Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Issue: If they see a man fleeing, apprehend him, and find the property with him, does this prove theft? The answer is: no.

If amputation becomes due, his right hand is cut off at the wrist joint and the wound is cauterized. Whoever steals something from an unprotected place—whether fruit, palm pith, or anything else—must pay double its value, but there is no amputation.

He said: “If amputation becomes due,” meaning: if it is established. It is also possible that the meaning is: if it becomes legally obligatory, for cutting off the thief’s hand is obligatory, due to the saying of Allah, Exalted is He:

“As for the thief, male or female, cut off their hands.” [al-Ma’idah 5:38]

Likewise, all prescribed punishments must be carried out upon everyone: the noble and the lowly, the rich and the poor. Thus, the word “becomes due” may refer either to legal obligation or to its linguistic meaning. Linguistically, it means “is established,” while legally it means “becomes binding.” So, once amputation becomes due—after the completion of the six aforementioned conditions, in addition to the general conditions for carrying out prescribed punishments—he said:

“His right hand is cut off,” due to the saying of Allah, Exalted is He:

“As for the thief, male or female, cut off their hands.”

This general wording is explained by the second recitation: “cut off their right hands” (1). The sunnah likewise explains this (2).

His statement, “at the wrist joint,” means below the forearm. It is obligatory to cut it there, rather than at the elbow, because Allah, Exalted is He, mentioned the hand without qualification; and when the word “hand” is used without qualification, it refers to the hand itself, as shown by Allah’s saying in the verse on dry ablution:

“Then wipe your faces and hands with it.” [al-Ma’idah 5:6]

And it has been established

(1) Reported by al-Bayhaqi, 8/270. See also al-Talkhis al-Habir, 4/71, and Khulasat al-Badr al-Munir, 2/317. (2) We have not found it reported as marfu' (attributed to the Prophet). However, it is narrated from Abu Bakr and Umar, may Allah be pleased with them, that they said: “When a thief steals, cut off his right hand at the wrist.” It is mentioned in al-Mughni, 9/106. Al-Talkhis states: “I did not find it from either of them,” 4/71. See also al-Irwa, 8/81.
مسألة: إذا رأوا رجلاً هارباً وأمسكوه ومعه المال، فهل يدل هذا على السرقة؟ الجواب: لا. وَإِذَا وَجَبَ الْقَطْعُ قُطِعَتْ يَدُهُ الْيُمْنَى مِنْ مَفْصِلِ الْكَفِّ وَحُسِمَتْ، وَمَنْ سَرَقَ شَيْئاً مِنْ غَيْرِ حِرْزٍ ثَمَراً كَانَ أَوْ كَثَراً أَوْ غَيْرَهُمَا أُضْعِفَتْ عَلَيْهِ الْقِيمَةُ وَلَا قَطْعَ. قال: «وَإِذَا وَجَبَ القَطْعُ» أي: ثَبَتَ، ويحتمل أن المعنى إذا وجب شرعاً؛ لأن قطع يد السارق واجب؛ لقوله تعالى: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيدِيَهُمَا﴾ [المائدة: ٣٨]، وهكذا جميع الحدود يجب إقامتها على كل أحد، على الشريف، والوضيع، والغني، والفقير، فكلمة «وجب» يحتمل أن يراد بها الوجوب الشرعي، أو الوجوب اللغوي، والوجوب اللغوي معناه ثبت، والشرعي بمعنى لزم، فإذا وجب القطع وذلك بعد تمام الشروط السابقة وهي ستة، بالإضافة إلى الشروط العامة لإقامة الحدود، قال: «قُطِعَتْ يَدُهُ اليُمْنَى» لقوله تعالى: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيدِيَهُمَا﴾، وقد فسر هذا الإجمال القراءة الثانية: ﴿فاقطعوا أيمانهما﴾ (١)، وكذلك السنة فسرت ذلك (٢). قوله: «مِنْ مَفْصِلِ الكَفِّ» أي: دون الذراع، وإنما وجب قطعها من هنا لا إلى المرفق؛ لأن الله تعالى أطلق ولم يقيد، واليد عند الإطلاق تحمل على الكف، بدليل قوله تعالى في آية التيمم: ﴿فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ﴾ [المائدة: ٦]، وقد ثبت
(١) أخرجه البيهقي (٨/ ٢٧٠)، وانظر: التلخيص الحبير (٤/ ٧١) وخلاصة البدر المنير (٢/ ٣١٧). (٢) لم نقف عليه مرفوعاً، ولكن روي عن أبي بكر وعمر ﵄ أنهما قالا: «إذا سرق السارق فاقطعوا يمينه من الكوع» ذكره في المغني (٩/ ١٠٦) قال في التلخيص: «لم أجده عنهما» (٤/ ٧١)، وانظر: الإرواء (٨/ ٨١).

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