Section: The thief is to be cut in the easiest way possible. He should be seated and restrained so that he does not move and cause injury to himself. His hand is to be bound with a rope and pulled until the joint of the palm becomes distinct from the joint of the forearm. Then, a sharp knife is placed between them and struck firmly from above so that it is cut in one go, or the knife is placed on the joint for a single motion. If a swifter method of cutting than this is known, it is to be performed with that.
Section: It is Sunnah to suspend the hand around his neck, based on what Fudala ibn Ubayd narrated, that the Prophet (peace and blessings of Allah be upon him) was brought a thief, his hand was cut off, and he then ordered that it be suspended from his neck. It was narrated by Abu Dawud and Ibn Majah. Ali (may Allah be pleased with him) also performed this, and because it contains a deterrent and a warning.
Section: It is not to be cut in extreme heat or extreme cold, because the weather might contribute to his death, and the purpose is deterrence rather than killing. A pregnant woman is not to be cut while she is pregnant, nor after she gives birth until her postnatal bleeding (nifas) has ceased, so that it does not lead to her destruction and the destruction of her child. An ill person is not to be cut during their illness, so that it does not lead to their death. If one steals and his hand is cut, then he steals again before the wound of his hand has healed, he is not to be cut a second time until the first cut has healed. The same applies if his foot was cut in retaliation (qisas); the hand for theft is not to be cut until the foot has healed. If it is said: "Would it not be the case that if retaliation was due upon him for the other hand, it would be cut before healing? And the highway robber has his hand and foot cut simultaneously, and you have said regarding the patient upon whom lashing is mandatory: his healing is not awaited. Why then have you differed in this case?" We respond: Retaliation is the right of a human being...
(13) In M: "fawqahuma" (above them both). (14) In M, there is an addition: "wa tumadda" (and it is stretched). (15) In M: "quti'at" (was cut). (16) Narrated by Abu Dawud, in: The Chapter on Suspending the Hand of the Thief Around His Neck, from the Book of Hudud, Sunan Abi Dawud 2/454; and by Ibn Majah, in: The Chapter on Suspending the Hand Around the Neck, from the Book of Hudud, Sunan Ibn Majah 2/863. It was also narrated by al-Tirmidhi, in: The Chapter on What Has Been Related Regarding Suspending the Hand of the Thief, from the Chapters of Theft, 'Aridat al-Ahwadhi 6/227, 228; and by al-Nasa'i, in: The Chapter on Suspending the Hand of the Thief Around His Neck, from the Book of Cutting the Thief, al-Mujtaba 8/85; and by Imam Ahmad in: al-Musnad 6/19. (17) Omitted from: B, M. (18) In B, M: "al-hadd" (the prescribed punishment).
فصل: ويُقْطَعُ السَّارِقُ بأسْهَلِ ما يُمْكِنُ، فيُجْلَسُ، ويُضْبَطُ لِئَلَّا يَتَحَرَّكَ فيَجْنِىَ على نفسِه، وتُشَدُّ يَدهُ بحَبْلٍ، وتُجَرُّ حتى يَبينَ مَفْصِلُ الكَفِّ من مَفْصِلِ الذِّراعِ، ثم يُوضَعُ بينهمَا سِكِّينٌ حَادٌّ، ويُدَقُّ فوقَها (١٣) بقُوَّةٍ لِيُقْطَعَ في مرَّةٍ واحِدَةٍ، أو تُوضَعُ السِّكِّينُ على المَفْصِلِ (١٤) مَدَّةَ واحدةً. وإن عُلِمَ قَطْعٌ أوْحَى من هذا، قُطِعَ به.
فصل: ويُسَنُّ تَعْلِيقُ اليَدِ في عُنُقِهِ؛ لما رَوَى فَضَالَةُ بنُ عُبَيْدٍ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم-، أُتِىَ بِسَارِقٍ، فقُطِعَتْ (١٥) يَدُه، ثُمَّ أَمَرَ بها فعُلِّقَتْ في عُنُقِهِ. روَاه أبو داودَ وابنُ ماجَه (١٦). وفعلَ ذلك عَلِىٌّ، رَضِيَ اللَّه عنه، ولأنَّ فيه رَدْعًا وزَجْرًا.
فصل: ولا تُقْطَعُ في شِدَّةِ حَرٍّ ولا بَرْدٍ؛ لأنَّ الزَّمَانَ رُبَّما أعانَ على قَتْلِه، والغرضُ الزَّجْرُ دُونَ القَتْلِ. ولا تُقْطَعُ حَامِلٌ حالَ حَمْلِها، ولا بعدَ وَضْعِها حتى يَنْقَضِىَ نِفاسُها، لِئَلَّا يُفْضِىَ إلى تَلَفِها وتَلَفِ ولدِها. ولا يُقْطعُ مرِيضٌ في مَرَضِه، لِئَلَّا يأْتىَ ذلك (١٧) على نفسِه. ولو سَرَقَ فَقُطِعَتْ يَدُه، ثم سرقَ قبلَ انْدمالِ يده، لم يُقْطَعْ ثانيًا حتى يَنْدَمِلَ القَطْعُ الأَوَّلُ. وكذلك لو قُطِعَتْ رِجْلُه قِصَاصًا، لم تُقْطَعِ اليَدُ في السَّرِقَةِ حتى تَبْرَأَ الرِّجْلُ. فإن قِيلَ: أليس لو وجبَ عليه قِصاصٌ في اليدِ الأُخْرَى لَقُطِعَتْ قبلَ الانْدِمالِ، والمحارِبُ تُقْطَعُ يدُه ورِجْلُه دَفْعَةً واحِدَةً، وقد قُلْتُم في المريضِ الذي وَجَبَ عليه الجَلْدُ (١٨): لا يُنْتَظَرُ بُرْؤُه. فَلِمَ خَالَفْتُم ذلك ههُنا؟ قُلْنا: القِصاصُ حَقُّ آدَمِىٍّ،
(١٣) في م: "فوقهما".(١٤) في م زيادة: "وتمدى".(١٥) في م: "قطعت".(١٦) أخرجه أبو داود، في: باب في تعليق يد السارق في عنقه، من كتاب الحدود. سنن أبي داود ٢/ ٤٥٤. وابن ماجه، في: باب تعليق اليد في العنق، من كتاب الحدود. سنن ابن ماجه ٢/ ٨٦٣.كما أخرجه الترمذي، في: باب ما جاء في تعليق يد السارق، من أبواب السرقة. عارضة الأحوذى ٦/ ٢٢٧، ٢٢٨. والنسائي، في: باب تعليق يد السارق في عنقه، من كتاب قطع السارق. المجتبى ٨/ ٨٥. والإِمام أحمد في: المسند ٦/ ١٩.(١٧) سقط من: ب، م.(١٨) في ب، م: "الحد".