第十三条
Article 13
本源上，每个人都是无罪的。未经法庭判决，任何人都不应受到惩罚。绝对禁止酷刑折磨任何人；凡施行者，都将受到惩处。
In origin, every individual is innocent. No one should be punished without a court verdict. It is absolutely forbidden to torture anyone; and anyone who does this will be punished.
本文涵盖三个问题:无罪推定原则、禁止未经法官判决即施加刑罚,以及禁止酷刑。
This article covers three issues: The principle of innocence, the prohibition of imposing a penalty without a judge’s sentence and the prohibition of torture.
至于第一个问题,其依据是瓦伊勒·本·哈吉尔所传述的,他说：
As for the first issue, its evidence is derived from what was reported by Wa’il Ibn Hajr who said:
. جَاءَ رَجُلٌ مِنْ حَضْرَمَوْتَ وَرَجُلٌ مِنْ كِنْدَةَ إِلَى النَّبِيِّ « ، فَ قَالَ الْحَضْرَمِيُّ: يَا رَسُولَ اللَّهِ، إِنَّ هَذَا قَدْ غَلَبَنِي عَلَى أَرْضٍ لِي كَانَتْ لأَبِي، فَ قَالَ الْكِنْدِيُّ: هِيَ أَرْضِي فِي يَدِي أَزْرَعُهَا لَيْسَ لَهُ فِيهَا حَ ق، فَ قَالَ رَسُولُ اللَّهِ لِلْحَضْرَمِيِّ: أَلَكَ بَ يِّ نَةٌ؟ قَالَ: لاَ، قَالَ: فَ لَكَ يَمِينُهُ، قَالَ: يَا رَسُولَ اللَّهِ، إِنَّ الرَّجُلَ فَاجِرٌ لا ي بَُالِي عَلَى مَا حَلَفَ عَلَيْهِ » وَلَيْسَ يَ تَ وَرَّعُ مِنْ شَيْءٍ، فَ قَالَ: لَيْسَ لَكَ مِنْهُ إِلاَّ ذَلِكَ.
. جَاءَ رَجُلٌ مِنْ حَضْرَمَوْتَ وَرَجُلٌ مِنْ كِنْدَةَ إِلَى النَّبِيِّ « ، فَ قَالَ الْحَضْرَمِيُّ: يَا رَسُولَ اللَّهِ، إِنَّ هَذَا قَدْ غَلَبَنِي عَلَى أَرْضٍ لِي كَانَتْ لأَبِي، فَ قَالَ الْكِنْدِيُّ: هِيَ أَرْضِي فِي يَدِي أَزْرَعُهَا لَيْسَ لَهُ فِيهَا حَ ق، فَ قَالَ رَسُولُ اللَّهِ لِلْحَضْرَمِيِّ: أَلَكَ بَ يِّ نَةٌ؟ قَالَ: لاَ، قَالَ: فَ لَكَ يَمِينُهُ، قَالَ: يَا رَسُولَ اللَّهِ، إِنَّ الرَّجُلَ فَاجِرٌ لا ي بَُالِي عَلَى مَا حَلَفَ عَلَيْهِ » وَلَيْسَ يَ تَ وَرَّعُ مِنْ شَيْءٍ، فَ قَالَ: لَيْسَ لَكَ مِنْهُ إِلاَّ ذَلِكَ.
有一个来自哈达拉毛的人和另一个来自肯达的人来到先知ﷺ面前。来自哈达拉毛的那个人说：安拉的使者ﷺ，这个人侵占了我父亲的土地，那片地本是我父亲的。来自肯达的那个人反驳说：这是我的土地，在我的占有之下，是我在耕种它，他对此没有任何权利。安拉的使者ﷺ问哈达拉毛人：你有证据吗？他回答说没有。先知ﷺ说：那么，此案应当以对方的宣誓来裁决。哈达拉毛人说：安拉的使者ﷺ，他是个说谎的人，不在乎自己发的誓，对任何事情都不顾忌。安拉的使者ﷺ于是说：那么你除此之外就没有其他办法了。他说：“你对他除此之外没有其他权利。”（由穆斯林辑录）他还说：“举证的责任在原告身上，发誓的责任在否认者身上。”（由拜哈基以可靠的传述系统辑录）在第一段圣训中，安拉的使者ﷺ要求原告承担举证，这意味着被告在被证明有罪之前是无罪的；在第二段圣训中，安拉的使者ﷺ说明，原则上举证应由原告提供。这证明了被告在被证明有罪之前是无罪的。
“There came a person from Hadramaut and another from Kinda to the Prophet (pbuh) . One who had come from Hadramaut said: Messenger of Allah (pbuh), only this man has appropriated my land which belonged to my father. The one who had came from Kinda contended. This is my land and is in my possession: I cultivate it. There is no right for him in it. The Messenger of Allah (pbuh) said to the Hadramite: Have you any evidence (to support you)? He replied in the negative. The Prophet (pbuh) said: Then your case is to be decided on his oath. He (the Hadramite) said: Messenger of Allah (pbuh), he is a liar and cares not what he swears and has no regard for anything. Upon this the Messenger of Allah (pbuh) remarked: For you then there is no other help to it.” He said: “You have no other rights over him but this” (reported by Muslim). He also said, “But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.”(reported by Al-Bayhaqi with a Sahih chain). In the first narration, the Messenger of Allah (pbuh) commissioned the plaintiff with the proof, and this means that the defendant is innocent until proven guilty; in the second narration, the Messenger of Allah (pbuh) explained that in origin, the proof should be provided by the plaintiff. This serves as evidence that the defendant is innocent until proven guilty.
至于第二个问题，其证据取自真主的使者（愿主福安之）的圣训ﷺ。
As for the second matter, its evidence is derived from the saying of the Messenger of Allah (pbuh) ,.
. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَلَدْتُ لَهُ ظَهْراً فَ هَذَا ...« »... ظَهْ رِي فَ لْيَ قْتَصَّ مِنْه .
. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَلَدْتُ لَهُ ظَهْراً فَ هَذَا ...« »... ظَهْ رِي فَ لْيَ قْتَصَّ مِنْه .
“谁的财物我曾取过，这便是我的财物，让他从中取回；谁的背我曾鞭打过，这便是我的背，让他来鞭打它。”（由艾卜·叶阐（Abu Ya’la）据法德勒·本·阿拔斯（Al-Fadl bin ‘Abbas）传述。）海赛米（Al-Haythami）说：艾卜·叶阐的传述线中有阿塔·本·穆斯林（Ata’ bin Muslim），伊本·罕拔尔（Ibn Hibban）认定他可靠，而其他人则称他脆弱；其余的传述人都是可靠的。泰伯拉尼（Al-Tabarani）的《中型辞典》（Al-Mu’jam Al-Awsat）也以此措辞传述了这段圣训。
“Whoseever property I have taken from, here is my property; let him take from it, and whosever back I have lashed, here is my back; let him lash it” (reported by Abu Ya’la from Al- Fadl bin ‘Abbas). Al-Haythami said that in the chain of Abu Ya’la Ata’ bin Muslim, who Ibn Hibban verified as trustworthy whereas others claimed he is weak, and the remainder of the men are trustworthy. It is narrated in Al-Mu’jam Al-Awsat of Al- Tabarani with the wording.
. "فَمَنْ كنتُ جَلَدْتُ لَهُ ظ هْراً فَهذا ظَهري فَ لْيَسْتَقِدْ مِنْهُ وَمَنْ كنتُ شَتَمْتُ لَهُ عِرْضاً فَهذا عِرْضي فَ لْيَسْتَقِدْ مِنْهُ ومَنْ كنتُ أَخَذْتُ له مالاً فهذا مالي فَ لْيَسْتَقِدْ منه" .
. "فَمَنْ كنتُ جَلَدْتُ لَهُ ظ هْراً فَهذا ظَهري فَ لْيَسْتَقِدْ مِنْهُ وَمَنْ كنتُ شَتَمْتُ لَهُ عِرْضاً فَهذا عِرْضي فَ لْيَسْتَقِدْ مِنْهُ ومَنْ كنتُ أَخَذْتُ له مالاً فهذا مالي فَ لْيَسْتَقِدْ منه" .
“谁的背曾被我鞭打过，这是我的背，让他也如此还报我；谁的名誉曾被我玷污过，这是我的名誉，让他也如此还报我；谁的财产曾被我拿走过，这是我的财产，让他也如此还报我。”这段话的措辞见于伊本·凯西尔的《开端与终结》（Al-Bidayah Wa-Nihayah）。
“Whosever back I have lashed, here is my back, let him do the same to it, and whosever honour I have abused, here is my honour, let him do the same to it, and whosoever property I have taken from, here is my mine; let him do the same to it”. And in Ibn Kathir’s Al-Bidayah Wa-Nihayah it came with the wording.
. "أَلا فَمَنْ كنتُ جَلَدْتُ له ظَهراً فهذا ظهري فَ لْيَسْتَقِدْ ومن كنت أخذت له مالا فهذا مالي فَ لْيَأْخُذْ منه ومن كنت شتمت له عِرْضاً فهذا عِرْضي فليستقد" .
. "أَلا فَمَنْ كنتُ جَلَدْتُ له ظَهراً فهذا ظهري فَ لْيَسْتَقِدْ ومن كنت أخذت له مالا فهذا مالي فَ لْيَأْخُذْ منه ومن كنت شتمت له عِرْضاً فهذا عِرْضي فليستقد" .
“谁的背我曾鞭打过，这是我的背，让他也照样对待；谁的财产我曾拿过，这是我的财产，让他从中拿取；谁的名誉我曾侮辱过，这是我的名誉，让他也照样对待。”真主的使者ﷺ以统治者的身份说了这话；它的意思是，被不当惩罚的人可以向我报复。这也成为禁止统治者在未确立其应受惩罚之罪名的情况下惩罚任何臣民的证据。另外，在“利阿尼”（丈夫在没有证人的情况下指控妻子通奸）的故事中，真主的使者ﷺ也说过。
“Whosever back I have lashed, here is mine, let him do the same to it, and whosoever property I have taken from, here is mine, so take from it, and whosever honour I have abused, here is my honour, let him do the same”. The Messenger of Allah (pbuh) said this in his capacity as a ruler; it means let the one who has been wrongly punished retaliate against me and this serves as evidence prohibiting the ruler from punishing any of the subjects without establishing the charge for which he deserves such punishment. Also, it is reported in the story of the Mula’anah (husband’s accusation of his spouse of adultery without witnesses) that the Messenger of Allah (pbuh) said.
.» لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .
.» لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .
“如果我要不经证据就处死某人，我就会处死她”（双方共同认可，措辞出自穆斯林圣训集）。这说明，先知因缺乏明确证据而没有处死她，尽管对她存在怀疑。这一理解也被伊本·阿拔斯的叙述所证实：在那段叙述中，真主的使者ﷺ命令夫妻双方进行互诅（参见《古兰经》24:4-9），原文写道：“于是聚会中的一个人对伊本·阿拔斯说：‘她就是真主的使者ﷺ所说的那个女人吗？”
“If I were going to have anyone stoned without proof, I would stone her” (agreed upon and the wording is from Muslim), and this means that he did not stone her due to the absence of clear proof even though there was doubt over her. This understanding is confirmed by what is narrated by Ibn Abbas in the narration in which the Messenger of Allah (pbuh) ordered a Mula’anah to be carried out between the couple (refer to Quran 24: 4-9), where the text says “So a man at the gathering said to Ibn Abbas: “Is she the woman about whom the Messenger of Allah (pbuh) said:
. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .
. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .
“如果没有证据，我会把这样的人用石头打死吗？”
“If I were going to have anyone stoned without proof, I would stone such?”.
他说：“不，那是一个因公然不端行为而引起怀疑的女人。”（一致认可），意思是她过去行为不检点，但这并未被证实；既没有证据，也没有承认。这意味着通奸的怀疑确实存在，但尽管如此，安拉的使者ﷺ并没有用石头砸死她，因为此事并未得到确认，所以他说了这番话：
He said: “No, that was a woman who arouse suspicion by her outright misbehavior” (agreed upon), meaning that she used to be indiscreet but it was not proven; neither through evidence and nor through admission. This means that the suspicion of adultery was there, but despite this the Messenger of Allah (pbuh) did not stone her, for it had not been confirmed, and so he said:
. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَ يْرِ بَ يِّ نَةٍ لَرَجَمْ تُ هَا « .
. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَ يْرِ بَ يِّ نَةٍ لَرَجَمْ تُ هَا « .
“如果我要用石头处死任何人，我就会处死她。”阿拉伯语中的连词“如果”（law）表示因某事缺失而中止，因此石刑没有执行，是由于缺乏证据。这表明统治者不得对臣民中的任何人施加刑罚，除非其犯下了伊斯兰教法视为罪行的罪过，并且该罪行已在主管法官面前、在法庭上得到证实，因为只有在主管法官面前、在法庭上确立之后，证据才能被采信。
“If I were to stone anyone, I would have her stoned”. The conjunction “if” in the Arabic language denotes abstention due to the absence of something, thus the stoning was not carried out due to the absence of evidence. This serves as evidence that the ruler is forbidden from imposing a penalty on anyone from among the subjects, unless he or she perpetrates a crime which the Shari’ah deems to be a crime, and once his or her perpetration of the crime has been proven before a competent judge and in a court of law, because the evidence could not be admissible unless it is established before a competent judge and in a court of law.
然而，统治者保留在指控未成立之前，将被控犯罪者拘押的权利，以等待出庭，审查针对他提出的指控。但是，拘押应当限定在有限的时间内，无限期地拘押被告是不对的。这一期限必须很短。关于可以拘押被告的依据，来自阿勒-提尔米兹（Al-Tirmidhi）所载的一则“哈桑”（Hasan）传述，艾哈迈德（Ahmad）也有记载；阿勒-哈基姆（Al-Hakim）称该传述的传导链为“沙希”（Sahih），其传述经由巴哈兹·本·哈基姆（Bahz bin Hakim）转述其父，其父转述其祖父，其祖父说：
However, the ruler reserves the right to take someone accused of a crime into custody before the charge is established, pending a court appearance to look into the charge brought against him. However, the detention should be for a limited period of time and it would be wrong to detain the accused for an indefinite period. This period must be short. Evidence about the permissibility of detaining the accused is derived from what Al- Tirmidhi reported in a Hasan narration, which Ahmad also reported, and Al-Hakim stated that the narration has a Sahih chain, on the authority of Bahz bin Hakim on that of his father on that of his grandfather who said:
. » حَبَسَ رَجُلاً فِي تُ هْمَةٍ، ثُمَّ خَلَّى عَنْه أَنَّ النَّبِيَّ « .
. » حَبَسَ رَجُلاً فِي تُ هْمَةٍ، ثُمَّ خَلَّى عَنْه أَنَّ النَّبِيَّ « .
“真主的使者（愿主福安之）拘留了一个被控犯罪的人，之后便释放了他。”艾布·胡莱赖（Abu Hurayrah）的传述，哈基姆（Al-Hakim）也有类似的记载。
“The Messenger of Allah (pbuh) detained a person accused of a crime and then he released him.” It has also been reported similarly by Al-Hakim on the authority of Abu Hurayrah that.
. » حَبَسَ فِي تُ هْمَةٍ ي وَْماً وَلَيْ لَة أَنَّ النَّبِيَّ « .
. » حَبَسَ فِي تُ هْمَةٍ ي وَْماً وَلَيْ لَة أَنَّ النَّبِيَّ « .
“真主的使者ﷺ拘留了一名被指控犯罪的人一昼夜”。虽然该传述的传述链中包括易卜拉欣·本·海塔姆，学者们对他有争议，但这一圣训也通过其他传述链被记载，即拜海吉和艾勒-拜合奇在《大集》中，以及伊本·朱路德在《选集》中，依据巴哈孜·本·哈基姆，其父，其祖父的传述而记载。
“The Messenger of Allah (pbuh) detained someone accused of a crime for a day and a night”, and though the chain includes Ibrahim bin Khaitam who there is dispute over, it has also been reported though other chains by Al-Bayhaqi in Al-Kubra and Ibn Al-Jarud in Al-Muntaqi on the authority of Bahzi bin Hakim bin Mu’awiyah on that of his father on that of his grandfather:
. حَ بَسَ رَجُلاً في تُ هْمَةٍ ساعةً مِنْ نَهارٍ ثُمَّ خَلَّى عنه" "أنَّ النبيَّ .
. حَ بَسَ رَجُلاً في تُ هْمَةٍ ساعةً مِنْ نَهارٍ ثُمَّ خَلَّى عنه" "أنَّ النبيَّ .
先知ﷺ曾将一名被指控犯罪的人拘留了白天的一个小时,然后释放了他。这些都说明了限制拘留期限的义务,并且拘留应当尽可能短暂,因为真主的使者ﷺ曾将他拘留了一天一夜,而他又曾将他拘留白天的一个小时。此外,这种拘留并非惩罚,而是为协助调查而进行的拘留。
“The Prophet (pbuh) detained someone accused of a crime for an hour during the day and then released him”. All of this is evidence about the obligation of limiting the period of detention, and that it should be for the shortest time possible, since the Messenger of Allah (pbuh) detained him for a day and a night, and that he detained him for an hour during the day. Besides, this detention is not a punishment, but it is rather a detention aimed at helping with the enquiries.
至于第三点，它表示在对被告的罪行未经证实之前，禁止对其施加刑罚；它也表示禁止施加真主（swt）所设定的、作为后世惩罚的刑罚，即火狱，换言之，即禁止以火焚烧来惩罚。至于在证实罪行之前禁止施加刑罚，其依据来自先知ﷺ的圣训，据传他曾说：
As for the third matter, it denotes the prohibition of imposing a penalty upon the accused before the charge against him has been established; it also denotes the prohibition of imposing a penalty which Allah (swt) has made as a punishment in the hereafter, that is the Hellfire, in other words, the prohibition of punishing by burning with fire. As for the prohibition of inflicting a punishment before establishing the charge, its evidence is derived from the narration of the Messenger of Allah (pbuh) in which he was reported to have said.
. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .
. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .
“如果我无凭无据地让人被石刑处死，那我就会让她被石刑处死”（综合记载，出自伊本·阿拔斯的传述），尽管依伊本·阿拔斯的话所理解，此妇人是公认的通奸者。如果对被告施以惩罚以迫使其认罪是可以的，那么真主的使者ﷺ就会拷打那名妇人，迫使她认罪，因为他知道她在不正当的行为上毫无顾忌。对被告施以惩罚是绝对禁止的，因此，在指控成立之前殴打被告也是禁止的。在被告的罪行得到确认之前，辱骂他或对他施加任何惩罚同样是禁止的。这一点得到伊本·阿拔斯传述的支持：有一个人喝了酒并醉了，被人遇见时在小路上摇摇晃晃，于是被带到先知ﷺ那里。他经过阿拔斯的住处时挣脱了，进入阿拔斯的屋内并抱住了他。此事被告知先知ﷺ，先知ﷺ笑了，说：“他竟然这样做了？”但对此并未下达任何命令。
“If I were to have someone stoned without proof, I would have her stoned” (agreed upon from the narration of Ibn Abbas), despite the fact that she was known to be an adulteress according to what is understood from the words of Ibn Abbas. If it were fitting to inflict punishment upon the accused in order to make them confess, the Messenger of Allah (pbuh) would have tortured that woman to make her confess, knowing that she was indiscreet about her illicit behaviour. It is absolutely forbidden to punish the accused and ,therefore, it is forbidden to beat the accused before the charge has been established. It is also forbidden to insult him or to inflict upon him any punishment as long as his guilt has not been confirmed. This is supported by what has been narrated from Ibn Abbas: . فَ لَمَّا شَرِبَ رَجُلٌ فَسَكِرَ، فَ لُقِيَ يَمِيلُ فِي الْفَجِّ، فَانْطُلِقَ بِهِ إِلَى النَّبِيِّ « حَاذَى بِدَارِ الْعَبَّاسِ انْ فَلَتَ فَدَخَلَ عَلَى الْعَبَّاسِ فَالْتَ زَمَ هُ، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ » فَضَحِكَ وَقَالَ: أَفَ عَلَهَا وَلَمْ يَأْمُرْ فِيهِ بِشَيْءٍ .
“一个人饮了酒，醉了，被人发现在路上东倒西歪，于是被带到先知ﷺ面前。走到阿拔斯的房子对面时，他挣脱了，跑进了阿拔斯的房子，于是人们抓住了他。当此事被告诉先知ﷺ时，他笑了，说：他真的这样做了吗？并没有对他下任何命令。”（由艾卜·达伍德和艾哈迈德记录，措辞采用艾卜·达伍德的版本）。因此，安拉的使者ﷺ没有对那个人施行刑罚，因为他没有认罪，对他的指控也没有在他面前得到确认。这意味着他被指控饮酒，但这一指控并未得到证实，因此没有对他施以刑讯以迫使其招供，也没有仅仅因为有人指控就对他施加任何惩罚。所以，在指控未经有资格的法官和法庭确立之前，对被告施加任何惩罚都是不对的。
“A man who had drunk wine and become intoxicated was found staggering on the road, so he was taken to the Prophet (pbuh) . When he was opposite Al-Abbas's house, he escaped, and entered Al-Abbas’s house, so he grasped hold of him. When that was mentioned to the Prophet (pbuh) , he laughed and said: Did he do that? and he gave no command regarding him.” (reported by Abu Dawud and Ahmad, with the wording from Abu Dawud). So the Messenger of Allah (pbuh) did not apply the punishment upon that man because he did not confess and nor were the charges against him established in his presence. This means that he was accused of drunkenness but this was not confirmed and thus he was not tortured in order to make him confess and no penalty was imposed upon him just for the mere accusation. Therefore, it would be wrong to inflict any punishment on the accused prior to the establishment of the charge before a competent judge and in a court of law.
关于“伊夫克”（谎言）事件中的报道，即阿里（愿真主喜悦他）在使者（愿真主赐福他并使他平安）面前殴打女奴的说法，应当认识到：那名女奴并未被指控，因此不能将其作为允许殴打被告的证据。此外，布哈里所载的关于阿里（愿真主喜悦他）殴打使者（愿真主赐福他并使他平安）的女奴布赖赖的记载中，他说阿里（愿真主喜悦他）曾对使者（愿真主赐福他并使他平安）说：“你去问那个女奴。”是使者（愿真主赐福他并使他平安）亲自进行了询问。布哈里并未提及阿里（愿真主喜悦他）殴打过那名女奴。引文如下：
As for the reports of “Al-Ifk” (the lie) incident that ‘Ali (ra) beat the slave-girl before the Messenger of Allah (pbuh) , it should be recognised that the slave-girl was not accused, thus it cannot be used as evidence denoting the permissibility of beating the accused. Besides the narration of ‘Ali’s (ra) beating of Burayrah, the Messenger of Allah (pbuh)’s slave-girl, was reported by Bukhari and he said that ‘Ali (ra) said to the Messenger of Allah (pbuh) “Ask the slave-girl”. It was the Messenger of Allah (pbuh) who did the asking. Bukhari did not mention that ‘Ali (ra) had beaten the slave-girl. To quote from the narration.
. وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَ قَالَ: يَا رَسُولَ اللَّهِ، لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ، « بَرِيرَةَ فَ قَالَ: سِوَاهَا كَثِيرٌ، وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ، قَالَتْ: فَدَعَا رَسُولُ اللَّهِ » أَيْ بَرِيرَة .
. وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَ قَالَ: يَا رَسُولَ اللَّهِ، لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ، « بَرِيرَةَ فَ قَالَ: سِوَاهَا كَثِيرٌ، وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ، قَالَتْ: فَدَعَا رَسُولُ اللَّهِ » أَيْ بَرِيرَة .
“阿里·本·阿比·塔利卜说：‘安拉的使者啊，安拉并没有让您为难，而且还有许多其他女人，如果您问那个女奴，她会告诉您实情。’于是安拉的使者ﷺ召来那位女奴，说：‘布赖莱啊！……’在布哈里所辑的另一段圣训中，有如下记载：”
“‘Ali bin Abi Talib said O Messenger of Allah (pbuh) , Allah has not made it hard upon you and there are plenty of other women other her, and if you ask the slave-girl, she will tell you the truth.” So the Messenger of Allah (pbuh) summoned the slavegirl and said: “O Burayrah!…” In another narration from Al- Bukhari, it was reported:
بَ يْتِي فَسَأَلَ عَنِّي خَادِمَتِي، فَ قَالَتْ: لاَ وَاللَّهِ، مَا وَلَقَدْ جَاءَ رَسُولُ اللَّهِ « عَلِمْتُ عَلَيْ هَا عَيْبًا إِلاَّ أَن هََّا كَانَتْ تَ رْقُدُ حَتَّى تَدْخُلَ الشَّاةُ فَ تَأْكُلَ خَمِيرَهَا أَوْ عَجِينَ هَا، » حَتَّى أَسْقَطُوا لَهَا بِهِ وَانْ تَ هَرَهَا بَ عْضُ أَصْحَابِهِ فَ قَالَ: اصْدُقِي رَسُولَ اللَّهِ .
بَ يْتِي فَسَأَلَ عَنِّي خَادِمَتِي، فَ قَالَتْ: لاَ وَاللَّهِ، مَا وَلَقَدْ جَاءَ رَسُولُ اللَّهِ « عَلِمْتُ عَلَيْ هَا عَيْبًا إِلاَّ أَن هََّا كَانَتْ تَ رْقُدُ حَتَّى تَدْخُلَ الشَّاةُ فَ تَأْكُلَ خَمِيرَهَا أَوْ عَجِينَ هَا، » حَتَّى أَسْقَطُوا لَهَا بِهِ وَانْ تَ هَرَهَا بَ عْضُ أَصْحَابِهِ فَ قَالَ: اصْدُقِي رَسُولَ اللَّهِ .
“使者（愿主赐他平安ﷺ）来到我的家中，询问我的女奴；她说：‘不，我指真主发誓，我没有发现她有任何过错，除了她睡得很沉，以至于羊群进来吃掉了她的面团。’他的一些同伴斥责她说：‘要对真主的使者（愿主赐他平安ﷺ）说实话……’布哈里没有提到阿里（愿主喜悦他）曾殴打那名女奴。然而，在其他的传述中，提到阿里（愿主喜悦他）曾殴打那名女奴。伊本·希沙姆提到他确实打了她。在伊本·希沙姆的《传记》中有这样的记载：”
“The Messenger of Allah (pbuh) came to my house and asked about my slave-girl; she said: “No by Allah, I do not know of any fault in her other than that she would sleep to the point that the sheep would enter and eat her dough. Some of his companions rebuked her and said: “Tell the truth to the Messenger of Allah (pbuh)…”, and Al-Bukhari did not mention that ‘Ali (ra) had beaten the slave-girl. However, in other reports, it was mentioned that ‘Ali (ra) had beaten the slave-girl. Ibn Hisham mentioned that he did beat her. In the Sirah of Ibn Hisham it was reported:
وَأَمَّا عَلِيٌ فَإِنَّهُ قَالَ: يَا رَسُولَ اللَّهِ إِنَّ النِّسَاءَ كَثِيرٌ، وَإِنَّكَ لَقَادِرٌ عَلَى أَنْ « بَرِيرَةَ لِيَسْ أَلَهَا، تَسْ تَخْ لِ فَ، وَسَ لِ الْجَ ارِيَ ةَ فَإِن هََّا سَ تَ صْ دُقُ كَ، فَدَعَا رَسُ ولُ اللَّهِ ، فَ قَامَ إِلَيْ هَا عَلِيُّ بْنُ أَبِي طَالِبٍ فَضَ رَبَ هَا ضَرْباً شَدِيداً وَيَ قُولُ: اصْدُقِي رَسُ ولَ اللَّهِ » قَ الَ تْ، فَ تَ قُولُ: واللَّهِ مَا أَعْلَمُ إِلاَّ خَيْر اً .
وَأَمَّا عَلِيٌ فَإِنَّهُ قَالَ: يَا رَسُولَ اللَّهِ إِنَّ النِّسَاءَ كَثِيرٌ، وَإِنَّكَ لَقَادِرٌ عَلَى أَنْ « بَرِيرَةَ لِيَسْ أَلَهَا، تَسْ تَخْ لِ فَ، وَسَ لِ الْجَ ارِيَ ةَ فَإِن هََّا سَ تَ صْ دُقُ كَ، فَدَعَا رَسُ ولُ اللَّهِ ، فَ قَامَ إِلَيْ هَا عَلِيُّ بْنُ أَبِي طَالِبٍ فَضَ رَبَ هَا ضَرْباً شَدِيداً وَيَ قُولُ: اصْدُقِي رَسُ ولَ اللَّهِ » قَ الَ تْ، فَ تَ قُولُ: واللَّهِ مَا أَعْلَمُ إِلاَّ خَيْر اً .
“至于阿里，他说：“安拉的使者啊（愿安拉赐福他并使他平安），女人很多，您可以轻易地再娶别人。您可以问那位婢女，她会告诉您实情。”于是安拉的使者（愿安拉赐福他并使他平安）召来布赖拉询问她，阿里却站起来狠狠地打了她，并说：“把实情告诉安拉的使者（愿安拉赐福他并使他平安）。”她回答说：“我所知道的关于她的只有好的方面。”假设这段传述是可靠的，它也并不规定可以殴打被告，因为在这件事中，婢女布赖拉并不是被告，也不能说她是证人。她并不是因为作证而被打，因为安拉的使者（愿安拉赐福他并使他平安）也曾询问其他人，却没有打他们。他询问过栻娜白·宾特·贾赫什，却没有打她，尽管她的姐姐哈姆娜·宾特·贾赫什曾经散布关于“阿伊莎”（愿安拉喜悦她）的谣言，正如布哈里在关于“伊夫克”事件的传述中所记载的那样。
“As for ‘Ali, he said: “O Messenger of Allah (pbuh) Women are many, and you can easily take one for another. Ask the slave-girl, for she will tell you the truth.” So the Messenger of Allah (pbuh) called Burayrah to ask her, and ‘Ali got up and gave her a violent beating, and said: “Tell the Messenger of Allah (pbuh) the truth.” To which she replied: “I know only good of her”. Assuming that this report is sound, it however does not stipulate the permissibility of beating the accused, because the slave-girl Burayrah was not accused in this case and it cannot be said that she was a witness. She was not beaten for being a witness because the Messenger of Allah (pbuh) did ask other people but did not beat them. He asked Zaynab Bint Jahsh and he did not beat her, despite the fact that her sister Hamnah Bint Jahsh used to spread rumours about 'Aisha (ra) as Al-Bukahri reported in the narration of Al-Ifk:
. » قَالَتْ وَطَفِقَتْ أُخْتُ هَا حَمْنَةُ تُحَارِبُ لَهَا، فَ هَلَكَتْ فِيمَنْ هَلَكَ « .
. » قَالَتْ وَطَفِقَتْ أُخْتُ هَا حَمْنَةُ تُحَارِبُ لَهَا، فَ هَلَكَتْ فِيمَنْ هَلَكَ « .
她说：她的姐妹哈姆娜着手为她而战；她与那些丧生的人一同丧生。因此，宰奈卜被怀疑知情，并受到了盘问，但她从未被殴打。所以，不能说布赖赖（Burayrah）是以证人的身份被打的；实际上，她是以先知穆罕默德ﷺ的女奴的身份被打的。先知穆罕默德ﷺ有权殴打他的女奴，也有权下令殴打她。先知穆罕默德ﷺ确实询问了他的女奴，也询问了其他人；同时，他对阿里（愿真主喜悦他）殴打女奴以及同伴们斥责她的行为保持了沉默。然而，他并未殴打任何其他人，也未对任何其他人遭受殴打的事保持沉默，这表明他允许殴打她，是因为她是他的女奴，而人有权殴打自己的女奴以进行管教或为了查明某事。因此，这段圣训不能作为允许殴打被告的证据，禁止殴打被告的证据依然有效；先知穆罕默德ﷺ的话也印证了这一点：«لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَيِّنَةٍ لَرَجَمْتُهَا»。
“She said: her sister Hamna set about fighting her battle; she perished alongside those who perished”. Hence, Zaynab was suspected of knowing something and she was questioned, but she was never beaten. Therefore, it would be wrong to say that Burayrah was beaten in her quality as a witness; rather, she was rather beaten in her quality as the slave-girl of the Messenger of Allah (pbuh) . The Messenger of Allah (pbuh) is entitled to beat his slave-girl and to order her beating. The Messenger of Allah (pbuh) did ask his slave-girl and he asked others as well and at the same time he kept silent over Ali’s (ra) beating of the slavegirl and over the companions reprimanding her. However he did not beat any other person and nor did he keep silent over the beating of any other person, which indicates that he permitted her beating because she was his slave-girl, and one is entitled to beat his slave-girl in order to discipline her or to investigate a matter. Therefore, this narration cannot be used as evidence about the permissibility of beating the accused and the evidence pertaining to the prohibition of his beating stands; this is reflected in the saying of the Messenger of Allah (pbuh) : .» لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .
“如果我在没有证据的情况下对某人施以石刑，我就会对这个女人施以石刑。”（为众所公认，出自伊本·阿拔斯）。因此，绝对禁止殴打、侮辱、斥责或拷打被指控者。然而，允许拘留他，因为对此有证据。以上是关于在确立指控之前禁止对被指控者施加惩罚的内容。至于禁止施加真主（SWT）在后世设定为惩罚的刑罚，其证据体现在布哈里根据伊克利迈的传述所记载的内容中，伊克利迈说：
“If I were to stone someone without proof, I would have her stoned.” (agreed upon from Ibn Abbas). Therefore, it is absolutely forbidden to beat, insult, reprimand or torture the accused. It is however permitted to detain him because evidence exists about this. This is as far as the prohibition of inflicting punishment upon the accused prior to establishing the charge is concerned. As for the prohibition of inflicting a punishment which Allah (swt) has made a punishment in the Hereafter, its evidence is reflected in what Al-Bukhari reported on the authority of ‘Ikrimah who said:
. أُتِيَ عَلِ ي رَضِيَ اللَّهُ عَنْهُ بِزَنَادِقَةٍ فَأَحْرَقَ هُمْ، فَ بَ لَغَ ذَلِكَ ابْنَ عَبَّاسٍ فَ قَالَ: لَوْ « » لاَ تُ عَذِّبُوا بِعَذَابِ اللَّهِ كُنْتُ أَنَا لَمْ أُحْرِقْ هُمْ لِنَ هْيِ رَسُولِ اللَّهِ .
. أُتِيَ عَلِ ي رَضِيَ اللَّهُ عَنْهُ بِزَنَادِقَةٍ فَأَحْرَقَ هُمْ، فَ بَ لَغَ ذَلِكَ ابْنَ عَبَّاسٍ فَ قَالَ: لَوْ « » لاَ تُ عَذِّبُوا بِعَذَابِ اللَّهِ كُنْتُ أَنَا لَمْ أُحْرِقْ هُمْ لِنَ هْيِ رَسُولِ اللَّهِ .
有一些自称无神论者的“zanadiqa”（异端者）被带到阿里面前，他将他们焚烧。伊本·阿拔斯听到此事后说：“如果我处在他的位置，我不会焚烧他们，因为安拉的先知ﷺ禁止这样做，他说：‘不要用安拉的刑罚（火刑）惩罚任何人。’”布哈里根据艾布·胡莱赖传述：安拉的使者ﷺ说。
“Some Zanadiqa (atheists) were brought to `Ali and he burnt them. The news of this event, reached Ibn `Abbas who said, "If I had been in his place, I would not have burnt them, as Allah's Prophet (phuh) forbade it, saying, 'Do not punish anybody with Allah's punishment (fire).”. Al-Bukhari narrated on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) said .
. » وَإِنَّ النَّارَ لا ي عَُذِّبُ بِهَا إِلاَّ اللَّه « .
. » وَإِنَّ النَّارَ لا ي عَُذِّبُ بِهَا إِلاَّ اللَّه « .
“除安拉之外无人以火施刑”。艾卜·达乌德以伊本·麦斯欧德的传述记载，其措辞为：
“it is none but Allah Who punishes with fire”. Abu Dawud reported from the narration of Ibn Mas’ud with the words,.
. » فَإِنَّهُ لا ي عَُذِّبُ بِالنَّارِ إِلاَّ رَبُّ النَّارِ « .
. » فَإِنَّهُ لا ي عَُذِّبُ بِالنَّارِ إِلاَّ رَبُّ النَّارِ « .
“for no one punishes with fire except the Lord of the fire”。因此，如果被告经证实在一个有管辖权的法庭上，由合格的法官判定其确实犯下了被控之罪，也不得以火刑惩处，亦不得以与火类似之物，如电刑，也不得以真主（swt）所惩罚的任何其他方式惩处。此外，禁止施加任何未经立法者（swt）规定的刑罚。这是因为立法者（swt）已确定了对有罪者应施加的刑罚，即处死、鞭笞、石刑、流放、截肢、监禁、没收财产、罚款、羞辱，以及在身体任何部位烙印。除此之外，禁止对任何人施加其他任何形式的刑罚。因此，不得以火烧的方式惩罚任何人，尽管焚毁其财产是允许的；也不得以拔指甲、拔眉毛、电击、溺水、泼冷水、饿其身体、使其受冻或任何类似方式惩罚任何人。对被告的惩罚应限于伊斯兰教法所规定的刑罚，统治者禁止施加这些之外的任何其他形式的刑罚。因此，绝对禁止酷刑折磨任何人，凡如此做者即违反了伊斯兰教法。如果确认某人对他人施以酷刑，他将受到惩罚。以上即为本条的证据。
“for no one punishes with fire except the Lord of the fire”. Therefore, if the accused was brought before a competent judge in a court of law and shown to have committed the crime he was accused of, he should not be punished by fire, nor by that which is similar to it, such as electricity and nor by anything else which Allah (swt) punishes with. Furthermore, it is forbidden to inflict any punishment from among those not decreed by the Legislator (swt). This is so because the Legislator (swt) has determined the punishments to be imposed upon the guilty parties, and these are killing, lashing, stoning, exile, cutting, and imprisonment, destruction of property, imposing a fine, vilification and branding any part of the body. Apart from these, it is forbidden to inflict any other type of punishment upon anyone. Hence, no one should be punished by burning with fire, though it is permitted to burn his property, and nor should anyone be punished by pulling his nails, nor by pulling his eyebrows, nor by electrocution, nor by drowning, nor by pouring cold water over him, nor by starving him, nor by letting him go cold and nor by anything similar. Punishing the accused should be confined to the penalties decreed by the Shari’ah and the ruler is forbidden from applying any other form of punishment apart from these. Therefore, it is absolutely forbidden to torture anyone, and whoever does so will be violating the Shari’ah. If it is established that someone has tortured anyone else, he will be punished. These are the evidences of this article.