The Light — Verse 10

Details of Al-Li`an This Ayah offers a way out for husbands. If a husband has accused his wife but cannot come up with proof, he can swear the Li`an (the oath of condemnation) as Allah commanded. This means that he brings her before the Imam and states what he is accusing her of. The ruler then asks him to swear four times by Allah in front of four witnesses إِنَّهُ لَمِنَ الصَّـدِقِينَ (that he is one of those who speak the truth) in his accusation of her adultery. وَالْخَامِسَةُ أَنَّ لَعْنَةَ اللَّهِ عَلَيْهِ إِن كَانَ مِنَ الْكَـذِبِينَ (And the fifth; the invoking of the curse of Allah on him if he be of those who tell a lie.) If he says that, then she is divorced from him by the very act of this Li`an; she is forever forbidden for him and he must give her Mahr to her. The punishment for Zina should be carried out on her, and nothing can prevent the punishment except if she also swears the oath of condemnation (Li`an) and swears by Allah four times that he is one of those who lied, i.e., in what he is accusing her of; وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَآ إِن كَانَ مِنَ الصَّـدِقِينَ (And the fifth; should be that the crath of Allah be upon her if he speaks the truth.) Allah says: وَيَدْرَؤُاْ عَنْهَا الْعَذَابَ (But she shall avert the punishment) meaning, the prescribed punishment. وَيَدْرَؤُاْ عَنْهَا الْعَذَابَ أَن تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَـذِبِينَ - وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَآ إِن كَانَ مِنَ الصَّـدِقِينَ (if she bears witness four times by Allah, that he is telling a lie. And the fifth; should be that the wrath of Allah be upon her if he speaks the truth.) The wrath of Allah is mentioned specially in the case of the woman, because usually a man would not go to the extent of exposing his wife and accusing her of Zina unless he is telling the truth and has good reason to do this, and she knows that what he is accusing her of is true. So in her case the fifth testimony calls for the wrath of Allah to be upon her, for the one upon whom is the wrath of Allah, is the one who knows the truth yet deviates from it. Then Allah mentions His grace and kindness to His creation in that He has prescribed for them a way out of their difficulties. Allah says: وَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ (And had it not been for the grace of Allah and His mercy on you!) meaning, many of your affairs would have been too difficult for you, وَأَنَّ اللَّهَ تَوَّابٌ (And that Allah is the One Who forgives and accepts repentance,) means, from His servants, even if that comes after they have sworn a confirmed oath. حَكِيمٌ (the All-Wise. ) in what He prescribes and commands and forbids. There are Hadiths which explain how we are to put this Ayah into effect, why it was revealed and concerning whom among the Companions it was revealed. The Reason why the Ayah of Li`an was revealed Imam Ahmad recorded that Ibn `Abbas said: "When the Ayah وَالَّذِينَ يَرْمُونَ الْمُحْصَنَـتِ ثُمَّ لَمْ يَأْتُواْ بِأَرْبَعَةِ شُهَدَآءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلاَ تَقْبَلُواْ لَهُمْ شَهَادَةً أَبَداً (And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever) 24:4 was revealed, Sa`d bin `Ubadah, may Allah be pleased with him, -- the leader of the Ansar -- said, `Is this how it was revealed, O Messenger of Allah' The Messenger of Allah ﷺ said: «يَا مَعْشَرَ الْأَنْصَارِ أَلَا تَسْمَعُونَ مَا يَقُولُ سَيِّدُكُمْ؟» (O Ansar, did you hear what your leader said) They said, `O Messenger of Allah, do not blame him, for he is a jealous man. By Allah, he never married a woman who was not a virgin, and he never divorced a woman but none of us would dare to marry her because he is so jealous.' Sa`d said, `By Allah, O Messenger of Allah, I know that it (the Ayah) is true and is from Allah, but I am surprised. If I found some wicked man lying down with my wife, should I not disturb him until I have brought four witnesses By Allah, he would have finished what he was doing before I could bring them!' A little while later, Hilal bin Umayyah -- one of the three whose repentance had been accepted -- came back from his lands at night and found a man with his wife. He saw with his own eyes and heard with his own ears, but he did not disturb him until the morning. In the morning he went to the Messenger of Allah ﷺ and said, `O Messenger of Allah, I came to my wife at night and found a man with her, and I saw with my own eyes and heard with my own ears.' The Messenger of Allah ﷺ did not like what he had said and got very upset. The Ansar gathered around him and said, `We were being tested by what Sa`d bin Ubadah said, and now the Messenger of Allah ﷺ will punish Hilal bin Umayyah and declare his testimony before people to be unacceptable.' Hilal said: `By Allah, I hope that Allah will make for me a way out from this problem.' Hilal said, `O Messenger of Allah, I see how upset you are by what I have said, but Allah knows that I am telling the truth.' By Allah, the Messenger of Allah ﷺ wanted to have him flogged, but then Allah sent revelation to His Messenger . When the revelation came upon him, they knew about it from the change in his face, so they would leave him alone until the revelation was finished. Allah revealed the Ayah: وَالَّذِينَ يَرْمُونَ أَزْوَجَهُمْ وَلَمْ يَكُنْ لَّهُمْ شُهَدَآءُ إِلاَّ أَنفُسُهُمْ فَشَهَـدَةُ أَحَدِهِمْ أَرْبَعُ شَهَـدَاتٍ بِاللَّهِ (And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies by Allah...,) Then the revelation was finished and the Messenger of Allah ﷺ said, «أَبْشِرْ يَا هِلَالُ فَقَدْ جَعَلَ اللهُ لَكَ فَرَجًا وَمَخْرَجًا» (Rejoice, O Hilal, for Allah has made a way out for you.) Hilal said, `I had been hoping for this from my Lord, may He be glorified.' The Messenger of Allah ﷺ said: «أَرْسِلُوا إِلَيْهَا» (Send for her.) So they sent for her and she came. The Messenger of Allah ﷺ recited this Ayah to them both, and reminded them that the punishment of the Hereafter is more severe than the punishment in this world. Hilal said, `By Allah, O Messenger of Allah, I have spoken the truth about her.' She said, `He is lying.' The Messenger of Allah ﷺ said, «لَاعِنُوا بَيْنَهُمَا» (Make them both swear the Li`an.) So Hilal was told, `Testify.' So he testified four times by Allah that he was one of those who speak the truth. When he came to the fifth testimony, he was told, `O Hilal, have Taqwa of Allah, for the punishment of this world is easier than the punishment of the Hereafter, and this will mean that the punishment will be inevitable for you.' He said, `By Allah, Allah will not punish me for it, just as He has not caused me to be flogged for it.' So he testified for the fifth time that the curse of Allah would be upon him if he was telling a lie. Then it was said to his wife, `Testify four times by Allah that he is telling a lie.' And when his wife reached the fifth testimony, she was told, `Have Taqwa of Allah, for the punishment of this world is easier than the punishment of the Hereafter, and this will mean that the punishment will be inevitable for you.' She hesitated for a while, and was about to admit her guilt, then she said: `By Allah, I will not expose my people to shame, and she swore the fifth oath that the wrath of Allah would be upon her if he was telling the truth.' Then the Messenger of Allah ﷺ separated them, and decreed that her child should not be attributed to any father, nor should the child be accused, and whoever accused her or her child, they would be subject to punishment. He also decreed that Hilal was not obliged to house her or feed her, because they had not been separated by divorce, nor had he died and left her a widow. He said, «إِنْ جَاءَتْ بِهِ أُصَيْهِبَ (أُرَيْسِحَ) حَمْشَ السَّاقَيْنِ، فَهُوَ لِهِلَالٍ، وَإِنْ جَاءَتْ بِهِ أَوْرَقَ جَعَدًا جُمَالِيًّا خَدَلَّجَ السَّاقَيْنِ سَابِغَ الْأَلْيَتَيْنِ، فَهُوَ لِلَّذِي رُمِيَتْتِبهِ» (If she gives birth to a red-haired child (with skinny thighs) and thin legs, then he is Hilal's child, but if she gives birth to a curly-haired child with thick legs and plump buttocks, then this is what she is accused of.) She subsequently gave birth to a child who was curly-haired with thick legs and plump buttocks, and the Messenger of Allah ﷺ said, «لَوْلَا الْأَيْمَانُ لَكَانَ لِي وَلَهَا شَأْنٌ» (Were it not for the oath that she swore, I would deal with her.)" `Ikrimah said, "The child grew up to become the governor of Egypt, and he was given his mother's name and was not attributed to any father." Abu Dawud recorded a similar but briefer report. This Hadith has corroborating reports in the books of Sahih and elsewhere, with many chains of narration, including the report narrated by Al-Bukhari from Ibn `Abbas, that Hilal bin Umayyah accused his wife before the Prophet with Sharik bin Sahma'. The Prophet said, «الْبَيِّنَةَ أَوْحَدٌّ فِي ظَهْرِكَ» (Evidence or the punishment on your back.) He said, "O Messenger of Allah, if any one of us saw a man with his wife, how could he go and get evidence" The Prophet again said, «الْبَيِّنَةَ وَإِلَّاحَدٌّ فِي ظَهْرِكَ» (Evidence otherwise the punishment on your back.) Hilal said, "By the One Who sent you with the truth! I am telling the truth and Allah will reveal something that will protect my back from the punishment. " Then Jibril came down and brought the revelation, وَالَّذِينَ يَرْمُونَ أَزْوَجَهُمْ (And for those who accuse their wives,) Then he recited until he reached: إِن كَانَ مِنَ الصَّـدِقِينَ (that he is one of those who speak the truth) 24:6. When the revelation had finished, the Prophet sent for them both. Hilal came and gave his testimony, and the Prophet said, «إِنَّ اللهَ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟» (Allah knows that one of you is lying. Will one of you repent) Then she stood up and gave her testimony, and when she reached the fifth oath, they stopped her and said, "If you swear the fifth oath and you are lying, the curse of Allah will be inevitable." Ibn `Abbas said, "She hesitated and kept quiet until we thought that she had changed her mind, then she said, `I will not dishonor my people today', and she went ahead. Then the Messenger of Allah ﷺ said, «أَبْصِرُوهَا، فَإِنْ جَاءَتْ بِهِ أَكْحَلَ الْعَيْنَيْنِ سَابِغَ الْأَلْيَتَيْنِ خَدَلَّجَ السَّاقَيْنِ، فَهُوَ لِشَرِيكِ ابْنِ سَحْمَاءَ» (Wait until she gives birth, and if she gives birth to a child whose eyes look as if they are ringed with kohl and who has plump buttocks and thick legs, then he is the child of Sharik bin Sahma'.) She gave birth to a child who matched this description, and the Prophet said, «لَوْلَا مَا مَضَى مِنْ كِتَابِ اللهِ لَكَانَ لِي وَ لَهَا شَأْنٌ» (Were it not for the Book of Allah, I would deal with her.) This version was recorded only by Al-Bukhari, but the event has been narrated with additional chains of narration from Ibn `Abbas and others. Imam Ahmad recorded that Sa`id bin Jubayr said: During the governorship of Ibn Az-Zubayr I was asked about the couple who engage in Li`an, and whether they should be separated, and I did not know the answer. I got up and went to the house of Ibn `Umar, and said, "O Abu `Abdur-Rahman, should the couple who engage in Li`an be separated" He said, "Subhan Allah, the first one to ask about this was so-and-so the son of so-and-so. He said, `O Messenger of Allah, what do you think of a man who sees his wife committing an immoral sin If he speaks he will be speaking about something very serious, and if he keeps quiet he will be keeping quiet about something very serious.' The Prophet kept quiet and did not answer him. Later on, he came to him and said, `What I asked you about is something with which I myself being tested with.' Then Allah revealed the Ayat, وَالَّذِينَ يَرْمُونَ أَزْوَجَهُمْ (And for those who accuse their wives,) until he reached: أَنَّ غَضَبَ اللَّهِ عَلَيْهَآ إِن كَانَ مِنَ الصَّـدِقِينَ (That the wrath of Allah be upon her if he speaks the truth.) He started to advise the man and remind him about Allah, and told him that the punishment of this world is easier than the punishment of the Hereafter. The man said: `By the One Who sent you with the truth, I was not telling you a lie.' Then the Prophet turned to the woman and advised the woman and reminded her about Allah, and told her that the punishment of this world is easier than the punishment of the Hereafter. The woman said, `By the One Who sent you with the truth, he is lying.' So the Prophet started with the man, who swore four times by Allah that he was one of those who speak the truth, and swore the fifth oath that the curse of Allah would be upon him if he were lying. Then he turned to the woman, who swore four times by Allah that he was lying, and swore the fifth oath that the wrath of Allah would be upon her if he was telling the truth. Then he separated them." It was also recorded by An-Nasa'i in his Tafsir, and by Al-Bukhari and Muslim in the Two Sahihs.

And were it not for God’s bounty to you and His mercy in shielding you from being exposed in such situations and that God is the Relenting in His acceptance of repentance in such situations and otherwise Wise in the rulings He has given for this and other matters that He might make clear the truth therein and hasten punishment for those deserving it.

ولولا تفضُّل الله عليكم ورحمته- أيها المؤمنون- بهذا التشريع للأزواج والزوجات، لأحلَّ بالكاذب من المتلاعنين ما دعا به على نفسه، وأن الله تواب لمن تاب مِن عباده، حكيم في شرعه وتدبيره.

أي لحرجتم ولشق عليكم كثير من أموركم "وأن الله تواب" أي على عباده. وإن كان ذلك بعد الحلف والأيمان المغلظة "حكيم" فيما يشرعه ويأمر به وفيما ينهي عنه وقد وردت الأحاديث بمقتضي العمل بهذه الآية وذكر سبب نزولها وفيمن نزل فيه من الصحابة. قال الإمام أحمد حدثنا يزيد أخبرنا عباد بن منصور عن عكرمة عن ابن عباس قال: لما نزلت "والذين يرمون المحصنات ثم لم يأتوا بأربعة شهداء فاجلدوهم ثمانين جلدة ولا تقبلوا لهم شهادة أبدا" قال سعد بن عبادة وهو سيد الأنصار: "أهكذا أنزلت يا رسول الله؟ فقال رسول الله صلى الله عليه وسلم: "يا معشر الأنصار ألا تسمعون ما يقول سيدكم؟" فقالوا يا رسول الله: لا تلمه فإنه رجل غيور والله ما تزوج امرأ قط إلا بكرا وما طلق امرأة قط فاجترأ رجل منا أن يتزوجها من شدة غيرته فقال سعد: والله يا رسول الله إني لأعلم إنها لحق وإنها من الله ولكني قد تعجبت أني لو وجدت لكاعا قد تفخذها رجل لم يكن لى أن أهيجه ولا أحركه حتى آتي بأربعة شهداء فوالله إني لا آتي بهم حتى يقضي حاجته - قال فما لبثوا إلا يسيرا - حتي جاء هلال بن أمية وهو أحد الثلاثة الذين تيب عليهم فجاء من أرضه عشاء فوجد عند أهله رجلا فرأى بعينيه وسمع بأذنيه فلم يهيجه حتى أصبح فغدا على رسول الله صلى الله عليه وسلم فقال: يا رسول الله إني جئت على أهلي عشاء فوجدت عندها رجلا فرأيت بعيني وسمعت بأذني فكره رسول الله صلى الله عليه وسلم ما جاء به واشتد عليه واجتمعت عليه الأنصار وقالوا: قد ابتلينا بما قال سعد بن عبادة الآن يضرب رسول الله صلى الله عليه وسلم هلال بن أمية ويبطل شهادته في الناس فقال هلال: والله إني لأرجو أن يجعل الله لي منها مخرجا. وقال هلال يا رسول الله فإني قد أرى ما اشتد عليك مما جئت به والله يعلم أني لصادق. فوالله إن رسول الله صلى الله عليه وسلم يريد أن يأمر بضربه إذ أنزل الله على رسوله صلى الله عليه وسلم الوحي وكان إذا أنزل عليه الوحي عرفوا ذلك فى تربد وجهه يعني فأمسكوا عنه حتي فرغ من الوحي فنزلت "والذين يرمون أزواجهم ولم يكن لهم شهداء إلا أنفسهم فشهادة أحدهم أربع شهادات بالله" الآية فسري عن رسول الله صلى الله عليه وسلم فقال: "أبشر يا هلال فقد جعل الله لك فرجا ومخرجا" فقال هلال: قد كنت أرجو ذلك من ربي عز وجل فقال رسول الله صلى الله عليه وسلم "أرسلوا إليها" فجاءت فتلاها رسول الله صلى الله عليه وسلم عليهما فذكرهما وأخبرهما أن عذاب الآخرة أشد من عذاب الدنيا فقال هلال: والله يا رسول الله لقد صدقت عليها فقالت: كذب فقال رسول الله صلى الله عليه وسلم: "لاعنوا بينهما" فقيل لهلال: اشهد فشهد أربع شهادات بالله إنه لمن الصادقين فلما كانت الخامسة قيل له: يا هلال اتق الله فإن عذاب الدنيا أهون من الآخرة وإن هذه الموجبة التي توجب عليك العذاب فقال: والله لا يعذبني الله عليها كما لم يجلدني عليها فشهد في الخامسة أن لعنة الله عليه إن كان من الكاذبين ثم قيل للمرأة: اشهدي أربع شهادات بالله إنه لمن الكاذبين وقيل لها عند الخامسة اتقي الله فإن عذاب الدنيا أهون من عذاب الآخرة وإن هذه الموجبة التي توجب عليك العذاب فتلكأت ساعة وهمت بالاعتراف ثم قالت: والله لا أفضح قومي فشهدت في الخامسة أن غضب الله عليها إن كان من الصادقين ففرق رسول الله صلى الله عليه وسلم بينهما وقضى أن لا يدعي ولدها لأب ولا يرمي ولدها ومن رماها أو رمي ولدها فعليه الحد وقضى أن لا بيت لها عليه ولا قوت لها من أجل أنهما يفترقان من غير طلاق ولا متوفى عنها وقال: "إن جاءت به أصيهب أريشح حمش الساقين فهو لهلال وإن جاءت به أورق جعدا جماليا خدلج الساقين سابغ الأليتين فهو الذي رميت به" فجاءت به أورق جعدا جماليا خدلج الساقين سابغ الأليتين فقال رسول الله صلى الله عليه وسلم: "لولا الأيمان لكان لي ولها شأن" قال عكرمة فكان بعد ذلك أميرا على مصر وكان يدعي لأمه" ولا يدعي لأب ورواه أبو داود عن الحسن بن علي عن يزيد بن هارون به نحوه مختصرا ولهذا الحديث شواهد كثيرة في الصحاح وغيرها من وجوه كثيرة. فمنها ما قال البخاري: حدثني محمد بن بشار حدثنا ابن أبي عدي عن هشام بن حسان حدثني عكرمة عن ابن عباس أن هلال بن أمية قذف امرأته عند النبي صلى الله عليه وسلم بشريك بن سحماء فقال النبي صلى الله عليه وسلم: "البينة أو حد في ظهرك" فقال يا رسول الله إذا رأى أحدنا على امرأته رجلا ينطلق يلتمس البينة فجعل النبي صلى الله عليه وسلم يقول "البينة وإلا حد في ظهرك" فقال هلال: والذي بعثك بالحق إني لصادق ولينزلن الله ما يبرئ ظهرى من الحد فنزل جبريل وأنزل عليه: "والذين يرمون أزواجهم - فقرأ حتى بلغ - إن كان من الصادقين" فانصرف النبي صلى الله عليه وسلم فأرسل إليهما فجاء هلال فشهد والنبي صلى الله عليه وسلم يقول: "إن الله يعلم أن أحدكما كاذب فهل منكما تائب" ثم قامت فشهدت فلما كان في الخامسة وقفوها وقالوا: إنها موجبة قال ابن عباس فتلكأت ونكصت حتى ظننا أنها ترجع ثم قالت: لا أفضح قومي سائر اليوم فمضت فقال النبي صلى الله عليه وسلم "أبصروها فإن جاءت به أكحل العينين سابغ الأليتين خدلج الساقين فهو لشريك بن سحماء" فجاءت به كذلك فقال النبي صلى الله عليه وسلم "لولا ما مضى من كتاب الله لكان لي ولها شأن" انفرد به البخاري من هذا الوجه وقد رواه من غير وجه عن ابن عباس وغيره. وقال ابن أبي حاتم حدثنا أحمد بن منصور الزيادي حدثنا يونس بن محمد حدثنا صالح وهو ابن عمر حدثنا عاصم يعني ابن كليب عن أبيه حدثني ابن عباس قال جاء رجل إلى رسول الله صلى الله عليه وسلم فرمى امرأته برجل فكره ذلك رسول الله صلى الله عليه وسلم فلم يزل يردده حتى أنزل الله تعالى "والذين يرمون أزواجهم" فقرأ حتى فرغ من الآيتين فأرسل إليهما فدعاهما فقال: "إن الله تعالى قد أنزل فيكما" فدعا الرجل فقرأ عليه فشهد أربع شهادات بالله إنه لمن الصادقين ثم أمر به فأمسك على فيه فوعظه فقال له: "كل شيء أهون عليه من لعنة الله" ثم أرسله فقال: "لعنة الله عليه إن كان من الكاذبين" ثم دعاها فقرأ عليها فشهدت أربع شهادات بالله إنه من الكاذبين ثم أمر بها فأمسك على فيها فوعظها وقال: "ويحك كل شيء أهون من غضب الله" ثم أرسلها فقالت: غضب الله عليها إن كان من الصادقين. فقال رسول الله صلى الله عليه وسلم: "أما والله لأقضين بينكما قضاء فصلا قال فولدت فما رأيت مولودا بالمدينة أكثر منه فقال "إن جاءت به لكذا وكذا فهو كذا وإن جاءت به لكذا وكذا فهو لكذا" فجاءت به يشبه الذي قذفت به. وقال الإمام أحمد حدثنا يحيي بن سعيد حدثنا عبد الملك بن أبي سليمان قال: سمعت سعيد بن جبير قال سئلت عن المتلاعنين أيفرق بينهما فى إمارة ابن الزبير فما دريت ما أقول فقمت من مكاني إلى منزل ابن عمر فقلت: يا أبا عبدالرحمن المتلاعنان أيفرق بينهما؟ فقال سبحان الله إن أول من سأل عن ذلك فلان ابن فلان فقال يا رسول الله أرأيت الرجل يرى امرأته على فاحشة فإن تكلم تكلم بأمر عظيم وإن سكت سكت على مثل ذلك فسكت فلم يجبه فلما كان بعد ذلك أتاه فقال الذي سألتك عنه قد ابتليت به فأنزل الله تعالى هذه الآيات في سورة النور "والذين يرمون أزواجهم" حتى بلغ "أن غضب الله عليها إن كان من الصادقين" فبدأ بالرجل فوعظه وذكره وأخبره أن عذاب الدنيا أهون من عذاب الآخرة فقال: والذي بعثك بالحق ما كذبت ثم ثني بالمرأة فوعظها وذكرها وأخبرها أن عذاب الدنيا أهون من عذاب الآخرة فقالت المرأة: والذي بعثك بالحق إنه لكاذب. قال فبدأ بالرجل فشهد أربع شهادات بالله إنه لمن الصادقين والخامسة أن لعنة الله عليه إن كان من الكاذبين ثم ثني بالمرأة فشهدت أربع شهادات بالله إنه لمن الكاذبين والخامسة أن غضب الله عليها إن كان من الصادقين ثم فرق بينهما رواه النسائي في التفسير من حديث عبد الملك بن أبي سليمان به وأخرجاه في الصحيحين من حديث سعيد بن جبير عن ابن عباس وقال الإمام أحمد حدثنا يحيي بن حماد حدثنا أبو عوانة عن الأعمش عن إبراهيم عن علقمة عن عبدالله قال: كنا جلوسا عشية الجمعة في المسجد فقال رجل من الأنصار: أحدنا إذا رأى مع امرأته رجلا إن قتله قتلتموه وإن تكلم جلدتموه وإن سكت سكت على غيظ والله لإن أصبحت صحيحا لأسألن رسول الله صلى الله عليه وسلم قال فسأله فقال: يا رسول الله إن أحدنا إذا رأى مع امرأته رجلا إن قتله قتلتموه وإن تكلم جلدتموه وإن سكت سكت على غيظ اللهم احكم قال: فنزلت آية اللعان فكان ذلك الرجل أول من ابتلي به. انفرد بإخراجه مسلم فرواه من طرق عن سليمان بن مهران الأعمش به وقال الإمام أحمد أيضا حدثنا أبو كامل حدثنا إبراهيم بن سعد حدثنا ابن شهاب عن سهل بن سعد قال جاء عويمر إلى عاصم بن عدى فقال له: سل رسول الله صلى الله عليه وسلم أرأيت رجلا وجد رجلا مع امرأته فقتله أيقتل به أم كيف يصنع؟ فسأل عاصم رسول الله صلى الله عليه وسلم فعاب رسول الله صلى الله عليه وسلم المسائل قال فلقيه عويمر فقال: ما صنعت؟ قال ما صنعت إنك لم تأتني بخير سألت رسول الله صلى الله عليه وسلم فعاب المسائل فقال عويمر: والله لآتين رسول الله صلى الله عليه وسلم فلأسألنه فأتاه فوجده قد أنزل عليه فيها قال: فدعا بهما ولاعن بينهما قال عويمر: إن انطلقت بها يا رسول الله لقد كذبت عليها قال: ففارقها قبل أن يأمره رسول الله صلى الله عليه وسلم فصارت سنة المتلاعنين وقال رسول الله صلى الله عليه وسلم: "أبصروها فإن جاءت به أسحم أدعج العنين عظيم الأليتين فلا أراه إلا قد صدق وإن جاءت به أحيمر كأنه وحرة فلا أراه إلا كاذبا" فجاءت به على النعت المكروه. أخرجاه في الصحيحين وبقية الجماعة إلا الترمذي ورواه البخاري أيضا من طرق عن الزهري به فقال حدثنا سليمان بن داود أبو الربيع حدثنا فليح عن الزهري عن سهل بن سعد أن رجلا أتي رسول الله صلى الله عليه وسلم فقال يا رسول الله أرأيت رجلا رأى مع امرأته رجلا أيقتله فتقتلونه أم كيف يفعل؟ فأنزل الله تعالى فيهما ما ذكر في القرآن من التلاعن فقال له رسول الله صلى الله عليه وسلم "قد قضى فيك وفي امرأتك" قال فتلاعنا وأنا شاهد عند رسول الله صلى الله عليه وسلم ففارقها فكانت سنة أن يفرق بين المتلاعنين وكان حاملا فأنكر حملها وكان ابنها يدعي إليها ثم جرت السنة في الميراث أن يرثها وترث منه ما فرض الله لها. وقال الحافظ أبو بكر البزار حدثنا إسحاق بن الضيف حدثنا النضر بن شميل حدثنا يونس ابن أبي إسحاق عن أبيه عن زيد بن بتيع عن حذيفة " قال: قال رسول الله صلى الله عليه وسلم لأبي بكر "لو رأيت مع أم رومان رجلا ما كنت فاعلا؟" قال كنت والله فاعلا به شرا. قال "فأنت يا عمر؟ " قال كنت والله فاعلا كنت أقول لعن الله الأعجز فإنه خبيث. قال فنزلت " والذين يرمون أزواجهم ولم يكن لهم شهداء إلا أنفسهم " ثم قال لا نعلم أحدأ أسنده إلا النضر بن شميل عن يونس بن إسحاق ثم رواه من حديث الثوري عن أبي إسحاق عن زيد ابن بتيع مرسلا فالله أعلم وقال الحافظ أبو يعلى حدثنا مسلم بن أبي مسلم الجرمي حدثنا مخلد بن الحسين عن هشام عن ابن سيرين عن أنس بن مالك " قال: لأول لعان كان في الإسلام أن شريك بن سحماء قذفه هلال بن أمية بامرأته فرفعته إلى رسول الله صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم "أربعة شهود وإلا فحد في ظهرك" فقال يا رسول الله إن الله يعلم أني لصادق ولينزلن الله عليك ما يبرئذبه ظهري من الجلد فأنزل الله آية اللعان " والذين يرمون أزواجهم" إلى آخر الآية قال فدعاه النبي صلى الله عليه وسلم فقال "اشهد بالله إنك لمن الصادقين فيما رميتها به من الزنا" فشهد بذلك أربع شهادات ثم قال له في الخامسة "ولعنه الله عليك إن كنت من الكاذبين فيما رميتها به من الزنا" ففعل ثم دعاها رسول الله صلى الله عليه وسلم فقال "قومي فاشهدي بالله إنه لمن الكاذبين فيما رماك به من الزنا فشهدت بذلك أربع شهادات ثم قال لها في الخامسة "وغضب الله عليك إن كان من الصادقين فيما رماك به من الزنا" قال فلما كانت الرابعة أو الخامسة سكتت سكتة حتى ظنوا أنها ستعترف ثم قالت لا أفضح قومي سائر اليوم فمضت على القول ففرق رسول الله صلى الله عليه وسلم بينهما وقال "انظروا فإن جاءت به جعدا حمش الساقين فهو لشريك بن سحماء وإن جاءت به أبيض سبطا قصير العينين فهو لهلال بن أمية فجاءت به جعدا حمش الساقين فقال رسول الله صلى الله عليه وسلم "لولا ما نزل فيهما من كتاب الله لكان لي ولها شأن".

ثم ختم - سبحانه - هذه الآيات ببيان جانب من فضله - تعالى - على خلقه فقال : ( وَلَوْلاَ فَضْلُ الله عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ الله تَوَّابٌ حَكِيمٌ ) .وجواب " لولا " محذوف . وجاءت الآية بأسلوب الالتفات من الغيبة إلى الخطاب ، للعناية بشأن مقام الامتنان والفضل من الله - تعالى - عليهم بتشريع هذه الأحكام .أى : ولوا أن الله - تعالى - تفضل عليكم ورحمكم - أيها المؤمنون - بسبب ما شرعه لكم فى حكم الذين يرمون أزواجهم بالفاحشة . . . لولا ذلك لحصل لكم من الفضيحة ومن الحرج ما لا يحيط به الوصف ، ولكنه - سبحانه - شرع هذه الأحكام سترا للزوجين ، وتخفيفا عليهما . وحضا لهما على التوبة الصادقة النصوح ، وأن الله - تعالى - " تواب " أى : كثير القبول لتوبة التائب متى صدق فيها ، " حكيم " أى : فى كل ما شرعه لعباده .هذا ، ومن الأحكام التى أخذها العلماء من هذه الآيات ، أن قاذف زوجته بفاحشة الزنا ، إذا لم يأت بأربعة شهداء على صحة ما قاله . فإنه يكون مخيرا بين أن يلاعن ، وبين أن يقام عليه الحد .بخلاف من قذف أجنبية محصنة بفاحشة الزنا ، فإنه يقام عليه الحد ، إذا لم يأت بأربعة شهداء على أنه صادق فى قوله .قال بعض العلماء : ولعلك تقول : لماذا كان حكم قاذف زوجته ، مخالفا لكم قاذف الأجنبية؟ وما السر فى أنه جاء مخففا؟والجواب : أنه لا ضرر على الزوج بزنا الأجنبية؟ وأما زنا زوجته فيلحقه به العار . وفساد البيت . فلا يمكنه الصبر عليه ، ومن الصعب عليه جدا أن يجد البينة . فتكليفه إياها فيه من العسر والحرج ما لا يخفى . وأيضا فإن الغالب فى الرجل أنه لا يرمى زوجته بتلك الفاحشة ، إلا عن حقيقة . لأن فى هذا الرمى إيذاء له ، وهتكا لحرمته ، وإساءة لسمعته . . . فكان رميه إياها بالقذف دليل صدقه . إلا أن الشارع أراد كمال شهادة الحال . بذكر كلمات اللعان المؤكدة بالأيمان ، فجعلها - منضمة إلى قوة جانب الزوج - قائمة مقام الشهود فى قذف الأجنبى " .كذلك أخذ العلماء من هذه الآيات أن كيفية اللعان بين الزوجين ، أن يبدأ بالزوج فيقول أمام القاضى : أشهد بالله إنى لمن الصادقين ، وفى المرة الخامسة يقول : لعنة الله عليه إن كان من الكاذبين - أى فيما رمى به زوجته - ، وكذلك المرأة تقول فى لعانها أربع مرات : أشهد بالله إنه لمن الكاذبين . وفى المرة الخامسة تقول : غضب الله عليها إن كان من الصادقين - أى فيما قاله زوجها فى حقها - .فإذا ما قالا ذلك . سقط عنهما الحد ، وفرق القاضى بينهما فراقا أبديا .قال القرطبى : " قال مالك وأصحابه : وبتمام اللعان تقع الفرقة بين المتلاعنين فلا يجتمعان أبدا . ولا يتوارثان . ولا يحل له مراجعتها أبدا لا قبل زوج ولا بعده .وقال أبو حنيفة وغيره : لا تقع الفرقة بعد فراغهما من اللعان حتى يفرق الحاكم بينهما .وقال الشافعى : إذا أكمل الزوج الشهادة والالتعان : فقد زال فراش امرأته . التعنت أو لم تلتعن . لأن لعانها إنما هو لدرء الحد عنها لا غير . وليس لالتعانها فى زوال الفراش معنى . . . " .

يقول تعالى ذكره: ولولا فضل الله عليكم أيها الناس ورحمته بكم، وأنه عَوّاد على خلقه بلطفه وطوله، حكيم في تدبيره إياهم، وسياسته لهم، لعاجلكم بالعقوبة على معاصيكم وفضح أهل الذنوب منكم بذنوبهم، ولكنه ستر عليكم ذنوبكم وترك فضيحتكم بها عاجلا رحمة منه بكم، وتفضلا عليكم، فاشكروا نعمه وانتهوا عن التقدّم عما عنه نهاكم من معاصيه، وترك الجواب في ذلك، اكتفاء بمعرفة السامع المراد منه.

قوله : ( ولولا فضل الله عليكم ورحمته وأن الله تواب حكيم ) جواب لولا محذوف ، يعني لعاجلكم بالعقوبة ، ولكنه ستر عليكم ودفع عنكم الحد باللعان ، وإن الله تواب يعود على من يرجع عن المعاصي بالرحمة ، حكيم فيما فرض من الحدود .

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ (10)تذييل لما مر من الأحكام العظيمة المشتملة على التفضل من الله والرحمة منه ، والمؤذنة بأنه تواب على من تاب من عباده ، والمنبئة بكمال حكمته تعالى إذ وضع الشدة موضعها والرفق موضعه وكف بعض الناس عن بعض فلما دخلت تلك الأحكام تحت كلي هذه الصفات كان ذكر الصفات تذييلاً .وجواب ( لولا) محذوف لقصد تهويل مضمونه فيدل تهويله على تفخيم مضمون الشرط الذي كان سبباً في امتناع حصوله . والتقدير : لولا فضل الله عليكم فدفع عنكم أذى بعضكم لبعض بما شرع من الزواجر لتكالبَ بعضكُم على بعض ، ولولا رحمة الله بكم فقدر لكم تخفيضاً مما شرع من الزواجر في حالة الاضطرار والعذر لما استطاع أحد أن يسكت على ما يرى من مثار الغيرة ، فإذا باح بذلك أُخذ بعقاب وإذا انتصف لنفسه أهلك بعضاً أو سكت على ما لا على مثله يغضى ، ولولا أن الله تواب حكيم لما رد على من تاب فأصلح ما سلبه منه من العدالة وقبول الشهادة .وفي ذكر وصف «الحكيم» هنا مع وصف { تواب } إشارة إلى أن في هذه التوبة حكمة وهي استصلاح الناس .وحذف جواب { لولا } للتفخيم والتعظيم وحذفه طريقة لأهل البلاغة ، وقد تكرر في هذه السورة وهو مثل حذف جواب ( لو) ، وتقدم حذف جواب ( لو) عند قوله تعالى : { ولو ترى الذين ظلموا إذ يرون العذاب } في سورة البقرة ( 165) . وجواب ( لولا) لم يحضرني الآن شاهد لحذفه وقد قال بعض الأئمة : إن ( لولا) مركبة من ( لو) و ( لا) .

{ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ ْ} وجواب الشرط محذوف، يدل عليه سياق الكلام أي: لأحل بأحد المتلاعنين الكاذب منهما، ما دعا به على نفسه، ومن رحمته وفضله، ثبوت هذا الحكم الخاص بالزوجين، لشدة الحاجة إليه، وأن بين لكم شدة الزنا وفظاعته، وفظاعة القذف به، وأن شرع التوبة من هذه الكبائر وغيرها.

" فضل " رفع بالابتداء عند سيبويه , والخبر محذوف لا تظهره العرب .وحذف جواب " لولا " لأنه قد ذكر مثله بعد ;

Matters pertaining to social relations are extremely complex. If the legislation in these matters were left entirely to man, he would emphasize one aspect to the detriment of the other aspects. Divine law, however, simultaneously takes care of all aspects of these matters. Seen from this point of view, divine law is a provision of great mercy bestowed by God upon man.

Commentary The fourth injunction is of Li'an (لِعَان : curse) among the adjuncts of fornication The meaning of لِعَان and is to curse and praying for Allah's wrath on each other. Certain specific types of oaths between husband and wife with special connotation are called Li` an (لِعَان) in Islamic law. When a husband accuses his wife of adultery or refuses to own his child as being legitimate, and his wife refutes his allegation to be false, and claims for the punishment of false accusation (قَذَف) of eighty stripes to be awarded to him, then the husband will be asked to produce four witnesses. If the husband produces four witnesses, then the wife will be awarded the punishment of adultery, and if he could not produce four witnesses, then they will be subjected to li'an (لِعَان), that is first the husband will be asked to testify four times with the wordings given in the Qur'an to the effect that he is honest, and the fifth time will say that if he was lying, then Allah's curse be on him. If the husband hesitates from saying these words, then he should be arrested, and asked either to swear by saying these words five times or accept himself to be a liar. Until he accedes to one of the two alternatives, he should not be released. If he accepts himself to be a liar, then he should be awarded the punishment of false allegation of adultery (حد القذف), but, in case he swears by repeating the required words five times, then the wife be asked to swear five times by uttering the words given in the Qur'an for this purpose. If she refuses to swear, then she should be put under arrest until such time that either she swears five times or accepts her guilt of adultery, in which case she will be awarded the punishment for adultery. In case she agrees to swear and utters the required words five times, then the process of li` an (لِعَان) has been completed. This way they both have escaped the punishment in this world, but in the Hereafter, the one who has lied will suffer the punishment, as Allah knows best who is the liar. However, in this world also, after the process of li'an (لِعَان) this couple will be forbidden to each other for ever-The husband should free the woman by divorcing her. If the husband does not divorce her, then the judge or the ruler can have them separated by his decree, which will have the same force as divorce. Moreover, they also cannot get married again for ever. Details of the process of li'an (لِعَان) are given in the books of fiqh, where they can be seen. The law of li'an (لِعَان) has been placed in the Islamic jurisprudence to take care of the psychology and emotions of the husband, because in the preceding verses it has been ruled that for putting the blame of adultery on anyone it is essential to produce four eyewitnesses, and if one fails to do so, then he himself will be liable to punishment of false allegation of adultery. For a common man it is possible to keep quiet and not to accuse someone of adultery if he cannot produce four eye-witnesses, in order to save himself from the punishment of false accusation of adultery, but for the husband it is different and a very grave matter, when he has seen the adultery of his wife with his own eyes. For if he accuses his wife without the support of four eye-witnesses he will be liable to punishment of eighty stripes, and if he keeps quiet, it will be a lifelong agony for him to live with the knowledge that his wife has been unfaithful to him. Therefore, the husband's case has been separated from the general law and a separate provision has been prescribed, which is exclusive to the case between husband and wife. For others the directive is the same a: enjoined in the preceding verses. The books of Hadith have narrated two incidents under this subject. The commentators have different views as to which of the two incidents was the cause of revelation of these verses. Qurtubi has taken both the incidents as the cause of revelation of verses so as the revelation was repeated twice. Hafiz Ibn Hajr, the annotator of Bukhari, and Nawawi, the annotator of Muslim, have treated both incidents as the cause of revelation of the verses. Their reasoning is more appealing, which will soon appear. One incident is that of Hilal bin Umayyah and his wife, which is narrated in Bukhari on the authority of Ibn ` Abbas ؓ . The initial part of this incident, also on the authority of Ibn ` Abbas ؓ ، has appeared in the Musnad of Alimad like this: Sayyidna Ibn ` Abbas ؓ has said that when the verses of Qur'an on punishment of false accusation of adultery were revealed namely, وَالَّذِينَ يَرْ‌مُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْ‌بَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً And those who accuse the chaste women (of fornication), but they do not produce four witnesses, flog them with eighty stripes - 24:4. in which it is made obligatory on the person accusing a woman of adultery to produce four eyewitnesses, one of them he being himself, and if he fails to do so, then he should be charged with the false accusation and awarded eighty stripes instead, and should also be debarred for life from giving any evidence. After hearing these verses a leader of Madinah, Sayyidna Sa'd Ibn ` Ubadah ؓ enquired from the Holy Prophet ﷺ whether these verses were revealed like that only. The Holy Prophet ﷺ (was very surprised to hear this from Sa'd Ibn Ubadah), asked the Ansar whether they were listening to what their leader had said. The group of Ansar pleaded to the Holy Prophet ﷺ not to reproach him, as he had made this enquiry only because of extreme sense of honour. Then Sa'd Ibn ` Ubadah ؓ spoke himself and said "My parents be sacrificed on your honour! I know fully well that these verses are nothing but truth, and have been revealed from Allah Ta’ ala; but what I am surprised of is that if I see a shameless wife in a situation that a strange man is lying over her, then would it not be right for me to scold him and remove him from there. Instead, will it be incumbent on me to get four men and show them this situation to make them eye-witnesses, and by the time I could find four men, he runs away after performing his work?" (Sayyidna Sa` d's wordings are recorded with slight differences by various narrators, but the gist of all is the same. - Qurtubi) Only a short time had lapsed after revelation of the verses of punishment against false accusation of adultery and the remarks made by Sa'd Ibn ` Ubadah, that the incident of Hilal Ibn Umayyah ؓ took place. It so happened that Sayyidna Hilal ؓ returned from his lands late in the night, when he saw a man with his wife with his own eyes, and listened to their conversation. But he did not do anything and waited until the dawn, when he went to the Holy Prophet ﷺ and narrated the story, the Holy Prophet ﷺ was very unhappy to hear about this incident and felt very bad. In the meantime the people of Ansar were gathered and started discussing among themselves that the same thing had happened as was hinted by their chief, and that Hilal Ibn Umayyah ؓ would be punished with eighty stripes in accordance with the Islamic law, and be debarred for life for giving any evidence. Nevertheless, Hilal Ibn Umayyah ؓ said 'By Allah I am very hopeful that Allah Ta’ ala will take me out of this predicament'. Sahih of Bukhari has also quoted that in fact the Holy Prophet ﷺ ، after hearing the incident of Sayyidna Hilal ؓ had asked him, according to Islamic law, to produce four eye-witnesses or be prepared for the punishment of eighty stripes on the back. Sayyidna Hilal Ibn Umayyah ؓ swore an oath by God before the Holy Prophet ﷺ ، and pleaded that he was honest, and that Allah will surely send down a command which will save his back from flogging. While this conversation was still on, Jibra'il (علیہ السلام) descended with the verses containing the law of Wan, that is: وَالَّذِينَ يَرْ‌مُونَ أَزْوَاجَهُمْ And those who accuse their wives (of adultery). - 24:6. Abu Ya` la has quoted the same version on the authority of Sayyidna Anas رضی اللہ تعالیٰ عنہ ، which also says that when the verses of li` an were revealed, the Holy Prophet ﷺ gave the good tiding to Hilal Ibn Umayyah ؓ that Allah Ta’ ala has sent down the solution to his predicament. Hilal replied that he was hoping the same from Allah Ta’ ala. Then the Holy Prophet ﷺ called Sayyidna Hilal Ibn Umayyah's wife also, and when they were both together, he inquired from the wife about the incident. She said that her husband was making a false accusation against her. The Holy Prophet ﷺ said that Allah knows one of you is a liar, so would you not dread (Allah's torment) and come out with the truth and repent. Then Sayyidna Hilal Ibn Umayyah ؓ said 'My parents be sacrificed on you! I have said nothing but truth and whatever I have said is true'. After that the Holy Prophet ﷺ directed that the process of li'an be conducted on both husband and wife according to the revealed verses of the Qur'an. First Sayyidna Hilal ؓ was asked to testify four times with the wordings of Qur'an, which are, 'Believing Allah to be present everywhere and seeing everything, I testify that I am honest in my allegation', Sayyidna Hilal testified four times with the Qur'anic wordings. When it came to testify the fifth time, of which the Qur'anic wordings are, 'Allah's curse be on me, if I were lying'. At that time the Holy Prophet ﷺ said to Sayyidna Hilal Ibn Umayyah ؓ ، as a warning, that he must be careful and fear Allah, as worldly punishment is lighter than the torment of the Hereafter. The torment of Allah is much more severe than the punishment of people, and that the fifth testimony is the final one, on which the ruling would depend. But Hilal Ibn Umayyah insisted that he could say under oath that Allah Ta’ ala would not punish him for his testimony in the Hereafter (as he was sure that this was a true testimony). Then he uttered the wordings of the fifth testimony. After that the Holy Prophet ﷺ obtained four oaths, in the similar manner, from his wife. She too swore with Qur'anic wordings that her husband was lying. When it came to testify the fifth time, the Holy Prophet ﷺ asked her to wait, and warned her that it was the fifth and final testimony, and as such she should be fearful of Allah, as His torment is much more severe than the punishment by the people, that is the Islamic punishment of adultery. On hearing this, she hesitated to swear and waited in that condition for a while. Then said ultimately 'By Allah I will not disgrace my people', and testified the fifth time, saying that if her husband was true then Allah's wrath be on her. This way when the process of li'an was completed, the Holy Prophet ﷺ separated the husband and wife, that is broke down their marriage, and ruled that the child to be born of this conception will take the mother's name and will not be attributed to the father, but the child should not be disparaged. (Tafsir Mazhari quoted from Musnad Ahmad, authority Ibn ` Abbas). The second incident The second incident is also quoted in the Sahih of Bukhari and Muslim, and the details of the incident are narrated by Baghawi on the authority of Ibn ` Abbas ؓ . He has said that the Holy Prophet ﷺ ، while standing on minbar, related the verses' in which it is enjoined to punish the man making false accusation of adultery (حَدِّ القذف ), that is وَالَّذِينَ يَرْ‌مُونَ الْمُحْصَنَاتِ (24:4). At that time Sayyidna ` Asim Ibn ` Adiyy al-Ansa ؓ was also present in the crowd. He got up and pleaded ` O Messenger of Allah, my life be sacrificed on your honour! If any one of us discovers his wife lying in bed with another man and narrates this situation, then he will be punished with eighty stripes, and would be debarred from giving evidence for life. Moreover, the Muslims would call him liar. In such a situation how can we get the eyewitnesses immediately? And if we do, and go in search of eyewitnesses, he would run away after doing his work, by the time we could bring the witnesses. It was the same inquiry made by 'Asim Ibn ` Adiyy ؓ ، which was made by Sayyidna Sa'd Ibn 'Ubadah in the first incident. This inquiry was made on a Friday. After that it so happened that ` Asim Ibn Adiyy's cousin, Uwaimir, who had married Khaula ؓ another cousin of Adiyy's, saw his wife involved with yet another cousin, Sharik Ibn Sahma'. Uwaimir ؓ related this incident to his cousin ` Asim Ibn ` Adiyy ؓ ، who recited إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ and went to see the Holy Prophet ﷺ the next day - again a Friday. ` Adiyy said to the Holy Prophet ﷺ that he had made an inquiry on the previous Friday in which he himself has got involved unfortunately, as the same incident has taken place in his family. Baghawl has narrated the incident in great detail as to how were the husband and wife were called and went through the process of lean (Mazhari) This incident is narrated in the Sahihs on the authority of Sayyidna Sahal Ibn Sa'd Sa'idi ؓ that ` Uwaimir al-` Ajlani ؓ inquired from the Holy Prophet ﷺ that if someone finds his wife in bed with another man then should he kill that man, as a result of which he will be killed by people or what else should he do? The Holy Prophet ﷺ replied that Allah Ta’ ala has revealed an injunction for the case of your wife and yourself. Go and get your wife. Sayyidna Sahal Ibn Sa'd ؓ ، the narrator of the Hadith, narrates that the Holy Prophet ﷺ subjected them to the process of lian in the mosque (This process has been explained above). When the process of li` an was completed after both husband and wife had sworn five times, ` Uwaimir said ` If I still keep her as my wife this will mean as if I had made a false accusation against her. Therefore, I am announcing three divorces to her'. (Mazhari on authority of Sahihs) In both these incidents it is reported that the verses of lian were revealed for that particular incident. Hafiz Ibn Hajar and Shaikh ul Islam Nawawi (رح) have noted the alikeness in the two by explaining that it looks the first incident was that of Hilal Ibn Umayyah ؓ ، and the verses of li'an were revealed in that connection, and immediately after that Uwaimir ؓ was also confronted with a similar incident, which he presented before the Holy Prophet ﷺ ، perhaps not knowing Hilal Ibn Umayyah's incident, which had occurred earlier. Then the Holy Prophet ﷺ told him the judgment in his case. This appears plausible because, in the case of Hilal Ibn Umayyah ؓ the wordings are فنزل جبریٔل (Then Jibra'il (علیہ السلام) descended with these verses) , while in the case of ` Uwaimir ؓ the wordings are قد انزل اللہ فیک (Allah has revealed about you), the meaning of which could be that Allah Ta’ ala has enjoined His command in a case similar to yours. وَاللہُ سبحانَہُ و تعالیٰ اَعلَ (Mazhari) Ruling When li'an has taken place between husband and wife before the judge then that woman becomes forbidden for good for that man, just like foster relatives are forbidden for marriage among themselves forever. The Holy Prophet ﷺ has said in a Hadith المتلاعنان لا یجتمعان ابداً (The spouses who have gone through li` an can never join each other). Unlawfulness establishes immediately after the li` an. As for the woman's second marriage with another man, she is allowed after the expiry of her ` iddah period of three months, when she is divorced by her first husband or if he had just said that he had left her. This is the ruling given by Imam Abu Hanifah (رح) But if the husband does not carry out any of the two alternatives, then the ruler or the judge would order the separation, which would have the same effect as the divorce, and after that she would complete three periods of menses, and then she would be free to marry another man. (Mazhari etc.) Ruling When the li'an is completed, after that the child that would born from that conception would not have the name of her husband, but would be called after the name of the mother. The Holy Prophet ﷺ gave this ruling in both the cases of Hilal Ibn Umayyah and ` Uwaimir ` Aljani ؓ اجمعین . Ruling Although the torment of Hereafter would increase on the one who is liar, after the li'an, but the punishment of the world be annulled. Similarly, it is not permissible to call the woman an adulterer nor is it permissible to call her child illegitimate. This was also ruled by the Holy Prophet ﷺ in the case of Hilal Ibn Umayyah ؓ . وقضٰی بان لا تُرمٰی ولا ولدھا .

(And had it not been for the grace of Allah and His mercy unto you) He would reveal who was lying of the two, (and that Allah is Clement) Allah forgives whoever repents, (Wise, (ye had been undone)) He decreed that this swearing and cursing takes place between the husband and his wife whom he accuses of adultery. This verse was revealed about 'Asim Ibn 'Adiyy al-Ansari who was afflicted with this.