Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/338)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

For example, a man steals from someone a garment worth one-quarter of a dinar. After stealing it, he goes to its owner and buys it, thereby becoming its owner. If its owner had already demanded it from him and the matter had been brought before the judge, amputation is not waived. But if the matter had not been brought before the judge, amputation is waived—not because he has become its owner, but because one of the conditions for amputation is that the person whose property was stolen demands his property. If he sells it or gives it as a gift, the demand is then waived, and so is amputation.

In summary:

First: If the value of the stolen property decreases after the case has been brought before the judge, amputation is not waived.

Second: If the thief comes to own the stolen item itself, amputation is likewise not waived. However, if he comes to own it before the case is brought before the judge, amputation is waived—not because he has become its owner, but because one of the conditions for amputation is that the person whose property was stolen demands his property.

The evidence for this is the hadith of Safwan ibn Umayyah—may Allah be pleased with him—concerning the man who stole his cloak. The Prophet, may Allah’s peace and blessings be upon him, ordered that his hand be amputated, whereupon Safwan said, “It is his, O Messenger of Allah.” He replied, “Why did you not do so before you brought him to me?” (1) This shows that if the owner does not make a claim, there is no amputation.

Its value is considered at the time it is removed from the secure place. Thus, if he slaughters a ram there, or tears a garment there, causing its value to fall below the minimum threshold, and then removes it, or destroys the property there, his hand is not amputated. It is also a condition that he remove it from the secure place; if he steals it from somewhere not regarded as secure, there is no amputation. A secure place for property is that in which it is customarily kept, .............

His statement, “Its value is considered at the time it is removed from the secure place,” means that the value of the stolen item which reaches the minimum threshold is considered at the time it is removed from the secure place.

(1) Reported by Imam Ahmad, 3:104; Abu Dawud, Kitab al-Hudud (Legal Punishments), chapter: "Concerning One Who Steals from a Secure Place," no. 4394; al-Nasai, Kitab al-Sariqah (Theft), chapter: "What Constitutes a Secure Place and What Does Not," 8:69; and Ibn Majah, Kitab al-Hudud, chapter: "One Who Steals from a Secure Place," no. 2595. Al-Hakim authenticated it, 4:380, and al-Dhahabi concurred. See also: al-Irwa, no. 2317.

مثال ذلك: رجل سرق من شخص ثوباً يساوي ربع دينار، وبعد أن سرقه، ذهب إلى صاحبه فاشتراه فملكه، فهنا إذا كان صاحبه قد طالبه ورُفع إلى الحاكم فإن القطع لا يسقط، وإذا لم يكن قد رفع إلى الحاكم فإن القطع يسقط، لا لأنه ملكه، ولكن لأن من شرط القطع أن يطالب المسروق منه بماله، وإذا باعه أو وهبه فإن المطالبة تسقط حينئذٍ، ويسقط القطع. الخلاصة: أولاً: إذا نقصت قيمة المسروق بعد الترافع إلى الحاكم فإن القطع لا يسقط. ثانياً: إذا ملك العين المسروقة فإن القطع لا يسقط أيضاً، لكن لو ملكها قبل الترافع فإن القطع يسقط، لا لأنه ملكها، ولكن لأن من شرط القطع أن يطالب المسروق منه بماله. والدليل على ذلك حديث صفوان بن أمية ﵁ في قصة الرجل الذي سرق رداءه، فأمر النبي ﷺ بقطع يده، فقال صفوان: هو له يا رسول الله، قال: «فهلا قبل أن تأتيني به» (١)، فدل هذا على أنه لو لم يطالب فلا قطع. وَتُعْتَبَرُ قِيمَتُهَا وَقْتَ إِخْرَاجِهَا مِنَ الْحِرْزِ، فَلَوْ ذَبَحَ فِيهِ كَبْشاً، أَوْ شَقَّ فِيهِ ثَوْباً فَنَقَصَتْ قِيمَتُهُ عَنْ نِصَابٍ، ثُمَّ أَخْرَجَهُ، أَوْ أَتْلَفَ فِيهِ الْمَالَ لَمْ يُقْطَعْ، وَأَنْ يُخْرِجَهُ مِنَ الْحِرْزِ، فَإِنْ سَرَقَهُ مِنْ غَيْرِ حِرْزٍ فَلَا قَطْعَ، وَحِرْزُ الْمَالِ مَا الْعَادَةُ حِفْظُهُ فِيهِ، ............. قوله: «وَتُعْتَبَرُ قِيمَتُهَا وَقْتَ إِخْرَاجِهَا مِنَ الحِرْزِ» أي: تعتبر قيمة العين المسروقة التي تبلغ النصاب وقت إخراجها من الحرز.

(١) أخرجه الإمام أحمد (٣/ ١٠٤)، وأبو داود في الحدود باب فيمن سرق من حرز (٤٣٩٤)، والنسائي في قطع السارق باب ما يكون حرزاً وما لا يكون (٨/ ٦٩)، وابن ماجه في الحدود باب من سرق من حرز (٢٥٩٥)، وصححه الحاكم (٤/ ٣٨٠)، ووافقه الذهبي، وانظر: الإرواء (٢٣١٧).