Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

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It has also been said that His words, “Once they are married,” mean “once they embrace Islam,” according to the alternative reading of the verb. This is because disbelief led to their enslavement, so they came into our possession as disbelievers. Thus, He says that once they embrace Islam, they are subject to half the punishment prescribed for free women. This interpretation is also possible, since it is linguistically valid for Allah, Mighty and Majestic, to say, “from among your believing slave women,” and then, “once they attain chastity through Islam,” just as He says, “O you who believe.” According to this interpretation, the prescribed punishment for a slave woman who has unlawful intercourse, whether before or after marriage, is established by both the Quran and the hadith. Flogging her before marriage thus corroborates the verse and clarifies its meaning. The first interpretation, however, is more evident for two reasons.

First, they have already been described as believers. The apparent meaning, therefore, is that attaining chastity refers to something else, unless evidence establishes that it means embracing Islam.

Second, the Companions asked the Messenger of Allah (peace and blessings be upon him) about a slave woman who has unlawful intercourse without having married. Their specifically asking what punishment she incurs before marriage indicates that they already knew the punishment she incurs after marriage from the words of Allah, Mighty and Majestic, “Once they are married.” The Messenger of Allah (peace and blessings be upon him) understood this from the specific scope of their question. Had “once they are married” meant “once they embrace Islam,” the Messenger of Allah (peace and blessings be upon him) would have said: “There is no reason to restrict your question in this way; her prescribed punishment is the same before and after marriage.” For had he accepted their restriction and answered accordingly while they did not know her prescribed punishment after marriage, this would have indicated that her prescribed punishment after marriage was one hundred lashes or stoning—something no one maintains.

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The words of Allah, Mighty and Majestic,

“The woman and the man guilty of unlawful sexual intercourse—flog each of them with a hundred lashes” [al-Nūr: 2],

appear to apply generally to every man and woman who commits unlawful intercourse. However, we know that Muslims, rather than polytheists, are intended, because this verse was revealed to abrogate the verse concerning Muslims, namely His words, Exalted is He:

“Those of your women who commit unlawful sexual intercourse—call four witnesses from among you against them. If they testify, confine the women to their homes until death takes them or Allah provides a way for them” [al-Nisā: 15].

When it was revealed, the Messenger of Allah (peace and blessings be upon him) said: “Learn from me: Allah has provided a way for them.” And we know that what is meant by it is

فصل وقد قيل إن المراد بقوله فإذا أُحصِن أسلمن على قراءة من قرأ أحصن، لأن العبودية أوجبها الكفر فملكناهن كفارا فقال فإذا أسلمن فعليهن نصف ما على المحصنات، أي الحرائر، من العذاب. وهذا محتمل أيضا، إذ قد يصح في اللغة أن يقول الله ﷿: من فتياتكم المؤمنات فإذا أحصن بالإسلام كما قال: يا أيها الذين آمنوا. فعلى هذا يكون حد الأمة إذا زنت قبل التزويج وبعد التزويج بالقرآن والحديث، فجلدها قبل التزويج مؤيد للآية ومبين لمعناها. والأول أظهر لوجهين: أحدهما: تقدم نعتهن بالإيمان، فالظاهر أن الإحصان شيء آخر حتى يقوم الدليل على أنه هو. والثاني: سؤال الصحابة رسول الله ﷺ عن الأمة إذا زنت ولم تحصن، لأن في تخصيصهم بالسؤال عما يجب عليها في زناها قبل التزويج دليلا على أنهم علموا الواجب عليها فيه بعد التزويج بقول الله ﷿ فإذا أحصن، وفهم ذلك رسول الله ﷺ من تخصيصهم بالسؤال. ولو كان معنى قوله فإذا أحصن فإذا أسلمن لقال رسول الله ﷺ: لا معنى لتخصيصكم بالسؤال، حدها سواء قبل التزويج وبعده، لأنه لو أقرهم على التخصيص وأجابهم عليه دون أن يعلموا حدها بعد التزويج لدل ذلك أن حدها بعد التزويج جلد مائه أو الرجم وذلك ما لا يقوله أحد. فصل وقول الله ﷿: ﴿الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ﴾ [النور: ٢] ظاهره العموم في كل زان وزانية، إلا أنا علمنا أن المراد بها المسلمون دون المشركين بدليل أنها نزلت ناسخة للآية الواردة في المسلمين وهي قَوْله تَعَالَى: ﴿وَاللاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلا﴾ [النساء: ١٥] فقال رسول الله ﷺ عند ورودها: «خذوا عني قد جعل الله لهن سبيلا». وعلمنا أن المراد بها

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