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Hadd Punishment for Adultery

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The Ḥadd punishment for Adultery (Arabic: حَدّ الزِنا, ḥadd al-zinā) is the Islamic punishment for illicit sexual intercourse between a man and a woman. The Hadd of Zina, based on various conditions, is executed in three forms: Execution (killing), Rajm (stoning), and Flogging (lashes). The punishment for Zina is carried out if the adulterer/fornicator meets conditions such as puberty (bulugh), sanity ('aql), free will (ikhtiyar), and awareness of the prohibition of Zina. Proving Zina, for the purpose of executing its punishment, is possible through the confession of the adulterer or Bayyina (religious evidence), meaning the testimony of witnesses.

Execution applies to cases such as incest and rape. Stoning is for Muḥṣan adulterers (those who are married and have access to lawful sexual relations), and Flogging is for those who do not have access to lawful sexual relations. For men who are married but have not yet consummated the marriage with their wives, in addition to flogging, one year of Exile and shaving the head are also applied. Muhammad Husayn Tabataba'i, a Shi'a philosopher, considers the main purpose of these punishments to be deterrence from corruption in society.

In the view of Shi'a jurists, the execution of the hadd of Zina is the responsibility of the Infallible Imam (a) or his representative. Regarding the implementation of Hudud during the Occultation of Imam al-Mahdi (a), there are differing opinions: some jurists consider it the duty of a qualified jurist (Faqih Jami' al-Shara'it), while others believe that the implementation of Hudud is suspended during the Occultation.

Definition and Status

The Hadd of Zina is a punishment prescribed in Islamic law for illicit sexual intercourse between a man and a woman.[1] This punishment varies based on the details related to it.[2]

The Qur'an refers to the punishment of the adulterer in Qur'an 24:2. According to Allama Tabatabaii, based on this verse, leniency should not be shown in executing the hadd of Zina; because the wisdom behind executing punishments is to prevent the commission of sin, which is achieved through severity in their execution.[3]

Regarding the punishment of Zina, narrations have been reported concerning its importance[4] and the manner of its execution.[5] Al-Kulayni in al-Kafi has narrated traditions related to the Hadd of Zina under 19 chapters.[6] Shi'a jurists have also discussed the Hadd of Zina in discussions related to the Hudud of sins.[7]

Conditions for the Obligation of Hadd of Zina

Shi'a jurists consider the Hadd of Zina dependent on the realization of all the following conditions:

Bulugh (Puberty): The adulterer must have reached religious puberty.[8]

'Aql (Sanity): Must not be insane.[9]

Ikhtiyar (Free Will): Must not have been forced into the act of Zina.[10]

Awareness of Prohibition: Must be aware that the act is forbidden (haram).[11]

Penetration: The glans of the penis must enter the vagina or anus of the woman.[12]

Illegitimacy of the Relationship: There must be no relationship of Marriage or ownership (in the case of a slave girl) between the man and the woman.[13]

Awareness of Identity: If someone has intercourse with another person under the misconception that they are their spouse (Waty bi-l-shubha), their act is not Zina.[14]

Means of Proving Zina

According to the Fatwa of jurists, there are two ways to prove the act of Zina: the confession (Iqrar) of the adulterer and religious evidence (bayyina). Each of these two methods has its own conditions:

Iqrar (confession): Proving Zina through confession requires the adulterer to confess four times.[15]

Bayyina (evidence): Proving Zina through Bayyina is conditional upon the testimony of four men, or if four men are not available, according to the popular opinion, three men and two women.[16] With the testimony of two men and four women, only flogging is established, not Rajm (stoning).[17] The testimony of witnesses leads to the establishment of the Hadd only if they testify in such a way that all the conditions for the obligation of the Hadd, such as full penetration, mutual awareness of identity, etc., are understood from their testimony. Otherwise, the witnesses will be subject to the Hadd of Qadhf for false accusation.[18] According to jurisprudential fatwas, it is recommended for witnesses to refrain from testifying to Zina. It is also recommended for the judge to encourage them to withhold testimony through hints and allusions.[19]

Types of Hadd of Zina

In Shi'a jurisprudence, based on the characteristics of the adulterers and other conditions, three types of Hadd for Zina are proposed:

Execution

See also: Execution

In certain cases, the Hadd of Zina is killing the adulterer:

Stoning

See also: Rajm and Zina

If the adulterous man and woman are Muḥṣan (meaning they have access to lawful sexual relations), their punishment is stoning.[26] If either the man or the woman is not Muḥṣan, their punishment differs.[27]

Flogging, Exile, and Shaving the Head

See also: Flogging

An adult and sane man or woman who does not have access to lawful sexual relations receives one hundred lashes if they commit Zina.[28] Slaves, whether Muḥṣan or not, receive fifty lashes.[29]

Regarding adult and sane men who are married but have not yet consummated the marriage with their wives, a severer ruling exists. It is said that these individuals, after flogging, have their heads shaved and are exiled for one year.[30] According to the popular opinion, women are not exiled and their heads are not shaved.[31]

Responsibility for Executing the Hadd of Zina

Main article: Implementation of Hudud

From the perspective of Shi'a jurists, during the presence of the Infallible Imam (a), the duty of executing religious Hudud, including the Hadd of Zina, lies with the Imam or a person appointed by the Imam for this task.[32] Regarding the Era of Occultation, there is a difference of opinion: some say a qualified jurist executes religious Hudud.[33] A group believes that the execution of Hudud is exclusive to the Infallible Imam (a) and during the Occultation, a jurist cannot execute these rulings.[34] Some jurists have also suspended judgment on this matter and have not given a definitive opinion.[35]

Etiquette of Executing the Hadd of Zina

In jurisprudential sources, certain etiquette has been mentioned for the execution of the Hadd of Zina:

  • The man's body should be naked, except for the private parts, during flogging or stoning.[36]
  • The woman's clothing should be tight so that her body is not revealed during flogging or stoning.[37]
  • For executing stoning, a pit should be dug for the criminal to be placed in.[38]
  • When flogging, the witnesses should initiate the execution of the Hadd.[39]
  • The man should be flogged standing, and the woman sitting.[40]
  • Lashes should be struck severely on various parts of the body, except the head, face, and private parts.[41]
  • A group of Muslims should witness the execution of the Hadd.[42]
  • In stoning, if it is proven by testimony, the witnesses should start throwing stones first.[43]

Is Executing Hadd of Zina Possible Based on Medical Tests?

Shi'a Marja's, in response to inquiries, have not accepted the establishment of the Hadd of Zina based on medical tests.[44] They also believe that the judge's knowledge derived from such tests is not authoritative (Hujja), and even Ta'zir cannot be applied to the accused based on it.[45] For example, Sayyid 'Ali Khamenei, the second leader of the Islamic Republic of Iran and a Shi'a Marja', rejects the execution of the Hadd of Zina based on medical tests. Muhammad Fadil Lankarani considers such tests insufficient to prove Zina.[46]

Notes

  1. ↑ Muʾassasa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1382 Sh, vol. 4, p. 294.
  2. ↑ Muʾassasa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1382 Sh, vol. 4, p. 294.
  3. ↑ Ṭabāṭabāʾī, Al-Mīzān fī tafsīr al-Qurʾān, 1352 Sh, vol. 15, p. 78.
  4. ↑ For example, see: Kulaynī, Al-Kāfī, 1407 AH, vol. 7, pp. 175-176; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 28, p. 67.
  5. ↑ For example, see: Qummī, Tafsīr al-Qummī, 1404 AH, vol. 2, p. 96; Ibn Ḥayyun, Daʿāʾim al-Islām, 1385 AH, vol. 2, pp. 451-452.
  6. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 7, pp. 176-198.
  7. ↑ For example, see: Majlisī, Ḥudūd wa qiṣāṣ wa diyāt, pp. 13-20; Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 41, pp. 203-277; Gulpāygānī, Al-Durr al-manḍūd, vol. 1, pp. 26-498.
  8. ↑ For example, see: Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 137; Muḥaqqiq al-Ḥillī, Al-Mukhtaṣar al-nāfiʿ, 1376 Sh, vol. 1, p. 213; ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 521.
  9. ↑ For example, see: Muḥaqqiq al-Ḥillī, Al-Mukhtaṣar al-nāfiʿ, 1376 Sh, vol. 1, p. 213; ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 521.
  10. ↑ For example, see: Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 137; Muḥaqqiq al-Ḥillī, Al-Mukhtaṣar al-nāfiʿ, 1376 Sh, vol. 1, p. 213; ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 521.
  11. ↑ For example, see: Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 137; Muḥaqqiq al-Ḥillī, Al-Mukhtaṣar al-nāfiʿ, 1376 Sh, vol. 1, p. 213; ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 521.
  12. ↑ For example, see: Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 136; Muḥaqqiq al-Ḥillī, Al-Mukhtaṣar al-nāfiʿ, 1376 Sh, vol. 1, p. 213; ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 521.
  13. ↑ For example, see: Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 136; Muḥaqqiq al-Ḥillī, Al-Mukhtaṣar al-nāfiʿ, 1376 Sh, vol. 1, p. 213; ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 521.
  14. ↑ For example, see: Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 136; Muḥaqqiq al-Ḥillī, Al-Mukhtaṣar al-nāfiʿ, 1376 Sh, vol. 1, p. 213; ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 521.
  15. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, pp. 138-139; Khumaynī, Taḥrīr al-wasīla, 1408 AH, vol. 2, p. 459.
  16. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 139.
  17. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 139.
  18. ↑ Khumaynī, Taḥrīr al-wasīla, 1408 AH, vol. 2, p. 461.
  19. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 41, p. 307.
  20. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 41, p. 309.
  21. ↑ Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 41, p. 233.
  22. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 41, p. 313; Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 41, p. 234.
  23. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 41, p. 315; Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 41, p. 235.
  24. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 41, p. 316.
  25. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 41, pp. 331-332.
  26. ↑ Tabrīzī, Usus al-ḥudūd wa l-taʿzīrāt, 1376 Sh, p. 107.
  27. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 41, pp. 318-322.
  28. ↑ Subḥānī Tabrīzī, Al-Ḥudūd wa l-taʿzīrāt, 1432 AH, p. 112.
  29. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 41, p. 329.
  30. ↑ Gulpāygānī, Al-Durr al-manḍūd, vol. 1, pp. 299-300.
  31. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 41, pp. 328-329; Subḥānī Tabrīzī, Al-Ḥudūd wa l-taʿzīrāt, 1432 AH, p. 118.
  32. ↑ Ṣāḥib Jawāhir, Jawāhir al-kalām, vol. 21, p. 386.
  33. ↑ For example, see: Mufīd, Al-Muqniʿa, 1410 AH, p. 810; Shahīd al-Awwal, Al-Lumʿa al-Dimashqiyya, 1410 AH, p. 46; Imām Khumaynī, Taḥrīr al-wasīla, 1408 AH, vol. 1, p. 482; Khāminiʾī, Ajwibat al-istiftāʾāt, 1415 AH, vol. 1, p. 25.
  34. ↑ For example, see: Ibn Zuhra, Ghanyat al-nuzūʿ, p. 425; Ibn Idrīs, Al-Sarāʾir, 1410 AH, vol. 2, p. 25; Khwānsārī, Jāmiʿ al-madārik, 1355 Sh, vol. 5, pp. 411-412.
  35. ↑ For example, see: ʿAllāma al-Ḥillī, Muntahā al-maṭlab, 1412 AH, vol. 2, p. 994; Mīrzā-yi Qummī, Jāmiʿ al-shatāt, 1371 Sh, vol. 1, p. 395.
  36. ↑ Abū l-Ṣalāḥ al-Ḥalabī, Al-Kāfī fī l-fiqh, 1403 AH, p. 407.
  37. ↑ Abū l-Ṣalāḥ al-Ḥalabī, Al-Kāfī fī l-fiqh, 1403 AH, p. 407.
  38. ↑ Abū l-Ṣalāḥ al-Ḥalabī, Al-Kāfī fī l-fiqh, 1403 AH, p. 407.
  39. ↑ Abū l-Ṣalāḥ al-Ḥalabī, Al-Kāfī fī l-fiqh, 1403 AH, p. 407.
  40. ↑ Abū l-Ṣalāḥ al-Ḥalabī, Al-Kāfī fī l-fiqh, 1403 AH, p. 407.
  41. ↑ Ṭūsī, Al-Khilāf, 1407 AH, vol. 5, p. 374.
  42. ↑ Ṭūsī, Al-Khilāf, 1407 AH, vol. 5, p. 374.
  43. ↑ Abū l-Ṣalāḥ al-Ḥalabī, Al-Kāfī fī l-fiqh, 1403 AH, p. 407; Ṭūsī, Al-Khilāf, 1407 AH, vol. 5, p. 376.
  44. ↑ Kalāntarī, "Taḥlīl-i ʿilmī az yak parwanda-yi kayfarī", p. 311.
  45. ↑ Qaeni Najafi Website. "Iʿtibār-i āzmāyish-hā-yi pizishkī".
  46. ↑ Kalāntarī, "Taḥlīl-i ʿilmī az yak parwanda-yi kayfarī", p. 311.

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