Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
bayhaqi:17268Abū Ḥāzim And ʾAbū Naṣr b. Qatādah > Abū al-Faḍl al-Karābīsī > Aḥmad b. Najdah > Saʿīd b. Manṣūr > Abū al-Aḥwaṣ > Simāk b. Ḥarb > ʿAbd al-Raḥman b. ʿĀʾidh > Utī ʿUmar b. al-Khaṭṭāb Birajul Aqṭaʿ al-Yad Wa-al-Rrijl Qad Saraq Faʾamar Bih ʿUmar > Yuqṭaʿ Rijluh > ʿAlī Innamā > Allāh ʿAz Wajal

[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."  

البيهقي:١٧٢٦٨أَخْبَرَنَا أَبُو حَازِمٍ وَأَبُو نَصْرِ بْنُ قَتَادَةَ قَالَا أنبأ أَبُو الْفَضْلِ الْكَرَابِيسِيُّ أنبأ أَحْمَدُ بْنُ نَجْدَةَ ثنا سَعِيدُ بْنُ مَنْصُورٍ ثنا أَبُو الْأَحْوَصِ ثنا سِمَاكُ بْنُ حَرْبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَائِذٍ قَالَ أُتِيَ عُمَرُ بْنُ الْخَطَّابِ ؓ بِرَجُلٍ أَقْطَعَ الْيَدِ وَالرِّجْلِ قَدْ سَرَقَ فَأَمَرَ بِهِ عُمَرُ ؓ أَنْ يُقْطَعَ رِجْلُهُ فَقَالَ عَلِيٌّ ؓ إِنَّمَا قَالَ

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  


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Collected by Suyūṭī
suyuti:4-2765bʿAbd al-Raḥman b. ʿĀʾidh > Uti ʿUmar b. al-Khaṭṭāb Birajul Aqṭaʿ al-Yad And al-Rrijl Qd Saraq Faʾamar Bih ʿUmar > Yuqṭaʿ Rijluh > ʿAli Innamā > Allāh
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السيوطي:٤-٢٧٦٥b

"عَنْ عَبْدِ الرَّحْمَنِ بْنِ عائِذٍ قَالَ: أُتِىَ عُمَرُ بْنُ الْخَطَّابِ بِرَجُلٍ أَقْطَعِ اليَدِ والرِّجْلِ قدْ سَرَقَ فَأَمَرَ بِهِ عُمَرُ أَنْ يُقْطَعَ رِجْلُهُ، فَقالَ عَلِىٌّ: إِنَّما قَالَ اللهُ {إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ } إِلَى آخِرِ الآيةِ، فَقَدْ قُطِعَتْ يَدُ هَذَا وَرِجْلُهُ، وَلَا يَنْبَغِى أَنْ تَقْطَعَ رِجْلَهُ فَتَدَعَهُ لَيْسَ لَهُ قَائِمَةٌ يَمْشِى عَليْهَا، إِمَّا أَنْ تُعَذِّرَهُ، وَإِمَّا أَنْ تَسْتَوْدِعَهُ السِّجْنَ، قَالَ: فَإِنِّى مُسْتَودِعُهُ السِّجْنَ".  

[ق] البيهقى في السنن