ߞߎ߬ߙߣߊ߬ ߞߟߊߒߞߋ ߞߘߐ ߟߎ߬ ߘߟߊߡߌߘߊ - ߊ߲߬ߞߌ߬ߟߋ߬ߞߊ߲ ߘߟߊߡߌߘߊ - ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫ - ߊ߬ ߓߊ߯ߙߊ ߦߋ߫ ߛߋ߲߬ߠߊ߫. * - ߘߟߊߡߌߘߊ ߟߎ߫ ߦߌ߬ߘߊ߬ߥߟߊ
وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقۡطَعُوٓاْ أَيۡدِيَهُمَا جَزَآءَۢ بِمَا كَسَبَا نَكَٰلٗا مِّنَ ٱللَّهِۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ
(38) The male thief and the female thief [1175] cut off their hands in retribution for what they earned; a ˹deterrent˺ chastisement[1176] from Allah—Allah is All-Prevailing, All-Wise.
[1175] That the female thief (al-sāriqah) is specifically mentioned here and is meant to leave no doubt in the minds of the receivers that the ruling applies to both sexes without discrimination. It comes from the fact that the Arabs at the time of revelation shunned women and deliberately excluded them from such grave documents of legalization and did not strictly apply their penal codes to them (cf. Ibn ʿĀshūr).
[1176] Nakāl is penalization which is set as an example for others. Originally the word nakala means to prevent; it is called nakāl because it deters both the one who is punished from carrying out the crime at a subsequent time as also others from doing it. (Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah)
[1176] Nakāl is penalization which is set as an example for others. Originally the word nakala means to prevent; it is called nakāl because it deters both the one who is punished from carrying out the crime at a subsequent time as also others from doing it. (Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ يُعَذِّبُ مَن يَشَآءُ وَيَغۡفِرُ لِمَن يَشَآءُۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(40) Did you[1177] not know that to Allah belongs the dominion of the Heavens and Earth, He Punishes whoever He wills and forgives whoever He wills—Allah is verily Able over everything.
[1177] The addressee here is singular. It could mean the Prophet (ﷺ) and by the same token anyone who is legally competent (mukallaf) or the person who thinks lightly of theft and other such felonies (cf. Abū Ḥayyān, al-Qurṭubī, al-Baghawī).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
۞ يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحۡزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِي ٱلۡكُفۡرِ مِنَ ٱلَّذِينَ قَالُوٓاْ ءَامَنَّا بِأَفۡوَٰهِهِمۡ وَلَمۡ تُؤۡمِن قُلُوبُهُمۡۛ وَمِنَ ٱلَّذِينَ هَادُواْۛ سَمَّٰعُونَ لِلۡكَذِبِ سَمَّٰعُونَ لِقَوۡمٍ ءَاخَرِينَ لَمۡ يَأۡتُوكَۖ يُحَرِّفُونَ ٱلۡكَلِمَ مِنۢ بَعۡدِ مَوَاضِعِهِۦۖ يَقُولُونَ إِنۡ أُوتِيتُمۡ هَٰذَا فَخُذُوهُ وَإِن لَّمۡ تُؤۡتَوۡهُ فَٱحۡذَرُواْۚ وَمَن يُرِدِ ٱللَّهُ فِتۡنَتَهُۥ فَلَن تَمۡلِكَ لَهُۥ مِنَ ٱللَّهِ شَيۡـًٔاۚ أُوْلَٰٓئِكَ ٱلَّذِينَ لَمۡ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمۡۚ لَهُمۡ فِي ٱلدُّنۡيَا خِزۡيٞۖ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٞ
(41) [1178]O Messenger do not be grieved by those who rush forth to Denial of those who said “We Believe” ˹only˺ with their tongues, while their hearts Believe not; and among the Jews are those who eagerly listen to falsities and readily lend their ears to other people who did not come to you[1179], they distort discourse from its ˹fully-known proper˺ position. They say: “If you are given this ˹judgement˺ take it, but if you are not given ˹the like of ˺ it be on your guard. Whoever Allah wants to trip ˹into misguidance˺ you can do nothing for him against Allah. Those are the ones whom Allah did not want to purify their hearts, theirs is disgrace in the worldly life and theirs in the Hereafter is a great Punishment.
[1178] This passage and the few following ones deal with the dialectical relationship that holds between the Qur’an, the final, overruling Book of God and the earlier ones. It establishes that those who were given the Book before Islam are better off either following the doctrines of the Qur’an or reinstating their own respective Scriptures in their pristine, uncorrupted conditions and devoutly acting and ruling by them. al-Barā’ Ibn ʿĀzib (رضي الله عنه) narrated that: “The Prophet (ﷺ) passed by a Jew whose face was blackened ˹with charcoal˺ and who had been flogged. Seeing this, the Prophet (ﷺ) invited the Jews and asked them: “Is this the penalty of the adulterer that you find in your Book?” They replied: “Yes”. Then he (ﷺ) summoned a learned man of theirs and said to him: “I ask you by Allah Who sent the Torah down to Moses, is this the penalty of the adulterer that you find in your Book?” He replied: “No! Had you not appealed to me in such a manner I would not have told you. The penalty that we find in our Book is stoning, but it became common in our people of high social standing and then when we caught them we used to release them. However, when we caught the beggarly in the act, we would apply the penalty ˹of stoning˺ on them. Then we said let’s convene and agree on a penalty that can be applied on both the notables and the beggarly equally and so we agreed to replace stoning by blackening the face and flogging”. The Messenger of Allah (ﷺ) said: “O Allah, I shall be the first to restore Your command, when they buried it”. Then he (ﷺ) ordered the adulterer to be stoned. Then Allah sent down: “O Messenger do not be grieved by those who rush forth to Denial… If you are given ˹the like of ˺ this take it.” They ˹their scholars˺ used to say: “Go to Muhammad, and if he orders you to blacken the face and flog, then do it. But if he orders you to stone, then be wary”. Then Allah sent down: “Whoever does not judge by what Allah sent down then those are the Deniers” (5:44); “Whoever does not judge by what Allah sent down then those are the wrongdoers” (5: 45); “Whoever does not judge by what Allah sent down then those are the transgressors” (5:47). All of these were revealed regarding the Deniers” (Muslim: 1700).
[1179] They attentively heed the words of warning of other conniving men of religion who were so averse that they did not even make the effort to go to the Prophet (ﷺ) to hear what he had to say, in spite of the long period he spent in Madinah (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
The description of the insincere who eagerly and willfully lend their ears to falsities is a prime example of the social concept known as confirmation bias which highlights the tendency to search for, interpret and favour, information that affirms one’s prior beliefs and biases. To highlight how truly biased these people were, the Qur’an repeatedly employs the hyperbolic form (ṣīghat al-mubālaghah) sammāʿūna (eagerly listen to) which befittingly expresses the intensity of their aversion to the words of God’s Messenger (ﷺ).
[1179] They attentively heed the words of warning of other conniving men of religion who were so averse that they did not even make the effort to go to the Prophet (ﷺ) to hear what he had to say, in spite of the long period he spent in Madinah (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
The description of the insincere who eagerly and willfully lend their ears to falsities is a prime example of the social concept known as confirmation bias which highlights the tendency to search for, interpret and favour, information that affirms one’s prior beliefs and biases. To highlight how truly biased these people were, the Qur’an repeatedly employs the hyperbolic form (ṣīghat al-mubālaghah) sammāʿūna (eagerly listen to) which befittingly expresses the intensity of their aversion to the words of God’s Messenger (ﷺ).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
ߞߎ߬ߙߣߊ߬ ߞߟߊߒߞߋ ߞߘߐ ߟߎ߬ ߘߟߊߡߌߘߊ - ߊ߲߬ߞߌ߬ߟߋ߬ߞߊ߲ ߘߟߊߡߌߘߊ - ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫ - ߊ߬ ߓߊ߯ߙߊ ߦߋ߫ ߛߋ߲߬ߠߊ߫. - ߘߟߊߡߌߘߊ ߟߎ߫ ߦߌ߬ߘߊ߬ߥߟߊ
ߘߟߊߡߌߘߊ߫ ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫