Taysir al-Latif al-Mannan fi Khulasat Tafsir al-QuranAbd al-Rahman al-Sadi’

“And Allah is Almighty, All-Wise.” That is, He possesses irresistible power and perfect judgment; therefore, out of His wisdom He ordained the amputation of the thief’s hand, both as a deterrent to criminals and as a protection for people’s wealth.

Earlier, Allah had already set out the penalty for highway robbers who wage war against Him in His words: “Indeed, the only recompense of those who wage war against Allah…” (Qur’an 5:33).

Some jurists hold that the ruler is free to choose among these punishments, doing whatever public interest requires and whatever will inflict the greatest deterrent effect. (1)

Others maintain (2) that the penalties are to be applied in proportion to the crime:
• If the offenders combine murder with the taking of wealth, they are to be both killed and crucified.
• If they commit murder but do not seize any property, they are to be killed without being crucified.
• If they seize property without killing, their right hands and left feet are to be amputated crosswise.
• If they merely terrorize people, without killing anyone or taking property, they are to be banished from the land—meaning they are barred from settling in any town, or they may be imprisoned, according to some scholars.

(1) Immediately afterward, the Kh manuscript adds: “bi-hasabi ijtihadihi” (according to his ijtihad). (2) Immediately afterward, the Kh manuscript adds: “wa-huwa al-sahih” (and this is the sound view).
* ﴿وَاللَّهُ عَزِيزٌ حَكِيمٌ﴾ أي: عزَّ وحَكَمَ، فقطَعَ بحكمتهِ يدَ السارقِ؛ تنكيلًا للمجرمينَ، وحفظًا للأموالِ. * وقدْ ذكرَ اللهُ قبلَ هذا حدَّ قطاعِ الطريقِ المحاربِينَ في قولهِ: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ﴾ الآية [المائدة: ٣٣]: * فقيلَ: إنَّ الإمامَ مخيرٌ فيهم بينَ هذهِ الأمورِ، وعليهِ أنْ يفعلَ ما تقتضيهِ المصلحةُ، ويحصلُ بهِ النكايةُ (١). * وقيلَ (٢): إنَّ هذهِ العقوبةَ مرتبةٌ بحسبِ الجريمةِ: • فإنْ جَمعُوا بينَ القتلِ وأخذِ المالِ جُمِعَ لهم بينَ القتلِ والصَّلبِ. • وإنْ قَتلُوا ولم يأخذُوا مالًا قُتِلُوا ولم يُصْلبوا. • وإنْ أخذوا مالًا ولم يَقتُلوا قُطعَتْ أيدِيهم وأرجلُهم من خلافٍ. • وإنْ أخافوا الناسَ ولم يَقتلوا ولا أخذوا مالًا نُفُوا من الأرضِ، فلا يتركونَ يأوونَ إلى بلدٍ، أو يحبسونَ، كما قالهُ بعضُهم.
(١) بعدها في (خ): بحسب اجتهاده. (٢) بعدها في (خ): وهو الصحيح.

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