5. Sūrat al-Māʾidah

٥۔ سُورَةُ المَائدة

5.13 Punishment of waging war against God and His Messenger.

٥۔١٣ مقطع في سُورَةُ المَائدة

quran:5:33

Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth ˹to cause˺ corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment,  

The following was revealed when the ‘Arniyyūn came to Medina suffering from some illness, and the Prophet (s) gave them permission to go and drink from the camels’ urine and milk. Once they felt well they slew the Prophet’s shepherd and stole the herd of camels: Truly the only requital of those who fight against God and His Messenger, by fighting against Muslims, and hasten about the earth to do corruption there, by waylaying, is that they shall be slaughtered, or crucified, or have their hands and feet cut off on opposite sides, that is, their right hands and left feet, or be banished from the land (the aw, ‘or’, is ˹used˺ to indicate the ˹separate˺ application of ˹each of˺ the cases ˹listed˺; thus, death is for those that have only killed; crucifixion is for those that have killed and stolen property; the cutting off ˹of limbs on opposite sides˺ is for those that have stolen property but have not killed; while banishment is for those that pose a threat — this was stated by Ibn ‘Abbās and is the opinion of al-Shāfi‘ī; the more sound of his ˹al-Shāfi‘ī’s˺ two opinions is that crucifixion should be for three days after ˹the˺ death ˹of the killer˺, or, it is also said, shortly before ˹he is killed˺; with banishment are included similar punishments, such as imprisonment and the like). That, mentioned requital, is a degradation, a humiliation, for them in this world; and in the Hereafter theirs will be a great chastisement, namely, the chastisement of the Fire.
القرآن:٥:٣٣

إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ  

ونزل في العرنيين لما قدموا المدينة وهم مرضى فأذن لهم النبي ﷺ أن يخرجوا إلى الإبل ويشربوا من أبوالها وألبانها فلما صحوا قتلوا راعي النبي ﷺ واستاقوا الإبل {إنما جزاء الذين يحاربون الله ورسوله} بمحاربة المسلمين {ويسعون في الأرض فسادا} بقطع الطريق {أن يقتلوا أو يصلبوا أو تقطع أيديهم وأرجلهم من خلاف} أي أيديهم اليمنى واليسرى {أو يُنفوا من الأرض} أو لترتيب الأحوال فالقتل لمن قتل فقط والصلب لمن قتل وأخذ المال والقطع لمن أخذ المال ولم يقتل والنفي لمن أخاف فقط قاله ابن عباس وعليه الشافعي وأصح قوليه أن الصلب ثلاثا بعد القتل وقيل قبله قليلا ويلحق بالنفي ما أشبهه في التنكيل من الحبس وغيره {ذلك} الجزاء المذكور {لهم خزي} ذل {في الدنيا ولهم في الآخرة عذاب عظيم} هو عذاب النار.
quran:5:34

Except for those who return ˹repenting˺ before you apprehend them. And know that Allah is Forgiving and Merciful.  

Except for such, warmongers and waylayers, as repent before you overpower them; for know that God is Forgiving, to them of what they have done, Merciful, to them. This ˹proviso˺ is expressed without any statement to the effect ‘do not submit them to prescribed legal punishment’, to point out that when such a person repents only God’s prescribed punishments (hudūd) — and not those deriving from the rights of human beings — are waived. This is how I see it. I do not know of any that have tackled this ˹topic˺, and God knows best. If, then, a person has killed and stolen property, he should be killed and have his limbs cut off ˹on opposite sides˺, but not crucified — this is the more sound of two opinions held by al-Shāfi‘ī. However, his repentance is of no avail, once he has been overpowered ˹by the authorities˺ — this is also the more sound of two opinions held by him.
القرآن:٥:٣٤

إِلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ ۖ فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ  

{إلا الذين تابوا} من المحاربين والقطَّاع {من قبل أن تقدروا عليهم فاعلموا أن الله غفور} لهم ما أتوه {رحيم} بهم عبر بذلك دون فلا تحدوهم ليفيد أنه لا يسقط عنه بتوبته إلا حدود الله دون حقوق الآدميين كذا ظهر لي ولم أرَ من تعرض له والله أعلم فإذا قتل وأخذ المال يقتل ويقطع ولا يصلب وهو أصح قولي الشافعي ولا تفيد توبته بعد القدرة عليه شيئا وهو أصح قولي الشافعي ولا تفيد توبته بعد القدرة عليه شيئا وهو أصح قوليه أيضا.