Sharḥ Riyāḍ al-Ṣāliḥīn - Ibn al-'Uthaymin - (3/621)

Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

And in this incident there is clear proof that it is legislatively permissible to tear up hand-drawn images, for such pictures are an attempt to rival Allah’s act of creation. Endorsing an evil is tantamount to committing it, and the report also demonstrates that anger for the sake of Allah is praiseworthy: the Prophet—peace and blessings be upon him—became angry and ripped the curtain apart when the sacred limits of Allah were violated.

As for the second hadith from ʿĀʾishah (may Allah be pleased with her), it concerns the woman of the Makhzūm clan who used to borrow people’s property and then deny having taken it. She would say, “Lend me a pot, lend me a vessel,” and once they lent it to her she would repudiate the loan, claiming, “I never took anything from you.” The Prophet—peace and blessings be upon him—ordered that her hand be cut off, because this conduct amounts to a form of theft.

That woman belonged to Banū Makhzūm, one of the most prestigious Arab tribes, so Quraysh were greatly troubled: “How can the hand of a Makhzūmī woman be cut off?” They therefore sought someone to plead on her behalf before the Messenger of Allah—peace and blessings be upon him. They said, “ʾUsāmah ibn Zayd, the beloved of the Messenger of Allah, should intercede.” ʾUsāmah was indeed dear to him: he was the son of Zayd ibn Ḥārithah, who had once been a slave given to the Prophet by Khadījah, after which the Prophet freed him. The Prophet loved both father and son dearly. So they concluded, “No one but ʾUsāmah ibn Zayd will do.” ʾUsāmah—may Allah be pleased with him—approached the Prophet to intercede, but the Prophet rebuked him, saying, “Are you interceding concerning one of the legal limits set by Allah?”

He then rose and delivered a sermon, telling the people, “Those who came before you were destroyed because, when a noble person among them stole, they let him go, but when a weak person stole, they carried out the prescribed punishment upon him. By Allah—indeed I swear by Him—were Fāṭimah, the daughter of Muḥammad, to steal, I would cut off her hand.”

وفي هذا دليلٌ على مشروعية تمزيق الصور التي تصور باليد؛ لأنه يضاهي بها خلق الله ﷿، وإقرار المنكر كفعل المنكر، وفيه العضب إلذا انتهكت حرمات الله ﷿؛ لأن النبي ﷺ غضب وهتكه. وأما في الحديث الثاني عن عائشة ﵂ في قصة المخزومية وهي امرأة من بني مخزوم كانت تستعير المتاع فتجحده، يعني تأتي للناس تقول: أعرني قدراً، أعرني إناءً، أعرني كذا، فإذا أعاروها جحدت وقالت: لم آخذ منكم شيئاً، فأمر النبي ﷺ أن تقطع يدها؛ لأن هذا نوع من السرقة. وكانت هذه المرأة من بني مخزوم، من قبيلة من أشرف قبائل العرب ذات الأهمية والشأن، فأهم قريشاً شأنُها، وقالوا كيف تُقطع يد مخزومية، ثم طلبوا شفيعاً إلى رسول الله ﷺ فقالوا: أسامة بن زيد حِب رسول الله ﷺ. حِبّه يعني محبوبه، يعني أنه يحبه. وأسامة هو ابن زيد بن حارثة، وزيد بن حارثة كان عبداً وهبته خديجة للنبي ﷺ فأعتقه، وأسامة أبنه، وكان النبي ﷺ يحبهما، وقالوا: ليس إلا أسامة بن زيد، فتقدم أسامة بن زيد ﵁ إلى النبي ﷺ ليشفع، فأنكر عليه وقال: ((أتشفع في حدّ من حدود الله؟)) . ثم قام فأختطب، فخطب الناس وقال لهم ﵊: ((إنما أهلك من كان قبلكم أنهم كانوا إذا سرق فيهم الشريف تركوه، وإذا سرق فيهم الضعيف أقاموا عليه الحد، وايم الله- يعني أقسم بالله - لو أن فاطمة بنت محمد سرقت لقطعت يدها)) .