Tafsir al-Baghawi - Al-Baghawi - (2/182)

Tafsir al-BaghawiAl-Baghawi

with one hundred lashes, then stoned her on Friday. He said: “I flogged her according to the Book of Allah and stoned her according to the sunnah of the Messenger of Allah, peace and blessings be upon him.” (1)

The majority of scholars maintain that a previously married person is not flogged along with stoning, because the Prophet, peace and blessings be upon him, stoned Ma‘iz and the Ghamidiyyah woman without flogging either of them.

According to Abu Hanifah, may Allah have mercy on him, banishment too has been abrogated in the case of the unmarried person. Most scholars, however, hold that it remains established. Nafi‘ narrated from Ibn ‘Umar, may Allah be pleased with them both, that the Prophet, peace and blessings be upon him, flogged and banished; that Abu Bakr, may Allah be pleased with him, flogged and banished; and that ‘Umar, may Allah be pleased with him, flogged and banished. (2)

They differed as to whether confinement in the house was itself a prescribed punishment and was then abrogated, or whether it was merely detention until the prescribed punishment became manifest. There are two views on this.

“And the two among you who commit it, harm them both. But if they repent and reform, then leave them alone. Surely Allah is Ever-Accepting of repentance, Most Merciful.” (16)

His saying, Most High: “And the two among you who commit it” refers to the man and the woman; the pronoun refers back to sexual immorality. Ibn Kathir recited the dual forms “the two who,” “the two whom,” “these two,” and “these two” with a doubled nun for emphasis. The reciters of Basrah agreed with him regarding “those two,” while the others read it with a light nun. Abu ‘Ubayd said: Abu ‘Amr singled out “those two” for the doubled nun because of the small number of letters in the word.

“Harm them both”: ‘Ata’ and Qatadah said: Reproach them verbally, saying, “Did you not fear Allah? Were you not ashamed before Allah when you committed unlawful sexual intercourse?” Ibn ‘Abbas, may Allah be pleased with them both, said: Insult and revile them. Ibn ‘Abbas also said: They are to be harmed verbally and physically, through reproach and striking with sandals.

If it is asked: imprisonment was mentioned in the first verse, whereas harm was mentioned in this verse; how are the two to be reconciled? It is said: the first verse concerns women, while this one concerns men. This is the view of Mujahid. It was also said: the first verse concerns the previously married person, while this one concerns the unmarried person.

“But if they repent” from sexual immorality “and reform” their conduct thereafter, “then leave them alone”; that is, do not harm them. “Surely Allah is Ever-Accepting of repentance, Most Merciful.”

All of this was before the prescribed punishments were revealed, and it was abrogated by flogging and stoning. Flogging is established in the Quran, as Allah, Most High, says: “As for the fornicatress and the fornicator, flog each of them one hundred lashes.” (al-Nur -2) Stoning is established in the sunnah.

Abu al-Hasan Muhammad ibn Muhammad al-Sarakhsi informed us; Abu ‘Ali Zahir ibn Ahmad al-Sarakhsi informed us; Abu Ishaq Ibrahim ibn ‘Abd al-Samad al-Hashimi informed us; Abu Mus‘ab informed us, from Malik, from Ibn Shihab, from ‘Ubayd Allah ibn ‘Utbah ibn Mas‘ud, from Abu Hurayrah and Zayd ibn

(1) Narrated by al-Bukhari in Kitab al-Hudud, chapter: Stoning the Muhsan (a legally married person guilty of adultery), 12:117. (2) Narrated by al-Tirmidhi in Kitab al-Hudud, chapter: Reports Regarding Exile, 4:711-712; he said: “A ghareeb hadith.” It was also narrated by al-Hakim, 4:369, who declared it authentic according to the criteria of al-Bukhari and Muslim; and by al-Bayhaqi in al-Sunan, 8:223. Al-Albani also authenticated it in al-Irwa, 8:11. See also Nasb al-Rayah, 3:331.

الْخَمِيسِ مِائَةً ثُمَّ رَجَمَهَا يَوْمَ الْجُمُعَةِ، وَقَالَ: "جَلَدْتُهَا بِكِتَابِ اللَّهِ وَرَجَمْتُهَا بِسُنَّةِ رَسُولِ اللَّهِ ﷺ" (١) . وَعَامَّةُ الْعُلَمَاءِ عَلَى أَنَّ الثَّيِّبَ لَا يُجْلَدُ مَعَ الرَّجْمِ لِأَنَّ النَّبِيَّ ﷺ رَجَمَ مَاعِزًا وَالْغَامِدِيَّةَ وَلَمْ يَجْلِدْهُمَا. وَعِنْدَ أَبِي حَنِيفَةَ ﵁: التَّغْرِيبُ أَيْضًا مَنْسُوخٌ فِي حَقِّ الْبِكْرِ. وَأَكْثَرُ أَهْلِ الْعِلْمِ عَلَى أَنَّهُ ثَابِتٌ، رَوَى نَافِعٌ عَنِ ابْنِ عُمَرَ ﵄ أَنَّ النَّبِيَّ ﷺ ضَرَبَ وَغَرَّبَ، وَأَنَّ أَبَا بَكْرٍ ﵁ ضَرَبَ وَغَرَّبَ، وَأَنَّ عُمَرَ ﵁ ضَرَبَ وَغَرَّبَ (٢) . وَاخْتَلَفُوا فِي أَنَّ الْإِمْسَاكَ فِي الْبَيْتِ كَانَ حَدًّا فَنُسِخَ أَمْ كَانَ حَبْسًا لِيَظْهَرَ الْحَدُّ؟ عَلَى قَوْلَيْنِ. ﴿وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ فَآذُوهُمَا فَإِنْ تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا إِنَّ اللَّهَ كَانَ تَوَّابًا رَحِيمًا (١٦) ﴾ قَوْلُهُ تَعَالَى: ﴿وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ﴾ يَعْنِي: الرَّجُلَ وَالْمَرْأَةَ، وَالْهَاءُ رَاجِعَةٌ إِلَى الْفَاحِشَةِ، قَرَأَ ابْنُ كَثِيرٍ "اللَّذَانِ، وَاللَّذَيْنِ، وَهَاتَانِ، وَهَذَانَ" مُشَدِّدَةُ النُّونِ لِلتَّأْكِيدِ، وَوَافَقَهُ أَهْلُ الْبَصْرَةِ فِي ﴿فَذَانِكَ﴾ وَالْآخَرُونَ بِالتَّخْفِيفِ، قَالَ أَبُو عُبَيْدٍ: خَصَّ أَبُو عَمْرٍو ﴿فَذَانِكَ﴾ بِالتَّشْدِيدِ لِقِلَّةِ الْحُرُوفِ فِي الِاسْمِ ﴿فَآذُوهُمَا﴾ قَالَ عَطَاءٌ وَقَتَادَةُ: فَعَيِّرُوهُمَا بِاللِّسَانِ: أَمَا خِفْتَ اللَّهَ؟ أَمَا اسْتَحْيَيْتَ مِنَ اللَّهِ حَيْثُ زَنَيْتَ؟ قَالَ ابْنُ عَبَّاسٍ ﵄: سُبُّوهُمَا وَاشْتُمُوهُمَا، قَالَ ابْنُ عَبَّاسٍ: هُوَ بِاللِّسَانِ وَالْيَدِ يُؤْذَى بِالتَّعْيِيرِ وَضَرْبِ النِّعَالِ. فَإِنْ قِيلَ: ذُكِرَ الْحَبْسُ فِي الْآيَةِ الْأُولَى وَذُكِرَ فِي هَذِهِ الْآيَةِ الْإِيذَاءُ، فَكَيْفَ وَجْهُ الْجَمْعِ؟. قِيلَ: الْآيَةُ الْأُولَى فِي النِّسَاءِ وَهَذِهِ فِي الرِّجَالِ، وَهُوَ قَوْلُ مُجَاهِدٍ، وَقِيلَ: الْآيَةُ الْأُولَى فِي الثَّيِّبِ وَهَذِهِ فِي الْبِكْرِ. ﴿فَإِنْ تَابَا﴾ مِنَ الْفَاحِشَةِ ﴿وَأَصْلَحَا﴾ الْعَمَلَ فِيمَا بَعْدُ، ﴿فَأَعْرِضُوا عَنْهُمَا﴾ فَلَا تُؤْذُوهُمَا، ﴿إِنَّ اللَّهَ كَانَ تَوَّابًا رَحِيمًا﴾ وَهَذَا كُلُّهُ كَانَ قَبْلَ نُزُولِ الْحُدُودِ، فَنُسِخَتْ بِالْجَلْدِ وَالرَّجْمِ، فَالْجَلْدُ فِي الْقُرْآنِ قَالَ اللَّهُ تَعَالَى: "الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ" (النُّورِ -٢) وَالرَّجْمُ فِي السُّنَّةِ. أَخْبَرَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ مُحَمَّدٍ السَّرَخْسِيُّ، أَخْبَرَنَا أَبُو عَلِيٍّ زَاهِرُ بْنُ أَحْمَدَ السَّرَخْسِيُّ، أَنَا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ عَبْدِ الصَّمَدِ الْهَاشِمِيُّ، أَخْبَرَنَا أَبُو مُصْعَبٍ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ

(١) أخرجه البخاري في الحدود، باب رجم المحصن: ١٢ / ١١٧. (٢) أخرجه الترمذي في الحدود، باب ما جاء في النفي: ٤ / ٧١١ - ٧١٢ وقال: حديث غريب، وأخرجه الحاكم: ٤ / ٣٦٩ وصححه على شرط الشيخين، والبيهقي في السنن: ٨ / ٢٢٣، وصححه الألباني في الارواء: ٨ / ١١، وانظر: نصب الراية: ٣ / ٣٣١.