Ibn Abbas, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever has intercourse with a mahram, kill him." A man was brought before al-Hajjaj who had raped his own sister, and he said: "Imprison him, and ask whoever is here from among the companions of the Prophet (peace and blessings of Allah be upon him)." They asked Abdullah ibn Abi Mutarrif, and he said: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'Whoever transgresses against the believers, strike his middle with the sword.'" These hadiths are more specific than what has been stated regarding adultery, and thus they take precedence. The ruling on one who commits adultery with a mahram without a marriage contract is the same as the ruling on one who has intercourse with her after a contract.
Section: Every marriage on which there is a consensus of its invalidity—such as the marriage to a fifth wife, a married woman, a woman in her waiting period ('idda), or the marriage of a woman thrice-divorced—if one has intercourse within it while knowing of the prohibition, it is considered adultery that necessitates the prescribed punishment before the contract. This is also the view of al-Shafi'i. Abu Hanifa and his two companions said: There is no punishment for it, based on what they mentioned in the previous section. Al-Nakha'i said: He is to be flogged one hundred lashes but not banished. Our argument is what we have mentioned previously. Abu Nasr al-Marwudhi narrated with his chain of authority from 'Ubayd ibn Nudhayla, who said: A woman was brought before 'Umar ibn al-Khattab who had married during her waiting period. He asked: "Did you both know?" They replied: "No." He said: "Had you known, I would have stoned you both." He then flogged them a few lashes and separated them. Abu Bakr also narrated with his chain of authority from Khilas, who said: A woman was brought before 'Ali (peace be upon him) who had married while having a husband, having concealed that fact from her new spouse. He stoned her and gave her second husband one hundred lashes. If one does not know the prohibition of that, there is no punishment upon him, due to the excuse of ignorance; and it was for this reason that 'Umar warded off the punishment from them due to their ignorance.
Section: No punishment is mandatory for intercourse in a marriage that is subject to scholarly disagreement, such as mut'ah (temporary) marriage, shighar (exchange) marriage, tahlil (intercourse-based) marriage, marriage without a guardian or witnesses, marriage to a sister during the waiting period of her irrevocably divorced sister, and marriage to
(16) Narrated by Ibn Majah, in: The Chapter on Whoever Has Intercourse with a Mahram and Whoever Has Intercourse with an Animal, from the Book of Legal Punishments (Hudud). Sunan Ibn Majah 2/856. It was also narrated by al-Tirmidhi, in: The Chapter on What Has Been Said Concerning One Who Says to Another: 'O Effeminate One', from the Chapters on Legal Punishments. 'Aridat al-Ahwadhi 6/249. And by Imam Ahmad in the Musnad 1/300. (17) Cited by Ibn Hajar in al-Isaba, in: The Biography of Abdullah ibn Abi Mutarrif. Al-Isaba 4/238. Al-Suyuti attributed it in al-Jami' al-Saghir to al-Hakim and Ahmad, but we did not find it in their works. (18) In the copies: "fajaldahu" (he flogged him). (19) Its takhrij (verification of source) was previously provided in 11/238.
ابنِ عباسٍ، قال: قال رسول اللَّه -صلى اللَّه عليه وسلم-: "مَنْ وَقَعَ عَلَى ذَاتِ مَحْرَمٍ، فاقْتُلُوه" (١٦). ورُفِعَ إلى الحجَّاجِ رجلٌ اغتصبَ أُخْتَه على نفسِها، فقال: احْبِسُوه، وسَلُوا مَنْ ههُنا من أصْحابِ النَّبِيِّ -صلى اللَّه عليه وسلم-. فسَأَلُوا عبدَ اللَّه بنَ أبي مُطَرِّفٍ، فقال: سمعتُ رسول اللَّه -صلى اللَّه عليه وسلم- يقول: "مَنْ تَخَطَّى الْمُؤْمِنِينَ، فَخُطُّوا وَسَطَهُ بِالسَّيْفِ" (١٧). وهذه الأحادِيثُ أخَصُّ ممَّا وردَ في الزِّنَى، فتُقدَّمُ. والقولُ في من زَنَى بذاتِ مَحْرَمِه من غيرِ عَقْدٍ، كالقولِ في مَن وَطِئَها بعدَ العَقْدِ.
فصل: وكلُّ نكاحٍ أُجْمِعَ على بُطْلَانِه، كنكاحِ خامسةٍ، أو مُتزوِّجَةٍ، أو مُعْتدَّةٍ، أو نكاحِ المُطَلَّقَةِ ثلاثًا، إذا وَطِئَ فيه عالمًا بالتَّحْرِيمِ، فهو زِنًى، مُوجِبٌ للحَدِّ المشْروعِ فيه قَبل العَقْدِ. وبه قال الشافعيُّ. وقال أبو حنيفةَ، وصاحِباه: لا حَدَّ فيه؛ لما ذكرُوه في الفصلِ الذي قبلَ هذا. وقال النَّخَعِيُّ: يُجْلَدُ مِائَةً، ولا يُنْفَى. ولَنا، ما ذكرْنَاه فيما مضَى، وروَى أبو نَصْرٍ الْمَرُّوذِىُّ، بإسْنادِه عن عُبَيْدِ بنِ نُضَيْلةَ، قال: رُفِعَ إلى عمرَ بنِ الخطَّابِ امرأةٌ تزوَّجَتْ في عِدَّتِها، فقال: هل عَلِمْتُمَا؟ فقالا: لا. قال: لو عَلِمْتُما لَرَجَمْتُكمَا. فجلَدَهما (١٨) أسْواطًا، ثم فرَّقَ بينهمَا (١٩). وروَى أبو بكرٍ، بإسْنادِه عن خِلَاسٍ، قال: رُفِعَ إلى عليٍّ، عليه السَّلامُ، امرأةٌ تَزَوَّجَتْ ولها زَوْجٌ كتمَتْه، فرجَمَها، وجلَدَ زوجَها الآخَرَ مائَةَ جَلْدَةِ. فإن لم يَعْلَمْ تَحْرِيمَ ذلك، فلا حَدَّ عليه، لِعُذْرِ الجَهْلِ، ولذلك درأَ عمرُ عنهما الحَدَّ؛ لجَهْلِهما.
فصل: ولا يجبُ الحَدُّ بالوَطْءِ في نِكاحٍ مُخْتَلَفٍ فيه، كنِكاحِ المُتْعَةِ، والشِّغَارِ، والتَّحْلِيلِ، والنِّكاحِ بلا وَلِىٍّ ولا شُهودٍ، ونكاحِ الأُخْتِ في عِدَّةِ أُخْتِها البائنِ، ونكاحِ
(١٦) أخرجه ابن ماجه، في: باب من أتى ذات عرم ومن أتى بهيمة، من كتاب الحدود. سنن ابن ماجه ٢/ ٨٥٦.كما أخرجه الترمذي، في: باب ما جاء في من يقول لآخر: يا مخنث، من أبواب الحدود. عارضة الأحوذي ٦/ ٢٤٩. والإِمام أحمد، في المسند ١/ ٣٠٠.(١٧) أورده ابن حجر في الإِصابة، في: ترجمة عبد اللَّه ابن أبي مطرف. الإصابة ٤/ ٢٣٨. وعزاه السيوطي في الجامع الصغير إلى الحاكم وأحمد، ولم نجده عندهما.(١٨) في النسخ: "فجلده".(١٩) تقدم تخريجه، في: ١١/ ٢٣٨.
