درنگي در ادلّه حكم تعدّد يك قسم از زنا با زنان مختلف با تكيه بر روايت ابوبصير

Analyzing the ABU BASIR narrative in plurality of punishments if there is a repeated type of fornication (zina) with different women (analyzing the Articles 132 of the Islamic Penal Code of Iran

فقها درباره حكم تعدّد يك قسم از زنا با زنان مختلف، اختلاف نظر دارند. مشهور قريب به اجماع آنها، اجراي يك حدّ را كافي دانسته اند در حالي كه تعداد اندكي از فقها، به تعدّد اجراي حدّ در قبال تعداد زنان معتقد مي باشند. بررسي تفصيلي اين مساله ما را به اين نتيجه مي رساند كه گرچه در حكم مبني بر اجراي يك حدّ، شهرت قريب به اجماع تحقّق يافته است، اما با توجه به اين كه مدرك قطعي و يا احتمالي اين شهرت بنابر ادعاي قايلين قول اوّل، ضعف سندي روايت ابوبصير، همچنين اصل برايت، بناي حدود بر تخفيف و قاعده در است، نفس اين شهرت همچون اجماع مدركي، ارزش استنادي ندارد و مهمّ، بررسي مدرك اين شهرت است. از بررسي روايت ابوبصير نيز روشن مي شود كه دلالت آن بر قول دوم، حتّي بنا بر اعتراف خود قايلين قول اوّل، تامّ است. سند اين روايت نيز با تحقيق رجالي در آن نمي تواند ضعيف درنظر گرفته شود؛ لذا با صحّت سند اين روايت و دلالت آن به شكل تامّ بر مدّعاي قايلين قول اوّل، جايگاهي براي اصل برايت، بناي حدود بر تخفيف و قاعده در ، كه از مستندات قول اوّل است، باقي نمي ماند. در نتيجه، چاره اي نيست كه برخلاف نظريّه مشهور، در اين مقام قول دوّم پذيرفته شود.

FOKAHA disagree about the sentence that requires fornicators to be subjected to a plurality of punishments if they are committed to repeat one type of fornication (zina) with different women. As with most consent FOKAHAS, there will be sufficient to enforce one punishment for a repeated fornication (zina) committed with different women. A few FOKAH, however, believe that a plurality of punishments should be served by those found guilty as they having had repeated fornication with different women. Taking into account all these comments mentioned above as well as analyzing them, the authors arrive at the conclusion that even though there is the consensus that there will be sufficient to enforce one punishment for a repeated type of fornication, it is of no documentary value due to the fact that there is a weak evidence to suggest the presumption of innocence, discounts, and mitigation as well as to ABU BASIR narrative according to believers’ claim of first quote. Thus, the important thing is to investigate if the reputation evidence is reliable. After reviewing the ABU BASIR narrative, it becomes clear that the second quote is thoroughly complete even confessed by the believers’ claim of first quote themselves. This narrative also cannot be considered to be poor evidence as well. Confirming the authenticity of this document as being thoroughly complete, there is no need to consider the presumption of innocence, discounts, and mitigation. As a result, there is no choice but to accept the second quote in this regard.