Toggle above to switch between keyword search and direct hadith lookup
الفتح الربانی
Fath al-Rabbani
مسائل الحدودIssues of Hudud (Prescribed Punishments)
بَابُ اسْتِحْبَابِ السَّشْرِ عَلَى مَنِ ارْتَكَبَ مَا يُوجِبُ الْحَدَّ قَبْلَ تَبْلِيغِهِ الْإِمَامَChapter: Recommendation to Conceal One Who Commits What Requires Hudud Before It Reaches the Ruler
Hadith 6639
اُردوEn
(وَعَنْهُ مِنْ طَرِيقٍ ثَانٍ) فَذَكَرَ مَعْنَاهُ وَقَالَ كَأَنَّمَا أُسِفَّ وَجْهُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ ذُرَّ عَلَيْهِ رَمَادٌ
(Second chain) There is a similar narration, except that in it: It seemed that the face of the Prophet (peace and blessings be upon him) had changed, and ashes had been thrown on his face.
Brief Explanation
Benefits: … In this hadith, there are a couple of points that require clarification, while the meaning of the other hadith is evident.
1. The point is that in one narration it is mentioned that a man was the first to commit theft and the prescribed punishment (hadd) was carried out on him, whereas in another narration it is mentioned that the first person upon whom the hadd for theft was carried out was a woman. The reconciliation between these is as follows: among women, the first person in Islam upon whom the hadd for theft was carried out was the woman mentioned here, and where it is stated that the first hadd for theft in Islam was carried out on a man, that refers to the first among men.
2. Apparently, from this hadith, a feeling arises that establishing the hadd is not a good act, and the Prophet sallallahu alayhi wa sallam expressed anger in such a manner that it seems as if one should show leniency instead of carrying out the hadd. However, this is not the case at all. The Prophet sallallahu alayhi wa sallam recited the blessed verse so that pardon and concealment should be practiced before the matter reaches the court of the ruling Imam. The Prophet sallallahu alayhi wa sallam disliked bringing the matter immediately to the court. But once the matter of hadd reaches the court of the ruling Imam, then there is no alternative but to establish the hadd; it must certainly be carried out.
In Hadith number (6627), it is clearly stated that pardoning or having the hadd pardoned before reaching the court of the ruler is permissible. However, in what the Shari‘ah has made an exception, even after bringing the matter to the ruler, pardon is possible, such as the heirs of a murdered person (waliyy al-maqtul) being able to pardon the killer even afterwards.
1. The point is that in one narration it is mentioned that a man was the first to commit theft and the prescribed punishment (hadd) was carried out on him, whereas in another narration it is mentioned that the first person upon whom the hadd for theft was carried out was a woman. The reconciliation between these is as follows: among women, the first person in Islam upon whom the hadd for theft was carried out was the woman mentioned here, and where it is stated that the first hadd for theft in Islam was carried out on a man, that refers to the first among men.
2. Apparently, from this hadith, a feeling arises that establishing the hadd is not a good act, and the Prophet sallallahu alayhi wa sallam expressed anger in such a manner that it seems as if one should show leniency instead of carrying out the hadd. However, this is not the case at all. The Prophet sallallahu alayhi wa sallam recited the blessed verse so that pardon and concealment should be practiced before the matter reaches the court of the ruling Imam. The Prophet sallallahu alayhi wa sallam disliked bringing the matter immediately to the court. But once the matter of hadd reaches the court of the ruling Imam, then there is no alternative but to establish the hadd; it must certainly be carried out.
In Hadith number (6627), it is clearly stated that pardoning or having the hadd pardoned before reaching the court of the ruler is permissible. However, in what the Shari‘ah has made an exception, even after bringing the matter to the ruler, pardon is possible, such as the heirs of a murdered person (waliyy al-maqtul) being able to pardon the killer even afterwards.
