Al-Ijmāʿ - Ibn al-Mundhir - (123)

Al-IjmāʿIbn al-Mundhir

Book of the Rulings Concerning Thieves

614 — They unanimously agree that whoever steals a young slave from a secure place is liable to have his hand cut off.

615 — They unanimously agree that amputation is obligatory for anyone who steals, from a place of safekeeping, property for which the law prescribes cutting. Al-Ḥasan al-Baṣrī alone dissented, saying that even the person who merely gathers up the goods inside the house must have his hand cut, although another report from him concurs with the consensus.

616 — They unanimously agree that whoever steals from a tent anything whose value reaches the amount that incurs amputation (1) must have his hand cut off.

617 — They unanimously agree that if a man borrows an item and then denies having it, no amputation is due. Ishāq alone maintained that his hand should be cut, and Aḥmad said, “I know of nothing that invalidates his view.”

618 — They unanimously agree that the snatcher—one who grabs property and runs—is not subject to amputation. Iyās ibn Muʿāwiya alone said, “I would cut him.”

619 — They unanimously agree that the embezzler, the one who betrays a trust, is not subject to amputation.

620 — They unanimously agree that if a thief has stolen several times, a single amputation of his hand when he is brought before the judge for the last theft suffices for all the previous ones.

621 — They unanimously agree that the thief’s hand is amputated when two upright, Muslim, free witnesses testify to the theft, describe the property for which cutting is mandatory, and then stand by their testimony.

622 — They unanimously agree that if two witnesses testify against a thief and his hand is cut, and later they bring forward another man saying, “This is the one who actually stole; we were mistaken about the first,” they must pay the indemnity for the severed hand, and their testimony against the second man is not accepted.

623 — They unanimously agree that a slave is not to have his hand cut if he steals from his master.

624 — They unanimously agree that once the thief’s hand has been cut, the stolen property is returned to its owner.

625 — They unanimously agree that if a Muslim steals wine from his fellow Muslim, no amputation is due.

(1) (18/b).

كتاب أحكام السُّرَّاق ٦١٤ - وأجمعوا على أنه من سرق عبدًا صغيرًا من الحرز: أن عليه القطع. ٦١٥ - وأجمعوا أن القطع يَجب على من سرق، ما يَجب فيه القطع من الحرز. وانفرد الحسن البصري، فقال: فيمن جمع المتاع في البيت عليه القطع، ورواية أُخرى مثل قول الجميع. ٦١٦ - وأجمعوا على أن من سرق من الفسطاط شيئًا قيمته (١) ما يقطع فيه اليد، أن عليه القطع. ٦١٧ - وأجمعوا على أن المرء إذا استعار الشيء ثُمَّ جحده: أن لا قطع عليه. وانفرد إسحاق، فقال: عليه القطع؛ وقال أحمد: لا أعلم شيئًا يدفعه. ٦١٨ - وأجمعوا أن لا قطع على المختلس. وانفرد إياس بن معاوية، فقال: أقطعه. ٦١٩ - وأجمعوا أن لا قطع على الخائن. ٦٢٠ - وأجمعوا أن السارق إذا سرق مرات إذا قدم إلى الحاكم في آخر السرقات أن قطع يده يُجزئ عن ذلك كله. ٦٢١ - وأجمعوا في أن قطع يد السارق إذا شهد عليه بالسرقة: شاهدان، عدلان، مسلمان، حران، ووصفَا ما يَجب فيه القطع، ثُمَّ عاد أنه يقطع. ٦٢٢ - وأجمعوا على أن الشاهدين إذا شهدا على سارق فقطعت يده ثُمَّ جاءا بآخر، فقالا: هذا الذي سرق، وقد أخطأنا الأول: أنهما يغرمان دية اليد، ولا تقبل شهادتُهما على الثاني. ٦٢٣ - وأجمعوا على أن لا قطع على العبد إذا سرق من مولاه. ٦٢٤ - وأجمعوا على أن السارق إذا قطع، أن المتاع يرد على المسروق. ٦٢٥ - وأجمعوا على أن المسلم إذا سرق من أخيه خمرًا: أن لا قطع عليه.

(١) (١٨/ب).