[Machine] Does Ibn Umar have this in any book of Allah, so he commanded for his hand to be cut off.  

لَهُ ابْنُ عُمَرَ فِي أِيِّ كِتَابِ اللهِ وَجَدْتَ هَذَا؟ فَأَمَرَ بِهِ ابْنُ عُمَرَ فَقُطِعَتْ يَدُهُ  

[Machine] He cut it.  

فَقَطَعَهُ  

[Machine] Abu Al-Abbas Al-Asamm narrated from Al-Rabi' that Al-Shafi'i narrated from Malik, who narrated from Ruzaiq bin Hakim that he took hold of a slave who had committed theft. He wrote a letter to Umar bin Abdul Aziz, saying, "I have heard that when a slave committed theft, he was not to be punished by amputation." Umar replied, "Indeed, Allah says, 'As for the thief, man or woman, cut off their hands as a recompense for what they have earned. An exemplary punishment from Allah. And Allah is Exalted in Might and Wise.' (Surah Al-Ma'idah, 38) So, if the theft reaches a quarter of a Dinar or more, then amputate." The sheikh (Malik) said that this statement was also the opinion of Qasim bin Muhammad, Salim bin Abdullah, Urwah bin Zubayr, and others. Ibn Abbas used to believe that the enslaved thief was not to be punished by amputation, and we will follow his opinion instead of the opinion of other companions, because his opinion is closer to the Book of Allah. Al-Shafi'i said, "Committing the crime of theft does not increase the disobedience to Allah by amputation." The sheikh (Malik) mentioned that this view was refuted by some weak narrations from Ibn Abbas and it is not a valid argument.  

ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ أنبأ الرَّبِيعُ أنبأ الشَّافِعِيُّ أنبأ مَالِكٌ عَنْ رُزَيْقِ بْنِ حَكِيمٍ أَنَّهُ أَخَذَ عَبْدًا آبِقًا قَدْ سَرَقَ فَكَتَبَ فِيهِ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ إِنِّي كُنْتُ أَسْمَعُ أَنَّ الْعَبْدَ الْآبِقَ إِذَا سَرَقَ لَمْ يُقْطَعْ فَكَتَبَ عُمَرُ إِنَّ اللهَ يَقُولُ {وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِنَ اللهِ وَاللهُ عَزِيزٌ حَكِيمٌ} [المائدة 38] فَإِنْ بَلَغَتْ سَرِقَتُهُ رُبْعَ دِينَارٍ أَوْ أَكْثَرَ فَاقْطَعْهُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَهَذَا قَوْلُ قَاسِمِ بْنِ مُحَمَّدٍ وَسَالِمِ بْنِ عَبْدِ اللهِ وَعُرْوَةَ بْنِ الزُّبَيْرِ وَغَيْرِهِمْ وَكَانَ ابْنُ عَبَّاسٍ يَذْهَبُ إِلَى أَنْ لَيْسَ عَلَى الْآبِقِ الْمَمْلُوكِ قَطْعٌ إِذَا سَرَقَ وَقَدْ تَرَكْنَا عَلَيْهِ قَوْلَهُ إِلَى قَوْلِ غَيْرِهِ مِنَ الصَّحَابَةِ؛ لِأَنَّهُ أَشْبَهُ بِكِتَابِ اللهِ ﷻ قَالَ الشَّافِعِيُّ وَلَا تَزِيدُهُ مَعْصِيَةُ اللهِ بِالْإِبَاقِ خَيْرًا قَالَ الشَّيْخُ وَقَدْ رَفَعَهُ بَعْضُ الضُّعَفَاءِ عَنِ ابْنِ عَبَّاسٍ وَلَيْسَ بِشَيْءٍ