Allah berfirman, {Balasan bagi orang-orang yang memerangi Allah dan Rasul-Nya, serta berusaha dengan sekuat tenaga untuk membuat kerosakan di muka bumi ialah: dibunuh, atau disalib, atau dipotong tangan dan kaki mereka dengan bersilang, atau dibuang negeri. Itulah kehinaan bagi mereka di dunia, dan di akhirat mereka mendapat azab yang amat berat.} (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 berkata, "Memerangi Allah dan Rasul-Nya bermakna menderhaka kepada mereka." "Berusaha membuat kerosakan di muka bumi" merujuk kepada membunuh manusia, merampas harta mereka, dan memakan harta mereka secara kekerasan. Oleh itu, mengangkat senjata terhadap seorang Muslim bermakna berperang dengan Allah dan Rasul-Nya ﷺ. Pendapat sebegini dipegang oleh Imam Malik, Imam Shafi'i, dan Al-Awza'i.

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.

Mengenai firman Allah, "Dibunuh ............... atau diasingkan dari negeri," Al-Wahidi meriwayatkan daripada Ibn 'Abbas bahawa perkataan "atau" dalam ayat ini digunakan untuk memberi pilihan dan keharusan. Oleh itu, Imam, iaitu pemimpin orang Islam, mempunyai pilihan sepenuhnya untuk melaksanakan hukuman bunuh, atau salib, atau buang negeri. Al-Hasan, Sa'id bin Al-Musayyab, dan Mujahid menyokong pandangan ini.

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.

Menurut riwayat lain daripada 'Atiyyah, Al-Walibi berkata, "atau" dalam ayat itu bukan menunjukkan keharusan memilih, tetapi menunjukkan susunan hukum (Hukm) mengikut pelbagai jenis kesalahan. Dengan kata lain, mereka yang membunuh dan merampas harta mesti dibunuh dan disalib. Mereka yang hanya merompak harta, tangan dan kaki mereka mesti dipotong. Mereka yang menumpahkan darah secara kekerasan tetapi tidak merampas harta mesti dihukum bunuh. Akhirnya, mereka yang menakutkan orang di jalan-jalan tetapi tidak melakukan pembunuhan mesti dibuang negeri. Imam Shafi'i dipetik mempunyai pandangan yang sama seperti sebelumnya. Beliau disebut berkata, "Setiap penjenayah dihukum mengikut kesalahannya. Maka, dalam kes pembunuhan dan salib, pelaku kejahatan itu hendaklah dibunuh dahulu, supaya dia tidak diseksa dengan menyakitkan. Kemudian, dia disalib selama tiga hari berturut-turut dan kemudian diturunkan."

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.

Dalam kes pembunuhan semata-mata, penjenayah dihukum bunuh dan mayatnya diserahkan kepada kaum kerabatnya untuk dikebumikan.

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

Jika hukuman potong tangan atau kaki, tangan kanan dipotong terlebih dahulu dan luka dipatrikan. Jika dia kembali mencuri, kaki kirinya harus dipotong. Pada kali ketiga, tangan kirinya harus dipotong.

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.

Mengenai hukuman memotong tangan dan kaki pencuri, Nabi ﷺ bersabda, "Jika seseorang melakukan kecurian, potonglah tangannya. Jika dia mencuri kali kedua, potonglah kakinya. Jika dia mencuri sekali lagi, potonglah tangannya yang satu lagi. Jika dia masih berdegil mencuri, potonglah kakinya yang satu lagi."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 dan 'Umar (semoga Allah meredai mereka semua) sebulat suara menjalankan hukum sedemikian ke atas pencuri. Firman Allah "dari arah yang bertentangan" menggambarkan susunan yang berlawanan dalam memotong tangan kemudian kaki.

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.

Ibnu 'Abbas dalam tafsirnya terhadap firman Allah {Atau dibuang dari negeri itu} menjelaskan bahawa jika perompak itu di luar kawalan, Imam boleh mengeluarkan perintah untuk menumpahkan darahnya dengan sia-sia. Tetapi jika dia berada dalam tahanan, maka pembuangan itu membawa maksud pemenjaraan yang menyekat dan menghalang kebebasannya.

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.