the veins in bloodletting and similar procedures. Indeed, it is like a person taking bitter medicine or subjecting himself to hardship in order to obtain relief.

This is why the prescribed punishments were instituted, and this should be the ruler’s intention when enforcing them. Whenever his aim is to reform his subjects and prevent wrongdoing by securing benefits for them and warding off harm, seeking thereby the Face of Allah Most High and obedience to His command, Allah will soften people’s hearts toward him, facilitate the means of goodness for him, and spare him human punishment. Even the person receiving the prescribed punishment may be content when the ruler enforces it upon him. But if his aim is to exalt himself over them and establish his authority so that they will revere him or give him whatever wealth he wants, his efforts will produce the opposite of what he intended.

It is related that before becoming caliph, ʿUmar ibn ʿAbd al-ʿAzīz—may Allah be pleased with him—served as al-Walīd ibn ʿAbd al-Malik’s governor over the city of the Prophet, may Allah bless him and grant him peace. He governed its people well. Al-Hajjāj came from Iraq, whose people he had subjected to terrible torment, and asked the people of Medina about ʿUmar:

“How much awe does he inspire among you?”

They replied, “We cannot bring ourselves to look at him.”

He asked, “How much do you love him?”

They replied, “He is dearer to us than our own families.”

He asked, “How does he discipline you?”

They replied, “With between three and ten lashes.”

He said, “Such awe, such love, and such discipline—this is something from heaven.”

When the thief’s hand is cut off, the wound is cauterized, and it is recommended that the hand be hung around his neck. If he