perform it, and the Messenger of Allah (may Allah bless him and grant him peace) condemned it. Allah the Almighty said: {And [We had sent] Lot when he said to his people, 'Do you commit such immorality as no one has preceded you with from among the worlds? Indeed, you approach men with desire, instead of women. Rather, you are a transgressing people.} (1). The Prophet (may Allah bless him and grant him peace) said: "May Allah curse whoever does the deed of the people of Lot, may Allah curse whoever does the deed of the people of Lot, may Allah curse whoever does the deed of the people of Lot." (2). There is a difference in the narration from Ahmad (may Allah have mercy on him) regarding his legal punishment. It was narrated from him that his punishment is stoning, whether he is a virgin or previously married. This is the opinion of Ali, Ibn Abbas, Jabir ibn Zayd, Ubayd Allah (3) ibn Ma'mar, al-Zuhri, Abu Habib (4), Rabi'ah, Malik, Ishaq, and one of the two opinions of al-Shafi'i. [The second narration is that his punishment is the punishment of the adulterer. This is the opinion of Sa'id ibn al-Musayyab, Ata', al-Hasan, al-Nakha'i] (5), Qatada, al-Awza'i, Abu Yusuf, Muhammad ibn al-Hasan, and Abu Thawr, and it is the famous of the two opinions of al-Shafi'i, because the Prophet (may Allah bless him and grant him peace) said: "If a man approaches a man, they are both adulterers." (6). This is because it is the insertion of a human sexual organ into a human sexual organ, over which he has no legal ownership or semblance of ownership, so it is adultery, just like insertion into a woman's sexual organ. Once (7) its status as adultery is established, it falls under the generality of the verse and the reports regarding it. Furthermore, it is an immorality, so it is adultery, like the immorality between a man and a woman. It is narrated from Abu Bakr al-Siddiq (may Allah be pleased with him) that he ordered the burning of the sodomite. This is (8) the opinion of Ibn al-Zubayr, due to what Safwan ibn
(1) Surah al-A'raf, 80-81. (2) Transmitted by al-Tirmidhi, in: The chapter on what has been said regarding the punishment of the sodomite, from the chapters on legal punishments. 'Aridat al-Ahwadhi, 6/240. And al-Bayhaqi, in: The chapter on what has been said regarding the prohibition of sodomy, from the Book of Legal Punishments. Al-Sunan al-Kubra, 8/231. And Imam Ahmad in: al-Musnad, 1/309, 317. (3) In [M]: "And Abdullah." He is Ubayd Allah ibn Ma'mar ibn Uthman al-Taymi, one of the generous men of Quraysh; his Companionship [of the Prophet] is a matter of dispute. See: al-Isaba, 4/402-404. (4) Perhaps he is Abu Habib ibn Ya'la ibn Munya al-Tamimi. See: al-Jarh wa al-Ta'dil, by Ibn Abi Hatim, 4/2/359, and Tahdhib al-Tahdhib, 12/68. (5) Omitted from [M]. (6) Transmitted by al-Bayhaqi, in: The chapter on what has been said regarding the punishment of the sodomite, from the Book of Legal Punishments. Al-Sunan al-Kubra, 8/233. (7) The [conjunction] "wa" is omitted from [M]. (8) In [B]: "And this."
فعَله، وذَمَّه رسولُ اللَّه -صلى اللَّه عليه وسلم-، فقال اللَّه تعالى: {وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ (٨٠) إِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ} (١). وقال النَّبِىُّ -صلى اللَّه عليه وسلم-: "لَعَنَ اللهُ مَنْ عَمِلَ عَمَلَ قَوْمِ لُوطٍ، لَعَنَ اللهُ مَنْ عَمِلَ عَمَلَ قَوْمِ لُوطٍ، لَعَنَ اللهُ مَنْ عَمِلَ عَمَلَ قَوْمِ لُوطٍ" (٢). واخْتلَفَتِ الرِّوايَةُ عن أحمدَ، رَحِمَهُ اللَّه، في حَدِّه؛ فرُوِىَ عنه، أنَّ حَدَّه الرَّجْمُ، بِكْرًا كان أو ثَيِّبًا. وهذا قولُ عليٍّ، وابنِ عَبَّاسٍ، وجابِرِ بنِ زيدٍ، وعبيد اللَّه (٣) بنِ مَعْمَرٍ، والزُّهْرِىِّ، وأبى حَبِيبٍ (٤)، ورَبِيعَةَ، ومالِكٍ، وإسحاقَ، وأحدُ قَوْلَىِ الشَّافِعِىِّ. [والرِّوايةُ الثانية، أنَّ حَدَّه حَدُّ الزَّانِى. وبه قال سعيد بن المُسَيَّب، وعَطاءٌ، والحسنُ، والنَّخَعِىُّ] (٥)، وقَتادةُ، والأوْزَاعِىُّ، وأبو يوسفَ، ومحمدُ بنُ الحسنِ، وأبو ثَوْرٍ، وهو المشهورُ من قَوْلَىِ الشَّافِعِىِّ؛ لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "إذَا أتَى الرَّجُلُ الرَّجُلَ، فَهُمَا زَانِيَانِ" (٦). ولأنَّه إيلاجُ فَرْجِ آدَميٍّ في فَرْجِ آدَمِىٍّ، لا مِلْكَ له فيه، ولا شُبْهَةَ مِلْكٍ، فكان زِنًى كالإِيلاجِ في فرْجِ المرأةِ، وإذا (٧) ثَبَتَ كونُه زِنًى، دَخَلَ في عُمومِ الآيةِ والأخبارِ فيه، ولأنَّه فاحِشَةٌ، فكان زِنًى، كالفاحِشَةِ بينَ الرجلِ والمرأةِ. ورُوِىَ عن أبي بَكْرٍ الصِّدِّيقِ، رَضِىَ اللهُ عنه، أنَّه أمرَ بتَحْريقِ اللُّوطِىِّ. وهو (٨) قولُ ابنِ الزُّبَيْرِ؛ لما رَوَى صَفْوانُ بنُ
(١) سورة الأعراف ٨٠، ٨١.(٢) أخرجه الترمذي، في: باب ما جاء في حد اللوطى، من أبواب الحدود. عارضة الأحوذى ٦/ ٢٤٠. والبيهقي، في: باب ما جاء في تحريم اللواط، من كتاب الحدود. السنن الكبرى ٨/ ٢٣١. والإِمام أحمد في: المسند ١/ ٣٠٩، ٣١٧.(٣) في م: "وعبد اللَّه". وهو عبيد اللَّه بن معمر بن عثمان التيمى، أحد أجواد قريش، اختلف في صحبته. انظر: الإصابة ٤/ ٤٠٢ - ٤٠٤.(٤) لعله أبو حبيب بن يعلى بن منية التميمي. انظر: الجرح والتعديل، لابن أبي حاتم ٤/ ٢/ ٣٥٩، وتهذيب التهذيب ١٢/ ٦٨.(٥) سقط من: م.(٦) أخرجه البيهقي، في: باب ما جاء في حد اللوطى، من كتاب الحدود. السنن الكبرى ٨/ ٢٣٣.(٧) سقطت الواو من: م.(٨) في ب: "وهذا".
