Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/235)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

“A previously married person for a previously married person.” This description is established by the first act of intercourse. As long as the description applies, it is not a condition that the wife remain with him.

If an unmarried free person commits adultery, he is to be flogged one hundred lashes and exiled for one year

His statement: “If an unmarried free person commits adultery, he is to be flogged one hundred lashes and exiled for one year.” If an unmarried free person commits adultery—that is, someone who is free and has not married, or who married but did not have intercourse, or who had intercourse in an invalid or void marriage, or who had intercourse while still a minor, or while insane—then his prescribed punishment is one hundred lashes. The evidence is Allah’s saying:

“As for the adulteress and the adulterer, flog each of them with a hundred lashes.” [Surah al-Nur 24:2]

It is also established from the Prophet ﷺ, concerning the son of the man who committed adultery with the wife of the man who had hired him, that he said: “Your son is liable to one hundred lashes and exile for one year.” (1)

Ibn ʿUmar reported that the Prophet ﷺ flogged and exiled; that Abu Bakr flogged and exiled; and that Umar flogged and exiled. (2) The correct view is therefore that both flogging and exile are combined.

Some scholars said that he is not to be exiled, because exile is not mentioned in the Quran. Allah the Exalted said:

“As for the adulteress and the adulterer, flog each of them with a hundred lashes, and let no pity for them prevent you from carrying out Allah’s law, if you truly believe in Allah and the Last Day. And let a group of the believers witness their punishment.” [Surah al-Nur 24:2]

He did not mention exile.

(1) Its source has been cited previously on p. 225. (2) Recorded by al-Tirmidhi in al-Hudud (Legal Punishments), chapter “What Has Been Reported Regarding Exile” (1438); by al-Nasai in al-Sunan al-Kubra (7342), Dar al-Kutub al-Ilmiyyah edition; and by al-Hakim (4/369), on the authority of Ibn Umar, may Allah be pleased with them both. Al-Hakim graded it authentic according to the criteria of al-Bukhari and Muslim, and al-Dhahabi concurred. Al-Hafiz stated in Bulugh al-Maram (1130): “Its narrators are trustworthy, though there is disagreement as to whether it is traced back to the Prophet or halted at Ibn Umar.”

الثيب بالثيب، وهذا الوصف يحصل بأول جماع، فما دام الوصف حاصلاً فإنه لا يشترط أن تبقى الزوجة معه. وَإِذَا زَنَا الحُرُّ غَيْرُ الْمُحْصَنِ جُلِدَ مِائَةَ جَلْدَةٍ وَغُرِّبَ عَاماً قوله: «وَإِذَا زَنَا الحُرُّ غَيْرُ المُحْصَنِ جُلِدَ مِائَةَ جَلْدَةٍ وَغُرِّبَ عَامَاً» إذا زنا الحر غير المحصن، بأن يكون حراً لم يتزوج، أو تزوج ولم يجامع، أو جامع في نكاح فاسد، أو باطل، أو جامع وهو صغير، أو جامع وهو مجنون، فإن حده أن يجلد مائة جلدة، والدليل قوله تعالى: ﴿الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِئَةَ جَلْدَةٍ﴾ [النور: ٢]، وثبت عن النبي ﷺ في ابن الرجل الذي زنا بامرأة من استأجره أنه قال له: «وعلى ابنك جلد مائة وتغريب عام» (١). وعن ابن عمر ﵄ أن النبي ﷺ جلد وغرَّب، وأن أبا بكر جلد وغرَّب، وأن عمر جلد وغرَّب (٢)، وهذا القول هو الصحيح أنه يجمع بين الجلد والتغريب. وقال بعض العلماء: إنه لا يغرب؛ لأن التغريب لم يوجد في القرآن، وقد قال الله تعالى: ﴿الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِئَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأَفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ *﴾ [النور] ولم يذكر التغريب.

(١) سبق تخريجه ص (٢٢٥). (٢) أخرجه الترمذي في الحدود/ باب ما جاء في النفي (١٤٣٨)، والنسائي في الكبرى (٧٣٤٢) ط. الكتب العلمية، والحاكم (٤/ ٣٦٩) عن ابن عمر ﵄ وصححه الحاكم على شرط الشيخين ووافقه الذهبي، وقال الحافظ في البلوغ (١١٣٠): «رجاله ثقات إلا أنه اختلف في رفعه ووقفه».