Tarikh (al-Tabari) 903
Some matters that occurred between the Messenger ﷺ and the Jews, Christians, and hypocrites in al-Madinah al-Munawwarah
رُجُوعِهِمْ إِلَيْهِ ﷺ فِي عُقُوبَةِ الزَّانِي وَمَا ظَهَرَ فِي ذَلِكَ مِنْ كِتْمَانِهِمْ مَا أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي التَّوْرَاةِ مِنْ حُكْمِهِ وَصِفَةِ نَبِيِّهِ ﷺ رَوَى ابْنُ إِسْحَاقَ وَابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ، وَالْبَيْهَقِيُّ فِي السُّنَنِ عَنْ أَبِي هُرَيْرَةَ ؓ، وَعَبْدُ الرَّزَّاقِ، وَأَحْمَدُ، وَعَبْدُ بْنُ حُمَيْدٍ، وَأَبُو دَاوُدَ، وَابْنُ جَرِيرٍ، وَالْبَيْهَقِيُّ فِي "الدَّلَائِلِ" مِنْ وَجْهٍ آخَرَ عَنْهُ، وَأَحْمَدُ، وَمُسْلِمٌ، وَأَبُو دَاوُدَ، وَالنَّحَّاسُ فِي نَاسِخِهِ، وَابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ، وَابْنُ أَبِي حَاتِمٍ عَنِ الْبَرَاءِ بْنِ عَازِبٍ، وَالشَّيْخَانِ عَنِ ابْنِ عُمَرَ، وَابْنُ جَرِيرٍ، وَالطَّبَرَانِيُّ عَنِ ابْنِ عَبَّاسٍ، وَعَبْدُ بْنُ حُمَيْدٍ فِي مُسْنَدِهِ، وَأَبُو دَاوُدَ، وَابْنُ مَاجَهْ وَابْنُ الْمُنْذِرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ؓ: أَنَّ أَحْبَارَ يَهُودَ اجْتَمَعُوا فِي بَيْتِ الْمِدْرَاسِ حِينَ قَدِمَ رَسُولُ اللَّهِ ﷺ، وَقَدْ زَنَى رَجُلٌ بَعْدَ إِحْصَانٍ بِامْرَأَةٍ مِنْ يَهُودَ قَدْ أَحْصَنَتْ- قَالَ جَابِرٌ: مِنْ أَهْلِ فَدَكَ، كَتَبَ أَهْلُهَا إِلَى أُنَاسٍ مِنْ يَهُودِ الْمَدِينَةِ "أَنْ سَلُوا مُحَمَّدًا عَنْ ذَلِكَ، فَإِنْ أَمَرَكُمْ بِالْجَلْدِ فَخُذُوهُ عَنْهُ، وَإِنْ أَمَرَكُمْ بِالرَّجْمِ فَلَا تَأْخُذُوهُ عَنْهُ". انْتَهَى. قَالَ أَبُو هُرَيْرَةَ: فَلَمَّا اجْتَمَعُوا فِي بَيْتِ الْمِدْرَاسِ قَالَ: ابْعَثُوا بِهَذَا الرَّجُلِ وَبِهَذِهِ الْمَرْأَةِ إِلَى مُحَمَّدٍ، وَفِي لَفْظٍ: اذْهَبُوا بِنَا إِلَى هَذَا النَّبِيِّ فَإِنَّهُ بُعِثَ بِتَخْفِيفٍ، فَإِنْ أَفْتَانَا بِفُتْيَا دُونَ الرَّجْمِ قَبِلْنَاهَا وَاحْتَجَجْنَا بِهَا عِنْدَ اللَّهِ وَقُلْنَا فُتْيَا نَبِيٍّ مِنْ أَنْبِيَائِكَ. وَفِي رِوَايَةٍ: فَقَالُوا: وَلُّوهُ الْحُكْمَ فِيهِمَا، فَإِنْ عَمِلَ فِيهِمَا بِعَمَلِكُمْ مِنَ التَّجْبِيَةِ- وَهِيَ الْجَلْدُ بِحَبْلٍ مِنْ لِيفٍ مَطْلِيٍّ بِقَارٍ ثُمَّ تُسَوَّدُ وُجُوهُهُمَا، ثُمَّ يُحْمَلَانِ عَلَى حِمَارَيْنِ وَتُجْعَلُ وُجُوهُهُمَا مِنْ قِبَلِ أَدْبَارِ الْحِمَارَيْنِ- فَاتَّبِعُوهُ فَإِنَّمَا هُوَ مَلِكٌ سَيِّدُ قَوْمٍ، وَإِنْ هُوَ حَكَمَ فِيهِمَا بِالرَّجْمِ فَإِنَّهُ نَبِيٌّ، فَاحْذَرُوهُ عَلَى مَا فِي أَيْدِيكُمْ أَنْ يَسْلُبَكُمُوهُ. فَأَتَوْا رَسُولَ اللَّهِ ﷺ وَهُوَ جَالِسٌ فِي الْمَسْجِدِ فِي أَصْحَابِهِ، فَقَالُوا: "يَا أَبَا الْقَاسِمِ هَذَا رَجُلٌ قَدْ زَنَى بَعْدَ إِحْصَانِهِ بِامْرَأَةٍ قَدْ أَحْصَنَتْ، فَاحْكُمْ فِيهِمَا فَقَدْ وَلَّيْنَاكَ الْحُكْمَ فِيهِمَا". فَقَالَ رَسُولُ اللَّهِ ﷺ: "مَا تَجِدُونَ فِي التَّوْرَاةِ؟" قَالُوا: نَفْضَحُهُمَا وَيُجْلَدَانِ. وَفِي رِوَايَةٍ قَالُوا: دَعْنَا مِنَ التَّوْرَاةِ وَقُلْ مَا عِنْدَكَ. فَأَفْتَاهُمْ بِالرَّجْمِ، فَأَنْكَرُوهُ. فَلَمْ يُكَلِّمْهُمْ رَسُولُ اللَّهِ ﷺ، حَتَّى أَتَى بَيْتَ مِدْرَاسِهِمْ، فَقَامَ عَلَى الْبَابِ فَقَالَ: "يَا مَعْشَرَ يَهُودَ أَخْرِجُوا إِلَيَّ عُلَمَاءَكُمْ". فَأَخْرَجُوا إِلَيْهِ عَبْدَ اللَّهِ بْنَ صُورِيَا وَأَبَا يَاسِرِ بْنَ أَخْطَبَ، وَوَهْبَ بْنَ يَهُوذَا، فَقَالُوا: إِنَّ هَؤُلَاءِ عُلَمَاؤُنَا. فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَنْشُدُكُمُ اللَّهَ الَّذِي أَنْزَلَ التَّوْرَاةَ عَلَى مُوسَى، مَا تَجِدُونَ فِي التَّوْرَاةِ عَلَى مَنْ زَنَى بَعْدَ إِحْصَانٍ؟ قَالُوا: يُحَمَّمُ وَيُجَبَّبُ. فَقَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ: كَذَبْتُمْ إِنَّ فِيهَا آيَةَ الرَّجْمِ. فَأَتَوْهُ بِالتَّوْرَاةِ فَنَشَرُوهَا، فَوَضَعَ [أَحَدُهُمْ] يَدَهُ عَلَى آيَةِ الرَّجْمِ فَقَرَأَ مَا قَبْلَهَا وَمَا بَعْدَهَا، فَقَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ: ارْفَعْ يَدَكَ. فَرَفَعَهَا، فَإِذَا آيَةُ الرَّجْمِ تَلُوحُ. قَالَ: صَدَقَ مُحَمَّدٌ. وَفِي رِوَايَةٍ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أَقْسَمَ عَلَيْهِمْ بِاللَّهِ عَزَّ وَجَلَّ سَكَتَ شَابٌّ مِنْهُمْ، فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ سَكَتَ أَلَظَّ بِهِ الْمَسْأَلَةَ، فَقَالَ: إِذْ نَشَدْتَنَا فَإِنَّا نَجِدُ فِي التَّوْرَاةِ الرَّجْمَ. فَقَالَ النَّبِيُّ ﷺ: "فَمَا أَوَّلُ مَا رَخَّصْتُمْ أَمْرَ اللَّهِ عَزَّ وَجَلَّ؟" قَالَ: زَنَى رَجُلٌ ذُو قَرَابَةٍ مِنْ مَلِكٍ مِنْ مُلُوكِنَا فَأُخِّرَ عَنْهُ الرَّجْمُ. ثُمَّ زَنَى رَجُلٌ فِي أُسْرَةٍ مِنَ النَّاسِ، فَأَرَادُوا رَجْمَهُ فَحَالَ قَوْمُهُ دُونَهُ وَقَالُوا: وَاللَّهِ لَا يُرْجَمُ صَاحِبُنَا حَتَّى تَجِيءَ بِصَاحِبِكَ فَتَرْجُمَهُ، فَاصْطَلَحُوا عَلَى هَذِهِ الْعُقُوبَةِ بَيْنَهُمْ. وَفِي رِوَايَةٍ: أَنَّ الزِّنَى كَثُرَ فِي أَشْرَافِنَا، فَكُنَّا إِذَا أَخَذْنَا الشَّرِيفَ تَرَكْنَاهُ، وَإِذَا أَخَذْنَا الضَّعِيفَ أَقَمْنَا عَلَيْهِ الْحَدَّ، فَقُلْنَا: تَعَالَوْا حَتَّى نَجْعَلَ شَيْئًا وَنُقِيمَهُ عَلَى الشَّرِيفِ وَالْوَضِيعِ. فَأَجْمَعْنَا عَلَى التَّحْمِيمِ وَالْجَلْدِ، أَمَا وَاللَّهِ يَا أَبَا الْقَاسِمِ إِنَّهُمْ لَيَعْرِفُونَ إِنَّكَ نَبِيٌّ مُرْسَلٌ، وَلَكِنَّهُمْ يَحْسُدُونَكَ. فَقَالَ النَّبِيُّ ﷺ: "اللَّهُمَّ إِنِّي أَوَّلُ مَنْ أَحْيَا أَمْرَكَ إِذْ أَمَاتُوهُ قَدِيمًا بِالشَّهْوَةِ". فَجَاؤُوا بِأَرْبَعَةِ شُهُودٍ، فَشَهِدُوا بِأَنَّهُمْ رَأَوْا ذَكَرَهُ فِي فَرْجِهَا مِثْلَ الْمِيلِ فِي الْمُكْحُلَةِ، فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِهِمَا فَرُجِمَا عِنْدَ بَابِ مَسْجِدِهِ، وَفِي رِوَايَةٍ: بِالْبَلَاطِ. قَالَ ابْنُ عُمَرَ: فَرَأَيْتُ الرَّجُلَ يُجْنِئُ عَلَى الْمَرْأَةِ لِيَقِيَهَا الْحِجَارَةَ، وَفِي لَفْظٍ: فَكُنْتُ فِيمَنْ رَجَمَهُمَا، فَلَقَدْ رَأَيْتُهُ يَقِيهَا الْحِجَارَةَ بِنَفْسِهِ. قَالَ الزُّهْرِيُّ: وَبَلَغَنَا أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِيهِمْ: إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا [ الْمَائِدَةِ: 44 ]. وَلَهُ شَاهِدٌ فِي " الصَّحِيحَيْنِ " عَنِ ابْنِ عُمَرَ. قُلْتُ: وَقَدْ ذَكَرْنَا مَا وَرَدَ فِي هَذَا السِّيَاقِ مِنَ الْأَحَادِيثِ عِنْدَ قَوْلِهِ تَعَالَى: يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ [ الْمَائِدَةِ: 41 - 43 ]. يَعْنِي الْجَلْدَ وَالتَّحْمِيمَ الَّذِي اصْطَلَحُوا عَلَيْهِ، وَابْتَدَعُوهُ مِنْ عِنْدِ أَنْفُسِهِمْ، يَعْنِي إِنْ حَكَمَ لَكُمْ مُحَمَّدٌ بِهَذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا. يَعْنِي وَإِنْ لَمْ يَحْكُمْ لَكُمْ بِذَلِكَ فَاحْذَرُوا قَبُولَهُ. قَالَ اللَّهُ تَعَالَى وَمَنْ يُرِدِ اللَّهُ فِتْنَتَهُ فَلَنْ تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا أُولَئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ إِلَى أَنْ قَالَ وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَلِكَ وَمَا أُولَئِكَ بِالْمُؤْمِنِينَ فَذَمَّهُمُ اللَّهُ تَعَالَى عَلَى سُوءِ قَصْدِهِمْ بِالنِّسْبَةِ إِلَى اعْتِقَادِهِمْ فِي كِتَابِهِمْ، وَإِنَّ فِيهِ حُكْمَ اللَّهِ بِالرَّجْمِ، وَهُمْ مَعَ ذَلِكَ يَعْلَمُونَ صِحَّتَهُ، ثُمَّ يَعْدِلُونَ عَنْهُ إِلَى مَا ابْتَدَعُوهُ مِنَ الْجَلْدِ وَالتَّحْمِيمِ وَالتَّجْبِيَةِ. ثُمَّ كَفَرَ بَعْدَ ذَلِكَ ابْنُ صُورِيَّا، وَجَحَدَ نُبُوَّةَ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ إسْحَاقَ: فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ أَيْ الَّذِينَ بَعَثُوا مِنْهُمْ مَنْ بَعَثُوا وَتَخَلَّفُوا، وَأَمَرُوهُمْ بِمَا أَمَرُوهُمْ بِهِ مِنْ تَحْرِيفِ الْحُكْمِ عَنْ مَوَاضِعِهِ. ثُمَّ قَالَ: يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ أَيْ الرَّجْمَ فَاحْذَرُوا إلَى آخِرِ الْقِصَّةِ. وَكَانَ ذَلِكَ مِمَّا صَنَعَ اللَّهُ لِرَسُولِهِ ﷺ فِي تَحْقِيقِ الزِّنَا مِنْهُمَا. وتَضَمَّنَتْ هَذِهِ الْحُكُومَةُ أَنَّ الْإِسْلَامَ لَيْسَ بِشَرْطٍ فِي الْإِحْصَانِ ، وَأَنَّ الذِّمِّيَّ يُحَصِّنُ الذِّمِّيَّةَ، وَإِلَى هَذَا ذَهَبَ أحمد وَالشَّافِعِيُّ، وَمَنْ لَمْ يَقُلْ بِذَلِكَ اخْتَلَفُوا فِي وَجْهِ هَذَا الْحَدِيثِ، فَقَالَ مالك فِي غَيْرِ " الْمُوَطَّأِ ": لَمْ يَكُنِ الْيَهُودُ بِأَهْلِ ذِمَّةٍ. وَالَّذِي فِي " صَحِيحِ الْبُخَارِيِّ ": أَنَّهُمْ أَهْلُ ذِمَّةٍ، وَلَا شَكَّ أَنَّ هَذَا كَانَ بَعْدَ الْعَهْدِ الَّذِي وَقَعَ بَيْنَ النَّبِيِّ ﷺ وَبَيْنَهُمْ، وَلَمْ يَكُونُوا إِذْ ذَاكَ حَرْبًا، كَيْفَ وَقَدْ تَحَاكَمُوا إِلَيْهِ، وَرَضُوا بِحُكْمِهِ ؟ وَفِي بَعْضِ طُرُقِ الْحَدِيثِ: أَنَّهُمْ قَالُوا: اذْهَبُوا بِنَا إِلَى هَذَا النَّبِيِّ فَإِنَّهُ بُعِثَ بِالتَّخْفِيفِ، وَفِي بَعْضِ طُرُقِهِ: أَنَّهُمْ دَعَوْهُ إِلَى بَيْتِ مِدْرَاسِهِمْ، فَأَتَاهُمْ وَحَكَمَ بَيْنَهُمْ، فَهُمْ كَانُوا أَهْلَ عَهْدٍ وَصُلْحٍ بِلَا شَكٍّ. وَقَالَتْ طَائِفَةٌ أُخْرَى: إِنَّمَا رَجَمَهُمَا بِحُكْمِ التَّوْرَاةِ. قَالُوا: وَسِيَاقُ الْقِصَّةِ صَرِيحٌ فِي ذَلِكَ، وَهَذَا مِمَّا لَا يُجْدِي عَلَيْهِمْ شَيْئًا الْبَتَّةَ، فَإِنَّهُ حَكَمَ بَيْنَهُمْ بِالْحَقِّ الْمَحْضِ، فَيَجِبُ اتِّبَاعُهُ بِكُلِّ حَالٍ، فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ. وَقَالَتْ طَائِفَةٌ: رَجَمَهُمَا سِيَاسَةً، وَهَذَا مِنْ أَقْبَحِ الْأَقْوَالِ، بَلْ رَجَمَهُمَا بِحُكْمِ اللَّهِ الَّذِي لَا حُكْمَ سِوَاهُ. وَتَضَمَّنَتْ هَذِهِ الْحُكُومَةُ أَنَّ أَهْلَ الذِّمَّةِ إِذَا تَحَاكَمُوا إِلَيْنَا لَا نَحْكُمُ بَيْنَهُمْ إِلَّا بِحُكْمِ الْإِسْلَامِ. وَتَضَمَّنَتْ قَبُولَ شَهَادَةِ أَهْلِ الذِّمَّةِ بَعْضِهِمْ عَلَى بَعْضٍ لِأَنَّ الزَّانِيَيْنِ لَمْ يُقِرَّا، وَلَمْ يَشْهَدْ عَلَيْهِمَا الْمُسْلِمُونَ، فَإِنَّهُمْ لَمْ يَحْضُرُوا زِنَاهُمَا، كَيْفَ وَفِي " السُّنَنِ " فِي هَذِهِ الْقِصَّةِ: فَدَعَا رَسُولُ اللَّهِ ﷺ بِالشُّهُودِ، فَجَاءُوا أَرْبَعَةً، فَشَهِدُوا أَنَّهُمْ رَأَوْا ذَكَرَهُ فِي فَرْجِهَا مِثْلَ الْمِيلِ فِي الْمُكْحُلَةِ. وَفِي بَعْضِ طُرُقِ هَذَا الْحَدِيثِ: فَجَاءَ أَرْبَعَةٌ مِنْهُمْ، وَفِي بَعْضِهَا: فَقَالَ لِلْيَهُودِ: ائْتُونِي بِأَرْبَعَةٍ مِنْكُمْ. وَتَضَمَّنَتِ الِاكْتِفَاءَ بِالرَّجْمِ، وَأَنْ لَا يُجْمَعَ بَيْنَهُ وَبَيْنَ الْجَلْدِ ، قَالَ ابْنُ عَبَّاسٍ: الرَّجْمُ فِي كِتَابِ اللَّهِ لَا يَغُوصُ عَلَيْهِ إِلَّا غَوَّاصٌ، وَهُوَ قَوْلُهُ تَعَالَى: ( يَاأَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ ) [ الْمَائِدَةِ: 15 ]، وَاسْتَنْبَطَهُ غَيْرُهُ مِنْ قَوْلِهِ: ( إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا ) [ الْمَائِدَةِ: 44 ].
Translation
✧ Their returning to him ﷺ regarding the punishment of the adulterer, and what appeared in that of their concealing what God, Mighty and Majestic, had sent down in the Torah of its ruling and the description of His Prophet ﷺ Ibn Isḥāq, Ibn Jarīr, Ibn al-Mundhir, and al-Bayhaqī in al-Sunan related from Abū Hurayrah ؓ, and ʿAbd al-Razzāq, Aḥmad, ʿAbd b. Ḥumayd, Abū Dāwūd, Ibn Jarīr, and al-Bayhaqī in al-Dalāʾil from another route from him, and Aḥmad, Muslim, Abū Dāwūd, al-Naḥḥās in his Nāsikh, Ibn Jarīr, Ibn al-Mundhir, and Ibn Abī Ḥātim from al-Barāʾ b. ʿĀzib, and the two Shaykhs from Ibn ʿUmar, and Ibn Jarīr and al-Ṭabarānī from Ibn ʿAbbās, and ʿAbd b. Ḥumayd in his Musnad, Abū Dāwūd, Ibn Mājah, and Ibn al-Mundhir from Jābir b. ʿAbd Allāh ؓ: that the Jewish rabbis gathered in the house of study (bayt al-midrās) when the Messenger of God ﷺ arrived, and a married man had committed adultery with a married Jewish woman—Jābir said: from the people of Fadak. Her people wrote to some of the Jews of Madinah: "Ask Muḥammad about that. If he commands you with flogging, take it from him; but if he commands you with stoning, do not take it from him." End of quote. Abū Hurayrah said: When they gathered in the house of study, he said: Send this man and this woman to Muḥammad. In another wording: "Let us go to this Prophet, for he has been sent with leniency. If he gives us a ruling less than stoning, we will accept it and use it as an argument before God, and say: the ruling of a Prophet among Your prophets." In another narration: They said: Entrust the judgment concerning the two of them to him. If he deals with them according to your practice of tajbiyah—which is flogging with a rope of palm fiber coated with tar, then their faces are blackened, then they are carried on two donkeys with their faces set toward the hind parts of the donkeys—then follow him, for he is only a king, a leader of his people; but if he judges between them with stoning, then he is a Prophet, so beware of him lest he strip what is in your hands from you. So they came to the Messenger of God ﷺ while he was sitting in the mosque among his companions and said: "O Abū al-Qāsim, this is a man who has committed adultery after being married, with a woman who was married. Judge between them, for we have entrusted the judgment between them to you." The Messenger of God ﷺ said: "What do you find in the Torah?" They said: We disgrace them and they are flogged. In another narration they said: Leave the Torah aside and say what you have. So he ruled for them with stoning, but they denied it. The Messenger of God ﷺ did not speak to them until he went to their house of study and stood at the door and said: "O assembly of Jews, bring out your scholars to me." They brought out to him ʿAbd Allāh b. Ṣūriyā, Abū Yāsir b. Akhṭab, and Wahb b. Yahūdhā, and they said: These are our scholars. The Messenger of God ﷺ said: "I adjure you by God who sent down the Torah upon Moses, what do you find in the Torah concerning one who commits adultery after being married?" They said: He is blackened with charcoal and flogged. ʿAbd Allāh b. Salām said: You have lied; in it is the verse of stoning. So they brought the Torah and unrolled it, and one of them placed his hand over the verse of stoning and read what was before it and what was after it. ʿAbd Allāh b. Salām said: Raise your hand. So he raised it, and there was the verse of stoning shining. He said: Muḥammad has spoken the truth. In another narration: When the Messenger of God ﷺ adjured them by God, Mighty and Majestic, a young man among them remained silent. When the Messenger of God ﷺ saw that he remained silent, he pressed him with questions, and he said: Since you adjure us, we find stoning in the Torah. The Prophet ﷺ said: "What was the first matter by which you relaxed the command of God, Mighty and Majestic?" He said: A man who was a relative of one of our kings committed adultery, and stoning was deferred for him. Then a man from a family of the people committed adultery, and they wanted to stone him, but his people intervened and said: By God, our companion shall not be stoned until you bring your companion and stone him. So they agreed upon this punishment among themselves. In another narration: Adultery increased among our nobles, so when we seized a nobleman we left him alone, and when we seized a weak person we carried out the prescribed punishment on him. So we said: Come, let us make something and carry it out on the noble and the lowly alike. So we agreed upon blackening with charcoal and flogging. By God, O Abū al-Qāsim, they know that you are a sent Prophet, but they envy you. The Prophet ﷺ said: "O God, I am the first to revive Your command when they had killed it long ago out of desire." Then they brought four witnesses, and they testified that they had seen his penis in her vagina like the kohl stick in the kohl container. The Messenger of God ﷺ commanded that the two of them be stoned at the door of his mosque. In another narration: at al-Balāṭ. Ibn ʿUmar said: I saw the man bending over the woman to shield her from the stones. In another wording: I was among those who stoned them, and I saw him shielding her from the stones with his own body. Al-Zuhrī said: It has reached us that this verse was revealed concerning them: "Indeed, We sent down the Torah, in it is guidance and light; the prophets who submitted judged by it for those who were Jews" [al-Māʾidah: 44]. It has a corroborating witness in the two Ṣaḥīḥs from Ibn ʿUmar. I say: We have mentioned what came in this context of the ḥadīths at the saying of the Most High: "O Messenger, let not those who hasten into disbelief grieve you—from those who say, 'We believe' with their mouths but their hearts do not believe, and from those who are Jews—listeners to falsehood, listeners for other people who have not come to you. They distort words from after their proper places, saying, 'If you are given this, take it'" [al-Māʾidah: 41–43]. That is, the flogging and blackening with charcoal upon which they had agreed, which they innovated of their own accord. Meaning: if Muḥammad judges for you with this, take it; but if you are not given it—meaning stoning—then beware. Meaning: if he does not judge for you with that, then beware of accepting it. God the Most High said: "And whoever God wants to put to trial, you will never possess for him anything against God. Those are the ones whose hearts God did not want to purify. For them in this world is disgrace, and for them in the Hereafter is a great punishment." Until He said: "But how is it that they come to you for judgment while they have the Torah, in which is the judgment of God? Then they turn away after that. And those are not believers." So God, the Most High, condemned them for the evil of their intention with respect to their belief concerning their Book, and that in it is the judgment of God with stoning, while they nevertheless know its validity, then they turn away from it to what they innovated of flogging, blackening with charcoal, and tajbiyah. Then after that Ibn Ṣūriyā disbelieved and denied the prophethood of the Messenger of God ﷺ. Ibn Isḥāq said: So God the Most High revealed concerning them: "O Messenger, let not those who hasten into disbelief grieve you—from those who say, 'We believe' with their mouths but their hearts do not believe, and from those who are Jews—listeners to falsehood, listeners for other people who have not come to you." That is, those from among them who sent whom they sent and stayed behind, and commanded them with what they commanded them of distorting the ruling from its proper places. Then He said: "They distort words from after their proper places, saying, 'If you are given this, take it; but if you are not given it'—that is, stoning—'then beware.'" To the end of the story. And that was among what God did for His Messenger ﷺ in establishing the adultery of the two of them. This judgment included that Islam is not a condition in iḥṣān, and that a dhimmī makes a dhimmī woman muḥṣan. To this went Aḥmad and al-Shāfiʿī. Those who did not say that differed concerning the interpretation of this ḥadīth. Mālik said in other than al-Muwaṭṭaʾ: The Jews were not people of the dhimmah. What is in Ṣaḥīḥ al-Bukhārī is that they were people of the dhimmah. There is no doubt that this was after the pact that occurred between the Prophet ﷺ and them, and they were not at that time at war. How could it be, when they sought judgment from him and accepted his ruling? In some routes of the ḥadīth: they said: "Let us go to this Prophet, for he has been sent with leniency." In some of its routes: they invited him to their house of study, and he came to them and judged between them. So they were people of pact and peace without doubt. Another group said: He only stoned the two of them according to the ruling of the Torah. They said: The context of the story is explicit in that. But this does not avail them anything at all, for he judged between them with pure truth, and it is obligatory to follow him in every case. What is there after truth except error? Another group said: He stoned the two of them as a matter of policy. This is one of the ugliest of sayings. Rather, he stoned the two of them by the judgment of God, besides which there is no judgment. This judgment also included that the people of the dhimmah, when they seek judgment from us, we do not judge between them except by the judgment of Islam. It also included accepting the testimony of the people of the dhimmah, some of them against others, because the two adulterers did not confess, and no Muslims testified against them, for they had not attended their adultery. How is that when in the Sunan in this story: the Messenger of God ﷺ called for the witnesses, and four came and testified that they had seen his penis in her vagina like the kohl stick in the kohl container. In some routes of this ḥadīth: four of them came. In some of them: He said to the Jews: Bring me four from among you. It also included sufficing with stoning, and that it is not combined with flogging. Ibn ʿAbbās said: Stoning is in the Book of God; none plunges into it except a diver. It is His saying, the Most High: "O People of the Book, there has come to you Our Messenger making clear to you much of what you used to conceal of the Book" [al-Māʾidah: 15]. Another derived it from His saying: "Indeed, We sent down the Torah, in it is guidance and light; the prophets who submitted judged by it for those who were Jews" [al-Māʾidah: 44].
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