because fornication is a grave matter and an obscenity that sullies one’s honour. Moreover, there is fear that, if it occurs, it may come to seem insignificant in the minds of society, thereby leading to its corruption. Thus, when reprehensible acts are rare among people and then occur, people find them abhorrent and shun the one who commits them. But when a second, third, fourth, and fifth person commits them, they become insignificant in people’s eyes. Hence the proverb: “Frequent contact dulls sensation.” This is something observable. Some time ago, we regarded it as utterly abhorrent even to hear the lute and the rebab—such instruments of amusement—and no one would use them except in concealment, in a remote room or in some distant open wilderness. Today, however, they have become commonplace because they have become widespread.

The same applies to drinking wine. If it were said, “So-and-so drank wine,” news of it would spread throughout all regions of the Kingdom, and people would regard it as something grave. Yet now we are told that the matter has become insignificant to some people—may Allah protect us. All of this is due to its frequent occurrence. Thus, if someone confesses to fornication and we stone him, for example, or administer flogging to him, this may perhaps spread among the people and lead them to take the matter lightly. For this reason, we exercised caution regarding confession and said: it must be made four times. If he comes and says, “I committed fornication,” we say, “You did not commit fornication,” because the Messenger ﷺ said to Ma'iz (may Allah be pleased with him): “Perhaps you kissed, touched, or looked.” But he insists that he committed fornication. (1)

Thus, we have one proof from the sunnah, a second from analogy with testimony, and a third from caution.