Al-Ma'idah 39: Whoever repents after this unjust behavior and straightens his/her situation, Allah will accept his/her repentance. Allah is Ghafoor (Forgiving) and Raheem (the One who very generously accepts repentance).

We have come to Surah Al-Ma'idah, verse 39.

Whoever, after this wrongdoing of his, repents and sets his state right, surely Allah will accept his repentance; Allah is Most Forgiving, Most Merciful. Here a question like this may come to our minds. Now — Allah forbid — let me give an example about myself so it is better understood. I committed theft. I committed theft. I seized people's rights and dues. They cut off my hand, they also cut off my foot crosswise, but in the end I saw that I had not done a good thing; I said, how will I go into Allah's presence? I became repentant, repentant. And our Lord — to our Lord I turned. In my prayer, in my supplication, in my ablution, in imploring Allah with tears to break the whims of my evil nafs, in the night tahajjud prayers, in voluntary prayers, regretting what I did, remorseful, imploring my Lord, I spend my days. I read the Quran.

I try to do good deeds. As much as I can.

Allah did not create people free of error, after all.

Perhaps you rise to the rank of a wali. A wali. Perhaps you reach an even higher realm by Allah's hand. So in this case. If you have reached the rank of Allah's wali, here it is: Whoever, after this wrongdoing of his, repents and sets his state right, surely Allah will accept his repentance. Allah is Most Forgiving, Most Merciful, He says. Then what will Allah Almighty do? He will call the person whose property was stolen. Come (?). You have a right in this. Yes. I am granting you this much from this, He says. But He does not take it from him. He does not take it from the thief. He does not take it from the one who stole before.

From His own Being. Since He had accepted that thief's repentance, He is granting to him. He does not take his good deeds. To the person wronged over his property He gives until He makes him content with that person. This is the greatness of Allah. This is our Lord. Yes. Whoever becomes repentant after this crime of theft, understands that what he did is a sin in Allah's sight, confesses that he took people's (?) and feels remorse, Allah — his repentance — He forgives sins abundantly — He pardons these. According to this verse, Imam Azam, in the Hanafi school, since stolen property is a human right, the crime committed is not dropped, he decrees, it says.

The crime committed is not dropped, according to Imam Azam. But when these wrote the fiqh, even though some of Allah's verses they put first, two options emerge. One: they write the fiqh with a wrong understanding, and in this way they accuse. What does it say now according to this verse? Imam Azam, in the Hanafi school, since stolen property is a human right, the crime committed is not dropped, he decrees, it says. He decrees — Imam Azam. They insist on this. Yet what does it say? Whoever after his wrongdoing repents and sets his state right, surely Allah will accept his repentance. He is forgiven.

He is forgiven. Allah is Most Forgiving, Most Merciful. Now Allah forgives this. But what Imam Azam said is also right here, only they write it in a limited way. Limited. And when it is written in a limited way, it looks as if this time Imam Azam had denied the verse. How do they write it limited? As I said just now, Imam Azam speaks rightly. The crime is not dropped. That crime exists. The person's right. But what did I say Allah Almighty does just now? Come here — to the culprit, to the one whose property was seized. Come, do come. To the one who was wronged. This one took your property, seized it.

Here you have a right. Now, I am giving to you from here until you are content. If I give this, will you be content with this? If I give that, will you be content with that? Allah — he rejoices. He gives to him. The crime was not dropped. What happened? Allah now pays for his crime. He loves him too, after all; He does not take his good deeds either. It becomes mercy for him. Because he had repented. Now the repentance of the one who repents is accepted. The wronged one's crime is not dropped; his Lord does not bestow favors on him. He still receives it. But here it is written incompletely. With these omissions Imam Azam is accused.

That is why you must know the verses very well, so that you write the fiqh. And you do not prove a fault against those blessed persons either. Yes. Imam Shafi'i, on the other hand, states that according to this verse the crime committed is pardoned, it says. Now one says it outwardly, and the other inwardly. Yet both come to the same point. In what I said and explained just now, the two imams' — if you compare them with what I explained, both agree with each other. One is pardon according to the verse, but Imam Azam, what does he say? It was not dropped; he speaks rightly. He will take (?). In one, inwardly, the pardon of the person's right.

Pardon from him. Allah gives him his due regard. Imam Azam, for his part, defends the right of the person who was wronged. His Lord — from his Lord, if his Lord has given mercy to that person, from his Lord he again receives his right. Both are right. But it needs to be explained. If we explain it, it is right. If we do not explain it, it seems as if they contradict each other. Allah forbid. Yes.

As we explained in the verse above, based on this verse, based on it, we say: because people are created incomplete and fallible, the crime is forgiven twice; if the person still does not mend his ways, then his right hand is cut off at the wrist; if he goes on stealing, his left foot is cut off crosswise; if he steals again, the left hand is cut off at the wrist; if he steals yet again, his right foot is cut off at the ankle. That is, every side is cut off crosswise. Yes.