Yin amfani da duwatsu a cikin Islama

A Musulunci, jifa ( Arabic     E. Ann Black, Hossein Esmaeili and Nadirsyah Hosen (2014), Modern Perspectives on Islamic Law, , pp. 222-223 Rudolph Peters, Crime and Punishment in Islamic Law, Cambridge University Press, , pp. 37 ita ce azabar Hudud a cikinsa, jama'a da yawa suna jifan wanda aka yankewa hukunci har sai ya mutu. A karkashin wasu nau'ikan shari'ar Musulunci ( Shari'a ), hukuncin da aka kayyade shi ne a shari'ar zina da mai aure ya yi wanda ya bukaci ko dai ya yi ikirari daga ko dai mazinaci ko mazinaciya, ko kuma gabatar da shaidu hudu na shiga jima'i.  Ismail Poonwala (2007), The Pillars of Islam: Laws pertaining to human intercourse, Oxford University Press, , pp. 448-457    

Hukuncin dutse a matsayin hukuncin kisa don Zina na musamman ne a cikin dokar Islama saboda ya sabawa umarnin Alkur'ani don jima'i kafin aure da ba tare da aure ba (zina)  E. Ann Black, Hossein Esmaeili and Nadirsyah Hosen (2014), Modern Perspectives on Islamic Law, ISBN 978-0857934475, pp. 222-223 wanda aka samu a cikin Surah An-Nur, 2: "Matar da namiji da ke da laifin zina ko lalata - bulala kowannensu da layi ɗari"., Quote - "The woman and the man guilty of adultery or fornication, flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment." Saboda wannan dalili wasu 'yan tsiraru Musulmai kamar tsoffin Kharijites, da masu zamani na Islama kamar Alkur'ani ba su yarda da halattaccen dutse ba.

Koyaya, an ambaci dutse a cikin hadisai da yawa  (ra'ayoyin da ke da'awar ambaton abin da Muhammadu ya ce a zahiri a kan batutuwa daban-daban, wanda yawancin Musulmai da malaman Islama ke ɗaukar tushen iko na biyu kawai bayan Alkur'ani a matsayin tushen dokar addini da hukunce-hukuncen),  Nisrine Abiad (2008), Sharia, Muslim States and International Human Rights Treaty Obligations, British Institute of International and Comparative Law, , pp. 24-25 sabili da haka yawancin makarantun shari'ar Islama sun yarda da shi a matsayin hukunci da aka tsara don zina.E. Ann Black, Hossein Esmaeili and Nadirsyah Hosen (2014), Modern Perspectives on Islamic Law, ISBN 978-0857934475, pp. 222-223 Ba a yi amfani da hukuncin da wuya a cikin tarihin Islama saboda tsananin bukatun shaida da dokar Islama ta tsara.

 Yin aiki 
Shari'a ta tilasta hukuncin dutse ba ta da yawa a tarihin Islama. A cikin tarihin shekaru 623 na Daular Ottoman, wanda akwai manyan bayanan kotu, akwai misali guda daya da aka rubuta na alƙali da ya yanke wa wanda aka yanke masa hukuncin kisa ta hanyar dutse, kuma hukuncin ya saba wa dokar Islama a kalla dalilai biyu (ba a samar da isasshen shaida ba, kuma an yanke wa mutumin Yahudawa hukuncin kisa duk da dokar da ta bayyana a fili cewa ya kamata a yi amfani da hukuncin kisa ga Musulmai kawai). Marc Baer, "Death in the Hippodrome: Sexual Politics and Legal Culture in the Reign of Mehmed IV," Past & Present 210, 2011, pp. 61-91  Ba a rubuta wani hukunci na dutse a Siriya a lokacin mulkin musulmi ba. A cikin Ottoman Istanbul, akwai misali daya kawai na dutse da aka taɓa faruwa, bisa ga bayanan Ottoman. Masu shari'a Musulmi sun yi amfani da dabaru da yawa don kauce wa amfani da hukuncin dutse. Sun fassara bukatun shaida sosai har ya zama ba zai yiwu a tabbatar da laifin ba. Sun karfafa shaidu da su yi watsi da shaidu, kuma sun yi jayayya cewa ya fi kyau a yi hakan. Sun bayyana laifin a takaice don cire nau'ikan jima'i da yawa. Kuma sun haɓaka ra'ayin shari'a na shubha (du'a), wanda ya riƙe cewa lokacin da jima'i ba bisa ka'ida ba yayi kama da jima'in shari'a ta wata hanya, bai kamata a yi amfani da hukuncin dutse ba.James E. Baldwin, "Prostitution, Islamic Law and Ottoman Societies," Journal of the Economic and Social History of the Orient, 55, 2012, pp. 117-52  Hanyoyin da aka yi amfani da su don jayayya cewa bai kamata a dauki ciki na mace ɗaya a matsayin shaida na zinaʿ ba sun haɗa da zato mai ban mamaki game da tsawon lokacin daukar ciki na mutum. Masu shari'a na gargajiya na Hanafite sun yanke hukuncin cewa zai iya kasancewa har zuwa shekaru biyu, Shafi'ites hudu, da Malikites har zuwa shekaru biyar.

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