1563 - Issue: He said: (And whoever commits adultery repeatedly and is not punished by the hadd, [is subject to] one hadd [only]).
The sum of this is that whatever necessitates the hadd, such as adultery, theft, slander, or drinking wine, if it is repeated before the implementation of the hadd, then one hadd is sufficient. There is no disagreement regarding this that we are aware of. Ibn al-Mundhir said: All those we know of from among the people of knowledge have reached a consensus on this; among them are 'Ata', al-Zuhri, Malik, Abu Hanifah, Ahmad, Ishaq, Abu Thawr, and Abu Yusuf. This is also the school of al-Shafi'i. If the hadd is implemented against him, and then another crime occurs, then it is subject to its own hadd. We are not aware of any disagreement regarding this, and Ibn al-Mundhir reported it from those whom he records.
The Messenger of Allah (peace and blessings of Allah be upon him) was asked about a slave girl who commits adultery before being chaste (muhsan), and he said: "If she commits adultery, flog her; then if she commits adultery [again], flog her; then if she commits adultery [again], flog her." This is because the overlapping of the hudud only occurs when they are gathered together, while this second hadd became obligatory after the lapse of the first one by its completion.
If the hudud are of different types, such as adultery, theft, and drinking wine, they are all implemented unless there is execution involved. If there is execution involved, it is sufficient [as a penalty for all], because there is no need for deterrence by other means along with it. Ibn Mas'ud said: There are no hudud that involve execution, but the execution encompasses all of that. If there is no execution, then all of them are implemented, beginning with the lightest and moving to the heavier. Thus, one begins with flogging, then with amputation. Regarding flogging, the lightest is prioritized over the heavier; so one begins the flogging with the hadd for drinking wine, then the hadd for slander—if we say that it is a right of Allah Almighty—then the hadd for adultery. If we say that the hadd for slander is a right of a human being, we prioritize it, then the hadd for drinking wine, then the hadd for adultery.
1564 - Issue: He said: (And when the People of the Covenant (Ahl al-Dhimmah) seek judgment from us, [we judge them according to the judgment of] Allah Almighty upon us).
The sum of this is that if the People of the Covenant seek judgment from us, or some of them seek redress against others,
(1) Its source has been cited previously on page 8/174. (2) Omitted from [M]. (3) Its source has been cited previously on page 313. (1) In [B]: "according to what He judged". (2) Omitted from the original; transfer noted.
١٥٦٣ - مسألة؛ قال: (وَمَنْ زَنَى مِرَارًا ولَمْ يُحَدَّ، فَحَدٌّ وَاحِدٌ)
وجملتُه أنَّ ما يُوجِبُ الحَدَّ من الزِّنَى، والسَّرِقةِ، والقذفِ، وشُرْبِ الخمرِ، إذا تكرَّرَ قبلَ إقامةِ الحَدِّ، أجْزأَ حَدٌّ واحِدٌ. بغيرِ خلافٍ عَلِمْناه. قال ابنُ المُنْذِرِ: أجْمعَ على هذا كُلُّ مَن نحْفظُ عنه من أهلِ العلمِ؛ منهم عَطاءٌ، والزُّهْرِىُّ، ومالِكٌ، وأبو حنيفةَ، وأحمدُ، وإسحاقُ، وأبو ثَوْرٍ، وأبو يوسفَ. وهو مذهبُ الشَّافِعِىِّ. وإن أُقِيمَ عليه الحَدُّ، ثم حَدَثَتْ منه جنايةٌ أُخْرَى، ففيها حَدُّها. لا نعلمُ فيه خلافًا. وحكاه ابنُ المُنْذِرِ عمَّنِ يَحْفَظُ عنه. وقد سُئِلَ رسولُ اللَّه -صلى اللَّه عليه وسلم- عن الأَمَةِ تَزْنِى قبلَ أن تُحْصَنَ فقال: "إنْ زَنَتْ فَاجْلِدُوهَا، ثُمَّ إنْ زَنَتْ فَاجْلِدُوها، ثُمَّ إنْ زَنَتْ فَاجْلِدُوهَا" (١). ولأنَّ تَداخُلَ الحُدودِ، إنَّما يكونُ مع اجتماعِها، وهذا الحَدُّ الثاني وجبَ بعدَ سُقوطِ الأوَّلِ باسْتيفائِه. وإنْ كانتِ الحدودُ من أجْناسٍ، مثل الزِّنَى، والسَّرِقَةِ، وشُرْبِ الخمرِ، أقيمتْ كُلُّها، إلَّا أن يكونَ فيها قتلٌ، فإن كان فيها قتلٌ، اكْتُفِىَ به؛ لأنَّه لا حاجةَ معه إلى الزَّجْرِ بغيرِه. وقد قال ابنُ مسعودٍ: ما كانتْ حُدودٌ فيها قَتْلٌ (٢)، إلَّا أحاطَ القتلُ بذلك كلِّه (٣). وإن لم يكُنْ فيها قتلٌ، اسْتَوْفَتْ كلُّها، وبُدِئَ بالأخَفِّ فالأخَفِّ، فيُبْدَأُ بالجَلْدِ، ثم بالقَطْعِ، ويُقَدَّمُ الأخَفُّ في الجَلْدِ على الأثْقَلِ، فيُبْدَأُ في الجلدِ بحدِّ الشُّرْبِ، ثم بحَدِّ القَذْفِ، إن قُلْنا: إنَّه حَقٌ للهِ تعالى، ثم بحَدِّ الزِّنَى. وإن قُلْنا: إنَّ حَدَّ القذفِ حَقٌ لآدَمِىٍّ. قَدَّمْنَاه، ثم بِحَدِّ الشُّرْبِ، ثم بِحَدِّ الزِّنَى.
١٥٦٤ - مسألة؛ قال: (وَإذَا تَحَاكَمَ إِلَيْنَا أهْلُ الذِّمَّةِ، [حَكَمْنَا عَلَيْهِمْ، بِحُكْمِ] (١) اللهِ تَعَالَى عَلْيَنا)
وجملةُ ذلك أنَّه إذا تَحاكَمَ إلينا أهلُ الذِّمَّةِ] (٢)، أو اسْتَعْدَى بعضُهم على بعضٍ،
(١) تقدم تخريجه، في صفحة ٨/ ١٧٤.(٢) سقط من: م.(٣) تقدم تخريجه، في صفحة ٣١٣.(١) في ب: "بما حكم".(٢) سقط من: الأصل. نقل نظر.
