Tafsir al-SadiAbd al-Rahman al-Sadi’

(4–5) “Those who accuse chaste women and then fail to produce four witnesses—flog them with eighty lashes, and never accept their testimony. It is they who are the defiantly disobedient—except those who thereafter repent and mend their ways, for Allah is All-Forgiving, Most Merciful.”

Having emphasized the gravity of the fornicator’s ⦗562⦘ offense (1) by requiring that he be flogged—and likewise stoned if he was previously married—and having forbidden close association or interaction with him in any manner in which a person cannot remain safe from evil, Allah Most High then explained the gravity of attacking people’s honor by accusing them of fornication. He said: “Those who accuse chaste women,” meaning free, chaste women. The same applies to men, with no distinction between the two. The accusation intended here is an accusation of fornication, as indicated by the context. “And then fail to produce,” in support of their accusation, “four witnesses,” meaning upright men who explicitly testify to it, “flog them with eighty lashes,” using a whip of moderate severity that causes pain but is not wielded so excessively as to destroy the offender, for the purpose is discipline, not destruction. This establishes the prescribed punishment for making an unsubstantiated accusation of fornication, provided that the person accused is, as Allah Most High states, chaste and a believer. Accusing someone who is not chaste instead incurs discretionary punishment.

“And never accept their testimony”; that is, they incur another punishment: the accuser’s testimony is inadmissible—even after he has received the prescribed punishment for his accusation—until he repents, as will follow. “It is they who are the defiantly disobedient”; that is, those who have departed from obedience to Allah and whose evil has become great. This is because they violate what Allah has made inviolable, attack the honor of a fellow believer, open the way for people to repeat their allegation, destroy the brotherhood Allah has established among the believers, and desire that sexual immorality become widespread among those who believe. This proves that making such an accusation is one of the major sins.

As for His words, “Except those who thereafter repent and mend their ways, for Allah is All-Forgiving, Most Merciful,” repentance here means that the accuser declares his own accusation untrue and acknowledges that he lied in what he said. He is obliged to declare himself untruthful even if he is certain that it occurred, since he did not produce four witnesses. If the accuser repents, reforms his conduct, and replaces his wrongdoing with good deeds, he is no longer defiantly disobedient. According to the correct view, his testimony is likewise accepted, for Allah is All-Forgiving, Most Merciful: He forgives every sin of those who repent and return to Him. An accuser who fails to produce four witnesses is flogged only if he is not the woman’s husband. If he is her husband, his case is addressed in His words:

(1) In A: “adultery”; in B, the word is crossed out.
﴿٤ - ٥﴾ ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُولَئِكَ هُمُ الْفَاسِقُونَ * إِلا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ . لما عظم تعالى أمر ⦗٥٦٢⦘ الزاني (١) بوجوب جلده، وكذا رجمه إن كان محصنا، وأنه لا تجوز مقارنته، ولا مخالطته على وجه لا يسلم فيه العبد من الشر، بين تعالى تعظيم الإقدام على الأعراض بالرمي بالزنا فقال: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ﴾ أي: النساء الأحرار العفائف، وكذاك الرجال، لا فرق بين الأمرين، والمراد بالرمي الرمي بالزنا، بدليل السياق، ﴿ثُمَّ لَمْ يَأْتُوا﴾ على ما رموا به ﴿بِأَرْبَعَةِ شُهَدَاءَ﴾ أي: رجال عدول، يشهدون بذلك صريحا، ﴿فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً﴾ بسوط متوسط، يؤلم فيه، ولا يبالغ بذلك حتى يتلفه، لأن القصد التأديب لا الإتلاف، وفي هذا تقدير حد القذف، ولكن بشرط أن يكون المقذوف كما قال تعالى محصنا مؤمنا، وأما قذف غير المحصن، فإنه يوجب التعزير. ﴿وَلا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا﴾ أي: لهم عقوبة أخرى، وهو أن شهادة القاذف غير مقبولة، ولو حد على القذف، حتى يتوب كما يأتي، ﴿وَأُولَئِكَ هُمُ الْفَاسِقُونَ﴾ أي: الخارجون عن طاعة الله، الذين قد كثر شرهم، وذلك لانتهاك ما حرم الله، وانتهاك عرض أخيه، وتسليط الناس على الكلام بما تكلم به، وإزالة الأخوة التي عقدها الله بين أهل الإيمان، ومحبة أن تشيع الفاحشة في الذين آمنوا، وهذا دليل على أن القذف من كبائر الذنوب. وقوله: ﴿إِلا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ فالتوبة في هذا الموضع، أن يكذب القاذف نفسه، ويقر أنه كاذب فيما قال، وهو واجب عليه، أن يكذب نفسه ولو تيقن وقوعه، حيث لم يأت بأربعة شهداء، فإذا تاب القاذف وأصلح عمله وبدل إساءته إحسانا، زال عنه الفسق، وكذلك تقبل شهادته على الصحيح، فإن الله غفور رحيم يغفر الذنوب جميعا، لمن تاب وأناب، وإنما يجلد القاذف، إذا لم يأت بأربعة شهداء إذا لم يكن زوجا، فإن كان زوجا، فقد ذكر بقوله:
(١) في أ: الزنا، وفي ب: الكلمة مشطوبة.

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