ism

1801
It is like that with the man who steals from his wife's goods or the wife who steals from her husband's goods something for which cutting
off the hand is obliged. If the thing which one of them steals from his spouse's property is in a room other than the room which they both
lock for themselves, or it is in a place of custody in a room other than the room which they are in, whichever of them steals something for
which cutting off the hand is obliged, their hand should be cut off."
Malik spoke about a small child and a foreigner who does not speak clearly. He said, "If they are robbed of something from its place of
custody or from under a lock, the one who stole it has his hand cut off. If the property is outside of its place of custody or locked
room(when it is stolen), the one who robbed them does not have his hand cut off. It is then in the position of sheep stolen from the
mountain and uncut fruit hanging on the trees "
Malik said, "What is done among us about a person who robs graves is that if what he takes from the grave reaches what cutting off the
hand is obliged for, his hand is cut off . That is because the grave is a place of custody for what is in it just as houses are a place of
custody for what is in them. "
Malik added, "Cutting off the hand is not obliged for him until he takes it out of the grave."
Sahih Al-Bukhari Hadith
Hadith 8.801 Narrated by
Abu Huraira
The Prophet said, "The one who commits an illegal sexual intercourse is not a believer at the time of committing illegal sexual intercourse
and a thief is not a believer at the time of committing theft and a drinker of alcoholic drink is not a believer at the time of drinking. Yet,
(the gate of) repentance is open thereafter."
THRONE:
Allah! there is no Allah but He the living the Self-subsisting Eternal. No slumber can seize him nor sleep. His are all
2:255 -
things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He
knoweth what (appeareth to his creatures as) before or after or behind them. Nor shall they compass aught of his
knowledge except as He willeth. His throne doth extend over the heavens and the earth and He feeleth no fatigue in
guarding and preserving them. For He is the Most High the Supreme (in glory). 296297298259
296 This is the Ayat-ul-Kursi the "Verse of the Throne". Who can translate its glorious meaning, or reproduce the rhythm
of its well-chosen and comprehensive words. Even in the original Arabic the meaning seems to be greater than can
be expressed in words. (2.255)
297 After we realise that His life is absolute Life. His Being is absolute Being, while others are contingent and evanescent,
our ideas of heaven and earth vanish like shadows. What is behind that shadow is He. Such reality as our heavens
and our earth possess is a reflection of His absolute Reality. The pantheist places the wrong accent when he says
that everything is He. The truth is better expressed when we say that everything is His. How then can any creatures
stand before Him as of right, and claim to intercede for a fellow-creature? In the first place both are His, and He cares
as much for one as for the other. In the second place, they are both dependent on His will and command. But He in
His Wisdom and Plan may grade his creatures and give one superiority over another. Then by His will and permission
such a one may intercede or help according to the laws and duties laid on him. God's knowledge is absolute, and is
not conditioned by Time or Space. To us, His creatures, these conditions always apply. His knowledge and our
knowledge are therefore in different categories, and our knowledge only gets some reflection of Reality when it
accords with His Will and Plan. (2.255)
298 Throne; seat, power, knowledge, symbol of authority. In our thoughts we exhaust everything when we say "the
heavens and the earth". Well, then in everything is the working of God's power, and will, and authority. Everything of
course includes spiritual things as well as things of sense. Cf. Wordsworth's fine outburst in "Tintern Abbey": "Whose
dwelling is the light of setting suns, And the round ocean and the living air, And in the blue sky, and in the mind of
man: A motion and a spirit that impels alll thinking things, all objects of all thought, And rolls through all things."
(2.255)
259 Wrong (themselves as well as others): Zalimun: for the root meaning of zulm see n. 51. ii. 35. (2.255)
Your guardian-Lord is Allah Who created the heavens and the earth in six days and is firmly established on the
7:54 -
throne (of authority): He draweth the night as a veil O'er the day each seeking the other in rapid succession: He
created the sun the moon and the stars (all) governed by laws under His command. Is it not His to create and to
govern? Blessed be Allah the cherisher and sustainer of the worlds! 1031 1032
1031 A sublime verse, comparable to the Throne Verse ii. 255. As for the Creation in six days, in xxii. 47, we are told that a
Day in the sight of Allah is like a thousand years of our reckoning, and in lxx. 4, the comparison is with 50,000 of our
years. In the history of our material earth, we may reckon six great epochs of evolution. (7.54)
1032 Here, we are told of the creation of the heavens and the earth in six days. But lest we should be obsessed with the
Jewish idea that Allah rested on the seventh day, we are told that the Creation was but a prelude to Allah's work: for
His authority is exercised constantly by the laws which He establishes and enforces in all parts of His Creation. The
beautiful imagery of night and day seeking out each other in rapid succession is still further enforced in the Arabic by
the double accusative of the verb yugshi, showing the mutual interactions of the day and the night, each covering the
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1801