Tafsir al-BaghawiAl-Baghawi

guard, an animal grazing freely in the open with no keeper, or goods in a house isolated from other houses, then no amputation is imposed.”

It is reported from the Messenger of Allah, peace and blessings be upon him, that he said: “There is no amputation for fruit hanging on the tree or for livestock grazing in the mountains. But once it has been brought into the livestock pen or the threshing floor, amputation is imposed if it reaches the value of a shield.” (1)

It is narrated from Ibn Jurayj, from Abu al-Zubayr, from Jabir, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, said: “No amputation is imposed upon one who breaches a trust, an open snatcher, or a stealthy thief.” (2)

If a person steals property in which he has a semblance of ownership—such as a slave who steals from his master’s property, a child who steals from his father’s property, a father who steals from his child’s property, or one of two partners who takes something from jointly owned property—then no amputation is imposed upon him.

When a thief steals for the first time, his right hand is amputated at the wrist. If he steals a second time, his left foot is amputated at the ankle.

They differed concerning the case in which he steals a third time. Most of them held that his left hand is amputated; then, if he steals a fourth time, his right foot is amputated. If he thereafter steals anything, he is subject to discretionary punishment and imprisoned until his repentance becomes evident. This is the view reported from Abu Bakr al-Siddiq, may Allah be pleased with him, and it was the view of Qatadah. Malik and al-Shafi'i also held this view, on account of what is narrated from Abu Salamah, from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said concerning the thief: “If he steals, amputate his hand; then if he steals again, amputate his foot; then if he steals again, amputate his hand; then if he steals again, amputate his foot.” (3)

Another group held that if he steals a third time after his right hand and left foot have been amputated, he is not amputated but imprisoned. This is also reported from Ali, may Allah be pleased with him. He said: “I would be ashamed to leave him without a hand with which to cleanse himself after relieving himself, or a foot

(1) Reported by Imam Malik in al-Muwatta, Kitab al-Hudud, chapter on what necessitates amputation, 2:831. Ibn Abd al-Barr said: “The transmitters of al-Muwatta did not differ regarding its being mursal (a report with a missing link), though its meaning is supported by a connected report from Abdullah ibn Amr and others.” Al-Nasai also reported it with a connected chain from Amr ibn Shuayb, from his father, from his grandfather, in the chapter on the theft of hanging fruit and the chapter on fruit stolen after it has been stored in the threshing place, 8:84-86; and the compiler in Sharh al-Sunnah, 10:319. (2) Reported by Abu Dawud in Kitab al-Hudud, chapter on amputation for stealthy snatching and breach of trust, 6:224-225; al-Tirmidhi in Kitab al-Hudud, chapter on the one who betrays a trust and the stealthy snatcher, 5:8-9, who said: “This is a sound, authentic hadith”; al-Nasai in the chapter on cases in which there is no amputation, 8:89; Ibn Majah in Kitab al-Hudud, chapter on the one who betrays a trust, the plunderer, and the stealthy snatcher, 2:864; and al-Darimi in the chapter on thefts for which no amputation is prescribed, 2:175. Ibn Hibban authenticated it in Mawarid al-Zaman, nos. 1502-1503. Al-Zaylai said in Nasb al-Rayah, 3:364: “Abd al-Haqq did not comment on it in his al-Ahkam, nor did Ibn al-Qattan after him; thus, it is authentic according to both of them.” See also Sharh al-Sunnah, 10:321-322. (3) Reported by al-Daraqutni in al-Sunan, 3:181; al-Tabarani and al-Shafii (Majma al-Zawaid, 6:275; Talkhis al-Habir, 4:68). Ibn Hajar said: “Its chain of transmission is weak.” Al-Albani authenticated it on account of its supporting reports in Abu Dawud, al-Nasai, and al-Bayhaqi. See Irwa al-Ghalil, 8:86-89.
حَارِسَ لَهُ أَوْ حَيَوَانٍ فِي بَرِّيَّةٍ لَا حَافِظَ لَهُ، أَوْ مَتَاعٍ فِي بَيْتٍ مُنْقَطِعٍ عَنِ الْبُيُوتِ لَا قَطْعَ عَلَيْهِ". وَرُوِيَ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: "لَا قَطْعَ فِي ثَمَرٍ مُعَلَّقٍ وَلَا فِي حَرِيسَةِ جَبَلٍ فَإِذَا آوَاهُ الْمُرَاحُ أَوِ الْجَرِينُ فَالْقَطْعُ فِيمَا بَلَغَ ثَمَنَ الْمِجَنِّ" (١) . وَرُوِيَ عَنِ ابْنِ جُرَيْجٍ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ ﵁ عَنِ النَّبِيِّ ﷺ قَالَ: "لَيْسَ عَلَى خَائِنٍ وَلَا مُنْتَهِبٍ وَلَا مُخْتَلِسٍ قَطْعٌ" (٢) . وَإِذَا سَرَقَ مَالًا لَهُ فِيهِ شُبْهَةٌ كَالْعَبْدِ يَسْرِقُ مِنْ مَالِ سَيِّدِهِ أَوِ الْوَلَدِ يَسْرِقُ مِنْ مَالِ وَالِدِهِ أَوِ الْوَالِدِ يَسْرِقُ مِنْ مَالِ وَلَدِهِ أَوْ أَحَدِ الشَّرِيكَيْنِ يَسْرِقُ مِنْ مَالِ الْمُشْتَرِكِ شَيْئًا: لَا قَطْعَ عَلَيْهِ. وَإِذَا سَرَقَ السَّارِقُ أَوَّلَ مَرَّةٍ تُقْطَعُ يَدُهُ الْيُمْنَى مِنَ الْكُوعِ، ثُمَّ إِذَا سَرَقَ ثَانِيًا تُقْطَعُ رِجْلُهُ الْيُسْرَى مِنْ مَفْصِلِ الْقَدَمِ. وَاخْتَلَفُوا فِيمَا إِذَا سَرَقَ ثَالِثًا: فَذَهَبَ أَكْثَرُهُمْ إِلَى أَنَّهُ تُقْطَعُ يَدُهُ الْيُسْرَى، ثُمَّ إِذَا سَرَقَ رَابِعًا تُقْطَعُ رِجْلُهُ الْيُمْنَى، ثُمَّ إِذَا سَرَقَ بَعْدَهُ شَيْئًا يُعَزَّرُ وَيُحْبَسُ حَتَّى تَظْهَرَ تَوْبَتُهُ، وَهُوَ الْمَرْوِيُّ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ ﵁ وَهُوَ قَوْلُ قَتَادَةَ، وَبِهِ قَالَ مَالِكٌ وَالشَّافِعِيُّ لِمَا رُوِيَ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ "فِي السَّارِقِ يَسْرِقُ إِنْ سَرَقَ فَاقْطَعُوا يَدَهُ، ثُمَّ إِنْ سَرَقَ فَاقْطَعُوا رِجْلَهُ، ثُمَّ إِنْ سَرَقَ فَاقْطَعُوا يَدَهُ، ثُمَّ إِنْ سَرَقَ فَاقْطَعُوا رِجْلَهُ" (٣) . وَذَهَبَ قَوْمٌ إِلَى أَنَّهُ إِنْ سَرَقَ ثَالِثًا بَعْدَمَا قُطِعَتْ يَدُهُ الْيُمْنَى وَرِجْلُهُ الْيُسْرَى لَا يُقْطَعْ بَلْ يُحْبَسْ، وَرُوِيَ ذَلِكَ عَنْ عَلِيٍّ ﵁، وَقَالَ: "إِنِّي لَأَسْتَحِي أَنْ لَا أَدَعَ لَهُ يَدًا يَسْتَنْجِي بِهَا وَلَا رِجْلًا
(١) أخرجه الإمام مالك في الموطأ، كتاب الحدود، باب ما يجب فيه القطع: ٢ / ٨٣١، قال ابن عبد البر: "لم تختلف رواة الموطأ في إرساله، ويتصل معناه من حديث عبد الله بن عمرو وغيره". ووصله النسائي عن عمرو بن شعيب عن أبيه عن جده، في قطع السارق، باب الثمر المعلق يُسْرق، وباب الثمر يسرق بعد أن يؤيه الجرين؛ ٨ / ٨٤-٨٦، والمصنف في شرح السنة: ١٠ / ٣١٩. (٢) أخرجه أبو داود في الحدود، باب القطع في الخلسة والخيانة: ٦ / ٢٢٤-٢٢٥، والترمذي في الحدود باب ما جاء في الخائن والمختلس: ٥ / ٨-٩ وقال: هذا حديث حسن صحيح. والنسائي في باب ما لا قطع فيه: ٨ / ٨٩، وابن ماجه في الحدود، باب الخائن والمنتهب والمختلس: ٢ / ٨٦٤، والدارمي في باب ما لا يقطع من السراق: ٢ / ١٧٥، وصححه ابن حبان برقم (١٥٠٢،١٥٠٣) من موارد الظمآن، قال الزيلعي في نصب الراية: ٣ / ٣٦٤: "سكت عنه عبد الحق في أحكامه، وابن القطان بعد، فهو صحيح عندهما" وانظر: شرح السنة: ١٠ / ٣٢١-٣٢٢. (٣) أخرجه الدارقطني في السنن: ٣ / ١٨١، والطبراني والشافعي (مجمع الزوائد: ٦ / ٢٧٥، تلخيص الحبير: ٤ / ٦٨ وقال ابن حجر: إسناده ضعيف، وصححه الألباني بشواهده عند أبي داود والنسائي والبيهقي. انظر: إرواء الغليل: ٨ / ٨٦-٨٩.

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