Explicit and implied accusations of zina: "O fornicator, O sodomite" and the like; and its implied forms: "O harlot, O wicked woman, O vile one, you exposed your husband, or you humiliated him, or you gave him horns" and the like
Machine translationRead the Arabic original
The Shaykh : He said, "Explicit accusations of zina". Accusations of zina have explicit and implied forms, divorce has explicit and implied forms, and endowments have explicit and implied forms. So what is the explicit form of each expression? They say that the explicit form of any expression is what does not admit of any meaning other than the one for which it was established. This is the explicit form: it is what does not admit of any meaning other than the one for which it was established. Divorce? Explicit. "I endowed the house"? Explicit. So any expression that does not admit of any meaning other than the one for which it was established, or admits of it while another meaning comes to mind first, is explicit. As for when it admits of this meaning and that meaning, it is implied. If another meaning comes to mind first, it is explicit. For example, "I endowed my house" or "I endowed my horse." There is a possibility that the meaning of "I endowed" is that I made it stand, and yet they call it explicit. All right, its explicit form is "O fornicator, O sodomite," calling him by this description, or saying "You are a fornicator, you are a sodomite." This is also explicit. All right, does not the word "sodomite" admit of the meaning that you are from the people of Lot? It admits of it, but it is remote.
The questioner : What admits of it.
The Shaykh : All right, and his saying, "and the like", is like "O one who has intercourse that is forbidden," "O one who mounts women without a contract," and the like of what explicitly indicates zina. As for its implied form, he says "O harlot." This is implied in their view. Why? He says because "harlot" is used for an old woman, and it is used for a cough. It is said to you, "You have a harlot," meaning a cough. And from this the fornicating woman was called a harlot. Why? They said because the fornicating woman coughs, gesturing to herself, may Allah protect us from that. So this is the reason she was called a harlot. So is "harlot" explicit or implied? Look now, it is implied in the view of the jurists, but for us now, by our custom, it is very explicit, of the most explicit things. He says "O harlot," "O wicked woman," or he says to a man "O wicked man" or "You are a wicked man" or the like. What do you say?
The questioner : Implied.
The Shaykh : Implied. The reason? Because the root of "wickedness" and "wicked people" is bursting forth, and from it comes "dawn," and from it comes the bursting forth of water. So "wickedness" is used even for disbelief[Al-Mutaffifin 83:7] and it is said "wicked people and righteous people." "O vile one"? Also implied, because "vile" may mean bad or one whose actions are vile. "You exposed your husband" is implied? Is it not said that what comes to mind first from "you exposed your husband" is that you revealed his secrets to people, or not? In my view, this is what comes to mind first for people, unless he meant "you defiled him," meaning you were a prostitute and you defiled his honor.
He says, "You exposed your husband and humiliated him". How did you humiliate him? Because the husband, may Allah protect us from that, if his wife commits zina, he is ashamed and starts to distance himself from people and does not like for people to see him or look at him. He says, "I made him lower his head." What is the possibility other than zina? That you put his head in the ground, you humiliated him.
"You gave him horns"? This is also implied. He says, "You gave your husband horns." If we look at "you gave him horns," it admits of the meaning that you braided his head. "Horns" are braids, meaning you braided his head and gave him horns. But they do not want that. They say "horns" is taken from "qarn," meaning peers. The peer of a person is called a "qarn," or "qurun," meaning a group. As if, may Allah protect us from that, someone other than the husband participated in her.
All right, the author said, "and the like".
The questioner : What admits of it.
The Shaykh : All right, and his saying, "and the like", is like "O one who has intercourse that is forbidden," "O one who mounts women without a contract," and the like of what explicitly indicates zina. As for its implied form, he says "O harlot." This is implied in their view. Why? He says because "harlot" is used for an old woman, and it is used for a cough. It is said to you, "You have a harlot," meaning a cough. And from this the fornicating woman was called a harlot. Why? They said because the fornicating woman coughs, gesturing to herself, may Allah protect us from that. So this is the reason she was called a harlot. So is "harlot" explicit or implied? Look now, it is implied in the view of the jurists, but for us now, by our custom, it is very explicit, of the most explicit things. He says "O harlot," "O wicked woman," or he says to a man "O wicked man" or "You are a wicked man" or the like. What do you say?
The questioner : Implied.
The Shaykh : Implied. The reason? Because the root of "wickedness" and "wicked people" is bursting forth, and from it comes "dawn," and from it comes the bursting forth of water. So "wickedness" is used even for disbelief
No! Indeed, the record of the wicked is in sijjeen.
كلاّ إن كتاب الفجار لفي سجينHe says, "You exposed your husband and humiliated him". How did you humiliate him? Because the husband, may Allah protect us from that, if his wife commits zina, he is ashamed and starts to distance himself from people and does not like for people to see him or look at him. He says, "I made him lower his head." What is the possibility other than zina? That you put his head in the ground, you humiliated him.
"You gave him horns"? This is also implied. He says, "You gave your husband horns." If we look at "you gave him horns," it admits of the meaning that you braided his head. "Horns" are braids, meaning you braided his head and gave him horns. But they do not want that. They say "horns" is taken from "qarn," meaning peers. The peer of a person is called a "qarn," or "qurun," meaning a group. As if, may Allah protect us from that, someone other than the husband participated in her.
All right, the author said, "and the like".