a single session, all together. The correct view, however, is that a single session is not a condition.

His statement, “If a woman who has neither a husband nor a master becomes pregnant, she is not to be subjected to the prescribed punishment merely on that basis”: “a woman” is indefinite in the context of a conditional clause, and thus includes every woman, whether free or enslaved, young or old. “Who has neither a husband nor a master”: a woman without a husband or master can only become pregnant through unlawful intercourse, due to Allah’s saying:

“And those who guard their private parts,
except with their wives or those whom their right hands possess—for then they are free from blame.” [al-Mu’minun: 6]

“their wives” refers to a woman who has a husband, and “those whom their right hands possess” refers to a woman who has a master. Thus, if a woman who has neither a husband nor a master becomes pregnant, we do not interfere with her, nor do we ask, “How did you become pregnant?” We do not question her, because questioning her would spread indecency. Allah, Mighty and Majestic, has said:

“Indeed, those who love to see indecency spread among the believers will have a painful punishment in this world and the Hereafter.” [al-Nur: 19]

If this warning applies to one who merely loves for indecency to spread, then what of one who causes it to spread?!

Moreover, the Prophet ﷺ said, “Avert the prescribed punishments in cases of doubt.” (1) As mentioned previously, this hadith is weak.

Accordingly, she is not to be questioned or subjected to the prescribed punishment, even if she becomes pregnant every year, bears a child, and eventually has ten children without a husband or master. We do not interfere with her! This view mentioned by the author is the established position of the school, and it is one of three opinions.