Hadith 4980

أَخْبَرَنَا سُلَيْمَانُ بْنُ سَلْمٍ الْمَصَاحِفِيُّ الْبَلْخِيُّ ، قَالَ : حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ ، قَالَ : حَدَّثَنَا حَمَّادٌ ، قَالَ : أَنْبَأَنَا يُوسُفُ ، عَنْ الْحَارِثِ بْنِ حَاطِبٍ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُتِيَ بِلِصٍّ ، فَقَالَ : " اقْتُلُوهُ " ، فَقَالُوا : يَا رَسُولَ اللَّهِ , إِنَّمَا سَرَقَ ، فَقَالَ : " اقْتُلُوهُ " ، قَالُوا : يَا رَسُولَ اللَّهِ , إِنَّمَا سَرَقَ ، قَالَ : " اقْطَعُوا يَدَهُ " ، قَالَ : ثُمَّ سَرَقَ ، فَقُطِعَتْ رِجْلُهُ ، ثُمَّ سَرَقَ عَلَى عَهْدِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ ، حَتَّى قُطِعَتْ قَوَائِمُهُ كُلُّهَا ، ثُمَّ سَرَقَ أَيْضًا الْخَامِسَةَ ، فَقَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْلَمَ بِهَذَا حِينَ ، قَالَ : " اقْتُلُوهُ " ، ثُمَّ دَفَعَهُ إِلَى فِتْيَةٍ مِنْ قُرَيْشٍ لِيَقْتُلُوهُ ، مِنْهُمْ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ ، وَكَانَ يُحِبُّ الْإِمَارَةَ ، فَقَالَ : أَمِّرُونِي عَلَيْكُمْ فَأَمَّرُوهُ عَلَيْهِمْ فَكَانَ إِذَا ضَرَبَ ضَرَبُوهُ حَتَّى قَتَلُوهُ .
´It was narrated from Al-Harith bin Hatib that a thief was brought to the Messenger of Allah and he said:` "Kill him." They said: "O Messenger of Allah, he only stole (something)." He said: "Kill him." They said: "O Messenger of Allah, he only stole (something)." He said: "Cut off his hand." Then he stole again, and his foot was cut off. Then he stole at the time of Abu Bakr, untilo all his extremities had been cut off. Then he stole a fifth time, and Abu Bakr, may Allah be pleased with him, said: "The Messenger of Allah knew better about him when he said: 'Kill him."' Then he handed him over to some young men of Quraish to kill him, among whom was 'Abdullah bin Az-Zubair who liked to be in a position of leadership. He said: "Put me in charge of them," so they put him in charge of them and when he struck him, they would strike him, until they killed him.
Hadith Reference سنن نسائي / كتاب قطع السارق / 4980
Hadith Grading الألبانی: منكر  |  زبیر علی زئی: إسناده صحيح
Hadith Takhrij «تفرد بہ النسائي (تحفة الأشراف: 3276) (صحیح الإسناد) (یہ حکم منسوخ ہے)»
Explanation & Benefits
Hafiz Muhammad Ameen
(1) “Kill him”—Your intention was not to command his killing, rather this was your prophecy that his ultimate fate would be killing, which was fulfilled in his case. It is also possible that you were informed by revelation (wahy) that this person would not desist and would eventually have to be killed; therefore, you gave the command to kill him the very first time. The Companions (radi Allahu anhum) hesitated in carrying out your command because you (sallallahu alayhi wa sallam) yourself had prescribed the punishment for theft as the cutting of the hand. They thought that perhaps you were not fully aware of the nature of his crime, so when the Companions clarified the details of his crime again, you then ordered that his hand be cut off.

(2) “The foot was cut off”—In the Noble Qur’an, only the cutting of the hand is mentioned as the punishment for theft; therefore, some people do not accept the cutting of the foot as a punishment for theft. However, the majority of the scholars are of the opinion that for a second theft, the left foot should be cut off. If he steals again, then the left hand, and if he steals yet again, then the right foot. If he steals for the fifth time, then he should be imprisoned. Some are of the opinion that for the fifth theft, he should be killed, as is mentioned in this hadith. Some practitioners do not accept cutting after one hand and one foot, because in this way he would become completely disabled and would not be able to carry out his daily tasks—he would neither be able to eat or drink, nor relieve himself, nor perform other necessary actions. After all, who would do these things for him? The majority of scholars also cite as evidence the verse of “muharaba” (waging war against Allah and His Messenger). In it, there is explicit mention of cutting off hands and feet for those who spread corruption: “or their hands and feet be cut off from opposite sides” (, al-Ma’idah 5:33). Rationally as well, the ruling for hands and feet is the same; therefore, the position of the majority is correct.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4980