THEFT 3️⃣ – The Deeper Dimension of Justice:

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THEFT 3️⃣ – The Deeper Dimension of Justice: Orphan’s Property, Cheating in Trade, Embezzlement
In the Qur’an, Theft Is More Than Just “Stealing”

The Qur’an does not define theft merely as the secret taking of someone else’s property. On the contrary, it includes all forms of moral, economic, and administrative corruption within the scope of theft. According to the Qur’an, theft is not just a hidden act—it is an open violation of rights. And this violation is not always about stealing material goods.

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🧒 1. Consuming the Property of Orphans – The Strong Exploiting the Weak

“Indeed, those who consume the property of orphans unjustly are only consuming fire into their bellies. And they will burn in a blazing Fire.”
(Qur’an 4:10)

The orphan represents the vulnerable, unprotected, and economically weak member of society. Taking their property is not just a material offense—
It is an attack on innocence.

It is often state-sanctioned theft, as it is usually committed by a guardian or authority figure entrusted with protection.

The Qur’an classifies this act as a grave sin leading to Hell, because:
The offense is not just against wealth—
But against the very foundation of social justice.

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⚖️ 2. Cheating in Measurement and Weighing – Commercial Deception

“Woe to those who give less [than due], who, when they take a measure from people, take it in full. But when they measure or weigh for others, they give less.”
(Qur’an 83:1–3)

These verses refer to what can be called commercial theft:
There is no overt robbery—
But a systematic exploitation.

The Qur’an portrays this crime as:
A disease undermining justice,
A microorganism silently rotting the core of society.

There is no fixed worldly punishment specified—because the emphasis is on moral awakening and conscience-based accountability.

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🏛️ 3. Embezzling Public Funds – Theft by Authority

“Whoever is guilty of treachery with the spoils of war will come on the Day of Judgment carrying what they stole...”
(Qur’an 3:161)

This verse addresses the embezzlement of public property by someone in a position of power—particularly after war, when wealth is redistributed.

In modern terms:

• Misappropriation through authority

• Embezzlement via bureaucracy

• Manipulated tenders, diverted resources...

The Qur’an associates this with a severe punishment in the Hereafter:

“He will come with what he stole” — what was hidden in the world will be exposed in the next.

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🧠 CONCLUSION: In the Qur’an, Theft Is a Moral Crime That Changes Form

The Qur’anic concept of theft carries three common characteristics:

Feature	Explanation
Hidden or open usurpation	May involve property, rights, or opportunities
Breach of trust	Applies to orphan wealth, public funds, or business dealings
Social corruption	Not just personal wrongdoing, but systemic immorality

The Qur’an does more than prescribe punishment—it confronts the human soul.

The goal of punishment is not to shame the individual,
but to awaken society’s conscience.