'Take one hundred palm stalks for him, and strike him with them once.' (31) Our evidence is what was narrated from Ali, may Allah be pleased with him, that he said: A slave woman of the Messenger of Allah (peace and blessings of Allah be upon him) committed adultery, and he ordered me to lash her. She was in a state of recent postpartum bleeding, so I feared that if I lashed her, I would kill her. I mentioned this to the Messenger of Allah (peace and blessings of Allah be upon him), and he said: 'You have done well.' Reported by Muslim, al-Nasa'i, and Abu Dawud (32). Its wording is: He said: So I came to him, and he said: 'O Ali, have you finished?' I said: I came to her and her blood was still flowing. He said: 'Leave her until the blood stops flowing from her, then carry out the punishment upon her.' In the hadith of Abu Bakrah, the woman confessed, and she gave birth to a boy. She brought him to the Prophet (peace and blessings of Allah be upon him), and he said to her: 'Go, and purify yourself from the blood.' Reported by Abu Dawud (33). Furthermore, if two punishments were to follow one another upon a person, and one of them is carried out, the second is not carried out until one has recovered from the first. Additionally, in delaying it, there is the fulfillment of the punishment completely without causing destruction, so it is more appropriate.
Section: The sick person is of two types. One of them is one from whom recovery is hoped for. Our companions said: The punishment is to be carried out upon him and not delayed, just as Abu Bakr said regarding the woman in her postpartum period. This is the opinion of Ishaq and Abu Thawr, because Umar, may Allah be pleased with him, carried out the punishment upon Qudamah ibn Maz'un during his illness and did not delay it (33), and this spread among the Companions, and they did not deny it, so it became a consensus. Moreover, the punishment is obligatory, so it shall not be delayed from what Allah has made obligatory without evidence. The Qadi said: The manifest view of al-Khiraqi is to delay it, because of his statement regarding one upon whom the punishment is due: "He is sane and healthy."
(31) Reported by Abu Dawud in: "Chapter on carrying out the punishment on the sick," from the Book of Punishments. Sunan Abi Dawud 2/470, 471. Al-Nasa'i in: "Chapter on the ruler's direction to one who reports that he has committed adultery," from the Book of Judges. Al-Mujtaba 8/212, 213. Ibn Majah, in: "Chapter on the adult and the sick person upon whom the punishment is due," from the Book of Punishments. Sunan Ibn Majah 2/859. And Imam Ahmad in: Al-Musnad 5/222. (32) Reported by Muslim in: "Chapter on delaying the punishment for the woman in postpartum bleeding," from the Book of Punishments. Sahih Muslim 3/1330. Abu Dawud in: "Chapter on carrying out the punishment on the sick," from the Book of Punishments. Sunan Abi Dawud 2/471. Al-Tirmidhi in: "Chapter on what has been reported regarding carrying out the punishment on slave women," from the Chapters of Punishments. 'Aridat al-Ahwadhi 6/220. Imam Ahmad in: Al-Musnad 1/156. And al-Daraqutni in: The Book of Punishments and Blood-Money and others. Sunan al-Daraqutni 3/158. (33) Its takhrij was previously mentioned on page 276.
"خُذُوا لَهُ مِائَةَ شِمْرَاخٍ، فَاضْرِبُوهُ بِهَا ضَرْبَةً وَاحِدَةً" (٣١). ولَنا، ما رُوِىَ عن عليٍّ، رَضِىَ اللهُ عنه، أنَّه قال: إنَّ أَمَةً لرسولِ اللَّه -صلى اللَّه عليه وسلم- زَنَتْ، فأَمَرَنِى أن أجْلدَها، فإذا هي حَدِيثَةُ عَهْدٍ بِنِفَاسٍ، فخَشيْتُ إن أنا جَلَدْتُها أن أَقْتُلَها، فذكَرْتُ ذلك لرسولِ اللَّه -صلى اللَّه عليه وسلم-، فقال: "أَحسَنْتَ". رواه مُسْلِمٌ، والنَّسَائِيُّ، وأبو داودَ (٣٢). ولفظُه، قال: فَأَتَيْتُهُ، فقال: "يا عَلِىُّ، أَفَرَغْتَ؟ " فقُلْتُ: أَتَيْتُها ودَمُها يسيلُ. فقال: "دَعْهَا حَتَّى يَنْقَطِعَ عَنْها الدَّمُ، ثُمَّ أَقِمْ عَلَيْها الْحَدَّ". وفي حَدِيثِ أبي بَكْرَةَ، أنَّ المرأةَ انطقَتْ، فوَلَدَتْ غُلَامًا، فجاءَتْ به النَّبِيَّ -صلى اللَّه عليه وسلم- فقال لها: "انْطَلِقِى، فَتَطَهَّرِى مِنَ الدَّمِ". روَاه أبو داود (٣٣). ولأنَّه لو تَوَالَى عليه حَدَّانِ، فاسْتُوفِىَ أحدُهما، لم يُسْتَوْفَ الثَّانِى حتى يَبْرَأَ من الأوَّلِ، ولأنَّ في تأخيرِه إقامَةَ الحَدِّ على الكَمَال، من غيرِ إتْلافٍ، فكان أَولَى.
فصل: والمريضُ على ضَرْبَيْنِ؛ أحدُهما، يُرْجَى بُرْؤُه، فقال أصحابُنا: يُقَامُ عليه الحَدُّ، ولا يُؤَخَّرُ. كما قالَ أبو بكرٍ في النُّفَسَاءِ. وهذا قولُ اسحاقَ، وأبى ثَوْرٍ، لأنَّ عمرَ، رَضِىَ اللَّه عنه أقامَ الحَدَّ عَلَى قُدامَةَ بنِ مَظْعُونٍ في مَرَضِه، ولم يُؤَخِّرْه (٣٣)، وانتشرَ ذلك في الصَّحَابَةِ، فلم يُنْكِرُوه، فكان إجْماعًا، ولأنَّ الحَدَّ واجبٌ فلا يُؤَخَّرُ ما أوجَبَهُ اللهُ بغيرِ حُجَّةٍ. قال القاضي: وظاهِرُ قَوْلِ الْخِرَقِيِّ تأخيرُه؛ لقولِه في مَن يجبُ
(٣١) أخرجه أبو داود، في: باب في إقامة الحد على المريض، من كتاب الحدود. سنن أبي داود ٢/ ٤٧٠، ٤٧١، والنسائي في: باب توجيه الحاكم إلى من أخبر أنه زنى، من كتاب القضاة. المجتبى ٨/ ٢١٢، ٢١٣. وابن ماجه، في: باب الكبير والمريض يجب عليه الحد، من كتاب الحدود. سنن ابن ماجه ٢/ ٨٥٩. والإِمام أحمد في: المسند ٥/ ٢٢٢.(٣٢) أخرجه مسلم، في: باب تأخير الحد على النفساء، من كتاب الحدود. صحيح مسلم ٣/ ١٣٣٠. وأبو داود، في: باب في إقامة الحد على المريض، من كتاب الحدود. سنن أبي داود ٢/ ٤٧١. والترمذي، في: باب ما جاء في إقامة الحد على الإِماء، من أبواب الحدود. عارضة الأحوذى ٦/ ٢٢٠. والإِمام أحمد في: المسند ١/ ١٥٦. والدارقطني، في: كتاب الحدود والديات وغيره. سنن الدارقطني ٣/ ١٥٨.(٣٣) تقدم تخريجه، في صفحة ٢٧٦.
