Hadith of stoning and exile and lashes related to verse 24:2

 the detailed of The key evidence is the hadith of ʿUbādah ibn al-Ṣāmit (Ṣaḥīḥ Muslim), in which the Prophet ﷺ said:

“Allah has now made a way for them.”

1. The hadith of ʿUbādah ibn al-Ṣāmit (رضي الله عنه)

The report is recorded in Ṣaḥīḥ Muslim 1690, in the Book of Legal Punishments, under the chapter on the punishment for zinā.

Sunnah.com

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Arabic text

عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ:

خُذُوا عَنِّي، خُذُوا عَنِّي، قَدْ جَعَلَ اللَّهُ لَهُنَّ سَبِيلًا، الْبِكْرُ بِالْبِكْرِ، جَلْدُ مِائَةٍ، وَنَفْيُ سَنَةٍ، وَالثَّيِّبُ بِالثَّيِّبِ، جَلْدُ مِائَةٍ، وَالرَّجْمُ.

English translation

The Messenger of Allah ﷺ said:

“Take from me, take from me. Allah has ordained a way for them: an unmarried person with an unmarried person—one hundred lashes and exile for one year; and a previously married person with a previously married person—one hundred lashes and stoning.”

Translation of the report in Ṣaḥīḥ Muslim 1690; wording varies slightly between narrations.

The Hadd punishment for Zina

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2. What does قَدْ جَعَلَ اللَّهُ لَهُنَّ سَبِيلًا mean?

The key expression is:

قَدْ جَعَلَ اللَّهُ لَهُنَّ سَبِيلًا

Word by word:

Arabic	Meaning
قَدْ	Indeed; already
جَعَلَ	Has made, appointed
اللَّهُ	Allah
لَهُنَّ	For them (feminine plural)
سَبِيلًا	A way, a course, a prescribed means

A close literal translation is:

“Indeed, Allah has appointed a way for them.”

The expression refers to Allah establishing a further ruling or prescribed course for the women mentioned in the earlier legislation.

3. How does it relate to Qur’an 4:15–16?

Qur’an 4:15 states:

وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ ... فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىٰ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا

Translation:

“And those of your women who commit the indecent act … confine them in the houses until death takes them or Allah appoints for them a way.”

Notice the exact correspondence:

• Qur’an 4:15: أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا — “or Allah appoints for them a way.”

• Hadith: قَدْ جَعَلَ اللَّهُ لَهُنَّ سَبِيلًا — “Allah has indeed appointed a way for them.”

The verbal correspondence is very strong. The hadith's wording appears to announce the very development anticipated in 4:15. Ibn Kathīr explicitly connects the report to the earlier confinement ruling and the subsequent legislation in Sūrah al-Nūr.

Quran.com

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4. What about Qur’an 4:16?

Qur’an 4:16 says:

وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ فَآذُوهُمَا

A close translation is:

“And the two among you who commit it, then cause them both distress or reprimand them.”

The verse is commonly interpreted as an earlier disciplinary ruling concerning sexual misconduct. Classical exegetes discuss it alongside 4:15 and the later legislation.

However, we should not assume that 4:15 and 4:16 necessarily prescribe identical measures: their wording differs, and scholars have discussed their respective applications.

5. Does the hadith prove that 4:15–16 came before 24:2?

It provides strong evidence for the sequence of the legal rulings, but a distinction is necessary.

1. The earlier ruling: Qur’an 4:15 refers to confinement until Allah appoints another way.

2. The announced development: The Prophet ﷺ says that Allah has now appointed that way.

3. The later Qur’anic legislation: Qur’an 24:2 prescribes one hundred lashes for the female and male who commit zinā.

Ibn ʿAbbās (رضي الله عنهما), as cited in Ibn Kathīr's commentary, explicitly identifies Sūrah al-Nūr as superseding the earlier confinement ruling.

Quran.com

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An important qualification: the hadith itself does not name Qur’an 24:2 or provide the calendar date on which that verse was revealed. The identification of Sūrah al-Nūr as the later legislation comes from the exegetical reports and the wider legal interpretation.

Also, the hadith's penalty for a previously married person should not be conflated with the wording of 24:2: the verse itself mentions one hundred lashes and does not mention stoning. The relationship between the verse and the hadith is a separate question of Islamic jurisprudence.

Conclusion

The strongest argument is the direct verbal connection between أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا in 4:15 and قَدْ جَعَلَ اللَّهُ لَهُنَّ سَبِيلًا in the hadith. Together with Ibn ʿAbbās's reported explanation, this supports the classical view that the confinement ruling preceded the later legislation.