Husayn, who said: 'The Prophet (may Allah bless him and grant him peace) commanded her, and her clothing was tightened around her.' This is also more concealing for her.
Section: The Sunnah is for people to circle around the one being stoned. If the adultery was proven through evidence (bayyinah), then the Sunnah (14) is for the witnesses to begin the stoning. If it was proven through confession (iqrar), the Imam or the judge begins it, if it was proven before him, and then the people stone after him. Sa'id narrated with his chain of transmission from 'Ali, may Allah be pleased with him, that he said: 'There are two types of stoning; as for what is by confession, the first to stone is the Imam, then the people. As for what is by evidence, the first to stone are the witnesses, then the people (15).' This is because doing so is further removed from suspicion of lying against him. If he flees from them and the penalty was established by evidence, they follow him until they kill him. If it was established by confession, they leave him, because it is narrated that when Ma'iz ibn Malik felt the touch of the stones, he ran off. 'Abd Allah ibn Unays met him when his companions were unable to catch him, so he threw a camel's leg bone (16) at him, hit him with it, and killed him. He then came to the Prophet (may Allah bless him and grant him peace) and mentioned that to him. He said: "Would that you had left him! He might have repented and Allah would have accepted his repentance." Narrated by Abu Dawud (17). This is because it is possible for him to retract, in which case the penalty would be dropped from him. If someone kills him while he is fleeing, there is no consequence for them, due to the hadith of Ibn Unays when he killed Ma'iz, and because his adultery was established by his confession, so it is not nullified by the mere possibility of retraction. If he is not killed and is brought to the Imam, if he remains steadfast in his confession, he stones him, and if he retracts it, he leaves him.
= It was also extracted by Muslim, in: The Chapter on the One Who Confesses Adultery Against Himself, from the Book of Penalties (Hudud). Sahih Muslim, 3/1324. And al-Tirmidhi, in: The Chapter on Delaying the Stoning for the Pregnant Woman, from the Chapters on Penalties (Hudud). 'Aridat al-Ahwadhi, 6/211, 212. And al-Nasa'i, in: The Chapter on the Funeral Prayer for the One Stoned, from the Book of Funerals. Al-Mujtaba, 4/51. And al-Darimi, in: The Chapter on the Pregnant Woman if She Confesses to Adultery, from the Book of Penalties (Hudud). Sunan al-Darimi, 2/180, 181. And Imam Ahmad in: Al-Musnad, 4/429, 430, 435, 436, 437, 440. (14) In manuscript M: "the evidence (fa-l-bayyinah)" is a distortion. (15) It was also extracted by al-Bayhaqi, in: The Chapter on Whoever Considers the Presence of the Imam..., from the Book of Penalties (Hudud). Al-Sunan al-Kubra, 8/220. With a similar meaning. And 'Abd al-Razzaq, in: The Chapter on Stoning and Chastity (Ihsan), from the Book of Divorce. Al-Musannaf, 7/327. And Ibn Abi Shaybah, in: The Chapter on Whoever Begins the Stoning, from the Book of Penalties (Hudud). Al-Musannaf, 10/90, 91. (16) A camel's leg bone (wazif al-ba'ir): that which is above the pastern of the leg. (17) In: The Chapter on the Stoning of Ma'iz ibn Malik, from the Book of Penalties (Hudud). Sunan Abi Dawud, 2/457. It was also extracted by Muslim, in: The Chapter on the One Who Confesses Adultery Against Himself, from the Book of Penalties (Hudud). Sahih Muslim, 3/1320, 1321. And Imam Ahmad in: Al-Musnad, 5/217.
حُصَينٍ، قال: فأمرَ بها النَّبِىُّ -صلى اللَّه عليه وسلم-، فَشُدَّتْ عليها ثيابُها. ولأنَّ ذلك أسْتَرُ لها.
فصل: والسُّنَّةُ أن يدُورَ الناسُ حولَ المرْجُومِ، فإن كان الزِّنَى ثبتَ ببَيِّنَةٍ، فالسُّنَّةُ (١٤) أن يَبْدَأَ الشهودُ بالرَّجْمِ، وإن كان ثبتَ بإقْرارٍ، بدأ به الإِمامُ أو الحاكِمُ، إن كان ثَبَتَ عندَه، ثم يَرْجُمُ النَّاسُ بعدَه. وروى سعيدٌ، بإسْنادهِ عن عليٍّ، رَضِىَ اللهُ عنه، أنَّه قال: الرَّجْمُ رِجْمانِ؛ فما كان منه بإقْرارٍ، فأوَّلُ مَن يَرْجُمُ الإِمامُ، ثم النَّاسُ، وما كانَ ببَيِّنَةٍ، فأوَّلُ من يَرْجُمُ البَيِّنَةُ، ثم النَّاسُ (١٥). ولأنَّ فِعْلَ ذلك أَبْعَدُ لهم من التُّهْمَةِ في الكذبِ عليه. فإنْ هَرَبَ منهم، وَكان الحدُّ ثَبَتَ ببَيِّنَةٍ، اتَّبَعُوه حتى يقتُلُوه، وإن كان ثَبَتَ بإقْرارٍ، تَركُوه؛ لمَا رُوِىَ أنَّ ماعِزَ بِنَ مالكٍ، لمَّا وَجَدَ مَسَّ الحجارةِ، خَرجَ يشْتَدُّ، فلَقِيَهُ عبدُ اللَّه بنُ أُنَيْسٍ، وقد عَجَزَ أصحابُه، فنَزعَ له بوَظِيفِ بَعيرٍ (١٦)، فرَماه به فقَتَلَه، ثم أتَى النَّبِىَّ -صلى اللَّه عليه وسلم-، فذكَرَ ذلك له. فقال: "هلَّا تَرَكتُمُوه، يَتُوبُ فَيَتُوبَ اللهُ عَلَيْهِ". روَاه أبو داودَ (١٧). ولأنَّه يَحْتَمِلُ الرُّجوعَ، فيَسْقُطُ عنه الحَدُّ. فإنْ قتلَه قاتلٌ في هَرَبِه، فلا شىءَ عليه؛ لحديثِ ابنِ أُنَيْسٍ حينَ قتلَ ماعِزًا، ولأنَّه قد ثَبَتَ زِنَاهُ بإقْرارِه، فلا يزولُ ذلك باحْتمالِ الرُّجُوعِ، وإن لم يُقْتَلْ، وأُتِىَ به الإِمامُ، فكان مُقِيمًا
= كما أخرجه مسلم، في: باب من اعترف على نفسه بالزنى، من كتاب الحدود. صحيح مسلم ٣/ ١٣٢٤. والترمذي، في: باب تربص الرجم بالحبلى، من أبواب الحدود. عارضة الأحوذى ٦/ ٢١١، ٢١٢. والنسائي، في: باب الصلاة على المرجوم، من كتاب الجنائز. المجتبى ٤/ ٥١. والدارمى، في: باب الحامل إذا اعترفت بالزنى، من كتاب الحدود. سنن الدارمي ٢/ ١٨٠، ١٨١. والإِمام أحمد في: المسند ٤/ ٤٢٩، ٤٣٠، ٤٣٥، ٤٣٦، ٤٣٧، ٤٤٠.(١٤) في م: "فالبينة" تحريف.(١٥) وأخرجه البيهقي، في: باب من اعتبر حضور الإِمام. . ., من كتاب الحدود. السنن الكبرى ٨/ ٢٢٠. بمعناه. وعبد الرزاق، في: باب الرجم والإحصان، من كتاب الطلاق. المصنَّف ٧/ ٣٢٧. وابن أبي شيبة، في: باب في من يبدأ بالرجم، من كتاب الحدود. المصنَّف ١٠/ ٩٠، ٩١.(١٦) وظيف البعير: ما فوق الرسغ من الساق.(١٧) في: باب رجم ماعز بن مالك، من كتاب الحدود. سنن أبي داود ٢/ ٤٥٧.كما أخرجه مسلم، في: باب من اعترف على نفسه بالزنى، من كتاب الحدود. صحيح مسلم ٣/ ١٣٢٠، ١٣٢١. والإِمام أحمد في: المسند ٥/ ٢١٧.
