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This page is about the term Hadd al-Sirqa. For familiarity with the verse of the same name, the entry, see Verse of Hadd al-Sirqa.

Hadd al-Sirqa (the legal punishment for theft) is the penalty for the act of stealing, which is applied in four stages according to the Qur'an and traditions, proportional to the number of times the theft is committed. Based on the specific view of Imami Fiqh, the first level of this punishment is the amputation of the four fingers of the right hand (excluding the thumb). The second level is the amputation of the left foot from the protrusion on the foot, the third level is life imprisonment, and the fourth level is execution.

Shi'a jurists have proposed certain conditions for the thief, the stolen property, and the method of proving the theft to the judge in order to execute the Hadd of theft. These conditions are also mentioned in the Islamic Penal Code of Iran; in the absence of these conditions, the thief is punished with Ta'zir.

Several works have been written regarding the Hadd of theft, including the book Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna written by Sayyid Shihab al-Din Mar'ashi Najafi, one of the Shi'a Grand Ayatollahs.

Introduction and Importance

One of the punishments stated in the Holy Qur'an and the traditions narrated from the Prophet of Islam and the Shi'a Imams is the penalty for the act of stealing.[1] Stealing has been defined as the taking of another's property secretly.[2] Shi'a jurists have examined this punishment in their works.[3] Although the principle of punishing the thief is a matter of consensus among Muslims, there are disagreements regarding its details.[4] Based on traditions, Shi'a jurists have consensually ruled for the amputation of the fingers of the right hand for the first instance of theft.[5] al-Sayyid al-Murtada, the Shi'a jurist and theologian, considers this view specific to the Imamiyya.[6]

Morteza Motahhari, in explaining the wisdom of this ruling, states that a hand is valuable as long as the individual preserves its value.[7] If the hand extends to betrayal and theft and endangers the security of society, this hand becomes worthless, and Islam commands its amputation for the sake of a higher interest.[8] Abu l-Ala' al-Ma'arri, the famous poet, raised a doubt in a verse of poetry regarding the "blood money of the hand and the amputation of the thief's hand" to this effect: A hand is worth five hundred gold [dinars] in blood money, What is the matter that it is cut off for a quarter of a dinar?

Al-Sayyid al-Murtada composed this verse in response: The honor of trustworthiness made it expensive, and The humiliation of betrayal made it cheap, so understand the wisdom of the Creator.[9] In Chapter Seven of the Islamic Penal Code, Article 267, approved in 1392 SH by the Islamic Consultative Assembly, conditions for executing the Hadd of theft are stated.[10] In the absence of those conditions, the Hadd is not carried out and the thief will be punished with Ta'zir.[11]

Verses and Traditions

Main article: Verse of Hadd al-Sirqa

In the Holy Qur'an, the punishment for the act of theft is stated in Qur'an 5:38, which is known as the Verse of Hadd al-Sirqa.[12] Jurists have cited this verse to prove the first level of the Hadd and the punishment for theft.[13] God says in this verse:

"As for the thief, man or woman, cut off their hands as a recompense for what they have earned, as an exemplary punishment from Allah. And Allah is All-mighty, All-wise."

Traditions in this regard have been narrated in Shi'a hadith books:

One of the most famous traditions in this chapter is a report from Imam al-Jawad (a) in the assembly of al-Mu'tasim al-'Abbasi. When the scholars of various Islamic sects disagreed on the site of amputation for a thief's hand, he, referencing Qur'an 5:38 and Qur'an 72:18, identified the site of amputation as the finger joints.[19]

Jurisprudential Discussions

Shi'a jurists have discussed the Hadd of theft in six areas:[20]

  1. Conditions for the thief: Maturity (bulugh), sanity ('aql), absence of doubt (the thief should not be under the illusion that the property belongs to him), absence of partnership (the thief should not be a partner in the stolen property), breaking the sanctuary (hirz) (the thief alone or with the participation of another should open the place where the property is kept for protection), removal of the goods (the thief alone or with others must have taken action to remove the stolen property from the sanctuary), the thief should not be the father of the owner of the stolen property, and the thief must have taken the property secretly.[21]
  2. Amount (Nisab) of the stolen property: The price of the property must be equal to one-quarter of a dinar (pure gold minted into coins) or more.[22] This amount is considered the famous opinion of Imami jurists, and consensus has been narrated regarding it from al-Shaykh al-Tusi[23], Ibn Zuhra[24], and Ibn Idrīs.[25][26]
  3. Method of proving theft to the judge: Testimony of two just witnesses or two confessions by the thief.[27]
  4. Hadd of theft: Amputation of the four fingers of the right hand (excluding the thumb).[28]
  5. Repetition of theft and its Hadd: If the Hadd has been executed for the first theft and then the person steals again, the Hadd is the amputation of the left foot from below the protrusion of the foot. For the third instance, life imprisonment, and for the fourth instance, even if the theft is committed in prison, the penalty is execution.[29]
  6. Miscellaneous issues related to the Hadd:
  • It is obligatory for the thief to return the stolen property.[30]
  • If they acted collaboratively to steal, there is disagreement as to whether the Hadd is executed or not.[31]
  • If an individual commits two thefts and was not arrested for the first, there is disagreement on whether the Hadd is applied based on the last theft or for the number of thefts committed.[32]
  • Amputating the thief must be requested by the owner of the property, and the Sharia ruler cannot apply the Hadd without it.[33]
  • If the thief removes property from the sanctuary and then returns it, the Hadd is not waived.[34] In the view of Imam Khomeini, if he returns it in a way that it goes back to the owner's property, then the Hadd is not executed.[35]
  • There is disagreement on whether the Hadd is executed if the thief removes the property in one instance or in various instances.[36]
  • If he does something in the sanctuary such that the price becomes less than the Nisab (one-quarter dinar) and then removes it, the Hadd is not executed.[37]
  • If he swallows property in the sanctuary and comes out, there is disagreement as to whether the Hadd is executed.[38]
  • For theft from public places where entry is open to the public or a specific group, such as mosques or schools, the Hadd of theft is not applied.[39]
  • According to jurists, a thief who steals during times of drought and food famine does not have his hand cut off.[40] al-Shaykh al-Ṭūsī in the book al-Mabsūṭ[41] believes that this ruling is exclusive to theft out of necessity (the only way to reach food); however, in the book al-Khilāf[42] he stated it absolutely and did not differentiate between those in necessity and those not.
  • Theft from joint property: If a partner steals from property shared between him and another, there is disagreement on whether his hand is cut off. Some like al-Muhaqqiq al-Hilli maintain that if he steals an amount equal to his own share, his hand is not cut off; but if he steals more than his share to the extent of the Nisab, it is cut off.[43] However, Sahib al-Jawahir, in explaining Muhaqqiq al-Hilli's words, maintains that if this act was not with the intent of theft and only with the intent of separating the share without the partner's permission, then because doubt is involved, his hand is not cut off even if he took more than his share to the extent of the Nisab.[44] Yet al-Shahid al-Thani maintains that the hand is not cut off due to the presence of doubt, even if there was intent to steal and even if he took more than his share to the extent of the Nisab.[45]
  • Theft from Waqf: Some jurists like Shahid al-Thani[46] and Muhaqqiq al-Hilli[47] differentiate between Specific Waqf and General Waqf, believing that the thief's hand is cut off only in Specific Waqf.[48] In contrast, some jurists like Sahib al-Jawahir have ruled for the execution of the Hadd on the thief in both types of Waqf.[49]

Monograph

Cover image of the book Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna written by Sayyid Shihab al-Din Mar'ashi Najafi

Sayyid Shihab al-Din Mar'ashi Najafi in the book Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, in an introduction and 5 positions, has examined the Hadd of theft, its conditions, and miscellaneous issues related to this punishment.[50]

Notes

  1. ↑ Qur'an 5:38; Ḥurr al-ʿĀmilī, Tafṣīl wasāʾil al-Shīʿa ilā taḥṣīl masāʾil al-sharīʿa, 1416 AH, vol. 28, pp. 241-305.
  2. ↑ Fāḍil Jawād, Masālik al-afhām, 1365 SH, vol. 4, p. 203.
  3. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām fī masāʾil al-ḥalāl wa l-ḥarām, 1408 AH, vol. 4, p. 159; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 515; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, pp. 467-472; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 309.
  4. ↑ ʿAlam al-Hudā, al-Intiṣār, 1415 AH, pp. 528-529.
  5. ↑ Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 316.
  6. ↑ ʿAlam al-Hudā, al-Intiṣār, 1415 AH, pp. 528-529.
  7. ↑ Muṭahharī, Sīrī dar sīrat-i nabawī, Sadra, p. 146.
  8. ↑ Muṭahharī, Sīrī dar sīrat-i nabawī, Sadra, p. 146.
  9. ↑ Khwānsārī, Rawḍāt al-jannāt, 1390 SH, vol. 1, p. 271.
  10. ↑ "Qānūn-i majāzāt-i Islāmī", National Portal for Information of Laws and Regulations of the Country.
  11. ↑ "Qānūn-i majāzāt-i Islāmī", National Portal for Information of Laws and Regulations of the Country.
  12. ↑ Fāḍil Jawād, Masālik al-afhām, 1365 SH, vol. 4, p. 203.
  13. ↑ ʿAlam al-Hudā, al-Intiṣār, 1415 AH, pp. 528-529; Al-Shaykh al-Ṭūsī, al-Mabsūṭ, 1387 AH, p. 19; Al-Shaykh al-Ṭūsī, al-Khilāf, 1407 AH, vol. 5, p. 452; Al-ʿAllāma al-Ḥillī, Mukhtalaf al-Shīʿa, 1374 SH, vol. 9, p. 249.
  14. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 7, pp. 221-234.
  15. ↑ Al-Shaykh al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 4, pp. 60-70.
  16. ↑ Al-Shaykh al-Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 10, pp. 99-136.
  17. ↑ Al-Shaykh al-Ṭūsī, al-Istibṣār fī mā khtulif min al-akhbār, 1390 AH, vol. 4, pp. 238-252.
  18. ↑ Ḥurr al-ʿĀmilī, Tafṣīl wasāʾil al-Shīʿa ilā taḥṣīl masāʾil al-sharīʿa, 1416 AH, vol. 28, pp. 241-305.
  19. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 SH, vol. 1, pp. 319-320.
  20. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām fī masāʾil al-ḥalāl wa l-harām, 1408 AH, vol. 4, p. 159; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 515; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, pp. 467-472; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 309.
  21. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, pp. 159-160; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, pp. 515-516; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, pp. 40-106; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, pp. 309-323.
  22. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 161; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 518; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 132; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, pp. 328-329.
  23. ↑ Al-Shaykh al-Ṭūsī, al-Khilāf, 1407 AH, p. 413.
  24. ↑ Ibn Zuhra, Ghunyat al-nuzūʿ ilā ʿilmay al-uṣūl wa l-furūʿ, 1417 AH, vol. 1, p. 430.
  25. ↑ Ibn Idrīs, Mawsūʿat Ibn Idrīs al-Ḥillī, 1387 SH, vol. 13, p. 223.
  26. ↑ Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 132.
  27. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 163; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 521; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, pp. 259-260; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 348.
  28. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 163; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 522; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 315; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, pp. 354-355.
  29. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 163; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 522; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 315; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, pp. 354-355.
  30. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 165; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 403; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 369.
  31. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 165; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 524; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 414; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 370.
  32. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 165; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 524; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 430; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 371.
  33. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 165; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 524; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 438; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 374.
  34. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 166; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, pp. 450-451; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 376.
  35. ↑ Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 524.
  36. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 166; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 525; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 455; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 378.
  37. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 166; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 525; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 472; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 378.
  38. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 166; Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 525; Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, p. 461; Tabrīzī, Asās al-ḥudūd wa l-taʿzīrāt, 1376 SH, p. 379.
  39. ↑ Imam Khomeinī, Taḥrīr al-wasīla, 1392 SH, vol. 2, p. 461.
  40. ↑ For example, see: Shahīd al-Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 9, p. 236; Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 507.
  41. ↑ Al-Shaykh al-Ṭūsī, al-Mabsūṭ, 1387 AH, vol. 8, p. 33.
  42. ↑ Al-Shaykh al-Ṭūsī, al-Khilāf, 1407 AH, vol. 5, p. 432.
  43. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1409 AH, vol. 4, p. 952.
  44. ↑ Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 483.
  45. ↑ Shahīd al-Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 9, p. 226.
  46. ↑ Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 14, p. 505.
  47. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 4, p. 162.
  48. ↑ Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 14, p. 505.
  49. ↑ Najafī, Jawāhir al-kalām, 1362 SH, vol. 41, p. 512.
  50. ↑ Marʿashī, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, 1382 SH, pp. 467-472.

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  • Muḥaqqiq al-Ḥillī, Jaʿfar b. Ḥasan, Sharāʾiʿ al-Islām fī masāʾil al-ḥalāl wa l-ḥarām, Qom, Isma'iliyan Institute, 1408 AH.
  • Marʿashī Najafī, Sayyid Shihāb al-Dīn, Aḥkām al-sirqa ʿalā ḍawʾ al-Qurʾān wa l-Sunna, Qom, Library of Ayatollah Mar'ashi Najafi, 1382 SH.
  • Muṭahharī, Murtaḍā, Sīrī dar sīrat-i nabawī, Tehran, Sadra, n.d.
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