Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/135)

the prescribed punishment is waived for him, while others hold that it is not.

A person is deemed to have consummated a valid marriage if, while free and legally accountable, he had intercourse [أ/ق 42] with a woman whom he had married (1) under a valid marriage contract, doing so vaginally even once (2). If a fully qualified man has intercourse with a woman who lacks one or more of the requisite qualifications, or vice versa, jurists disagree as to whether the fully qualified party thereby acquires this status. Once he has had intercourse with her even a single time, he acquires this status and is to be stoned if he commits unlawful sexual intercourse, even if he is no longer married when he commits it (3).

[Is it required that the person with whom intercourse occurred possess the same qualifications as the person who had intercourse? Scholars hold two opinions. And does (4) a girl approaching puberty confer this status upon an adult man (5), and vice versa?

As for non-Muslim subjects under Muslim protection, according to most scholars (6)—including al-Shāfiʿī and Ahmad—they too can acquire this status, because the Prophet—peace and blessings be upon him—had two Jews stoned at the entrance to his mosque. This was the first stoning (7) in Islam] (8).

Scholars also differed concerning a woman who was found pregnant although she had neither a husband nor a master and had not

(1) The original manuscript reads: “married.” (2) The original manuscript adds after this: “a sane adult who, within a valid marriage, has vaginal intercourse with a Muslim woman.” This phrase conveys the same meaning as the preceding definition of a *muhsan* (a person who has consummated a valid marriage). (3) The passage from “If he has intercourse…” to this point is found only in the original manuscript. (4) (Y, Z) read: “It is said.” (5) (Y) reads: “the discerning adult woman”; (Z): “the discerning girl [confers this status] upon an adult man.” (6) (Y, Z) read: “jurists.” (7) (F) reads: “stoning that was carried out.” (8) The passage within square brackets is absent from the original manuscript but is found in the remaining manuscripts. The hadith concerning the stoning of the two Jews was cited shortly above.

يسقط عنه الحد، ومنهم من يقول: لا يسقط. والمُحْصَن: من وَطِئ [أ/ق ٤٢] وهو حرٌّ مكلَّف لمن تزوجها (١) نكاحًا صحيحًا في قُبُلِها ولو مرَّة واحدة (٢)، فإن وطئ كاملٌ ناقصةً أو بالعكس، ففي إحصان الكامل تنازع بين الفقهاء، ومتى وطئها مرةً صار مُحْصنًا يُرجَم إذا زنى ولو لم يكن حين الزنا متزوجًا (٣). [وهل يشترط أن تكون الموطوءة مساوية للواطئ في هذه الصفات؟ على قولين للعلماء. وهل (٤) تُحصِن المراهقة البالغ (٥) وبالعكس؟ فأما أهل الذمة فإنهم يُحصِنون أيضًا عند أكثر العلماء (٦) كالشافعي وأحمد؛ لأن النبي ﷺ رجم يهوديين على باب مسجده، وذلك أول رَجْم (٧) في الإسلام] (٨). واختلفوا في المرأة إذا وُجِدت حُبلى ولم يكن لها زوج ولا سيِّد، ولم

(١) الأصل: «تزوج». (٢) بعده في الأصل: (عاقل بالغ في نكاح صحيح امرأة مسلمة في قبلها) وهذه العبارة بمعنى ما سبق في تعريف المحصن. (٣) من قوله: «فإن وطئ ... » إلى هنا من الأصل فقط. (٤) (ي، ز): «وقيل». (٥) (ي): «المميزة البالغة»، (ز): «المميزة للبالغ». (٦) (ي، ز): «الفقهاء». (٧) (ف): «رَجْم رُجم». (٨) ما بين المعكوفين ليس في الأصل وهو ثابت في باقي النسخ. وقد تقدم قريبًا حديث رجم اليهوديين.