"A woman borrowed some jewelry, saying that other people whose names were known but hers was not then she sold it and kept the money. She was brought to the Messenger of Allah, and her people went to Usamah bin Zaid, who spoke to the Messenger of Allah concerning her. The face of ht Messenger of Allah changed color while he was speaking to him. Then the Messenger of Allah said to him: 'Are you interceding with me concerning one of ht Hadd punishments decreed by Allah?' Usamah said: 'Pray for forgiveness for me, O Messenger of Allah! Then the Messenger of Allah stood up that evening, he praised and glorified Allah, the mighty and sublime, as he deserves, then he said: 'The people who came before you were destroyed because, whenever a noble person among them stole, they let him go. But if a low-class person stole, they would carry out the punishment on him. By the One in whose hand is the soul of Muhammad, if Fatimah bint Muhammad were to steal, I would cut off her hand.' Then he cut off that woman."
The Book of Cutting off the Hand of the Thief
Sunan an-Nasa'i 4898
Hadith Commentary
This narration establishes the absolute equality before Islamic penal law, demonstrating that no individual—regardless of social status, lineage, or connections—receives preferential treatment regarding divinely prescribed punishments (Hudud).
The Prophet's anger at Usamah's intercession underscores the sanctity of Allah's limits. His subsequent sermon clarifies that previous nations were destroyed precisely due to such discriminatory application of justice.
The mention of Fatimah—his beloved daughter—as a hypothetical example powerfully emphasizes that even the closest relatives of the Prophet would face the full consequences of theft, proving the law's impartiality.
The woman's punishment was implemented despite her deception through borrowing, confirming that misappropriation of entrusted property meeting the nisab (minimum value) warrants the prescribed penalty when all legal conditions are fulfilled.