Similar to this was narrated from Ali, Ibn Mas'ud, Ibn Umar, Abu Humayd and Abu Usayd al-Sa'idi, Fatima the daughter of the Prophet (may Allah bless him and grant him peace), Alqamah, al-Aswad, al-Hasan (18), al-Zuhri, Hubayrah ibn Yarim (19), Abu Maysarah, Malik, al-Thawri, al-Shafi'i, Abu Thawr, and Ibn al-Mundhir. Ibn Abi Layla said: "I encountered the remnant of the Ansar flogging their slave girls with the prescribed punishments in their gatherings when they committed adultery." From al-Hasan ibn Muhammad, that Fatima punished a slave girl of hers who committed adultery. And from Ibrahim, that Alqamah and al-Aswad used to carry out the prescribed punishments on those who committed adultery among the servants of their clans. Sa'id narrated that in his "Sunan" (20). The scholars of opinion (Ashab al-Ra'y) said: He does not have that right, because the prescribed punishments (hudud) belong to the Sultan (authority), and because one who does not possess the authority to carry out the punishment on a free person does not possess it over a slave, just like a child. And because the punishment is not binding except through evidence or confession, and it is subject to conditions, such as the integrity of the witnesses, their arrival in a group or in a single session, the mention of the reality of the adultery, and other conditions that require a jurist to know them, to know the disagreement regarding them, and what is correct among them. Likewise is the case with confession; therefore, it is appropriate that this be delegated to the Imam or his deputy, like the punishment of free persons. And because it is a punishment that is a right of Allah (21) the Almighty, it is delegated to the Imam, like execution and amputation. Our evidence is what Sa'id narrated (22): Sufyan told us, from Ayyub ibn Musa, from Sa'id ibn Abi Sa'id, from Abu Hurayrah, from the Prophet (may Allah bless him and grant him peace) that he said: "If the slave girl of one of you commits adultery, and her adultery is clearly established (23), let him flog her and not reproach (24) her. If she returns (to the sin), let him flog her and not reproach her. If she returns, let him flog her and not reproach her. If she returns a fourth time,"
(18) Omitted from M. (19) Hubayrah ibn Yarim al-Shaybani al-Kufi, a successor (tabi'i), his hadith is acceptable. Tahdhib al-Tahdhib 11/23, 24. In the copies: "and Hubayrah ibn Maryam." A corruption of the text. (20) Al-Bayhaqi recorded it in: The Chapter on the Punishment of the Man for His Slave Girl if She Commits Adultery, from the Book of Punishments (Hudud). Al-Sunan al-Kubra 8/245. And Abd al-Razzaq in: The Chapter on the Adultery of the Slave Girl, from the Book of Divorce. Al-Musannaf 7/394. (21) In M: "Allah". (22) Its verification was previously mentioned, on page 332, from someone other than Sa'id. (23) In B and M: "then it is certain". (24) "Tharraba" someone or against someone: to blame and reproach him for his sin.
رُوِىَ نحوُ ذلك عن علىٍّ، وابنِ مسعودٍ، وابن عمرَ، وأبى حُمَيْدٍ وأبى أُسَيْدٍ السَّاعِدِيَّيْن، وفاطمةَ ابنةِ النَّبِيِّ -صلى اللَّه عليه وسلم-، وعَلْقَمَةَ، والأسْودِ، والحسنِ (١٨)، والزُّهْرِيِّ، وهُبَيْرَةَ بنِ يَرِيمَ (١٩)، وأبى مَيْسَرَةَ، ومالِكٍ، والثَّوْرِيِّ، والشَّافِعِيِّ، وأبى ثَوْرٍ، وابن الْمُنْذِرِ. وقال ابنُ أبي ليلى: أدْرَكْتُ بَقايا الأنْصارِ يَجْلِدُونَ ولائِدَهم في مجالِسِهم الحُدودَ إذا زَنَوْا. وعن الحسنِ بن محمدٍ، أنَّ فاطمةَ حَدَّتْ جَارَيَةً لها زَنَتْ. وعن إبراهيمَ، أنَّ عَلْقَمَةَ والأسْوَدَ كانَا يُقيمانِ الحُدُودَ على مَنْ زَنَى من خَدَمِ عشائِرِهم. رَوَى ذلك سعيدٌ، في "سُنَنِه" (٢٠). وقال أصْحابُ الرّأْيِ: ليس له ذلك؛ لأنّ الحُدودَ إلى السلطانِ، ولأنَّ من لا يَمْلِكُ إقامةَ الحَدِّ على الحُرِّ لا يَمْلِكُه على العبدِ، كالصبِىِّ، ولأنَّ الحَدَّ لا يجبُ إلَّا بِبَيِّنَةٍ أو إقْرارٍ، ويُعْتَبَرُ لذلك شروطٌ، مِنْ عَدالةِ الشُّهودِ، ومَجيئِهِم مُجْتَمِعينَ، أو في مجلسٍ واحدٍ، وذِكْرِ حَقِيقَةِ الزِّنَى، وغيرِ ذلك من الشُّروطِ التي تحتاجُ إلى فقيهٍ يعرفُها، ويعرفُ الخِلافَ فيها، والصَّوابَ منها، وكذلك الإِقْرارُ، فيَنْبَغِى أن يُفَوَّضَ ذلك إلى الإِمامِ أو نائِبه، كحَدِّ الأحْرَارِ، ولأنَّه حَدٌّ هو حَقٌّ للَّه (٢١) تعالى، فَيُفَوَّضُ إلى الإِمامِ، كالقتلِ والقَطْعِ. ولَنا، ما رَوى سعيدٌ (٢٢)، حدَّثنا سفيانُ، عن أيُّوبَ بن موسى، عن سعيدِ بن أبي سعيدٍ، عن أبي هُرَيْرَةَ. عن النَّبِيِّ -صلى اللَّه عليه وسلم-، أنَّه قال: "إذَا زَنَتْ أَمَةُ أحَدِكُمْ، فتَبَيَّنَ (٢٣) زِنَاهَا، فَلْيَجْلِدْهَا، ولا يُثَرِّبْ بِهَا، فإنْ عَادَتْ، فَلْيَجْلِدْهَا، ولا يُثَرِّبْ بها، فَإنْ عَادَتْ فَلْيَجْلِدْهَا، ولا يُثَرِّبْ (٢٤) بها، فإنْ عَادَتِ الرَّابِعَةَ،
(١٨) سقط من: م.(١٩) هبيرة بن يريم الشيباني الكوفي، تابعي، لا بأس بحديثه. تهذيب التهذيب ١١/ ٢٣، ٢٤. وفي النسخ: "وهبيرة بن مريم". تصحيف.(٢٠) وأخرجه البيهقي، في: باب حد الرجل أمته إذا زنت، من كتاب الحدود. السنن الكبرى ٨/ ٢٤٥. وعبد الرزاق، في: باب زنا الأمة، من كتاب الطلاق. المصنف ٧/ ٣٩٤.(٢١) في م: "اللَّه".(٢٢) تقدم تخريجه، في صفحة ٣٣٢، عن غير سعيد.(٢٣) في ب، م: "فتيقن".(٢٤) ثرَّب فلانا وعليه: لامه وعيَّره بذنبه.
