THEFT 1️⃣ - CUT OFF HIS HAND!
THEFT: -1 CUT OFF HIS HAND!
The Meaning of Theft and Its Punishment in the Qur’an
The clearest reference to the crime of theft and its punishment in the Qur’an is found in Surah Al-Ma’idah, verse 38. However, this verse should not be viewed merely as a call for physical punishment, but rather as conveying deeper moral and societal significance.
🔑 Key Verse:
“As to the thief, male or female, cut off their hands as a punishment for what they have done—a deterrent from Allah. And Allah is Almighty, All-Wise.”
(Qur’an, 5:38)
1. What does “cut off their hands” really mean?
The Arabic phrase "faqṭaʿū aydiyahumā" has traditionally been understood as a physical command to amputate the hands. However, this expression is also used in the Qur’an in symbolic or metaphorical contexts:
In the story of Joseph, women cut their hands in astonishment upon seeing him:
“They cut their hands.” (Yusuf 12:31)
This is not a punishment but rather an act of unconscious amazement or shock.
Additionally, the word “hand” (yad) in the Qur’an does not always refer to a physical limb. It often symbolizes power, authority, ability, or social status:
“The Hand of Allah is above their hands.” (Fath 48:10)
Here, the hand represents divine authority and covenant—not a physical hand.
🔍 Therefore, the command “cut off their hands” can be interpreted as revoking a person's societal power, economic trust, or public credibility—essentially, removing them from the circle of communal trust and responsibility.
2. What is the purpose of this punishment?
The verse continues:
“...as a punishment and a deterrent from Allah.”
The Arabic term "nakāl" used here means something instructive, exemplary, and deterrent. The purpose is not to brand a person for life, but rather to deter theft and maintain social justice and order.
This reflects the Qur’an’s general principle: Punishments are not for vengeance, but to protect the moral fabric of society.
3. The door of repentance is always open
The very next verse states:
“But whoever repents after their wrongdoing and reforms, surely Allah will accept their repentance. Indeed, Allah is Forgiving, Merciful.”
(Qur’an, 5:39)
This verse makes it clear that the punishment is not irreversible or physical mutilation. The emphasis is on rehabilitation, reform, and returning to moral responsibility.
If the command were a literal amputation, how could true restoration or forgiveness be fully realized?
4. Is theft only about stealing objects?
In the Qur’an, theft is a much broader concept:
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Consuming orphan’s wealth unjustly →
“Those who consume the property of orphans unjustly are only consuming fire into their bellies.” (Nisa 4:10)
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Cheating in measurement and weighing →
“Woe to those who give less [in measure and weight]!” (Mutaffifin 83:1-3)
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Embezzlement of public funds →
“Whoever betrays [public trust] will come on the Day of Judgment with what they stole.” (Al Imran 3:161)
Thus, theft is not only taking something secretly, but also undermining justice, violating trust, and corrupting social equity.
🧠 Summary: Theft cuts off not just the hand, but the relationship with society
According to the Qur’an:
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Theft is a systemic deviation from moral order.
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The punishment is about disconnecting the individual from communal trust and responsibilities.
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Repentance and reform can reintegrate the individual into society.
🔁 Conclusion:
Focusing solely on the literal interpretation of “cutting off the hand” risks missing the deeper ethical and social wisdom behind the verse.
Preventing theft in society is not achieved through physical violence, but through moral education, economic justice, and restoring trust in human relationships.
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