Allah ya ce, {Hukuncin waɗanda suke yaƙi da Allah da ManzonSa, kuma suke yin ɓarna a cikin ƙasa, shi ne a kashe su, ko a gicciye su, ko a yanke hannayensu da ƙafafunsu daga kishiyar juna, ko a kore su daga ƙasa. Wannan abin kunya ne a gare su a duniya, kuma a Lahira suna da azaba mai girma.} (Al-Ma'idah: 33)

Allah says, {The punishment of those who wage war against Allah and his Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hand and feet from opposite sides, or exile from the land that is chief disgrace in this world, and a heavy punishment is theirs in the hereafter.} (AI-Ma'idah: 33)

AI- Wahidi ya ce: "Yaƙar Allah da Manzonsa na nufin saɓa musu." "Neman ɓarna a cikin ƙasa" yana nufin kashe mutane, sace musu dukiya, da cinye dukiyarsu da ƙarfin tsiya. Saboda haka, ɗaga makami a kan Musulmi yana nufin yaƙi da Allah da Manzonsa ﷺ. Irin wannan ra'ayi Imam Malik, Imam Shafi'i, da Al-Awza'i sun riƙe shi.

AI- W ahidi comments, "To wage war against Allah and his Messenger means to disobey them." To strive for mischief through the land" refers to killing people, robbing them, and violently consuming their property. Hence, to take arms against a Muslim stands for fighting with Allah and his Messenger. Such an opinion was held by Imam Malik, Imam Shafi'i, and AI-Awza'i.

Game da faɗin Allah, "Kisa ... ko a kore su daga ƙasar": Al-Wahidi ya ruwaito daga Ibn 'Abbas cewa "ko" a cikin wannan ayar tana nufin bayar da zaɓi da izini. Saboda haka, Imam — shugaban Musulmi — yana da cikakken zaɓi wajen aiwatar da kisa, ko gicciye, ko kora. Al-Hasan, Sa'id ibn al-Musayyab, da Mujahid sun goyi bayan wannan ra'ayi.

As to Allah's saying, "Execution............... Or exile from the land", AI-Wahidi said from Ibn 'Abbas that "or" in this verse is used for giving the choice and permissibility. Hence, the Imam- the Muslim leader has the full option to enforce killing, or crucifixion or banishment. AI-Hasan, Sa'id fun AIMusayyab, and Mujahid supported this view.

Ta bakin Atiyyah, Al-Wali ya ce: "ko" da ke cikin ayar ba don halatta zaɓi ba ne, a'a tana nuna tsari da matakin hukunci (Hukm) dangane da laifuffuka daban-daban. Wato: waɗanda suka yi kisan kai da kwace dukiya, dole ne a kashe su kuma a gicciye su. Waɗanda suka kwace dukiya kawai, ana yanke hannayensu da ƙafafunsu. Waɗanda suka zubar da jini da ƙarfi amma ba su kwace dukiya ba, dole ne a kashe su. A ƙarshe, waɗanda suka tsoratar da mutane a hanyoyinsu amma ba su yi kisa ba, ana korar su daga ƙasar. An ruwaito cewa Imam Shafi'i ya yi irin wannan ra'ayi a baya. Ya ce: "Kowane mai laifi ana yanke masa hukunci gwargwadon laifinsa. Saboda haka, idan aka yi kisa da gicciye, mugun mutum sai a fara kashe shi, don kada a azabtar da shi da raɗaɗi. Sannan a gicciye shi tsawon kwana uku a jere, daga nan a sauke shi."

According to another narration through' Atiyyah, AI- W alibi said, "or" in the verse is not for permissibility, but it rather signifies the order of the legal rule "Hukm" in regard to the variant crimes. In other words, those who murder and plunder property must be killed and crucified. Those who only rob property, their hands and feet must be cut off and those who violently shed blood but do not rob property must be put to death. Finally, those who scare people in their ways but do not commit murder must be exiled from the land. Imam Shafi'i is quoted to hare the some previous view. He is mentioned as saying,” Each criminal is judged according to his/her offense. So, in case of killing and crucifixion, the evildoer should first be put to death lest he is painfully tortured. Then, he is crucified for three consecutive days and then let down.

A cikin kisan kai kawai, ana kashe mai laifin, sannan a mika gawarsa ga 'yan uwansa domin a binne ta.

In case of killing only, the criminal is executed and his corpse is to be handed to his kinsmen to be buried.

Idan hukuncin yanke hannu ko ƙafa ya tabbata, ana fara yanke hannun dama, sannan a kone wurin da aka yanke. Idan ya koma sata, a yanke ƙafar hagunsa. A karo na uku, a yanke hannunsa na hagu.

If the sentence of cutting off of hands or feet, the right hand is first to be lopped off and cauterized. If he returned to theft, his left leg should be severed. In the third time, his left hand should be amputated.

Dangane da yanke hannuwan barayi da ƙafafunsu, Annabi ﷺ ya ce: "Idan wani ya yi sata, a yanke hannunsa. Idan ya sake yin sata, a yanke ƙafarsa. Idan ya sake yin sata a karo na uku, a yanke sauran hannunsa. Idan ya ci gaba da sata, a yanke sauran ƙafarsa."1

Concerning the cutting off of thieves' hands and feet the Prophet said, "If someone committed theft cut off his hand, if he stole a second, cut off his leg, if he stole once again, cut off his (other) hand if he insisted on stealing, cut off his (other) leg.” 1

Abu Bakr da 'Umar (Allah ya yarda da su baki ɗaya) sun kasance suna yanke wannan hukunci a kan ɓarayi da hadin kai. Faɗin Allah {daga bangarori biyu daban-daban} yana nuna tsarin sabawa wajen yanke hannu sannan kafa.

Abu Bakr and 'Vmar (May Allah be pleased with them all) were unanimously used to inflict such a legal rule upon thieves. Allah's saying" From opposite sides" illustrated the contrasting order in cutting off of a hand at then a leg.

Ibn 'Abbas a cikin tafsirinsa na faɗin Allah {Ko a kore su daga ƙasa} ya bayyana cewa idan ɓarawo ya yi ta'addanci fiye da kima, to Imam ya ba da umarnin a zubar da jininsa a banza. Amma idan an kama shi, to korar tana nufin ɗaurin kurkuku wanda ke takura masa 'yanci da hana shi motsi.

Ibn 'Abbas in his exegesis of Allah's saying {Or exile from the land } made open that if the thief is out of control, the Imam should pass a command to shed his blood in vain. But if he is under arrest, exile connotes imprisonment that restricts and hinders his freedom.