or if it is less than that, then it is calculated accordingly. If it contains a fraction, such as if one-third of him is free, then the implication of what we have mentioned is that two-thirds of the free person's flogging is incumbent upon him, which is sixty-six and two-thirds lashes. It is appropriate that the fraction be dropped; because whenever a punishment oscillates between necessity and remission, it is remitted. A mudabbar (slave promised freedom after master's death), a mukatab (slave under a contract of manumission), and an umm al-walad (slave who bore her master a child) are in the same category as a common slave (qinn) regarding the punishment; because he is entirely a slave, and it has been narrated from the Prophet, peace and blessings of Allah be upon him, that he said: "The mukatab is a slave as long as a dirham remains upon him" (45).
1555 - Issue: He said: (And the adulterer is whoever commits the indecency from the front or the back).
There is no disagreement among the scholars that whoever has intercourse with a woman in her front (qubul) unlawfully, having no ambiguity (shubha) regarding his intercourse with her, is an adulterer upon whom the punishment for adultery is incumbent, provided its conditions are complete. Intercourse in the back (dubur) is similar to it in that it constitutes adultery; because it is intercourse in the vagina of a woman over whom he has no ownership and no ambiguity of ownership, so it is adultery, just like intercourse in the front. Furthermore, Allah the Almighty said: {And those who commit immorality from among your women} (1). The verse, then the Prophet, peace and blessings of Allah be upon him, clarified that Allah has ordained a way for them: "The virgin for the virgin: one hundred lashes and exile for a year" (2). Intercourse in the back is an indecency (fahisha), according to His saying, the Almighty, regarding the people of Lot: {Do you commit the indecency} (3), meaning intercourse in the backs of men. It is said: The first thing the people of Lot began with was intercourse with women in their backs, then they turned to that with men.
Section: If one has intercourse with a corpse, there are two opinions regarding it. One of them is that the punishment is incumbent upon him. This is the opinion of al-Awza'i; because he had intercourse in the vagina of a human female, so it resembles intercourse with a living one, and because it is a greater sin and more sinful, as his indecency (4) is compounded by the violation of the sanctity of the deceased. The second is that there is no punishment for him. This is the opinion of
(45) Its derivation has been cited previously in: 9/125. (1) Surah an-Nisa: 15. (2) Its derivation has been cited previously on page 308. (3) Surah an-Naml: 54. (4) In M: "fahisha" (indecency).
نَقَصَ منها، فبِحِسابِ ذلك، فإن كان فيها كَسْرٌ، مثل أن يكونَ ثلثُه حُرًّا، فمُقْتضَى ما ذكَرْنَاه أنْ يلْزَمَه ثُلُثا جَلْدِ الحُرِّ. وهو ستٌّ وستُّون جلدةً وثُلُثان، فيَنْبغِى أن يسْقُطَ الكسرُ؛ لأنَّ الحدَّ متى دارَ بينَ الوُجوبِ والإِسْقاطِ، سَقَطَ. والمُدَبَّرُ والمُكاتَب وأمُّ الولدِ، بِمَنْزِلَةِ القِنِّ في الحَدِّ؛ لأنَّه رقِيقٌ كلُّه، وقد رُوِىَ عن النَّبِيِّ -صلى اللَّه عليه وسلم-، أنَّه قال: "المُكَاتَبُ عَبْدٌ مَا بَقِىَ عَلَيْهِ دِرْهَمٌ" (٤٥).
١٥٥٥ - مسألة؛ قال: (وَالزَّانِى مَنْ أَتَى الْفَاحِشَةَ مِنْ قُبُلٍ أَوْ دُبُرٍ)
لا خِلافَ بينَ أهلِ العلمِ، في أنَّ مَنْ وَطِئَ امرأةً في قُبُلِهَا حَرَامًا لا شُبْهَةَ له في وَطْئِها، أنَّه زَانٍ يَجِبُ عليه حَدُّ الزِّنَى، إذا كَمَلَتْ شُرُوطُه. والوطءُ في الدُّبُرِ مثلُه في كَوْنِه زِنًى؛ لأنَّه وَطْءٌ في فَرْجِ امرأةٍ، لا مِلْكَ له فيها، ولا شُبْهَةَ مِلْكٍ، فكان زِنًى، كالوطءِ في القُبُلِ؛ ولأنَّ اللَّه تعالى قال: {وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ} (١). الآية. ثم بَيَّنَ النَّبِيُّ -صلى اللَّه عليه وسلم- أنَّه قد جَعَلَ اللَّه لَهُنَّ سَبِيلًا: "البِكْرُ بِالْبِكْرِ، جَلْدُ مِائةٍ وتَغْرِيبُ عَامٍ" (٢). وَالْوَطءُ في الدُّبُرِ فَاحِشَةٌ، بقوله تعالى في قومِ لُوطٍ: {أَتَأْتُونَ الْفَاحِشَةَ} (٣). يعني الوَطْءَ في أدْبارِ الرِّجَالِ، ويُقالُ: أوَّلُ ما بدأَ قومُ لُوطٍ بَوطْءِ النِّساءِ في أدْبارِهِنَّ، ثم صارُوا إلى ذلك في الرِّجالِ.
فصل: وإن وَطِئَ مَيِّتَةً، ففيه وَجْهانِ؛ أحدُهما، عليه الحَدُّ. وهو قولُ الأوْزَاعيِّ؛ لأنَّه وَطِئَ في فَرْجِ آدَمِيَّةٍ، فَأَشْبَهَ وَطْءَ الحَيَّةِ، ولأنَّه أعْظَمُ ذَنْبًا، وأكثرُ إثمًا؛ لأنَّه انْضَمَّ ألى فاحِشَتِه (٤) هَتْكُ حُرْمَةِ المَيِّتَةِ. والثانى، لا حَدَّ عليه. وهو قولُ
(٤٥) تقدم تخريجه، في: ٩/ ١٢٥.(١) سورة النساء ١٥.(٢) تقدم تخريجه، في صفحة ٣٠٨.(٣) سورة النمل ٥٤.(٤) في م: "فاحشة".
