Hadith 3557

(1) The statement: Hudud: The hadd is a prescribed punishment for Allah, the Exalted. The difference between punishment and penalty: what causes pain to a person for a crime, if in the Hereafter, is called punishment, and if in this world, is called penalty. The pillar of hadd is its enforcement by the ruler or his deputy. Its condition is that the person it is applied to must be legally accountable and physically sound, so it is not enforced on the insane, intoxicated, sick, or physically weak far from health. Its cause is committing a major sin like adultery, slander, or drinking wine. Its wisdom is deterrence of the one punished. The qualification “prescribed” excludes discretionary punishment, as it is not fixed by Sharia, and its determination is left to the ruler’s judgment. The qualification “for Allah, the Exalted” excludes retribution, as it is legislated to soothe hearts and is a right of people. Prescriptions are of four types: one prevents both increase and decrease, which is hudud; another neither prevents increase nor decrease, as Allah, the Exalted, said: And no soul knows what it will earn tomorrow [Luqman: 34], for it does not know what it will earn today, tomorrow, or beyond; another prevents increase but not decrease, like the option of condition per the Imam; and another prevents decrease but not increase, like the duration of travel. Taken from the commentaries of Al-Kanz. And the saying of Allah, the Mighty and Exalted: The adulteress and the adulterer, flog each one of them with a hundred lashes, and let not pity for them overcome you in Allah’s religion, if you believe in Allah and the Last Day, and let a group of believers witness their punishment. And His saying, the Exalted: So when Our command came, We made its highest part its lowest, and We rained upon them stones of hard clay in stacks, marked with your Lord. And His saying, the Exalted: And those who accuse chaste women and do not produce four witnesses, flog them with eighty lashes and do not accept their testimony ever, and those are the transgressors, except those who repent thereafter and reform, for indeed Allah is Forgiving, Merciful.

(2) The statement: The adulteress and the adulterer, etc.: The punishment for free men and women is of two types: one is a hundred lashes, mentioned in this verse; the second is stoning for the married, mentioned in His saying in Surah Al-Ahzab: If the old man and old woman commit adultery, stone them outright as a deterrent from Allah, and Allah is Mighty, Wise. In a narration, there is an addition: For what they fulfilled of pleasure after outright. This verse is abrogated in recitation, as reported by Abu Ubayd, al-Hakim, and others. Bukhari and Malik in his Muwatta, and through him Muhammad in his Muwatta, reported from Umar ibn al-Khattab that he said in his sermon at the end of his life: Beware lest you perish regarding the verse of stoning, that someone says: We do not find two punishments in Allah’s Book. The Messenger of Allah (ﷺ) stoned, and we stoned. By Him in whose hand is my soul, if not for people saying Umar added to Allah’s Book, I would have written it: The old man and old woman, if they commit adultery, stone them outright. For we have read it. Malik also reported from him: Stoning is in Allah’s Book, a right upon the married man or woman who commits adultery if evidence is established, or there is pregnancy, or confession. The Messenger of Allah (ﷺ) said: The blood of a Muslim is not lawful except for one of three: a man who commits adultery after marriage, so he is stoned; a man who goes out as a rebel against Allah and His Messenger, so he is killed, crucified, or exiled from the land; or a man who kills himself, so he is killed for it. Reported by Abu Dawud, al-Tirmidhi, Ibn Majah, al-Nasa’i, and others through various chains with similar wordings. In sum, stoning for the married is established by the Quran, numerous hadiths, and the practices of the Companions, and consensus has occurred on it. So it is in Umdat al-Ri‘aya.

(١) قوله: الحدود: الحد: عقوبة مقدرة للّه تعالى. الفرق بين العقاب والعقوبة: أن ما يلحق الإنسان من الألم في الجناية إن كان في الآخرة يقال له: العقاب، وإن كان في الدنيا يقال له: العقوبة. وركن الحد: إقامة الإمام أو نائبه. وشرطه: كون من يقام عليه من أهل الاعتبار سليم البدن، فلا يقام على مجنون وسكران ولا على مريض وضعيف الخلقة الأبعد الصحة. وسببه: ارتكاب كبيرة من زنا أو قذف أو شرب خمر. وحكمته: انزجار من يقام عليه. وقيد بقوله: (مقدرة) احترازا عن التعزير؛ فإنه عقوبة غير مقدرة شرعا، وتقديره مفؤَّض إلى رأي الحاكم. وقيد بقوله: (لله تعالى) احتراز عن القصاص؛ فإنه شرع لشفاء الصدور وهو حق العباد. والتقديرات على أربعة أنواع: منها ما هو لمنع الزيادة والنقصان، وهو الحدود، ومنها: ما ليس يمنع الزيادة والنقصان، كما قال الله تعالى: ﴿وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَذَاً﴾ (لقمان: ٣٤)، فإنها لا تعلم ماذا تكسب في هذا اليوم في الزمان الثاني ولا في بعد غد، ومنها: ما هو لمنع الزيادة دون النقصان، وهو خيار الشرط عند الإمام، ومنها: ما هو لمنع النقصان دون الزيادة كمدة السفر. مأخوذ من شروح (الكنز).

(٢) قوله: الزانية والزاني إلخ: والعذاب على الحرائر والأحرار على نوعين، أحدهما: الجلد مائة سوط، وهو المذكور في هذه الآية، وثانيهما: الرجم للمحصن، وهو المذكور في قوله تعالى في (سورة الأحزب): (إذا زني الشيخ والشيخةفارجموهما البتة نكالا من الله والله عزيز حكيم). وفي رواية زيادة: (بما قضيا من اللذة) بعد قوله: (البتة) وهذه الآية منسوخة التلاوة، كما أخرجه أبو عبيد والحاكم وغيرهما. وأخرج البخاري ومالك في موطئه، ومن طريقه محمد في موطئه عن عمر بن الخطاب أنه قال في خطبته في آخر حياته: إياكم أن تهلكوا عن آية الرجم أن يقول قائل: لا نجد حدّين في كتاب الله. فقد رجم رسول الله ورجمنا، وإني والذي نفسي بيده لولا أن يقول الناس: زاد عمر في كتاب الله لكتبتها (الشيخ والشيخة إذا زنيا فارجموهما البتة)، فإنا قد قرأناها. وروى مالك أيضًا عنه قال: الرجم في كتاب الله حق على من زنى إذا أحصن من الرجالوالنساء إذا قامت عليه البينة أو كان الحبل أو الاعتراف. وقال رسول الله ﷺ:(لا يحل دم امرأً مسلم إلا بإحدى ثلاث: رجل زنى بعد إحصان؛ فإنه يرجم ورجل خرج محاربا لله ورسوله؛ فإنه يقتل أو يصلب أو ينفى من الأرض، ورجل قتل نفسه؛ فإنه يقتل بها). أخرجه أبو داودوالترمذي وابن ماجه والنسائي وغيرهم من طريق مختلفة بألفاظ متقاربة. وبالجملة ثبت الرجم على المحصن بالقرآن والأحاديث المتكثرة وآثار الصحابة، بل وقع عليه الإجماع. كذا في (عمدة الرعاية).