Sulaym, from Khalid ibn al-Walid, that he found in some of the outskirts of the Arabs a man being engaged in intercourse just as a woman is engaged in intercourse. He wrote to Abu Bakr, and Abu Bakr (may Allah be pleased with him) consulted the Companions regarding it. Ali was the strongest of them in his opinion on the matter, saying: "No nation among the nations acted in this way except for one, and you have known what Allah did to them. My opinion is that he should be burned with fire." Abu Bakr wrote to Khalid regarding that, and he burned him. (9) Al-Hakam and Abu Hanifa said: There is no legal punishment (hadd) upon him, because it is not a place for intercourse (10) and resembles [the stimulation of] other than the vagina. The evidence for the first narration is the saying of the Prophet (may Allah bless him and grant him peace): "Whoever you find doing the deed of the people of Lot, kill the doer and the one to whom it is done." Narrated by Abu Dawud (11). In another wording: "Stone the higher and the lower." Furthermore, it is the consensus of the Companions (may Allah be pleased with them), for they agreed upon killing him, and only differed regarding the manner of it. Ahmad argued [by citing Ali (may Allah be pleased with him)] (12), as he was of the view that he should be stoned, and because Allah the Almighty punished the people of Lot with stoning, so it is appropriate that whoever performs their deed should be punished with the likes of their punishment. The statement of those who dropped the legal punishment (hadd) upon him contradicts the textual evidence (nass) and the consensus (ijma'). The analogy (qiyas) of the vagina to other than it is not valid due to the difference between them. If this is established, there is no difference whether it is with a slave he owns or an outsider, because the male is not a place for the intercourse of a male, so his ownership of him does not affect the ruling. If he has intercourse with his wife or his slave girl in her anus, it is forbidden, but there is no legal punishment for it because the woman is generally a place for intercourse. Some scholars have taken the view that it is permissible, so this is a doubt (shubha) that prevents the legal punishment, unlike sodomy.
Section: If two women engage in mutual rubbing, they are both adulteresses and cursed, because it was narrated from the Prophet (may Allah bless him and grant him peace) that he said: "If a woman comes to a woman, they are both adulteresses." (13). There is no legal punishment upon them because it does not involve
(9) Transmitted by al-Bayhaqi, in: The previous chapter. Al-Sunan al-Kubra, 8/232. (10) In [M]: "al-wat'" (intercourse). (11) In: The chapter on whoever performs the deed of the people of Lot, from the Book of Legal Punishments. Sunan Abi Dawud, 2/468. It was also 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 Ibn Majah, in: The chapter on whoever performs the deed of the people of Lot, from the Book of Legal Punishments. Sunan Ibn Majah, 2/856. (12) In [M]: "May Allah be pleased with him by the statement of Ali, peace be upon him." (13) 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.
سُلَيْم، عن خالِدِ بنِ الوليدِ، أنَّه وجدَ في بعضِ ضَواحِى العربِ رَجُلًا يُنْكَحُ كما تُنْكَحُ المرأةُ، فكَتبَ إلى أبى بكرٍ، فاسْتَشارَ أبو بكرٍ، رَضِىَ اللَّه عنه، الصَّحابةَ فيه، فكان علىٌّ أشدَّهم قَوْلًا فيه فقال: ما فعلَ هذا إلَّا أُمَّةٌ من الأُمَمِ واحِدَةٌ، وقد عَلِمْتُمُ ما فعلَ اللهُ بها، أرَى أنْ يُحْرَقَ بِالنَّارِ. فكتبَ أبو بكرٍ إلى خالدٍ بذلك، فحرَقَه (٩). وقال الحكمُ، وأبو حنيفةَ: لا حَدَّ عليه؛ لأنَّه ليس بمَحَلٍّ للوَطْءِ (١٠)، أشْبَهَ غيرَ الفَرْجِ. ووَجْهُ الرِّوايةِ الأُولَى، قولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "مَن وَجَدْتُمُوهُ يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ، فاقْتُلُوا الفَاعِلَ والمَفْعُولَ بِهِ". روَاه أبو داودَ (١١). وفى لفظٍ: "فَارْجُمُوا الأَعْلَى والأَسْفَلَ". ولأنَّه إجماعُ الصحابةِ، رَضِىَ اللهُ عنهم، فإنَّهم أَجْمَعُوا على قَتْلِه، وإنَّما اخْتلفُوا في صِفَتِه. واحتجَّ أحمدُ [بعلىٍّ، رَضِىَ اللَّه عنه] (١٢)، وأنَّه كان يَرَى رَجْمَه، ولأنَّ اللَّه تعالى عَذَّبَ قومَ لُوطٍ بالرَّجْمِ، فيَنْبَغِى أن يُعَاقَبَ مَن فَعَلَ فِعْلَهم بمثْلِ عُقُوبَتِهم. وقولُ من أسقطَ الحَدَّ عنهْ يُخالِفُ النَّصَّ والإِجْماعَ، وقياسُ الفَرْجِ على غيرِه لا يَصِحُّ؛ لما بينهما من الفَرْقِ. إذا ثبتَ هذا، فلا فَرْقَ بينَ أنْ يكونَ في مَمْلوكٍ له أو أجْنَبِىٍّ؛ لأنَّ الذَّكَرَ ليس بمَحَلٍّ لِوَطْءِ الذَّكَرِ، فلا يُؤَثِّرُ مِلْكُه له. ولو وَطِىءَ زَوْجتَه أو مَمْلوكتَه في دُبُرِها، كان مُحَرَّمًا، ولا حَدَّ فيه؛ لأنَّ المرأةَ مَحَلٌّ لِلْوَطْءِ في الجُمْلَةِ، وقد ذهب بعضُ العُلَماءِ إلى حِلِّه، فكان ذلك شُبْهةً مانِعَةً من الحَدِّ، بخلافِ التَلَوُّطِ.
فصل: وإن تَدَالَكتِ امْرأتانِ، فهما زانِيَتانِ ملْعونَتانِ؛ لمَا رُوِىَ عن النَّبِيِّ -صلى اللَّه عليه وسلم- أنَّه قال: "إذَا أتَتِ الْمَرْأَةُ الْمَرْأَةَ، فَهُمَا زَانِيَتانِ" (١٣). ولا حَدَّ عليهما؛ لأنَّه لا يتَضمَّنُ
(٩) أخرجه البيهقي، في: الباب السابق. السنن الكبرى ٨/ ٢٣٢.(١٠) في م: "الوطء".(١١) في: باب في من يعمل عمل قوم لوط، من كتاب الحدود. سنن أبي داود ٢/ ٤٦٨.كما أخرجه الترمذي، في: باب ما جاء في حد اللوطى، من أبواب الحدود. عارضة الأحوذى ٦/ ٢٤٠. وابن ماجه، في: باب من عمل عمل قوم لوط، من كتاب الحدود. سن ابن ماجه ٢/ ٨٥٦.(١٢) في م: "رضى اللَّه عنه بقول على عليه السلام".(١٣) أخرجه البيهقي، في: باب ما جاء في حد اللوطى، من كتاب الحدود. السنن الكبرى ٨/ ٢٣٣.
