for Allah’s ordinance is more rightful, and His stipulation more binding; clientage belongs only to the one who sets the slave free.

Another illustration of this principle is the case of a woman from the clan of Makhzum. She would borrow household goods—saying to people, “Lend me something”—and they would oblige her with pots, waterskins, and similar items. Afterwards she would deny it, insisting, “You never lent me anything!” By that denial she became a thief, so the Prophet ﷺ ordered that her hand be cut off. This was an act of theft.

Quraysh were deeply troubled: how could the hand of a noblewoman of Banu Makhzum—one of the foremost Arab tribes—be amputated? They looked for someone who could intercede with the Prophet ﷺ and chose Usamah ibn Zayd ibn Harithah (may Allah be pleased with them), for the Prophet loved him and loved his father. Usamah spoke to the Prophet ﷺ on the woman’s behalf, but the Prophet said, “Are you interceding with me concerning one of Allah’s prescribed limits?”—rebuking him, for there is no intercession once a ḥadd case reaches the ruler. When that point is reached, Allah curses both the intercessor and the one for whom intercession is sought.

The Prophet ﷺ then stood and addressed the people: “Indeed, those who came before you used to leave the noble unpunished when he stole, but when the weak committed theft they enforced the penalty upon him. That is what destroyed the previous nations. By Allah, if Fatimah bint Muhammad were to steal, I would cut off her hand.” So is this