Topic: Punishment For
View Aspects
إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
9:107.
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
9:107.
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
9:107.
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
a
9:107.
374
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
5
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
a
9:107.
669
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
b
9:107.
741
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
إِلَّا ٱلَّذِينَ تَابُوا۟ مِن قَبْلِ أَن تَقْدِرُوا۟ عَلَيْهِمْ ۖ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
4:18.
这节经文和前一节经文指的不是普通的土匪和强盗, 而是那些对穆斯林国家进行侵略战争的异教徒。这可从 “对安拉和他的使者作战的人” 这些字中清楚地看出。这一推断还可从下一事实得到证实, 即本节经文允许对那些肯悔改的罪犯给予赦免。但是, 那些对个人或社会犯有极其凶恶罪行的人, 诸如土匪、强盗和窃贼很明显地在一般情况之下即使他们悔改也不能得到国家的宽恕。他们必须按照规定的经律受到他们罪恶行为应得的刑罚。当然, 他们悔改后可以由安拉给他们宽恕, 但国家的权力在这方面是受到限制的 (或国家在这方面是无权宽恕的。)
یہ الفاظ بھی دلالت کرتے ہیں کہ یہ حکم حکومت کے لئے ہے رعایا کے لئے نہیں کیونکہ پولیس اور فوج حکومت کے ماتحت ہوتی ہے۔ نہ کہ رعایا کے افراد کے ماتحت۔
اس حکم سے واضح ہے کہ شریعت اسلام کی بنیاد رحم پر ہے۔ اور اگر کوئی شخص سزا پانے سے پہلے توبہ کرلے تو اس کی توبہ قبول کرلی جاتی ہے اور اس کے ساتھ بے گناہوں کا سا سلوک کیا جاتا ہے مگر چونکہ دلوں کا حال خداتعالیٰ جانتا ہے یہ فیصلہ کرنا صرف خداتعالیٰ کا کام ہے۔
4:18.
This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State
4:18.
Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State.
b
4:18.
375
这节经文和前一节经文指的不是普通的土匪和强盗, 而是那些对穆斯林国家进行侵略战争的异教徒。这可从 “对安拉和他的使者作战的人” 这些字中清楚地看出。这一推断还可从下一事实得到证实, 即本节经文允许对那些肯悔改的罪犯给予赦免。但是, 那些对个人或社会犯有极其凶恶罪行的人, 诸如土匪、强盗和窃贼很明显地在一般情况之下即使他们悔改也不能得到国家的宽恕。他们必须按照规定的经律受到他们罪恶行为应得的刑罚。当然, 他们悔改后可以由安拉给他们宽恕, 但国家的权力在这方面是受到限制的 (或国家在这方面是无权宽恕的。)
1
یہ الفاظ بھی دلالت کرتے ہیں کہ یہ حکم حکومت کے لئے ہے رعایا کے لئے نہیں کیونکہ پولیس اور فوج حکومت کے ماتحت ہوتی ہے۔ نہ کہ رعایا کے افراد کے ماتحت۔
2
اس حکم سے واضح ہے کہ شریعت اسلام کی بنیاد رحم پر ہے۔ اور اگر کوئی شخص سزا پانے سے پہلے توبہ کرلے تو اس کی توبہ قبول کرلی جاتی ہے اور اس کے ساتھ بے گناہوں کا سا سلوک کیا جاتا ہے مگر چونکہ دلوں کا حال خداتعالیٰ جانتا ہے یہ فیصلہ کرنا صرف خداتعالیٰ کا کام ہے۔
b
4:18.
670
Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State.
a
4:18.
742
This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State