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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 11 · Page 183Section

Translation · EN

in all cases; because these are rights of human beings, so they do not overlap, just like debts. Our position, regarding the fact that if he accuses them both with a single statement a single hadd suffices, is that his falsehood in his accusation is exposed, [and the purity of their honor is established] by a single hadd, so it suffices, just as if the accusation were against one person. If he accuses them with two statements, two hadds are mandatory, because these are two accusations against two individuals, so a hadd is mandatory for each one, just as if he had accused the second person after the hadd for the first. The ruling is the same if he accuses two foreign women or multiple foreign women; the detail is as we have mentioned. If he accuses his four wives, the ruling regarding the hadd is the same. If he wishes to perform li’an, he must perform a separate li’an for each one, and he begins with the li’an of the one who initiates the demand. If they all demand it and compete, he begins with one of them by drawing lots; if they do not compete, he begins with the li’an of whomever he wishes. If he began with one of them without drawing lots despite their competition, it would still be valid. It is possible that a single li’an might suffice, by his saying: "I bear witness by Allah that I am among the truthful regarding what I have accused each one of these four wives of mine of committing, namely zina." And each one says: "I bear witness by Allah that he is among the liars regarding what he has accused me of, namely zina." This is because the intended purpose is achieved by that. However, the first [opinion] is more correct, because li’an is an oath, and therefore it does not overlap for a group, just like oaths regarding debts.

Section: If he says to his wife: "O adulteress, daughter of an adulteress," he has accused her, and he has accused her mother with two statements. The ruling regarding the hadd for both of them is according to the detail that has already passed. If they join in the demand, then which of them is prioritized? There are two views: One of them is the mother, because her right is more confirmed, for it [the accusation against her] cannot be dropped [except by evidence], and because she possesses the virtue of motherhood. The second view is that the daughter is prioritized, because he started by accusing her. Whenever the hadd is carried out for one of them, and then a hadd becomes mandatory for the other, it is not to be carried out until her skin has healed from the hadd of the first.

Notes

(17) In (B) and (M): "the human beings". (18) Omitted from: (A), (B), and (M). (19) In (M): "because it". (20) In the original: "the purity of her honor". (21) In (M): "they compete". (22) In (A): "by the li'an of one". (23) In the original and (M): "is prioritized". (24) Omitted from: The original, (A), and (B). (25) In the original: "due to her".

Arabic (Source)

حالٍ؛ لأنَّها حُقُوقٌ لآدَمِيِّينَ (١٧)، فلم تتَدَاخَلْ، كالدُّيُونِ. ولَنا، على (١٨) أنَّه إذا قَذَفَهُما بكلمةٍ واحدةٍ يُجْزِئُ حَدٌّ واحدٌ، أنَّه (١٩) يَظْهَرُ كَذِبُه فى قَذْفِه، [وبراءةُ عِرْضِهما] (٢٠) من رَمْيِه بحَدٍّ واحدٍ، فأجْزَأ، كما لو كان القَذْفُ لواحدٍ. وإذا قَذَفَهُما بكلمتينِ، وَجَبَ حَدَّانِ؛ لأنَّهما قَذْفانِ لشَخْصَيْنِ، فوجبَ لكلِّ واحدٍ حَدٌّ، كما لو قَذَفَ الثانى بعَد حَدِّ الأوَّلِ. وهكذا الحكمُ فيما إذا قَذَفَ أجْنَبِيَّتَيْنِ أو أجْنَبِيَّاتٍ، فالتَّفْصيلُ فيه على ما ذكرْناه. وإن قَذَفَ أرْبَعَ نسائِه، فالحُكْم فى الحَدِّ كذلك. وإن أراد اللِّعانَ، فعليه أن يُلاعِنَ لكلِّ واحدةٍ لِعانًا مُفْرَدًا، ويَبْدَأُ بلِعانِ التى تبدأُ بالمُطالبةِ، فإن طالَبْنَ جميعًا، وتشَاحَحْنَ، بَدَأ بإحْداهنَّ بالقُرْعةِ، وإن لم يتَشاحَحْنَ (٢١)، بدأ بلِعانِ من شاء منهنَّ، ولو بدأ بواحدةٍ (٢٢) منهُنَّ من غيرِ قُرْعةٍ مع المُشاحَّةِ، صَحَّ. ويَحْتَمِلُ أن يُجْزِئَه لِعانٌ واحدٌ، فيقول: أشْهَدُ باللَّهِ إنِّى لمن الصادِقينَ فيما رَمَيْتُ به كلَّ واحدةٍ من زَوْجاتِى هؤلاء الأرْبَع من الزِّنَى. وتقول كلُّ واحدةٍ: أشْهَدُ باللَّهِ إنَّه لمن الكاذِبينَ فيما رَمانِى به من الزِّنَى. لأنَّه يَحْصُلُ المَقْصُودُ بذلك. والأوّلُ أصَحُّ؛ لأنَّ اللِّعانَ أيمانٌ، فلا تَتَداخَلُ لجماعةٍ، كالأيْمانِ فى الدُّيُونِ.

فصل: ولو قال لزَوْجَتِه: يا زانِيةُ بِنْتَ الزَّانيةِ. فقد قَذَفَها، وقَذَفَ أُمَّها بكلمتَيْنِ، والحكمُ فى الحَدِّ لهما على ما مَضَى من التَّفْصيلِ فيه. فإن اجْتَمَعا فى المُطالبةِ، ففى أيَّتهِما يُقَدَّمُ (٢٣)؟ فيه (٢٤) وَجْهان؛ أحدهما، الأُمُّ؛ لأنَّ حَقَّها آكَدُ، لكونِه (٢٥) لا

Notes

(١٧) فى ب، م: "الآدميين".(١٨) سقط من: أ، ب، م.(١٩) فى م: "لأنه".(٢٠) فى الأصل: "فبراءة عرضها".(٢١) فى م: "يتشاحن".(٢٢) فى أ: "بلعان واحدة".(٢٣) فى الأصل، م: "يتقدم".(٢٤) سقط من: الأصل، أ، ب.(٢٥) فى الأصل: "لكونها".

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