الله تعالیٰ فرمائی: {یقیناً هغه کسان چې د الله او د هغه د رسول سره جنګ کوي، او په ځمکه کې د فساد د خپرولو لپاره ځان ډیر هڅوي، د هغوی سزا دا ده: چې وژل شي، یا دار ته ځوړند شي، یا د لاسونو او پښو د مخالف لوریو څخه پرې کیږي، یا له ځمکې څخه جلاوطن کیږي. دا د دوی لپاره په دې دنیا کې رسوايي ده، او په آخرت کې ورته لوی عذاب دی.} (المائدہ: ۳۳)

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)

ابن عاشور وایي: «د الله او د هغه د رسول سره جنګ کول د هغوی نافرماني کول دي.» «او په ځمکه کې د فساد د پيدا کولو لپاره هڅه کول» د خلکو وژل، د هغوی مال غلا کول او په زور سره د هغوی مال خوړل پکې شامل دي. نو د يو مسلمان په وړاندې وسلې اخيستل د الله او د هغه د رسول سره جنګ کول دي. دا نظر امام مالک، امام الشافعی او الاوزاعی هم درلود.

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.

د الله تعالیٰ د قول په اړه، "وژل کیدل ... یا له ځمکې څخه جلاوطنول کیدل"، الواحدي د ابن عباس رضي الله عنه څخه روایت کړی چې په دې آیت کې "أو" د اختیار او جواز لپاره راغلی. له همدې کبله امام، یعنې د مسلمانانو مشر، ته بشپړ اختیار شته چې یا وژنه، یا دار ته ایستل، یا جلاوطنول ترسره کړي. الحسن، سعید بن المسیب او مجاهد هم دغه نظر تایید کړی دی.

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.

According to another narration through ʿAṭiyyah, al-Wālibī said: "or" in the verse is not for permissibility, but it rather signifies the order of the legal rule (ḥukm) 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 on their ways but do not commit murder must be exiled from the land. Imam al-Shāfiʿī is quoted to have held the same previous view. He is mentioned as saying: "Each criminal is judged according to his offense. So, in the case of killing and crucifixion, the evildoer should first be put to death, lest he be painfully tortured. Then he is crucified for three consecutive days and then taken down."

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.

یوازې د قتل په صورت کې، مجرم اعدام کیږي او د هغه جسد د هغه خپلوانو ته سپارل کیږي چې هغه ته خاوره ورکړي.

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

که د لاس یا پښو د پرې کولو حکم وي، نو لومړی ښي لاس پرې کیږي او داغ کیږي. که هغه بیرته غل شي، نو د کی پښه باید پرې شي. په دریم ځل کې، د کی لاس باید پرې شي.

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.

د چور لاسونه او پښې پرې کولو په اړه پيغمبر ﷺ وفرمايل: «که څوک غل شي، لاس يې پرې کړئ، که دويم ځل غلی کړي، پښه يې پرې کړئ، که بيا هم غلی وکړي، بل لاس يې پرې کړئ، او که له غلۍ څخه لاس وانه خلي، بله پښه يې پرې کړئ.»

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

ابوبکر او عمر (رضی الله عنهما) دواړه په متفقه ډول غلو ته داسې شرعي حکم تطبیقولو. د الله تعالیٰ قول: { مِّنْ خِلَافٍ } ("د مخالفو خواوو څخه") د لاس د پرې کولو او بیا د پښې د پرې کولو ترتیب مخالف ترتیب ښیي.

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.

ابن عباس رضی اللہ عنہما نے اللہ تعالیٰ کے فرمان {أَوْ يُنْفَوْا مِنَ الْأَرْضِ} کی تفسیر میں واضح کیا کہ اگر چور بے قابو ہو تو امام کو حکم دینا چاہیے کہ اس کا خون رائیگاں بہا دیا جائے۔ لیکن اگر وہ گرفتار ہو تو جلاوطنی سے مراد وہ قید ہے جو اس کی آزادی کو محدود اور روک دے۔

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.