—provided that her husband is either a free man or a slave not owned by her master, or that she herself is a disbeliever. In such cases it is the master—not the imam—who enforces the ḥadd for fornication on his female or male slave once legal proof has been established before him, whether by testimony or by a confession from either of them. He may not administer the ḥadd solely on the basis of his own knowledge, just as the imam may not. A separate report from Mālik, however, allows the master—unlike the imam—to carry out the ḥadd on his slave simply on the strength of what he himself knows. Mālik never differed on the point that the master may not amputate her hand for theft, yet he saw no harm in the master flogging her for qadhf (false accusation of fornication).

Whoever fornicates several times, whether in one session or on different occasions, is liable for only a single ḥadd covering all those acts. If he repeats the offence after the ḥadd has been executed, the penalty is imposed anew.

A pregnant woman who has neither husband nor master is subject to the ḥadd. Should she claim that she was raped, her assertion is not accepted unless she comes immediately to lodge her complaint—like a virgin whose bleeding, cries for help, and public outcry make the assault evident. All of this applies to a woman who is not a newly arrived stranger.

If a eunuch still retains enough of his organ to penetrate beyond the point of circumcision, then if he fornicates he is treated as a fornicator and the ḥadd is enforced against him.

Whoever engages in sexual contact with a boy or with a woman outside the private parts is to be disciplined with the severest corrective measures, proportionate to the gravity of his misconduct. Whoever copulates with an animal incurs a discretionary punishment, yet there is no objection to eating the animal thereafter.