‘Messenger of Allah! We think of Sālim as a son and he comes in to see me when I am uncovered. We only have one room, so what do you think about the situation?’ the Messenger of Allah صلى الله عليه وسلم said, ‘Give him five drinks of your milk and he will become a maḥram by that.’ She then saw him as a foster-son. ‘Ā’isha, Umm al-Mu’minīn, took that as a precedent for whatever men she wanted to be able to come to see her. She ordered her sister, Umm Kulthūm bint Abī Bakr aṣ-Ṣiddīq and the daughters of her brother to give milk to whichever men she wanted to be able to come in to see her. the rest of the wives of the Prophet صلى الله عليه وسلم refused to let anyone come in to them by such nursing. they said, ‘No, by Allah! We think that what the Messenger of Allah صلى الله عليه وسلم ordered Sahla bint Suhayl to do was only by an indulgence concerning the nursing of Sālim alone. No, by Allah! No one will come in upon us by such nursing!’ “this is what the wives of the Prophet صلى الله عليه وسلم thought about the suckling of an older person.” - Fiqh Muwatta 30.2-12 (islam)

An apostate is killed unless he repents. He is given three days to - Fiqh Rissala 37.19c (islam)

Someone who abandons the prayer out of denial of its obligatory is - Fiqh Rissala 37.19g (islam)

The estate of the apostate goes to the Muslim community. - Fiqh Rissala 37.19i (islam)

The unlawful (haram) is what the Lawgiver strictly forbids. Someone who commits an unlawful act deserves punishment, while one who refrains from it out of obedience to the command of Allah is rewarded.
(n: Scholars distinguish between three levels of the unlawful:
(1) minor sins (saghira, pI. sagha'ir), which may be forgiven from prayer to prayer, from one Friday prayer Uumu'a) to another, and so forth, as is mentioned in hadith;
(2) enormities (kabira, pI. kaba'ir), those which appear by name in the Koran or hadith as the subject of an explicit threat, prescribed legal penalty, or curse, as listed below at book p;
(3) and unbelief(kufr), sins which put one beyond the pale of Islam (as discussed at 08.7) and necessitate stating the Testification of Faith (Shahada) to reenter it.
Repentance (def: p77) is obligatory for all three (al-Zawajir 'an iqtiraf alkaba'ir( y49),1.5-9).) - Fiqh Umdat c2.5 (islam)

When a child with discrimination (0:
meaning he can eat, drink, and clean himself after using the toilet unassisted) is seven years of age, he is ordered to perform the prayer, and when ten, is beaten for neglecting it (N: not severely, but so as to discipline the child, and not more than three blows). - Fiqh Umdat f1.2 (islam)

CO-UNIVERSAL HEIR The co-universal heir is any female deserving an obligatory share who requires someone else in order to become a universal heir, and with whom she participates in this universal share.
It is a class confined to four types of women, those whose share if alone is one-half, and if there are more than one is two-thirds. They are:
(1) X's daughter;
(2) X's son's daughter;
(3) X's full sister;
(4) and X's half sisterfrom the same father.
Whenever a male exists with one of these four who is universal heir by himself (def: LIO.2), of the same generation as her and of the same strength (N: i.e. both are full or halfsiblings), she becomes co-universal heir with him and inherits by the universal share, not her obligatory share. They divide the universal share so the male receives the portion of two females.
UNIVERSAL HEIR THROUGH TfJE EXISTENCE - Fiqh Umdat l10.3 (islam)

A formal agreement of protection is made with citizens who are:
(1) Jews;
(2) Christians;
(3) Zoroastrians;
(4) Samarians and Sabians, if their religions do not respectively contradict the fundamental bases of Judaism and Christianity;
(5) and those who adhere to the religion of Abraham or one of the other prophets (upon whom be blessings and peace). - Fiqh Umdat o11.1 (islam)

If the offender is someone with the capacity to remain chaste, then he or she is stoned to death (def: 0]2.6), someone with the capacity to remain chaste meaning anyone who has had sexual intercourse (A: at least once) with their spouse in a valid marriage, and is free, of age, and sane. A person is not considered to have the capacity to remain chaste if he or she has only had intercourse in a marriage that is invalid, or is prepubescent at the time of marital intercourse, or is someone insane at the time of marital intercourse who subsequently regains their sanity prior to committing adultery.
If the offender is not someone with the capacity to remain chaste, then the penalty consists of being scourged (def: O12.5) one hundred strip€s and banished to a distance of at least 81 km.l50 mi.
for :me year. - Fiqh Umdat o12.2 (islam)

When an adult male is taken captive, the caliph (def: 025) considers the interests (0: of Islam and the Muslims) and decides between the prisoner's death, slavery, release without paying anything, or ransoming himself in exchange for money or for a Muslim captive held by the enemy.
If the prisoner becomes a Muslim (0: before the caliph chooses any of the four alternatives) then he may not be killed, and one of the other three alternatives is chosen. - Fiqh Umdat o9.14 (islam)

TRUCES (0: As for truces, the author does not mention them. In Sacred Law truce means a peace treaty with those hostile to Islam, involving a cessation of fighting for a specified period, whether for payment or something else. The scriptural basis for them includes such Koranic verses as:
(1) "An acquittal from Allah and His messenger..." (Koran 9:1);
(2) "If they incline towards peace, then incline towards it also" (Koran 8:61);
as well as the truce which the Prophet (Allah bless him and give him peace) made with Quraysh in the year of Hudaybiya, as related by Bukhari and Muslim.
Truces are permissible, not obligatory. The only one who may effect a truce is the Muslim ruler of a region (or his representative) with a segment of the non-Muslims of the region, or the caliph (025) (or his representative). When made with other than a portion of the non-Muslims, or when made with all of them, or with all in a particular region such as India or Asia Minor, then only the caliph (or his representative) may effect it, for it is a matter of the gravest consequence because it entails the nonperformance of jihad, whether globally or in a given locality, and our interests must be looked after therein, which is why it is best left to the caliph under any circumstances, or to someone he delegates to see to the interests of the various regions.
There must be some interest served in making a truce other than mere preservation of the status quo. Allah Most High says, "So do not be fainthearted and call for peace, when it is you who are the uppermost" (Koran 47:35).
Interests that justify making a truce are such things as Muslim weakness because of lack of numbers or materiel, or the hope of an enemy becoming Muslim, for the Prophet (Allah bless him and give him peace) made a truce in the year Mecca was liberated with Safwan ibn Umayya for four months in hope that he would become Muslim, and he entered Islam before its time was up.
If the Muslims are weak, a truce may be made for ten years if necessary, for the Prophet (Allah bless him and give him peace) made a truce with Quraysh for that long, as is related by Abu Dawud. It is not permissible to stipulate longer than that, save by means of new truces, each of which does not exceed ten years.
The rulings of such a truce are inferable from those of the non-Muslim poll tax (def: 011);
namely, that when a valid truce has been effected, no harm may be done to non-Muslims until it expires.) - Fiqh Umdat o9.16 (islam)