Ibn Majah

Explanation: ➊
However, based on supporting evidences, the hadith is hasan.

201 Lexical Explanation:
«لا تقام» is derived from «إقامة», meaning (the prescribed punishments) should not be enforced.
«الحدود» refers to those punishments which Allah, the Exalted, has prescribed, that the punishment for a certain crime is such and such.
«ولا يستقاد» is in the passive voice. Retaliation (qisas) should not be taken.
«بسند ضعيف» means a weak chain of narration, i.e., this hadith is weak, but the author himself, that is, Hafiz Ibn Hajar rahimahullah, has said about its chain in al-Talkhis «لا بأس بإسناد» "There is no harm in its chain."

Benefits and Issues:
➊ The esteemed researcher has declared the mentioned narration weak in its chain, whereas Shaykh al-Albani rahimahullah has, on the basis of other supporting evidences, graded it as hasan. Therefore, it is established from this hadith that prescribed punishments (hudud) should not be carried out in mosques, nor should retaliation (qisas) be taken, because there is a possibility that the blood or impurity of the punished person may come out from his body, or there may be commotion in the mosque.
➋ A court may be established in the mosque for the purpose of judgment.

Narrator of the Hadith:
Hazrat Hakim bin Hizam radi Allahu anhu—the "ha" in Hizam has a kasrah underneath. His kunyah is Abu Khalid. He belonged to the Quraysh tribe of Banu Asad. He was the nephew of Hazrat Khadijah al-Kubra. He was counted among the nobles of Quraysh. He was born in the Ka'bah thirteen years before the incident of the Elephant. He accepted Islam at the time of the conquest of Makkah. He passed away in Madinah Munawwarah in 54 AH or thereafter. At that time, his age was 120 years.

Takhrij:
«أخرجه الترمذي، الديات، باب ما جاء في الرجل يقتل ابنه يقاد منه أم لا ، حديث:1401، والحاكم:4 /369.»©

Explanation:
➊ The aforementioned narration has been declared weak in its chain by our esteemed researcher, whereas Shaykh al-Albani rahimahullah has graded it as hasan due to supporting evidences. Upon detailed discussion, his opinion appears to be correct. And Allah knows best. For further details, see: (Irwa’ al-Ghalil: 7/272, 274, 363; and al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 24/344, 446).

➋ According to this hadith, the prescribed punishments (hudud) should not be carried out in mosques, because mosques are solely for the worship and servitude of Allah, and are places where Allah’s mercy descends. If the hudud are implemented in such pure and merciful places, there is a risk that, due to the spilling of blood or the discharge of urine or feces, their sanctity may be violated.