Section: If a woman who has no husband and no master becomes pregnant, the hadd is not binding upon her solely by that; rather, she shall be questioned. If she claims that she was coerced, or that intercourse occurred due to a misconception (shubha), or if she does not confess to adultery, the hadd shall not be applied to her. This is the opinion of Abu Hanifa and Al-Shafi'i. Malik said: The hadd is upon her if she is a resident and not a stranger, unless signs of coercion appear, such as her coming to seek help or screaming; this is based on the saying of Umar, may Allah be pleased with him: "The stoning is mandatory upon every man or woman who commits adultery if they are muhsan (previously married), provided that evidence is established, or there is pregnancy or confession." It is narrated that Uthman was brought a woman who gave birth at six months, and Uthman ordered that she be stoned. Ali said: "You have no path against her. Allah the Almighty said: 'And his bearing and his weaning is thirty months' (Qur'an 46:15)." This indicates that he used to stone her based on her pregnancy, and something similar is reported from Umar. It is also narrated from Ali, may Allah be pleased with him, that he said: "O people, adultery is of two types: secret adultery and public adultery. Secret adultery is when witnesses testify, so the witnesses are the first to stone. Public adultery is when pregnancy or confession appears, so the Imam is the first to stone." This is the opinion of the leaders of the Companions, and no dissenter appeared among them in their era, so it constitutes consensus. Our argument is that it is possible that it resulted from coerced intercourse or through a misconception, and the hadd is averted by misconceptions. It has been said that a woman may become pregnant without intercourse by the entry of a man's water into her private part, either by her own action or the action of another. For this reason, the pregnancy of a virgin is conceivable, and that has occurred. As for the statement of the Companions, the reports from them are contradictory. Sa'id narrated: Khalaf ibn Khalifa narrated to us, Abu Hashim narrated to us, that a woman,
(57) In [M]: "Ahubilat" (became pregnant). (58) In [M]: "Al-Muqima" (the resident). (59) Its documentation has been provided previously in: 11/11. (60) Surah Al-Ahqaf: 15. It was recorded by Al-Bayhaqi in: The Chapter on what has been narrated regarding the minimum period of pregnancy, from the Book of 'Iddah, Al-Sunan al-Kubra 7/442, 443. And 'Abd al-Razzaq in: The Chapter on the woman who gives birth at six months, from the Book of Divorce, Al-Musannaf 7/352. And Sa'id ibn Mansur in: The Chapter on the woman who gives birth at six months, from the Book of Divorce, Al-Sunan 2/66. As mentioned previously regarding a similar statement from Umar in: 11/231. (61) Omitted from: [M]. (62) Its documentation has been provided previously on page 312.
فصل: وإذا حَبِلَتِ (٥٧) امرأةٌ لا زَوْجَ لها، ولا سَيِّدَ، لم يَلْزَمْها الحَدُّ بذلك، وتُسْأَلُ فإنِ ادَّعَتْ أنَّها أُكْرِهَتْ، أو وُطِئَتْ بِشُبْهَةٍ، أو لم تَعْتَرِفْ بالزِّنَى، لم تُحَدَّ. وهذا قولُ أبي حنيفةَ، والشافعىِّ. وقال مالكٌ: عليها الحَدُّ إذا كانت مُقِيمَةً (٥٨) غيرَ غريبةٍ، إلَّا أنْ تظهرَ أماراتُ الإِكْرَاهِ، بأن تَأْتِىَ مُسْتَغِيْثَةً أو صارِخَةً؛ لقولِ عمرَ، رَضِىَ اللهُ عنه: والرَّجْمُ واجِبٌ على كُلِّ مَنْ زَنَى من الرِّجَالِ والنِّساءِ إذا كان مُحْصنًا، إذا قامَتْ بَيِّنَةٌ، أو كان الحَبَلُ أو الاعْترافُ (٥٩). ورُوِيَ أنَّ عثمانَ أُتِىَ بامرأةٍ وَلَدَتْ لستَةِ أشْهُرٍ، فأَمَرَ بها عثمانُ أن تُرْجَمَ، فقال عليٌّ: ليس لك عليها سبيلٌ، قال اللَّه تعالى: {وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا} (٦٠). وهذا يدُلُّ (٦١) على أنَّه كان يرْجُمُها بحَمْلِها، وعن عمرَ نحوٌ مِن هذا. ورُوِىَ عن عليٍّ، رَضِىَ اللهُ عنه. أنَّه قال: يا أيُّها النَّاسُ، إن الزِّنَى زِنَاءَان؛ زِنَى سِرٍّ، وزنَى عَلَانِيَةٍ، فزِنَى السِّرِّ أن يشْهدَ الشُّهودُ، فيكونَ الشهودُ أَوَّلَ مَن يَرْمِى، وزِنَى العَلَانِيَةِ أنْ يظهرَ الحَبَلُ أو الاعْترافُ، فيكونَ الإِمامُ أَوَّلَ من يَرْمِى (٦٢). وهذا قولُ سادةِ الصحابةِ، ولم يظْهَرْ لهم في عَصْرِهم مُخالِفٌ، فيكونُ إجْماعًا. ولَنا، أنَّه يَحْتَمِلُ أنَّه مِنْ وَطءِ إكْراهٍ أو شُبْهةٍ، والحَدُّ يسْقطُ بالشُّبُهاتِ. وقد قِيلَ: إنَّ المرأةَ تَحْمِلُ من غيرِ وَطْءٍ بأن يَدْخُلَ ماءُ الرَّجُلِ في فَرْجِها، إمَّا بفِعْلِها أو فِعْلِ غيرِها. ولهذا تُصُوِّرَ حَمْلُ البِكْرِ، فقد وُجِدَ ذلك. وأما قَوْلُ الصَّحابةِ، فقد اخْتَلفتِ الرِّوَايَةُ عنهم، فرَوَى سعيدٌ، حدَّثنا خَلفُ بنُ خَلِيفةَ، حدَّثنا أبو (٦١) هاشِمٍ، أنَّ امرأةً،
(٥٧) في م: "أحبلت".(٥٨) في م: "القيمة".(٥٩) تقدم تخريجه، في: ١١/ ١١.(٦٠) سورة الأحقاف ١٥.وأخرجه البيهقي، في: باب ما جاء في أقل الحمل، من كتاب العدد. السنن الكبرى، ٧/ ٤٤٢، ٤٤٣. وعبد الرزاق، في: باب التي تضع لستة أشهر، من كتاب الطلاق. المصنف ٧/ ٣٥٢. وسعيد بن منصور، في: باب المرأة تلد لستة أشهر، من كتاب الطلاق. السنن ٢/ ٦٦.كما تقدم عن عمر مثله في: ١١/ ٢٣١.(٦١) سقط من: م.(٦٢) تقدم تخريجه، في صفحة ٣١٢.
