[Machine] 'Omar cut hand after hand and leg.'  

أَنَّ عُمَرَ ؓ قَطَعَ يَدًا بَعْدَ يَدٍ وَرِجْلٍ  

[Machine] "Allah (SWT) says, 'Verily, the recompense of those who wage war against Allah and His Messenger ﷺ is only that they shall be killed or crucified or their hands and their feet be cut off from opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter until they repent and believe in Allah alone' (5:33) until the end of the verse. Omar (RA) said, 'If his hand is cut off, then it is not proper to cut off his foot as well, leaving him without any means to walk. Either he should be detained or imprisoned.' So he was imprisoned. The first narration is attributed to Omar (RA). It is preferable that it is authentic. But how can this be authentic? Omar (RA) denied in the first narration the cutting of the foot after the hand, and he pointed to the hand. And the narration of Ibn Abbas is connected, confirming the authenticity of the first narration, and likewise the narration of Safiyyah bint Abi Ubayd, which includes what is in the narration of Qasim bin Muhammad bin Abi Bakr. As for what is narrated from Ali (RA), it has been narrated from him from another perspective."  

اللهُ ﷻ {إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ} [المائدة 33] إِلَى آخِرِ الْآيَةِ فَقَدْ قُطِعَتْ يَدُ هَذَا وَرِجْلُهُ فَلَا يَنْبَغِي أَنْ تَقْطَعَ رِجْلَهُ فَتَدَعَهُ لَيْسَ لَهُ قَائِمَةٌ يَمْشِي عَلَيْهَا إِمَّا أَنْ تُعَزِّرَهُ وَإِمَّا أَنْ تَسْتَوْدِعَهُ السِّجْنَ قَالَ فَاسْتَوْدَعَهُ السِّجْنَ الرِّوَايَةُ الْأُولَى عَنْ عُمَرَ ؓ أَوْلَى أَنْ تَكُونَ صَحِيحَةً وَكَيْفَ تَصِحُّ هَذِهِ عَنْ عُمَرَ ؓ وَقَدْ أَنْكَرَ فِي الرِّوَايَةِ الْأُولَى قَطْعَ الرِّجْلِ بَعْدَ الْيَدِ وَالرِّجْلِ وَأَشَارَ بِالْيَدِ؟ وَرِوَايَةُ ابْنِ عَبَّاسٍ مَوْصُولَةٌ تَشْهَدُ لِلرِّوَايَةِ الْأُولَى بِالصِّحَّةِ وَكَذَلِكَ رِوَايَةُ صَفِيَّةَ بِنْتِ أَبِي عُبَيْدٍ فِيهَا مَا فِي رِوَايَةِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ فَأَمَّا مَا رُوِيَ فِيهِ عَنْ عَلِيٍّ ؓ فَقَدْ رُوِيَ عَنْهُ ذَلِكَ مِنْ وَجْهٍ آخَرَ  

[Machine] Ali was brought a thief, so he cut off his hand. Then he was brought him again, so he cut off his leg. Then he was brought him again, and he said, "Shall I cut off his hand with what he wipes himself and with what he eats?" Then he said, "Shall I cut off his leg with what he walks on?" Indeed, I am too shy before Allah, he said. Then he struck him and imprisoned him. As for the killing, it is in the fifth repetition, as mentioned in the elevated narration. Al-Shafi'i said, "The killing is for someone who has had a prescribed punishment executed upon him four times and then the fifth one is abrogated. He inferred this from what is narrated in the chapters of the prescribed punishment for drinking alcohol. And with Allah is the guidance."  

أَنَّ عَلِيًّا ؓ أُتِيَ بِسَارِقٍ فَقَطَعَ يَدَهُ ثُمَّ أُتِيَ بِهِ فَقَطَعَ رِجْلَهُ ثُمَّ أُتِيَ بِهِ فَقَالَ أَقْطَعُ يَدَهُ بِأِيِّ شَيْءٍ يَتَمَسَّحُ وَبِأِيِّ شَيْءٍ يَأْكُلُ؟ ثُمَّ قَالَ أَقْطَعُ رِجْلَهُ عَلَى أِيِّ شَيْءٍ يَمْشِي؟ إِنِّي لَأَسْتَحْيِي اللهَ قَالَ ثُمَّ ضَرَبَهُ وَخَلَّدَهُ السِّجْنَ وَأَمَّا الْقَتْلُ فِي الْخَامِسَةِ الْمَنْقُولُ فِي الْخَبَرِ الْمَرْفُوعِ فَقَدْ قَالَ الشَّافِعِيُّ الْقَتْلُ فِيمَنْ أُقِيمَ عَلَيْهِ حَدٌّ فِي شَيْءٍ أَرْبَعًا فَأَتَى بِهِ الْخَامِسَةَ مَنْسُوخٌ وَاسْتَدَلَّ عَلَيْهِ بِمَا هُوَ مَنْقُولٌ فِي أَبْوَابِ حَدِّ الشَّارِبِ وَبِاللهِ التَّوْفِيقُ  

[Machine] Yes, I saw the Prophet ﷺ cutting off a thief's hand and then ordered his hand to be hung from his neck. And Abu Al-Hasan informed us that Al-Hasan informed us that Yusuf ibn Ya'qub narrated to us that Muhammad ibn Abu Bakr narrated to us that 'Umar ibn 'Ali narrated to us that Hajjaj ibn Artaah narrated to us that Makhoor narrated to us from Ibn Muhaireez that he said: I said to Fadalah ibn 'Ubayd, who was one of those who pledged allegiance under the tree, then he mentioned something similar.  

نَعَمْ رَأَيْتُ النَّبِيَّ ﷺ قَطَعَ سَارِقًا ثُمَّ أَمَرَ بِيَدِهِ فَعُلِّقَتْ فِي عُنُقِهِ 17271 وَأَخْبَرَنَا أَبُو الْحَسَنِ أنبأ الْحَسَنُ أنبأ يُوسُفُ بْنُ يَعْقُوبَ ثنا مُحَمَّدُ بْنُ أَبِي بَكْرٍ ثنا عُمَرُ بْنُ عَلِيٍّ ثنا حَجَّاجُ بْنُ أَرْطَاةَ عَنْ مَكْحُولٍ عَنِ ابْنِ مُحَيْرِيزٍ قَالَ قُلْتُ لِفَضَالَةَ بْنِ عُبَيْدٍ وَكَانَ مِمَّنْ بَايَعَ تَحْتَ الشَّجَرَةِ ثُمَّ ذَكَرَ مِثْلَهُ  

[Machine] It is the Sunnah that the Messenger of Allah ﷺ cut off the hand of a thief and hang it on his neck. Nuaim said that I heard it from Abu Bakr ibn Ali, the words of the Hadith of Nuaim, and in the narration of Muhammad ibn Muqatil, he said that Fadala ibn Ubayd said: The Sunnah of the Messenger of Allah ﷺ is to hang his hand on his neck, meaning the thief, when it is cut off.  

سُنَّةٌ قَدْ قَطَعَ رَسُولُ اللهِ ﷺ يَدَ سَارِقٍ وَعَلَّقَ يَدَهُ فِي عُنُقِهِ قَالَ نُعَيْمٌ سَمِعْتُهُ مِنْ أَبِي بَكْرِ بْنِ عَلِيٍّ لَفْظُ حَدِيثِ نُعَيْمٍ وَفِي رِوَايَةِ مُحَمَّدِ بْنِ مُقَاتِلٍ قَالَ عَنْ فَضَالَةَ بْنِ عُبَيْدٍ قَالَ سُنَّةُ رَسُولِ اللهِ ﷺ أَنْ تُعَلَّقَ يَدُهُ فِي عُنُقِهِ يَعْنِي السَّارِقَ إِذَا قُطِعَتْ  

[Machine] Ali cut off a thief, so they passed by him with his hand hanging around his neck.  

أَنَّ عَلِيًّا ؓ قَطَعَ سَارِقًا فَمَرُّوا بِهِ وَيَدُهُ مُعَلَّقَةٌ فِي عُنُقِهِ  

[Machine] I saw Ali. He caught a thief twice, so he cut off his hand and hung it around his neck. It is as if I am seeing his hand hitting his chest.  

رَأَيْتُ عَلِيًّا ؓ أَقَرَّ عِنْدَهُ سَارِقٌ مَرَّتَيْنِ فَقَطَعَ يَدَهُ وَعَلَّقَهَا فِي عُنُقِهِ فَكَأَنِّي أَنْظُرُ إِلَى يَدِهِ تَضْرِبُ صَدْرَهُ  

[Machine] The Messenger of Allah ﷺ was brought a thief who had stolen a she-camel. They said, "Indeed, this man has stolen." He said, "No, his brother has stolen." He said, "Yes, O Messenger of Allah, I have indeed stolen." He said, "Take him and cut off his hand, then discipline him, and then bring him to me." So they took him and cut off his hand, disciplined him, and then brought him to the Prophet ﷺ. He said, "Repent to Allah." He said, "I have repented to Allah." The Prophet ﷺ said, "May Allah accept your repentance."  

أُتِيَ رَسُولُ اللهِ ﷺ بِسَارِقٍ سَرَقَ شَمْلَةً فَقَالُوا إِنَّ هَذَا سَرَقَ فَقَالَ لَا إِخَالُهُ سَرَقَ فَقَالَ بَلَى يَا رَسُولَ اللهِ قَدْ سَرَقْتُ قَالَ اذْهَبُوا بِهِ فَاقْطَعُوهُ ثُمَّ احْسِمُوهُ ثُمَّ ائْتُونِي بِهِ فَأُتِيَ بِهِ فَقَالَ تُبْ إِلَى اللهِ قَالَ تُبْتُ إِلَى اللهِ فَقَالَ النَّبِيُّ ﷺ تَابَ اللهُ عَلَيْكَ  

[Machine] That a thief stole some possessions, so they took the possessions with him. He confessed, so the Prophet ﷺ was brought to him and said to him, "Will you not repent? You stole, didn't you?" He said, "Yes." He said this three times, so the Prophet ﷺ ordered that he be punished. And when he was punished, the Prophet ﷺ said, "Seek repentance from Allah." He said, "Shall I repent to Allah?" The Prophet ﷺ said, "O Allah, accept his repentance." Hammad ibn Salama narrated from Ishaq and said from Abu Umayyah al-Makhzumi and said in its context that he did not have any possessions with him.  

أَنَّ سَارِقًا سَرَقَ مَتَاعًا فَأَخَذُوا مَعَهُ الْمَتَاعَ فَاعْتَرَفَ فَأُتِيَ بِهِ النَّبِيُّ ﷺ فَقَالَ لَهُ لَا إِخَالُكَ سَرَقْتَ قَالَ نَعَمْ قَالَهَا ثَلَاثَ مَرَّاتٍ فَأَمَرَ بِهِ النَّبِيُّ ﷺ أَنْ يُقْطَعَ فَلَمَّا قُطِعَ قَالَ تُبْ إِلَى اللهِ ﷻ قَالَ أَتُوبُ إِلَى اللهِ فَقَالَ النَّبِيُّ ﷺ اللهُمَّ تُبْ عَلَيْهِ وَرَوَاهُ حَمَّادُ بْنُ سَلَمَةَ عَنْ إِسْحَاقَ وَقَالَ عَنْ أَبِي أُمَيَّةَ الْمَخْزُومِيِّ وَقَالَ فِي مَتْنِهِ وَلَمْ يُوجَدْ مَعَهُ مَتَاعٌ  

[Machine] You denied that Allah would ever leave a servant (believer) to be forsaken at the first instance of his sin, so He severed him (from His mercy).  

كَذَبْتَ مَا كَانَ اللهُ لِيُسْلِمَ عَبْدًا عِنْدَ أَوَّلِ ذَنْبِهِ فَقَطَعَهُ  

[Machine] He did not quit it.  

لَا فَخَلَّى عَنْهَا  

[Machine] Abu Bakr al-Ardastani informed us, Abu Nasr al-Iraqi informed us, Sufyan al-Jawhari narrated from Ali ibn al-Hasan, who narrated from Abdullah ibn al-Walid, who narrated from Sufyan, who narrated from Hammad, who narrated from Ibrahim. He said: Abu Mas'ood al-Ansari brought a woman who stole a camel, and he said, "Did you steal?" She said, "No." And Sufyan narrated from Al-A'mash, from Ibrahim, that Umar ibn Al-Khattab said, "Expel the confessors." Sufyan said, meaning those who confess to theft.  

أَخْبَرَنَا أَبُو بَكْرٍ الْأَرْدَسْتَانِيُّ أنبأ أَبُو نَصْرٍ الْعِرَاقِيُّ أنبأ سُفْيَانُ الْجَوْهَرِيُّ ثنا عَلِيُّ بْنُ الْحَسَنِ ثنا عَبْدُ اللهِ بْنُ الْوَلِيدِ ثنا سُفْيَانُ عَنْ حَمَّادٍ عَنْ إِبْرَاهِيمَ قَالَ أُتِيَ أَبُو مَسْعُودٍ الْأَنْصَارِيُّ بِامْرَأَةٍ سَرَقَتْ جَمَلًا فَقَالَ أَسَرَقْتِ؟ قُولِي لَا وَعَنْ سُفْيَانَ عَنِ الْأَعْمَشِ عَنْ إِبْرَاهِيمَ أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ قَالَ اطْرُدُوا الْمُعْتَرِفِينَ قَالَ سُفْيَانُ يَعْنِي الْمُعْتَرِفِينَ بِالْحُدُودِ  

[Machine] The boy felt cold, so he took off his clothes and stitched new ones in its place. When the two slave girls arrived in the city, they told his family about it. When they took off his clothes, they found the new ones but couldn't find the old ones. They spoke to the two slave girls, and they spoke to Aisha or wrote to her, and they accused the boy. The boy was questioned about it and admitted to it. Aisha ordered that his hand be cut off and said, "The compensation is a quarter of a dinar, escalating."  

الْغُلَامُ الْبُرْدَ فَفَتَقَ عَنْهُ وَاسْتَخْرَجَهُ وَجَعَلَ مَكَانَهُ لِبْدًا أَوْ فَرْوَةً وَخَاطَ عَلَيْهِ فَلَمَّا قَدِمَتَا الْمَوْلَاتَانِ الْمَدِينَةَ دَفَعَتَا ذَلِكَ إِلَى أَهْلِهِ فَلَمَّا فَتَقُوا عَنْهُ وَجَدُوا فِيهِ اللِّبْدَ وَلَمْ يَجِدُوا الْبُرْدَ فَكَلَّمُوا الْمَوْلَاتَيْنِ فَكَلَّمَتَا عَائِشَةَ أَوْ كَتَبَتَا إِلَيْهَا وَاتَّهَمَتَا الْعَبْدَ فَسُئِلَ الْعَبْدُ عَنْ ذَلِكَ فَاعْتَرَفَ فَأَمَرَتْ بِهِ عَائِشَةُ فَقُطِعَتْ يَدُهُ وَقَالَتْ عَائِشَةُ ؓ الْقَطْعُ فِي رُبْعِ دِينَارٍ فَصَاعِدًا  

[Machine] The Messenger of Allah ﷺ said, "Whatever the hand takes, it should be paid 17282." And Ali narrated to us, who narrated from Ahmad, who narrated from Uthman ibn Umar ad-Dabbi, who narrated from Musaddad, who narrated from Yahya, who narrated from Ibn Abi Arubah, who mentioned it like this except that he said it from the Prophet ﷺ .  

قَالَ رَسُولُ اللهِ ﷺ عَلَى الْيَدِ مَا أَخَذَتْ حَتَّى تُؤَدِّيَهُ 17282 وَأَخْبَرَنَا عَلِيٌّ أنبأ أَحْمَدُ ثنا عُثْمَانُ بْنُ عُمَرَ الضَّبِّيُّ ثنا مُسَدَّدٌ ثنا يَحْيَى عَنِ ابْنِ أَبِي عَرُوبَةَ فَذَكَرَهُ بِمِثْلِهِ إِلَّا أَنَّهُ قَالَ عَنِ النَّبِيِّ ﷺ  

[Machine] The Messenger of Allah ﷺ said, and Abu al-Hassan 'Ali ibn Ahmad ibn Abdan informed us that Ahmad ibn 'Ubaid narrated to us, on the authority of Hisham ibn 'Ali, on the authority of 'Abd al-Rahman ibn Yahya al-Khallal, on the authority of al-Mufaddal ibn Fadalah, the judge of Egypt, on the authority of Yunus ibn Yazid al-Aili, on the authority of Sa'd ibn Ibrahim, on the authority of al-Miswar, who said: I heard the Messenger of Allah ﷺ saying: The thief is not to be punished if the prescribed punishment (hudud) is established against him. And in the narration of Abu 'Abdullah, it is stated: The owner of the stolen property is not to be compensated. This is a hadith with a difference in its reporting compared to al-Mufaddal, as it is reported from him in this way, and it is reported from him through Yunus, from al-Zuhri, from Sa'd, and it is reported from him through Yunus, from Sa'd ibn Ibrahim, from his brother al-Miswar. If this Sa'd is the son of Ibrahim ibn 'Abd al-Rahman ibn 'Awf, then we do not know of any well-known reporter attributed to him, known as al-Miswar, nor is there any confirmation of hearing from his grandfather 'Abd al-Rahman ibn 'Awf. There is neither a confirmation of hearing nor a confirmation of seeing from him, so it is discontinued. And Ibrahim ibn 'Abd al-Rahman did not have any confirmation of hearing from 'Umar ibn al-Khattab. It is only said that he saw him and his father died during the time of 'Uthman. So his children only caught up with him after the death of his father 'Abd al-Rahman, so there is no confirmation of narrating from him or seeing him, so it is discontinued. If it is someone else, then we do not know him, and we do not know his brother. And it is not permissible for anyone to take anything from his brother's property except what pleases him.  

قَالَ رَسُولُ اللهِ ﷺ ح وَأَخْبَرَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدَانَ أنبأ أَحْمَدُ بْنُ عُبَيْدٍ ثنا هِشَامُ بْنُ عَلِيٍّ ثنا عَبْدُ الرَّحْمَنِ بْنُ يَحْيَى الْخَلَّالُ ثنا الْمُفَضَّلُ بْنُ فَضَالَةَ قَاضِي مِصْرَ ثنا يُونُسُ بْنُ يَزِيدَ الْأَيْلِيُّ عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ عَنِ الْمِسْوَرِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ؓ قَالَ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ لَا يَغْرَمُ السَّارِقُ إِذَا أُقِيمَ عَلَيْهِ الْحَدُّ وَفِي رِوَايَةِ أَبِي عَبْدِ اللهِ لَا يَغْرَمُ صَاحِبُ السَّرِقَةِ فَهَذَا حَدِيثٌ مُخْتَلَفٌ فِيهِ عَنِ الْمُفَضَّلِ فَرُوِيَ عَنْهُ هَكَذَا وَرُوِيَ عَنْهُ عَنْ يُونُسَ عَنِ الزُّهْرِيِّ عَنْ سَعْدٍ وَرُوِيَ عَنْهُ عَنْ يُونُسَ عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ عَنْ أَخِيهِ الْمِسْوَرِ فَإِنْ كَانَ سَعْدٌ هَذَا ابْنَ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ فَلَا نَعْرِفُ بِالتَّوِارِيخِ لَهُ أَخًا مَعْرُوفًا بِالرِّوَايَةِ يُقَالُ لَهُ الْمِسْوَرُ وَلَا يَثْبُتُ لِلْمِسْوَرِ الَّذِي يُنْسَبُ إِلَيْهِ سَعْدُ بْنُ مُحَمَّدِ بْنِ الْمِسْوَرِ بْنِ إِبْرَاهِيمَ سَمَاعٌ مِنْ جَدِّهِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ؓ وَلَا رُؤْيَةٌ فَهُوَ مُنْقَطِعٌ وَإِبْرَاهِيمُ بْنُ عَبْدِ الرَّحْمَنِ لَمْ يَثْبُتْ لَهُ سَمَاعٌ مِنْ عُمَرَ بْنِ الْخَطَّابِ ؓ وَإِنَّمَا يُقَالُ إِنَّهُ رَآهُ وَمَاتَ أَبُوهُ فِي زَمَنِ عُثْمَانَ ؓ فَإِنَّمَا أَدْرَكَ أَوْلَادُهُ بَعْدَ مَوْتِ أَبِيهِ عَبْدِ الرَّحْمَنِ فَلَمْ يَثْبُتْ لَهُمْ عَنْهُ رِوَايَةٌ وَلَا رُؤْيَةٌ فَهُوَ مُنْقَطِعٌ وَإِنْ كَانَ غَيْرَهُ فَلَا نَعْرِفُهُ وَلَا نَعْرِفُ أَخَاهُ وَلَا يَحِلُّ لِأَحَدٍ مِنْ مَالِ أَخِيهِ إِلَّا مَا طَابَتْ بِهِ نَفْسُهُ  

[Machine] "He used to claim that he was a guarantor for stealing, even with cutting off his hand."  

أَنَّهُ كَانَ يَقُولُ هُوَ ضَامِنٌ لِلسَّرِقَةِ مَعَ قَطْعِ يَدِهِ  

[Machine] "He used to say that he guarantees the theft, whether he consumes it or not, and he is liable for cutting."  

أَنَّهُ كَانَ يَقُولُ يَضْمَنُ الِسَرِقَةَ اسْتَهْلَكَهَا أَوْ لَمْ يَسْتَهْلِكْهَا وَعَلَيْهِ الْقَطْعُ  

'O Messenger of Allah, what do you think about a sheep stolen from the pasture?" He said: "(The thief must pay) double and be punished. There is no cutting off of the hand for (stealing) livestock, except what which has been put in the pen, if its value is equal to that of a shield, in which case the (thief's) hand is to be cut off. If its value is not equal to that of a shield, then he should pay a penalty of twice its value and be flogged as a punishment." He said: "O Messenger of Allah! What do you think about fruit on the tree?" He said: "(The thief must pay) double and be punished. There is no cutting off of the hand for (stealing) fruit on the tree, except for that which has been stored properly if its value is equal to that of a shield, in which case the (thief's) hand is not equal to that of a shield, then he should pay a penalty of twice its value and be flogged as a punishment." (Using translation from Nasāʾī 4959)   

أَنَّ رَجُلًا مِنْ مُزَيْنَةَ أَتَى رَسُولَ اللهِ ﷺ فَقَالَ يَا رَسُولَ اللهِ كَيْفَ تَرَى فِي حَرِيسَةِ الْجَبَلِ؟ قَالَ هِيَ وَمِثْلُهَا وَالنَّكَالُ وَلَيْسَ فِي شَيْءٍ مِنَ الْمَاشِيَةِ قَطْعٌ إِلَّا فِيمَا آوَاهُ الْمُرَاحُ وَبَلَغَ ثَمَنَ الْمِجَنِّ فَفِيهِ قَطْعُ الْيَدِ وَمَا لَمْ يَبْلُغْ ثَمَنَ الْمِجَنِّ فَفِيهِ غَرَامَةُ مِثْلَيْهِ وَجَلَدَاتُ نَكَالٍ قَالَ يَا رَسُولَ اللهِ فَكَيْفَ تَرَى فِي الثَّمَرِ الْمُعَلَّقِ؟ قَالَ هُوَ وَمِثْلُهُ مَعَهُ وَالنَّكَالُ وَلَيْسَ فِي شَيْءٍ مِنَ الثَّمَرِ الْمُعَلَّقِ قَطْعٌ إِلَّا مَا آوَاهُ الْجَرِينُ فَمَا أُخِذَ مِنَ الْجَرِينِ فَبَلَغَ ثَمَنَ الْمِجَنِّ فَفِيهِ الْقَطْعُ وَمَا لَمْ يَبْلُغْ ثَمَنَ الْمِجَنِّ فَفِيهِ غَرَامَةُ مِثْلَيْهِ وَجَلَدَاتُ نَكَالٍ  

[Machine] And he said, "If not that I think you are starving them until one of them comes to what Allah has forbidden, I would cut off their hands. But by Allah, if I leave them, I will certainly torture you with a torment that will grieve you." He said, "What is its price?" He said, "I would prevent it from four hundred." He said, "Give him eight hundred."  

وَقَالَ لَوْلَا أَنِّي أَظُنُّ أَنَّكُمْ تُجِيعُونَهُمْ حَتَّى إِنَّ أَحَدَهُمْ أَتَى مَا حَرَّمَ اللهُ ﷻ لَقَطَعْتُ أَيْدِيَهُمْ وَلَكِنْ وَاللهِ لَئِنْ تَرَكْتُهُمْ لَأُغَرِّمَنَّكَ فِيهِمْ غَرَامَةً تُوجِعُكَ فَقَالَ كَمْ ثَمَنُهَا؟ لِلْمُزَنِيِّ قَالَ كُنْتُ أَمْنَعُهَا مِنْ أَرْبَعِمِائَةٍ قَالَ فَأَعْطِهْ ثَمَانَمِائَةٍ  

[Machine] The fine is not reduced for anyone in anything. The punishment is only in the bodies, not in the wealth. We allowed the reduction of the fine before the Messenger of Allah, ﷺ , ruled in the case of the camel that Al-Bara' ibn 'Azib spoiled. That the protection of the property is the responsibility of the owners during the day, and what the cattle spoil at night, he is responsible for it. He said: "Indeed, they guarantee it with its value, not with two values." He said: "The claimant's statement is not accepted, meaning in the amount of the value, because the Prophet, ﷺ , said: The burden of proof is upon the claimant, and the oath is upon the one who is being accused."  

لَا تُضَعَّفُ الْغَرَامَةُ عَلَى أَحَدٍ فِي شَيْءٍ إِنَّمَا الْعُقُوبَةُ فِي الْأَبْدَانِ لَا فِي الْأَمْوَالِ وَإِنَّمَا تَرَكْنَا تَضْعِيفَ الْغَرَامَةِ مِنْ قِبَلِ أَنَّ رَسُولَ اللهِ ﷺ قَضَى فِيمَا أَفْسَدَتْ نَاقَةُ الْبَرَاءِ بْنِ عَازِبٍ أَنَّ عَلَى أَهْلِ الْأَمْوَالِ حِفْظَهَا بِالنَّهَارِ وَمَا أَفْسَدَتِ الْمَوَاشِي بِاللَّيْلِ فَهُوَ ضَامِنٌ عَلَى أَهْلِهَا قَالَ فَإِنَّمَا يَضْمَنُونَهُ بِالْقِيمَةِ لَا بِقِيمَتَيْنِ قَالَ وَلَا يُقْبَلُ قَوْلُ الْمُدَّعِي يَعْنِي فِي مِقْدَارِ الْقِيمَةِ؛ لِأَنَّ النَّبِيَّ ﷺ قَالَ الْبَيِّنَةُ عَلَى الْمُدَّعِي وَالْيَمِينُ عَلَى الْمُدَّعَى عَلَيْهِ  

[Machine] The she-camel of Bara' bin 'Azib entered the wall of a man and caused damage in it. So the Messenger of Allah ﷺ decided that those responsible for the walls should take care of her during the day, and that whatever she damages at night, her owners will be held responsible for. We have mentioned the evidence for this in its appropriate place.  

أَنَّ نَاقَةَ الْبَرَاءِ بْنِ عَازِبٍ دَخَلَتْ حَائِطَ رَجُلٍ فَأَفْسَدَتْ فِيهِ فَقَضَى رَسُولُ اللهِ ﷺ أَنَّ عَلَى أَهْلِ الْحَوَائِطِ حِفْظَهَا بِالنَّهَارِ وَأَنَّ مَا أَفْسَدَتِ الْمَوَاشِي بِاللَّيْلِ ضَامِنٌ عَلَى أَهْلِهَا وَقَدْ ذَكَرْنَا شَوَاهِدَهُ فِي مَوْضِعِهِ  

[Machine] The Messenger of Allah ﷺ said, "There is no blame on the one who is confused, the one who is forced, or the traitor." (Hadith number: 17291) Abu Ali Al-Rudhbari informed us that Abu Bakr ibn Dasa said, Abu Dawood said, "This hadith was not heard by Ibn Jurayj from Abu Al-Zubayr. It was conveyed to me by Ahmad ibn Hanbal that he said, 'Ibn Jurayj only heard it from Yasin Al-Zayyat.'" Abu Dawood added, "And it has reached me that Ibn Jurayj heard it from Yasin Al-Zayyat."  

قَالَ رَسُولُ اللهِ ﷺ لَيْسَ عَلَى الْمُخْتَلِسِ وَلَا عَلَى الْمُنْتَهِبِ وَلَا عَلَى الْخَائِنِ قَطْعٌ 17291 أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ أَبُو بَكْرِ بْنُ دَاسَةَ قَالَ قَالَ أَبُو دَاوُدَ هُوَ السِّجِسْتَانِيُّ هَذَا الْحَدِيثُ لَمْ يَسْمَعْهُ ابْنُ جُرَيْجٍ مِنْ أَبِي الزُّبَيْرِ بَلَغَنِي عَنْ أَحْمَدَ بْنِ حَنْبَلٍ أَنَّهُ قَالَ إِنَّمَا سَمِعَهُ ابْنُ جُرَيْجٍ مِنْ يَاسِينَ الزَّيَّاتِ قَالَ أَبُو دَاوُدَ وَقَدْ  

"The Messenger of Allah said: 'The hand of the pilferer, robber and traitor is not to be cut off."' (Using translation from Nasāʾī 4975)   

قَالَ رَسُولُ اللهِ ﷺ لَيْسَ عَلَى الْمُخْتَلِسِ وَلَا عَلَى الْمُنْتَهِبِ وَلَا عَلَى الْخَائِنِ قَطْعٌ  

[Machine] That is normal in the afternoon, so exhaust him as a punishment, then leave him and do not cut him off. And in the narration of Thawri from Humaid Al-Tawil, he said: 'Umar ibn 'Abd al-'Aziz, may Allah have mercy on him, brought a man who stole a necklace from a girl, and he had never seen a cutting in his hand. He said: "That is normal in the afternoon."  

أَنَّ ذَاكَ عَادِي الظَّهِيرَةِ فَأَنْهِكْهُ عُقُوبَةً ثُمَّ خَلِّ عَنْهُ وَلَا تَقْطَعْهُ وَفِي رِوَايَةِ الثَّوْرِيِّ عَنْ حُمَيْدٍ الطَّوِيلِ قَالَ أُتِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ رَحِمَهُ اللهُ بِرَجُلٍ اخْتَلَسَ طَوْقًا مِنْ جَارِيَةٍ فَلَمْ يَرَ فِيهِ قَطْعًا قَالَ تِلْكَ عَادِيَةُ الظَّهِيرَةِ  

[Machine] I witnessed Ali bring a man who had stolen someone's garment. The thief said, "I knew the owner of this garment, but Ali did not cut him off."  

شَهِدْتُ عَلِيًّا ؓ أُتِيَ بِرَجُلٍ اخْتَلَسَ مِنْ رَجُلٍ ثَوْبَهُ فَقَالَ الْمُخْتَلِسُ إِنِّي كُنْتُ أُعَرِّفُهُ فَلَمْ يَقْطَعْهُ عَلِيٌّ ؓ  

[Machine] Ali used to steal openly but steal secretly using it as a disguise.  

أَنَّ عَلِيًّا ؓ كَانَ لَا يَقْطَعُ فِي الدَّغْرَةِ وَيَقْطَعُ فِي السَّرِقَةِ الْمُسْتَخْفَى بِهَا  

[Machine] Al-Shafi'i and also anyone who borrows something and denies it or if he had a deposit and denies it, there is no sin on him for that. The Sheikh, may Allah have mercy on him, said, "As for the hadith that was narrated about Arriyah... "  

الشَّافِعِيُّ وَكَذَلِكَ مَنِ اسْتَعَارَ مَتَاعًا فَجَحَدَهُ أَوْ كَانَتْ عِنْدَهُ وَدِيعَةٌ فَجَحَدَهَا لَمْ يَكُنْ عَلَيْهِ فِيهَا قَطْعٌ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَأَمَّا الْحَدِيثُ الَّذِي رُوِيَ فِي الْعَارِيَةِ  

[Machine] There was a woman who used to steal and deny it. The Prophet ﷺ ordered her hand to be cut off. This hadith is mentioned in the intercession of Usama bin Zaid and the denial of the Prophet ﷺ, and in the end, he cut off the hand of the woman.  

كَانَتِ امْرَأَةٌ مَخْزُومِيَّةٌ تَسْتَعِيرُ الْمَتَاعَ وَتَجْحَدُهُ فَأَمَرَ النَّبِيُّ ﷺ بِقَطْعِ يَدِهَا وَذَكَرَ الْحَدِيثَ فِي شَفَاعَةِ أُسَامَةَ بْنِ زَيْدٍ وَإِنْكَارِ النَّبِيِّ ﷺ وَفِي آخِرِهِ قَالَ فَقَطَعَ يَدَ الْمَخْزُومِيَّةِ  

[Machine] Passage:

On the tongues of known people and unknown ones, it was being said that a woman had stolen. So she was sold, and the Prophet ﷺ ordered her hand to be cut off, even though Usamah ibn Zayd had interceded for her. The Messenger of Allah ﷺ said about her, "What did she say?" Abdullah ibn Wahb differed from Yunus and narrated from Al-Zuhri, from Urwah, from Aisha that "Quraysh was concerned about the matter of the woman who stole during the time of the Prophet ﷺ in the Fath expedition." Then he mentioned the hadith, and it was mentioned before, and in the same manner Ibn Al-Mubarak reported it from Yunus, from Al-Zuhri, who said: Urwah ibn Zubayr informed me that a woman stole during the time of the Messenger of Allah ﷺ . Then he mentioned the hadith until his statement, "So the Messenger of Allah ﷺ ordered that woman to be cut off, and she repented after that and got married." Aisha said, "She used to come to me after that, and I would convey her need to the Messenger of Allah ﷺ ." Abu Amr Al-Adib informed us that Abu Bakr Al-Isma'ili informed me that Hassan ibn Sufyan informed us that Hibban narrated to us from Ibn Al-Mubarak about it, and its meaning, Shabeeb said, from Yunus, except that he also documented the last part from Al-Zuhri, from Al-Qasim ibn Muhammad, from Aisha regarding repentance. And Al-Laith ibn Sa'd narrated it from Al-Zuhri, from Urwah, from Aisha that Quraysh was concerned about the matter of the Makhozumi woman who stole. Then he mentioned the hadith until his statement, "By Allah, if Fatimah bint Muhammad had stolen, I would cut off her hand," and the mention of it has passed.  

حُلِيًّا عَلَى أَلْسِنَةِ أُنَاسٍ يُعْرَفُونَ وَلَا تُعْرَفُ هِيَ فَبَاعَتْهُ وَأَخَذَتْ فَأُتِيَ بِهَا النَّبِيُّ ﷺ فَأَمَرَ بِقَطْعِ يَدِهَا وَهِيَ الَّتِي تَشَفَّعَ فِيهَا أُسَامَةُ بْنُ زَيْدٍ وَقَالَ فِيهَا رَسُولُ اللهِ ﷺ مَا قَالَ وَخَالَفَهُ عَبْدُ اللهِ بْنُ وَهْبٍ عَنْ يُونُسَ فَقَالَ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ ؓ أَنَّ قُرَيْشًا أَهَمَّهُمْ شَأْنُ الْمَرْأَةِ الَّتِي سَرَقَتْ فِي عَهْدِ النَّبِيِّ ﷺ فِي غَزْوَةِ الْفَتْحِ ثُمَّ ذَكَرَ الْحَدِيثَ وَقَدْ مَضَى ذِكْرُهُ 17299 وَكَذَلِكَ قَالَهُ عَبْدُ اللهِ بْنُ الْمُبَارَكِ عَنْ يُونُسَ عَنِ الزُّهْرِيِّ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ امْرَأَةً سَرَقَتْ فِي عَهْدِ رَسُولِ اللهِ ﷺ فَذَكَرَ الْحَدِيثَ إِلَى قَوْلِهِ ثُمَّ أَمَرَ رَسُولُ اللهِ ﷺ بِتِلْكَ الْمَرْأَةِ فَقُطِعَتْ يَدُهَا فَحَسُنَتْ تَوْبَتُهَا بَعْدَ ذَلِكَ وَتَزَوَّجَتْ قَالَتْ عَائِشَةُ فَكَانَتْ تَأْتِينِي بَعْدَ ذَلِكَ فَأَرْفَعُ حَاجَتَهَا إِلَى رَسُولِ اللهِ ﷺ أَخْبَرَنَاهُ أَبُو عَمْرٍو الْأَدِيبُ أَنْبَأَ أَبُو بَكْرٍ الْإِسْمَاعِيلِيُّ أَخْبَرَنِي الْحَسَنُ بْنُ سُفْيَانَ ثنا حِبَّانُ عَنِ ابْنِ الْمُبَارَكِ بِذَلِكَ وَبِمَعْنَاهُ قَالَهُ شَبِيبٌ عَنْ يُونُسَ إِلَّا أَنَّهُ أَسْنَدَ آخِرَهُ عَنِ الزُّهْرِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَائِشَةَ ؓ فِي التَّوْبَةِ وَرَوَاهُ اللَّيْثُ بْنُ سَعْدٍ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ ؓ أَنَّ قُرَيْشًا أَهَمَّهُمْ شَأْنُ الْمَرْأَةِ الْمَخْزُومِيَّةِ الَّتِي سَرَقَتْ ثُمَّ ذَكَرَ الْحَدِيثَ إِلَى قَوْلِهِ وَايْمُ اللهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا وَقَدْ مَضَى ذِكْرُهُ  

[Machine] A woman from the Bani Makhzum tribe stole something, so she was brought to the Prophet ﷺ. She sought refuge with Umm Salama, the wife of the Prophet ﷺ. The Prophet ﷺ said, "By Allah, if Fatimah had done this, I would have cut off her hand." Abu Abdullah Al-Hafidh informed us, Abu Ja'far Muhammad bin Salih bin Hane' informed us, Ibrahim bin Muhammad As-Saydalani informed us, Salamah bin Shabib informed us, Al-Hasan bin Muhammad bin A'yan informed us, Ma'qu'il narrated it to us from Abu Zubair from Jabir, and he mentioned it.  

أَنَّ امْرَأَةً مِنْ بَنِي مَخْزُومٍ سَرَقَتْ فَأُتِيَ بِهَا النَّبِيُّ ﷺ فَعَاذَتْ بِأُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ فَقَالَ النَّبِيُّ ﷺ وَاللهِ لَوْ كَانَتْ فَاطِمَةُ لَقَطَعْتُ يَدَهَا فَقُطِعَتْ أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ صَالِحِ بْنِ هَانِئٍ ثنا إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الصَّيْدَلَانِيُّ ثنا سَلَمَةُ بْنُ شَبِيبٍ ثنا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ أَعْيَنَ ثنا مَعْقِلٌ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ فَذَكَرَهُ  

[Machine] Maaluka saraqa ba'aduhu ba'dan la qat' alayhi wa huwa qawlu ibni 'Abbasin.

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مَالُكَ سَرَقَ بَعْضُهُ بَعْضًا لَا قَطْعَ عَلَيْهِ وَهُوَ قَوْلُ ابْنِ عَبَّاسٍ  

[Machine] Omar says to him, "There is no need for any concern. Your servant stole your belongings."  

عُمَرُ ؓ أَرْسِلْهُ فَلَيْسَ عَلَيْهِ قَطْعٌ خَادِمُكُمْ سَرَقَ مَتَاعَكُمْ  

[Machine] "He used to say, 'There is no punishment for the one who steals from the treasury.'"  

أَنَّهُ كَانَ يَقُولُ لَيْسَ عَلَى مَنْ سَرَقَ مِنْ بَيْتِ الْمَالِ قَطْعٌ  

[Machine] "And Abu Hazim informed us, who informed us from Abu Al-Fadl, who informed us from Ahmad, who informed us from Sa'id, who narrated from Abu Al-Ahwas, who narrated from SImak bin Harb, who narrated from Ibn 'Ubayd bin Al-Abras, who said: I witnessed Ali in Al-Rahba while he was distributing one-fifth among the people. A man from Hadramawt stole a piece of iron from the goods. Ali was brought to him, and he said: There is no cutting punishment on him, he is a traitor and he has a share. Ath-Thawri narrated it from SImak from Yazid bin Dithar bin 'Ubayd bin Al-Abras, who said: Ali was brought to a man, and he mentioned him."  

وَأَخْبَرَنَا أَبُو حَازِمٍ أنبأ أَبُو الْفَضْلِ أنبأ أَحْمَدُ أنبأ سَعِيدٌ ثنا أَبُو الْأَحْوَصِ ثنا سِمَاكُ بْنُ حَرْبٍ عَنِ ابْنِ عُبَيْدِ بْنِ الْأَبْرَصِ قَالَ شَهِدْتُ عَلِيًّا ؓ فِي الرَّحَبَةِ وَهُوَ يَقْسِمُ خُمُسًا بَيْنَ النَّاسِ فَسَرَقَ رَجُلٌ مِنْ حَضْرَمَوْتَ مِغْفَرَ حَدِيدٍ مِنَ الْمَتَاعِ فَأُتِيَ بِهِ عَلِيٌّ ؓ فَقَالَ لَيْسَ عَلَيْهِ قَطْعٌ هُوَ خَائِنٌ وَلَهُ نَصِيبٌ وَرَوَاهُ الثَّوْرِيُّ عَنْ سِمَاكٍ عَنْ يَزِيدَ بْنِ دِثَارِ بْنِ عُبَيْدِ بْنِ الْأَبْرَصِ قَالَ أُتِيَ عَلِيٌّ ؓ بِرَجُلٍ فَذَكَرَهُ  

[Machine] On the authority of the Prophet ﷺ, it is narrated that a slave from the distribution of Khums (one-fifth tax) stole from the Khums but it was not cut off. He said, "The wealth of Allah is interconnected, one part is connected to another." This narration has been narrated in a connected chain of narration that includes a weak narrator.  

عَنِ النَّبِيِّ ﷺ أَنَّ عَبْدًا مِنْ رَقِيقِ الْخُمُسِ سَرَقَ مِنَ الْخُمُسِ فَلَمْ يَقْطَعْهُ وَقَالَ مَالُ اللهِ بَعْضُهُ فِي بَعْضٍ قَدْ رُوِيَ مَوْصُولًا بِإِسْنَادٍ فِيهِ ضَعْفٌ  

one of the slaves of Khumus stole something from the Khumus, and the matter was referred to the Prophet ﷺ but he did not cut off his hand, and he said ' The Property of Allah, (STW) part of it stealing another part.' ” (Using translation from Ibn Mājah 2590)   

أَنَّ عَبْدًا مِنْ رَقِيقِ الْخُمُسِ سَرَقَ مِنَ الْخُمُسِ فَرُفِعَ إِلَى النَّبِيِّ ﷺ فَلَمْ يَقْطَعْهُ وَقَالَ مَالُ اللهِ سَرَقَ بَعْضُهُ بَعْضًا  

[Machine] A group of people from the tribes of Ukl and Uraynah came to the Messenger of Allah ﷺ and said, "O Messenger of Allah, we are people from a harsh land and we were not people of cultivation, so we migrated to the city. The Messenger of Allah ﷺ ordered for a milking camel and a herd of goats to be given to them, and ordered them to go out in the land and drink from their urine and milk their camels. So they set out until they reached Nahiyat al-Harrah, where they killed the shepherd of the Prophet ﷺ , stole the camels, and disbelieved after their conversion to Islam. The Prophet ﷺ sent a team to pursue them, and when they captured them, he ordered their hands and feet to be cut off, their eyes to be cauterized, and left them in Nahiyat al-Harrah until they died. Qatadah said, "It was mentioned to us that this verse was revealed concerning them, meaning, 'Indeed, the recompense of those who wage war against Allah and His Messenger and strive upon earth to cause corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment.' (Quran 5:33)" Qatadah also mentioned that it reached them that the Messenger of Allah ﷺ used to urge in his sermons after that for giving charity and forbidding adultery.  

أَنَّ رَهْطًا مِنْ عُكْلٍ وَعُرَيْنَةَ أَتَوْا رَسُولَ اللهِ ﷺ فَقَالُوا يَا رَسُولَ اللهِ إِنَّا أُنَاسٌ مِنْ أَهْلِ ضَرْعٍ وَلَمْ نَكُنْ أَهْلَ رِيفٍ فَاسْتَوْخَمْنَا الْمَدِينَةَ فَأَمَرَ لَهُمْ رَسُولُ اللهِ ﷺ بِذَوْدٍ وَزَادٍ وَأَمَرَهُمْ أَنْ يَخْرُجُوا فِيهَا فَيَشْرَبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا فَانْطَلَقُوا حَتَّى إِذَا كَانُوا فِي نَاحِيَةِ الْحَرَّةِ قَتَلُوا رَاعِيَ النَّبِيِّ ﷺ وَاسْتَاقُوا الذَّوْدَ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ فَبَعَثَ النَّبِيُّ ﷺ فِي طَلَبِهِمْ فَأَمَرَ بِهِمْ فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَرَ أَعْيُنَهُمْ وَتَرَكَهُمْ فِي نَاحِيَةِ الْحَرَّةِ حَتَّى مَاتُوا وَهُمْ كَذَلِكَ قَالَ قَتَادَةُ فَذُكِرَ لَنَا أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِيهِمْ يَعْنِي {إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا} [المائدة 33] الْآيَةَ قَالَ قَتَادَةُ وَبَلَغَنَا أَنَّ رَسُولَ اللهِ ﷺ كَانَ يَحُثُّ فِي خُطْبَتِهِ بَعْدَ ذَلِكَ عَلَى الصَّدَقَةِ وَيَنْهَى عَنِ الْمُثْلَةِ  

Some people raided the camels of the Prophet ﷺ, drove them off, and apostatised. They killed the herdsman of the Messenger of Allah ﷺ who was a believer. He (the Prophet) sent (people) in pursuit of them and they were caught. He had their hands and feet cut off, and their eyes put out. The verse regarding fighting against Allah and His Prophet ﷺ was then revealed. These were the people about whom Anas ibn Malik informed al-Hajjaj when he asked him. (Using translation from Abū Dāʾūd 4369)   

أُنَاسًا أَغَارُوا عَلَى إِبِلِ رَسُولِ اللهِ ﷺ وَاسْتَاقُوهَا وَارْتَدُّوا عَنِ الْإِسْلَامِ وَقَتَلُوا رَاعِيَ رَسُولِ اللهِ ﷺ فَبَعَثَ فِي آثَارِهِمْ فَأُخِذُوا فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَلَ أَعْيُنَهُمْ قَالَ وَنَزَلَتْ فِيهِمْ آيَةُ الْمُحَارَبَةِ وَهُمُ الَّذِينَ أَخْبَرَ أَنَسُ بْنُ مَالِكٍ عَنْهُمُ الْحَجَّاجَ حِينَ سَأَلَهُ  

When the Messenger of Allah ﷺ cut off (the hands and feet of) those who had stolen his camels and he had their eyes put out by fire (heated nails), Allah reprimanded him on that (action), and Allah, the Exalted, revealed: "The punishment of those who wage war against Allah and His Apostle and strive with might and main for mischief through the land is execution or crucifixion." (Using translation from Abū Dāʾūd 4370)   

أَنَّ رَسُولَ اللهِ ﷺ لَمَّا قَطَعَ الَّذِينَ سَرَقُوا لِقَاحَهُ وَسَمَلَ أَعْيُنَهُمْ بِالنَّارِ عَاتَبَهُ اللهُ فِي ذَلِكَ فَأَنْزَلَ اللهُ ﷻ {إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا} [المائدة 33] الْآيَةَ قَوْلُ قَتَادَةَ وَأَبِي الزِّنَادِ وَغَيْرِهِمَا نُزُولُ الْآيَةِ فِيهِمْ مُرْسَلٌ  

[Machine] To implement the punishment means what was done to the criminals.  

أَنْ تَنْزِلَ الْحُدُودُ يَعْنِي مَا فَعَلَ بِالْعُرَنِيِّينَ  

The Messenger of Allah ﷺ Said: The blood of a Muslim man who testifies that there is no god but Allah and that Muhammad is Allah's Apostle should not lawfully be shed except only for one of three reasons: a man who committed fornication after marriage, in which case he should be stoned; one who goes forth to fight with Allah and His Apostle, in which case he should be killed or crucified or exiled from the land; or one who commits murder for which he is killed. (Using translation from Abū Dāʾūd 4353)   

قَالَ رَسُولُ اللهِ ﷺ لَا يَحِلُّ قَتْلُ امْرِئٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنِّي رَسُولُ اللهِ إِلَّا فِي إِحْدَى ثَلَاثٍ زَانٍ بَعْدَ إِحْصَانٍ وَرَجُلٌ قَتَلَ يُقْتَلُ بِهِ وَرَجُلٌ خَرَجَ مُحَارِبًا لِلَّهِ وَرَسُولِهُ فَيُقْتَلُ أَوْ يُصْلَبُ أَوْ يُنْفَى مِنَ الْأَرْضِ  

[Machine] Regarding the passage you provided, it translates to: "From Ibn Abbas regarding the highway, if they kill and take the money, they are killed and crucified. If they kill and do not take the money, they are killed but not crucified. If they take the money and do not kill, their hands and feet are cut from opposite sides. And if they fear the road, without taking any money, they are expelled from the land." As for Ibrahim bin Abi Yahya, he has another chain of narration about this.  

عَنِ ابْنِ عَبَّاسٍ فِي قُطَّاعِ الطَّرِيقِ إِذَا قَتَلُوا وَأَخَذُوا الْمَالَ قُتِلُوا وَصُلِبُوا وَإِذَا قَتَلُوا وَلَمْ يَأْخُذُوا الْمَالَ قُتِلُوا وَلَمْ يُصْلَبُوا وَإِذَا أَخَذُوا الْمَالَ وَلَمْ يَقْتُلُوا قُطِعَتْ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ وَإِذَا أَخَافُوا السَّبِيلَ وَلَمْ يَأْخُذُوا مَالًا نُفُوا مِنَ الْأَرْضِ وَلِإِبْرَاهِيمَ بْنِ أَبِي يَحْيَى فِي هَذَا إِسْنَادٌ آخَرُ  

[Machine] This verse was revealed in the context of the Battle of Uhud. It states that the punishment for those who fight against Allah and His messenger is that if they engage in fighting, they are to be killed and their wealth is to be seized. However, if they are killed without taking any wealth, they are to be killed. And if they take the wealth but do not kill, their hand and foot are to be cut off. And if they escape and are unable to harm the Muslims, then that is their punishment.  

نَزَلَتْ هَذِهِ الْآيَةُ فِي الْمُحَارِبِ {إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ} [المائدة 33] إِذَا عَدَا فَقَطَعَ الطَّرِيقَ فَقَتَلَ وَأَخَذَ الْمَالَ صُلِبَ فَإِنْ قَتَلَ وَلَمْ يَأْخُذْ مَالًا قُتِلَ فَإِنْ أَخَذَ الْمَالَ وَلَمْ يَقْتُلْ قُطِعَ مِنْ خِلَافٍ فَإِنْ هَرَبَ وَأَعْجَزَهُمْ فَذَلِكَ نَفْيُهُ  

[Machine] Narrated Ibn Abbas Regarding His Saying {Indeed, the penalty for those who wage war against Allah and His Messenger} [Al-Ma'idah 33] He said, "If he fights and kills, then he is to be killed if it is proven against him before his repentance. And if he fights and takes wealth and kills, then he is to be crucified if it is proven against him before his repentance. And if he fights and takes wealth but does not kill, then his hand and leg are to be amputated as a punishment if it is proven against him before his repentance. And if he fights and fears the path, then he is only to be exiled and his exile means that he cannot be pursued. Uthman ibn Ata narrated from his father from Ali that he said, "If he takes wealth and has not spilled blood, his hand and leg are to be amputated. And if he is found and has spilled blood, he is to be killed and crucified."  

عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ {إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ} [المائدة 33] الْآيَةَ قَالَ إِذَا حَارَبَ فَقَتَلَ فَعَلَيْهِ الْقَتْلُ إِذَا ظَهَرَ عَلَيْهِ قَبْلَ تَوْبَتِهِ وَإِذَا حَارَبَ وَأَخَذَ الْمَالَ وَقَتَلَ فَعَلَيْهِ الصَّلْبُ إِنْ ظَهَرَ عَلَيْهِ قَبْلَ تَوْبَتِهِ وَإِذَا حَارَبَ وَأَخَذَ الْمَالَ وَلَمْ يَقْتُلْ فَعَلَيْهِ قَطْعُ الْيَدِ وَالرِّجْلِ مِنْ خِلَافٍ إِنْ ظَهَرَ عَلَيْهِ قَبْلَ تَوْبَتِهِ وَإِذَا حَارَبَ وَأَخَافَ السَّبِيلَ فَإِنَّمَا عَلَيْهِ النَّفْيُ وَنَفْيُهُ أَنْ يُطْلَبَ وَرَوَى عُثْمَانُ بْنُ عَطَاءٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ؓ قَالَ إِنْ أَخَذَ وَقَدْ أَصَابَ الْمَالَ وَلَمْ يُصِبِ الدَّمَ قُطِعَتْ يَدُهُ وَرِجْلُهُ مِنْ خِلَافٍ وَإِنْ وُجِدَ وَقَدْ أَصَابَ الدَّمَ قُتِلَ وَصُلِبَ  

[Machine] He said about this verse, "Indeed, the punishment for those who wage war against Allah and His Messenger and strive to cause corruption on the earth is only that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled. This is for them a disgrace in this world; and for them in the Hereafter is a great punishment." This was narrated from Qatadah and from Muwarrij. And it was narrated from Sa'id bin Jubayr and Ibrahim al-Nakha'i. Al-Shafi'i, may Allah have mercy on him, said: "The difference in their punishments depends on the differences in their actions, as Ibn Abbas said, 'if Allah wills.'"  

أَنَّهُ قَالَ فِي هَذِهِ الْآيَةِ {إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا} [المائدة 33] الْآيَةَ قَالَ حُدُودٌ أَرْبَعَةٌ أَنْزَلَهَا اللهُ فَأَمَّا مَنْ حَارَبَ فَسَفَكَ الدَّمَ وَأَخَذَ الْمَالَ فَإِنَّ عَلَيْهِ الصَّلْبَ وَأَمَّا مَنْ حَارَبَ فَسَفَكَ الدَّمَ وَلَمْ يَأْخُذْ مَالًا فَعَلَيْهِ الْقَتْلُ أَمَّا مَنْ حَارَبَ وَأَخَذَ الْمَالَ وَلَمْ يَسْفِكْ دَمًا فَإِنَّ عَلَيْهِ النَّفْيَ وَرُوِيَ ذَلِكَ عَنْ قَتَادَةَ عَنْ مُوَرِّقٍ وَرُوِّينَاهُ عَنْ سَعِيدِ بْنِ جُبَيْرٍ وَإِبْرَاهِيمَ النَّخَعِيِّ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَاخْتِلَافُ حُدُودِهُمْ بِاخْتِلَافِ أَفْعَالِهِمْ عَلَى مَا قَالَ ابْنُ عَبَّاسٍ إِنْ شَاءَ اللهُ  

[Machine] The Messenger of Allah ﷺ said, "The blood of a person who testifies that there is no god but Allah and that I am the Messenger of Allah may not be shed except for one of three reasons: a married person who commits adultery, a person who kills another person unjustly, or a person who abandons his religion and separates from the Muslim community."  

قَالَ رَسُولُ اللهِ ﷺ لَا يَحِلُّ دَمُ امْرِئٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنِّي رَسُولُ اللهِ إِلَّا بِإِحْدَى ثَلَاثٍ الثَّيِّبُ الزَّانِي وَالنَّفْسُ بِالنَّفْسِ وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ  

[Machine] And he said in response, "Shouldn't you, when you interpret this verse to them and see that they are deserving of it, take the easiest approach and denounce the killing?"  

وَقَالَ فِي جَوَابِهِ فَهَلَّا إِذَا تَأَوَّلْتَ عَلَيْهِمْ هَذِهِ الْآيَةَ وَرَأَيْتَ أَنَّهُمْ أَهْلُهَا أَخَذْتَ بِأَيْسَرَ ذَلِكَ وَأَنْكَرَ الْقَتْلَ  

[Machine] Happy is the one who, if they shed blood, is killed, and if they shed blood and wealth, is crucified, for crucifixion is a harsher punishment. And if they obtain wealth without shedding blood, their hands and feet will be cut off, according to His saying, "Or they will be cut off from their hands and feet from the opposite sides" [Surah Al-Ma'idah 5:33]. But if they repent, their repentance is between them and Allah, and the prescribed punishment is applied to them.  

سَعِيدٌ فَإِنْ أَصَابَ دَمًا قُتِلَ وَإِنْ أَصَابَ دَمًا وَمَالًا صُلِبَ فَإِنَّ الصَّلْبَ أَشَدُّ وَإِذَا أَصَابَ مَالًا وَلَمْ يُصِبْ دَمًا قُطِعَتْ يَدُهُ وَرِجْلُهُ لِقَوْلِهِ {أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ} [المائدة 33] فَإِنْ تَابَ فَتَوْبَتُهُ بَيْنَهُ وَبَيْنَ اللهِ وَيُقَامُ عَلَيْهِ الْحَدُّ  

[Machine] The passage translates to "The punishments are imposed upon him."  

تُقَامُ عَلَيْهِ الْحُدُودُ  

[Machine] About Ibrahim, regarding a man who takes a detour and becomes jealous but then returns repenting - his punishment is imposed upon him, and his repentance is between him and his Lord. It is narrated from Ali ibn Abi Talib about accepting the repentance of a fighter, contrary to the opinion of those [others]. And Allah knows best.  

عَنْ إِبْرَاهِيمَ فِي الرَّجُلِ إِذَا قَطَعَ الطَّرِيقَ وَأَغَارَ ثُمَّ رَجَعَ تَائِبًا أُقِيمَ عَلَيْهِ الْحَدُّ وَتَوْبَتُهُ فِيمَا بَيْنَهُ وَبَيْنَ رَبِّهِ وَرُوِيَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ فِي قَبُولِ تَوْبَةِ الْمُحَارِبِ بِخِلَافِ قَوْلِ هَؤُلَاءِ وَاللهُ أَعْلَمُ