Tafsir al-BaghawiAl-Baghawi

Those who permitted marriage to a fornicatress cited as evidence what Abu al-Faraj al-Muzaffar ibn Isma‘il al-Tamimi informed us: Abu al-Qasim Hamzah ibn Yusuf al-Sahmi informed us; Abu Ahmad Abd Allah ibn ‘Adi, the hadith master, informed us; al-Hasan ibn Faraj informed us; Amr ibn Khalid al-Harrani informed us; Ubayd Allah informed us, from Abd al-Karim al-Jazari, from Abu al-Zubayr, from Jabir, that a man came to the Prophet, peace and blessings be upon him, and said, “O Messenger of Allah, my wife does not fend off the hand of one who touches her.” He said, “Divorce her.” The man said, “But I love her, and she is beautiful.” He said, “Then enjoy her.” In another narration, it reads, “Then keep her” (1).

It is also related that Umar ibn al-Khattab flogged a man and a woman ⦗34/b⦘ for fornication, and sought to unite them in marriage, but the young man refused (2).

“And those who accuse chaste women and then do not produce four witnesses—flog them with eighty lashes, and never accept their testimony thereafter. They are the defiantly disobedient” (4).

Allah, exalted is He, says: “And those who accuse chaste women and then do not produce four witnesses—flog them with eighty lashes.” By accusation, He means accusing someone of fornication. Whoever accuses a legally chaste man or woman of fornication, saying to him or her, “You have committed fornication,” or, “O fornicator,” is liable to eighty lashes if he is free; if he is a slave, he is to receive forty lashes. If the person accused is not legally chaste, then the accuser is subject to a discretionary punishment.

The conditions of legal chastity are five: Islam, sound reason, maturity, freedom, and abstention from fornication. Thus, if someone committed fornication once at the onset of puberty, then repented, improved his conduct, and lived a long life, and someone later accused him of fornication, the prescribed punishment does not apply to the accuser. If the accused admits that he committed fornication, or if the accuser produces four witnesses to his fornication, the prescribed punishment is waived from the accuser, for the punishment he had incurred was that for false accusation, whereas his truthfulness has been established.

His saying, “And those who accuse chaste women,” means: those who accuse free, Muslim, chaste women of fornication. “And then do not produce four witnesses”—who testify to their fornication—“flog them with eighty lashes,” meaning: strike them with eighty lashes. “And never accept their testimony thereafter. They are the defiantly disobedient.”

(1) Narrated by Abu Dawud in the Book of Marriage, chapter: “The prohibition of marrying women who have not borne children,” 3:5; and by al-Nasai in the Book of Marriage, chapter: “Marrying a Female Fornicator,” 6:67–68; and in the Book of Divorce, chapter: “What Has Been Reported Regarding Khul' (divorce initiated by the wife),” 6:170. Al-Nasai said: “This hadith is not established. Abd al-Karim is not strong, whereas Harun ibn Ri'ab is more reliable than him, and he narrated the hadith in mursal form. Harun is trustworthy, and his hadith is more likely to be correct than that of Abd al-Karim.” Al-Sindi stated in his marginal notes on al-Nasai: “It has been said that this hadith is fabricated, but this was rebutted on the grounds that it is hasan sahih and that the narrators in its chain are among those of the two Sahihs. Thus, no attention should be paid to the one who judged it fabricated. And Allah knows best.” (2) Narrated by Abd al-Razzaq in al-Musannaf, 7:203–204; Sa'id ibn Mansur in al-Sunan, 1:224; and al-Bayhaqi, 7:155.
وَاحْتَجَّ مَنْ جَوَّزَ نِكَاحَ الزَّانِيَةِ بِمَا أَخْبَرَنَا أَبُو الْفَرَجِ الْمُظَفَّرُ بْنُ إِسْمَاعِيلَ التَّمِيمِيُّ، أَخْبَرَنَا أَبُو الْقَاسِمِ حَمْزَةُ بْنُ يُوسُفَ السَّهْمِيُّ، أَخْبَرَنَا أَبُو أَحْمَدَ عَبْدُ اللَّهِ بْنُ عَدِيٍّ الْحَافِظُ، أَخْبَرَنَا الْحَسَنُ بْنُ فَرَجٍ، أَخْبَرَنَا عَمْرُو بْنُ خَالِدٍ الْحَرَّانِيُّ، أَخْبَرَنَا عُبِيْدُ اللَّهِ عَنْ عَبْدِ الْكَرِيمِ الْجَزَرِيِّ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، أَنَّ رَجُلًا أَتَى النَّبِيَّ ﷺ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ امْرَأَتِي لَا تَدْفَعُ يَدَ لَامِسٍ؟ قَالَ: طَلِّقْهَا، قَالَ: فَإِنِّي أُحِبُّهَا وَهِيَ جَمِيلَةٌ، قَالَ: اسْتَمْتِعْ بِهَا. وَفِي رِوَايَةِ غَيْرِهِ "فَأَمْسِكْهَا إِذًا" (١) . وَرُوِيَ أَنَّ عُمَرَ بْنَ الْخَطَّابِ ضَرَبَ رجلا وامرأة ٣٤/ب فِي زِنًى وَحَرِصَ أَنْ يَجْمَعَ بَيْنَهُمَا فَأَبَى الْغُلَامُ (٢) . ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُولَئِكَ هُمُ الْفَاسِقُونَ (٤) ﴾ قَوْلُهُ ﷿: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَفَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً﴾ أَرَادَ بِالرَّمْيِ الْقَذْفَ بِالزِّنَا، وَكُلُّ مَنْ رَمَى مُحْصَنًا أَوْ مُحْصَنَةً بِالزِّنَا، فَقَالَ لَهُ: زَنَيْتَ أَوْ يَا زَانِي فَيَجِبُ عَلَيْهِ جَلْدُ ثَمَانِينَ جَلْدَةً، إِنْ كَانَ حُرًّا، وَإِنْ كَانَ عَبْدًا فَيُجْلَدُ أَرْبَعِينَ، وَإِنْ كَانَ الْمَقْذُوفُ غَيْرَ مُحْصَنٍ، فَعَلَى الْقَاذِفِ التَّعْزِيرُ. وَشَرَائِطُ الْإِحْصَانِ خَمْسَةٌ: الْإِسْلَامُ وَالْعَقْلُ وَالْبُلُوغُ وَالْحُرِّيَّةُ وَالْعِفَّةُ مِنَ الزِّنَى، حَتَّى أَنَّ مَنْ زَنَى مَرَّةً فِي أَوَّلِ بُلُوغِهِ ثُمَّ تَابَ وَحَسُنَتْ حَالَتُهُ وَامْتَدَّ عُمْرُهُ فَقَذَفَهُ قَاذِفٌ فَلَا حَدَّ عَلَيْهِ. فَإِنْ أَقَرَّ الْمَقْذُوفُ عَلَى نَفْسِهِ بِالزِّنَا أَوْ أَقَامَ الْقَاذِفُ أَرْبَعَةً مِنَ الشُّهُودِ عَلَى زِنَاهُ سَقَطَ الْحَدُّ عَنِ الْقَاذِفِ، لِأَنَّ الْحَدَّ الَّذِي وَجَبَ عَلَيْهِ حَدُّ الْفِرْيَةِ وَقَدْ ثَبَتَ صِدْقُهُ. وَقَوْلُهُ: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ﴾ أَيْ: يَقْذِفُونَ بِالزِّنَا الْمُحْصَنَاتِ، يَعْنِي الْمُسْلِمَاتِ الْحَرَائِرَ الْعَفَائِفَ ﴿ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ﴾ يَشْهَدُونَ عَلَى زِنَاهُنَّ ﴿فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً﴾ أَيْ: اضْرِبُوهُمْ ثَمَانِينَ جَلْدَةً. ﴿وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًاوَأُولَئِكَ هُمُ الْفَاسِقُونَ﴾
(١) أخرجه أبو داود في النكاح، باب: النهي عن تزويج من لم يلد من النساء: ٣ / ٥، والنسائي في النكاح، باب: تزويج الزانية: ٦ / ٦٧-٦٨، وفي الطلاق، باب: ما جاء في الخلع: ٦ / ١٧٠ وقال: "هذا الحديث ليس بثابت، وعبد الكريم ليس بالقوي، وهارون بن رئاب أثبت منه وقد أرسل الحديث، وهارون ثقة وحديثه أولى بالصواب من حديث عبد الكريم. وقال السندي في حواشيه على النسائي: "وقيل: هذا الحديث موضوع، ورد بأنه حسن صحيح، ورجال سنده رجال الصحيحين، فلا يلتفت إلى قول من حكم عليه بالوضع والله أعلم". (٢) أخرجه عبد الرزاق في المصنف: ٧ / ٢٠٣-٢٠٤، وسعيد بن منصور في السنن: ١ / ٢٢٤، والبيهقي: ٧ / ١٥٥.

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