But, this explanation leaves two problems unsolved: First:...

But, this explanation leaves two problems unsolved: First: Why should the first, verse be reserved for non-virgins and the second one to virgins when there is nothing in the wordings to support this differentiation? Second: Why does the first verse speak about the fornicating women only, while the second one talks about both parties; "And as for the two who are guilty of it from among you,. .."?

It has been said that according to the exegete, Abu Muslim, the first verse ordains the law about lesbianism, and the second one about sodomy, and that both verses are un-abrogated. But that view too is obviously wrong. As for the first verse, the explanation given by us earlier (for the words, As for those who are guilty of indecency from among your women . ..), proves un-tenability of Abu Muslim's interpretation.

As for his explanation of the second verse, it is rejected by the well-established sunnah that the penalty of sodomy is death. The correct hadith of the Prophet says: "Whoever among you commits the sin of the people of Lut, kill (both) the doer and (the man) done to." This law is either from the beginning (which has not been abrogated); or is a subsequent law which has abrogated the verse; in any case, it refutes Abu Muslim's views.

Looking at the apparent meaning of the two verses (which come to the mind at once), and at the associations found with them; and keeping in view the difficulties arising but of the given explanations, we may; interpret the verses as follows - and Allah knows better: The verse lays, down the law concerning adultery by married women.

Also, the fact that; the verse mentions only women, and not men, indicates this meaning; the word, 'women', is commonly used for 'wives' and especially when it appears as first construct of a genitive case where the second construct is 'men', as is the position in this verse: "you [i.e., you men’s] women"; also Allah says: And give women their dowries as a free gift (4:4); … of your women to whom you have gone in (4:23) Accordingly the first and temporary order; was to confine them to the houses then stoning was ordained for them.

al-Jubba’i has used this example to prove that the book maybe abrogated by the sunnah; but it is not so. Abrogation repeals an order which was apparently meant to continue for ever; while this order of confinement contains a clause that points to its temporariness; and it is the words: or Allah makes some way for them.