Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/87)

Al-Siyasa al-Shar'iyyaIbn Taimiya

according to some scholars, or another theft besides this according to others—and she belonged to one of the greatest tribes and noblest houses. When Usāma, the beloved of Allah’s Messenger—may Allah bless him and grant him peace—interceded for her, Allah’s Messenger became angry and rebuked him for involving himself in what Allah had forbidden: intercession concerning prescribed punishments. He then cited the foremost of all women as an example—though Allah had absolved her of any such deed—saying, “If Fātima, the daughter of Muhammad, were to steal, I would cut off her hand.”

It is related that the woman whose hand was cut off repented. Thereafter, she would visit the Prophet—may Allah bless him and grant him peace—and he would attend to her needs (1).

It is also related: “When a thief repents, his hand precedes him into Paradise; but if he does not repent, his hand precedes him into the Fire” (2).

Mālik related in al-Muwattaʾ (3) that a group of men apprehended a thief intending to bring him before Uthmān. Al-Zubayr met them and appealed to them on his behalf. They said, “Once he has been brought before Uthmān, intercede for him with Uthmān.” He replied, “When prescribed punishments have reached the ruler, may Allah curse both the intercessor and the one who grants the intercession”—meaning the one who accepts it.

(1) This was mentioned in the preceding hadith in the two Sahih collections. (2) I did not find it with this wording. However, Ibn Adī narrated in *al-Kāmil* (1/401–402), from Abū Hurayra in a hadith attributed to the Prophet: “When a thief’s hand is cut off, it falls into the Fire. If he repents, he retrieves it; but if he dies without repenting, he follows it.” “He retrieves it” means that he takes it back. Ibn Adī judged the report *munkar* (denounced), saying: “Usayd ibn Yazīd alone transmitted it, and he is unknown.” Al-Dhahabī stated in *al-Mīzān* (1/258): “It is not authentic.” Abd al-Razzāq also narrated a similar *mursal* report from Ibn al-Munkadir in *al-Musannaf* (7/390). (3) (2417). Al-Hāfiz stated that its chain is disconnected. Ibn Abī Shayba also narrated it—perhaps in *al-Musnad*—with a *hasan* (good) chain, according to al-Hāfiz.

على قول بعض العلماء، أو سرقة أخرى غير هذه على قول آخرين، وكانت من أكبر القبائل وأشرف البيوت، وشفَع فيها حِبُّ رسول الله ﷺ أسامة= غضبَ رسول الله ﷺ، وأنكر عليه دخوله فيما حرمه الله، وهو الشفاعة في الحدود، ثم ضرب المثل بسيدة نساء العالمين ــ وقد برَّأها الله من ذلك ــ فقال: «لو أن فاطمة بنت محمد سرقت لقطعتُ يدَها». وقد رُوِي: أن هذه المرأة التي قُطِعت يدها تابت، وكانت تدخل بعد ذلك على النبي ﷺ فيقضي حاجَتَها (١). فقد رُوِي: «أن السارق إذا تاب سبقته يده إلى الجنة، وإن لم يتب سبقته يده إلى النار» (٢). وروى مالك في «الموطأ» (٣): أن جماعةً أمسكوا لصًّا ليرفعوه إلى عثمان، فتلقاهم الزبير فكلَّمهم فيه، فقالوا: إذا رُفِع إلى عثمان فاشفع فيه عنده، فقال: إذا بلغت الحدودُ السلطانَ فلعن الله الشافع والمُشفِّع. يعني الذي يقبل الشفاعة.

(١) جاء ذكر ذلك في الحديث السالف في «الصحيحين». (٢) لم أجده بهذا اللفظ، لكن أخرج ابن عدي في «الكامل»: (١/ ٤٠١ - ٤٠٢) من حديث أبي هريرة مرفوعًا: (إذا قطعت يد السارق وقعت في النار، فإن تاب استشلاها، وإن مات ولم يتب تبعها) ومعنى استشلاها: استرجعها. وقال عنه: منكر، تفرد به أسيد بن يزيد وهو لا يعرف. وقال الذهبي في «الميزان»: (١/ ٢٥٨): ليس بصحيح. وأخرج عبد الرزاق في «المصنف»: (٧/ ٣٩٠) نحوه من مرسل ابن المنكدر. (٣) (٢٤١٧)، قال الحافظ: منقطع، ورواه ابن أبي شيبة ــ لعله في المسند ــ بسند حسن كما قال الحافظ.