Azami 6978

Abu Dawud (4395), Nasai (4887), and Ahmad (6383) all narrated it through the route of Abdul-Razzaq, and it is in his Musannaf (10/202), where he said, Muamar told us, from Ayub, from Nafi, from Ibn Umar, who related it as mentioned. Its chain of transmission is sahih.His statement, "She would borrow goods and then deny having borrowed them," describes the woman's situation, that she used to borrow goods and then deny it, not that the amputation occurred because of the denial. Rather, the correct view is that the amputation occurred because of the theft, as in the previous hadiths. This is why the majority of scholars have held that if a borrower denies having borrowed something, the hand is not amputated, because Allah only made amputation obligatory for the thief, and this person is a betrayer of trust, not a thief.Zaylai mentioned in Nasb Raya (3/365–366), "Some scholars have mentioned that Muamar bin Rashid was alone among all the other narrators in mentioning the borrowing in this hadith, while Layth, who narrated the theft, was followed in that by a group, including Yunus bin Yazid, Ayub bin Musa, Sufyan bin Uyayna, and others. They narrated it from Zuhri just as Layth narrated it. It is also mentioned that some of them agreed with Muamar in narrating the borrowing, but this cannot outweigh those who mentioned the theft. So it becomes clear that mentioning the borrowing was only meant to identify her by a particular characteristic of hers, since she used to borrow frequently, to the point that she became known for it, just as she was known for being from Makhzum, and she continued in this practice until she stole. So the Prophet ﷺ ordered that her hand be amputated."