Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Why do we not cut off the right foot, even though it is stronger than the left? They said: so that two punishments are not combined upon him on one side. Thus, the amputation is from one side in the case of the hand, and from the other side in the case of the foot.

His statement, “at one time,” means that the hand and foot must be amputated at the same time, because Allah, Most High, says: “or that their hands and feet be cut off.” The conjunction indicates combination and joint application. That is, we do not cut off this hand today and cut off the foot tomorrow, because this would cause him hardship. Administering the prescribed punishment to him only once is easier. Nor do we say: we cut off the right hand, then, once it has healed, cut off the left foot, because this is contrary to the apparent meaning of the text. Rather, both are amputated at one time.

His statement, “and they are cauterized,” means that they are dipped in boiling oil until the openings of the blood vessels are sealed, so that the blood does not flow.

His statement, “then he is released,” means: he is left free.

His statement, “Then, if they have not taken a life or property reaching the minimum amount for theft, they are banished”: “if” is conditional, and the apodosis is “they are banished.” The author used the expression “they are banished” in conformity with the text: “or that they be banished

ولماذا لا نقطع الرِّجْل اليمنى مع أنها أقوى من اليسرى؟ قالوا: لئلا يجتمع عليه عقوبتان في جهة واحدة، فيكون القطع من جانب في اليد، ومن جانب آخر في الرِّجل. قوله: «فِي مَقَامٍ وَاحِدٍ» أي: يجب أن يكون قطع اليد والرِّجل في مقام واحد؛ لأن الله تعالى قال: ﴿أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ﴾ والواو للجمع والاشتراك، بمعنى أننا لا نقطع هذه اليد اليوم، ونقطع الرجل غداً؛ لأن هذا يشق عليه، فإن إجراء الحد عليه مرة واحدة أسهل، ولا نقول: نقطع اليد اليمنى فإذا برئت قطعنا الرجل اليسرى؛ لأن هذا خلاف ظاهر النص، فتقطعان في مقام واحد. قوله: «وحسمتا» أي: غمستا في الزيت المغلي حتى تنسد أفواه العروق، ولا ينزف الدم. قوله: «ثُمَّ خُلِّيَ» أي: ترك. قوله: «فَإنْ لَمْ يُصِيبُوا نَفْساً وَلَا مَالاً يَبْلُغُ نِصَابَ السَّرِقَةِ نُفوا» «إن» شرطية، وجواب الشرط «نفوا»، وأتى المؤلف بكلمة «نفوا» اتباعاً للنص ﴿أَوْ يُنْفَوْا

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