as evidence that both hands are not cut in the first instance. In the recitation of Abdullah, it is stated: "Faqta'u aymanahuma (Then cut their right hands)." It was mentioned in the plural form because when a dual is attributed to a dual, it is referred to in the plural form, such as in the Almighty's saying: "Faqad saghat qulubukuma (Then indeed your hearts have deviated)." Once this is established, his left foot is to be cut, based on the Almighty's saying: "Aw tuqatta'a aydihim wa arjuluhum min khilaf (Or their hands and their feet be cut off from opposite sides)." Furthermore, cutting the left foot is more lenient for him, as it allows him to walk with a crutch, whereas if his right foot were cut, he would not be able to walk at all. The foot is to be cut from the ankle joint according to the position of the majority of scholars, and Umar, may Allah be pleased with him, performed it this way. Ali, may Allah be pleased with him, used to cut from the middle of the foot, at the place where the sandal strap is fastened (ma'qid al-shirak), leaving him a heel to walk upon. This is the view of Abu Thawr. Our evidence is that it is one of the two limbs to be cut in cases of theft, so it is cut from the joint, just like the hand. When it is cut, it is cauterized (husima), which is by boiling oil, and upon cutting, his limb is dipped into the oil to close the mouths of the veins so that he does not bleed to death. It has been narrated that the Prophet (peace and blessings of Allah be upon him) was brought a thief who had stolen a cloak, and he said: "Cut it off, and cauterize it." It is a hadith in which there is some criticism, as stated by Ibn al-Mundhir. Among those who recommended this are al-Shafi'i, Abu Thawr, and others among the scholars. The oil should be from the public treasury (bayt al-mal), because the Prophet (peace and blessings of Allah be upon him) commanded the executor to do it, which implies that it should be from the public treasury. If he does not cauterize it, the Qadi stated that there is nothing upon him, because he is obligated to perform the cutting, not to treat the person undergoing the prescribed punishment. It is recommended for the amputee to cauterize it himself; if he does not do so, he does not commit a sin, as it is akin to neglecting medical treatment during an illness. This is the school of al-Shafi'i.