Islam is an inclusive religion. It stresses equality of all human beings where there cannot be a people superior to another. The differences people share are only there to learn from each other as the Qur’an says:

O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Surah 49:13)

For Muslims, a person is either your brother in religion or your brother in humanity.

Hence brotherhood should be extended to people of all faiths. The same way God loves and provides for the whole of His creation, just so are Muslims expected to model themselves with the attributes of God. They must therefore treat others with love, respect and equality.

Islam from its very inception has encountered other faiths, especially the two Abrahamic faiths – Christianity and Judaism, adherents of these are referred to in the Qur’an as Ahl al-Kitab, Peoples of the Book. Historically as the Islamic empire expanded Muslims were able to extend this definition of Ahl al-Kitab to include Zoroastrians, Buddhists and Hindus. Following the Prophet’s proclamation of his mission, there followed intense persecution of Muslims, which led to the migration of eighty-three men and nineteen women to Abyssinia, a Christian land in 616 CE. Other examples include the Constitution of al-Madinah, the Prophet allowing a Christian delegation from Najran to pray in the Mosque and there are numerous verses of the Qur’an (Surahs 2:62, 3:63, 3:113-115, 3:199), that clearly instruct Muslims to tolerance of other faiths and the Shariah guarantees religious freedom to all faiths. The following verse especially is so relevant for our times:

[…] To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. It is He that will show you the truth of the matters in which ye dispute (Surah 5:48).

This however does not mean that Muslims from a literalist persuasion will not ignore these verses and rather seek to utilize verse 5:51 and argue against friendships with Christians and Jews. Their interpretation is literal and flawed. It fails to take into account the asbab al-nuzul, the occasion of revelation. In this instance this verse was revealed during a time at which the very survival of the nascent Muslim community was at stake. A number of Muslims sought to make alliances with Christian and Jewish tribes, if they were permitted to do so, this would have broken Muslim unity and led to a possible annihilation of the community by the pagan Arabs. This verse therefore instructed Muslims not to take those Christian and Jewish tribes as their supporters or friends. The word ‘awliya’ can mean ‘friends’ and also ‘supporters’, subject to context. At another point the Qur’an states:

Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. (Surah 60:8).

Over the last decade, interfaith activity throughout many of our cities has begun to intensify.

Pluralism combined with post-modernism has forced religious traditions to seek to develop a theology of mutual respect, accommodation and tolerance. Muslims, particularly living in western pluralist societies are drawing on aspects of their Sufi heritage that has been neglected for the last three centuries. The recovery of Sufi teachings means often that the majority of British Muslims are re-discovering the Islam of their parents, and this will also lead to a movement towards the emergence of a British Islam that is rooted in Muslim beliefs but is expressed through the British social and cultural context. A famous Sufi dictum is: ‘The other is my Brother’. This worldview allows Muslims to work with and build friendships with people of other faiths or of none and yet remain rooted to a deeper Ihsanic vision of Islam.

Human beings have been created to worship (Ibadah) God. The concept of Ibadah is broad and all-embracing, is not simply confined to the practice of the 5 pillars – Shahadah (Oneness of Allah and the finality of the Messengership of Muhammad), Salah (five daily prayers), Sawm (Fasting in the month of Ramadan), Zakah (Alms) and the performance of Hajj (pilgrimage to Makkah) if one is able to physically and financially. The concept of ibadah, of worship penetrates and permeates through every aspect of human action. Imam BaihaqI for example informs us that even the removal of some litter from the street is part of one’s faith. Smiling at one’s parents, kindness to neighbours, visiting the sick, contributing to the betterment of society and earning a halal living are just some examples of Ibadah, of worship. In sum it is to serve God and service is through worship, through ethical and moral action, indeed to serve our fellow human beings and the rest of creation is the true realisation of the concept of Ibadah. Citizenship therefore is to develop and instil in our young and old a sense of responsibility and duty to positive action for the benefit of the individual and society.

There is a famous saying in Islam that when you want to speak to God you pray, and when you want God to speak to you, you recite the Qur’an. God tells us in the Qur’an that He is closer to humans than our jugular vein (Surah 50:16) and hence Muslims can have a very close and intimate relationship with God. In fact, the Qur’an makes it clear that we can speak to God directly and that God also speaks to us but we need to listen and be attentive:

When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way (Surah 2:186).

Praise and thanks are key things which are emphasised in Islam when communicating with God. This is especially so in one’s private and personal prayer when asking for something or the alleviation from something. One must not be indifferent to the many bounties which God blesses the human being with. Muslims also have the habit of constantly saying certain phrases in the praise of God such as al-hamdu-li-Llah which means all praise be to God which is said in thanks to God and which shows that one is always pleased with God’s will. Another phrase is masha’a Allah (lit. whatever God wills) which is said when one is surprised, or pleased with or to praise an achievement or beauty. An example of awe in the Qur’an is the way God communicates to Moses through the burning bush (Surah 28:30) and when the mountain crumbles as Moses loses conscience after asking to see God:

When Moses came to the place appointed by Us and his Lord addressed him, He said: “O my Lord! Show (Yourself) to me, that I may look upon You.” Allah said: “By no means can you see Me (direct); But look upon the mount; if it stands still in its place, then you shall see Me.” When his Lord manifested His glory to the mountain, He made it crumble. And Moses fell down in a swoon (Surah 7:143).

Muslims are encouraged to recite the remembrance of God (dhikr) through phrases of praise as mentioned above or others. This is because one finds peacefulness and comfort in this as the Qur’an says:

Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction (Surah 13:28).

One can experience feelings of awe and wonder through many devotional acts such as fasting, reciting the Qur’an or supplications. However, the liturgical prayer is one of the most important acts regarding which the Prophet Muhammad (pbuh) said:

The prayer (al-salah) is the ascension (mi’raj) of the true believer.

As a means to gain proximity to God, the prayer allows one to detach himself from worldly affairs and it allows the soul to enter a spiritual ascension and to experience feelings of awe and wonder. Prayer and reciting supplications are also recommended to be performed in congregation. This is because of the effect that collective worship has on the individuals. When a number of people are reciting the same thing simultaneously, it creates a powerful feeling, a greater spiritual effect and a greater sense of unity and spirit within the ummah.

Islam stresses the importance of knowledge, reflection and awareness of one’s faith and condemns the blind or ignorant following and practice (Surah 7:179):

Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle—nay more misguided: for they are heedless (of warning).

[…] “Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition” (Surah 39:9).

One who believes out of conviction and understanding, his belief is more worthy than the one who practices out of habit and tradition. A person with knowledge and understanding of his actions can attain higher states of spirituality and experience the feelings of awe and wonder.

Every act of worship in Islam is meant to bring about a religious experience, for example fasting. There are many traditions which criticize a person who only feels hunger, thirst and tiredness hence only the physical effects of fasting, whereas the true purpose and meaning of fasting is spiritual experience and growth. There are many Muslims who say to have experienced some sort of a spiritual event in which they believe they have had a special connection with God, seen the Prophet Muhammad in their dream, have been given some sort of message or guidance, or have had their prayers answered when asking for the removal of illness or some other type of distress. Religious and numinous experiences happen more in sacred places such as at the Ka’bah or shrines of Saints. People say to have felt a Divine presence there and some even say to have been cured from incurable illnesses such as paralysis.

The purpose of religious practice is to attain spiritual experiences. Most of these experiences would generate something within the person to begin to reflect and evaluate their life for the better. They encourage a person to become a more dedicated Muslim and to seek proximity with God.

Whether there is a real tension between religion and science in Islam depends to an extent on the view of Islam being considered.

The account of creation in the Qur’an says:

Your Guardian-Lord is Allah, Who created the heavens and the earth in six days, and is firmly established on the throne (of authority): He draweth the night as a veil o’er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the Cherisher and Sustainer of the worlds! Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good. It is He Who sendeth the winds like heralds of glad tidings, going before His mercy: when they have carried the heavy-laden clouds, We drive them to a land that is dead, make rain to descend thereon, and produce every kind of harvest therewith: thus shall We raise up the dead: perchance ye may remember. From the land that is clean and good, by the will of its Cherisher, springs up produce, (rich) after its kind: but from the land that is bad, springs up nothing but that which is niggardly: thus do we explain the signs by various (symbols) to those who are grateful (Surah 7:54, 56-58).

There is no order given for creation, simply that everything was created by Allah. Although translations, as here, tend to say that the process of creation took six ‘days’ – the word being translated is more properly understood as ‘long periods’ or ‘ages’.

The creation of humanity:

I have only created Jinns and men, that they may serve Me. No Sustenance do I require of them, nor do I require that they should feed Me. For Allah is He Who gives (all) Sustenance—Lord of Power—Steadfast (for ever). For the Wrong-doers, their portion is like unto the portion of their fellows (of earlier generations): then let them not ask Me to hasten (that portion)! Woe, then, to the Unbelievers, on account of that Day of theirs which they have been promised! (Surah 51:56-60).

The Jinn are spirits made of fire and are neither good nor evil. The Mala’ikah are angels and the messengers of Allah but they have no free-will and no physical bodies.

Islam has always been at the forefront of scientific discovery and therefore modern theories of evolution and cosmology do not present a problem.

Although the Qur’an is viewed as the Word of Allah and therefore true, this does not mean that science cannot explain further what is written in the Qur’an. As humanity grows and learns science helps further understanding of Allah’s message.

There are some details in the Qur’an however, which show what appears to be a very modern approach to science:

Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe? And We have set on the earth mountains standing firm, lest it should shake with them, and We have made therein broad highways (between mountains) for them to pass through: that they may receive Guidance. And We have made the heavens as a canopy well guarded: yet do they turn away from the Signs which these things (point to)! It is He Who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course (Surah 21:30-33).

This passage seems to show an understanding of the beginning of life in what is now often referred to as a ‘primordial soup’. It also demonstrates that the sun and the moon have separate and particular orbits.

Muslims might argue that Allah wished to explain these things to humanity even though the supporting scientific discoveries had not yet been made.

A further verse explains the role of water in life:

Seest thou not that Allah sends down rain from the sky, and leads it through springs in the earth? Then He causes to grow, therewith, produce of various colours: then it withers; thou wilt see it grow yellow; then He makes it dry up and crumble away. Truly, in this, is a Message of remembrance to men of understanding. (Surah 39:21)

In addition it is shown that bodies can carry out physical changes on substances:
And verily in cattle (too) will ye find an instructive sign. From what is within their bodies between excretions and blood, We produce, for your drink, milk, pure and agreeable to those who drink it. And from the fruit of the date-palm and the vine, ye get out wholesome drink and food: behold, in this also is a sign for those who are wise. (Surah 16:66)

Scientific discoveries are therefore seen as supporting what has already been revealed.

The core precepts of Muslim morality and behaviour are found in the Qur’an and are also guided by the Hadith.

Islam is a religion of peace (this is implied in the name itself). Salam which means peace is one of the 99 names of God. Islam promotes peace and harmony but it also promotes justice. For example, The Prophet taught Muslims never to initiate a war but also that you have the right to defend yourself.

Any form of injustice is a hindrance to peace hence fighting against it is essential in Islam to preserve the harmony between all of creation. It is important to note that the injustices seen in Islamic societies are nothing to do with Islam but are generally based on culture and traditions. As a matter of fact, such actions are condemned by Islam and will be punishable. The fourth Imam of the Shi’a, ‘Ali ibn al-Husayn (b. 658-9), wrote a treatise of rights (Risalah al-Huquq) in which he outlines different categories of rights of the human being towards God, himself and others. Islam views itself as the champion of the downtrodden. It promotes a just social system in which the weak and the needy are protected. Imam ‘Ali said: ‘He who makes no effort to alleviate the suffering of an oppressed person is an oppressor.’

Women were given rights never accorded to them by past religions and some of which were only adopted by the West in the 20th century. The most important is a woman’s equality to man. The Prophet taught righteousness towards the orphans; in a tradition (hadith), he says that the Prophet himself and the sponsor of the orphan will be neighbours in Heaven.

According to the Qur’an, the poor and the needy have a right in the wealth of the rich which is established through zakah and khums (both of which are to purify one’s earnings by giving a share of it to the poor):

And those in whose wealth is a recognised right. For the (needy) who asks and him who is prevented (for some reason from asking) (Surah 70:24-25).

Giving is one of the most important attributes of a believer. Hence in addition to the ordained zakah and khums, Muslims are encouraged to give charity (sadaqah) out of their own free will. Traditions tell us that when we give in charity God returns it to us tenfold. But when one gives, he should give to others what he likes for himself, the Qur’an says:

By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well. (Surah 3:92).

Today in the UK, charity organizations have been set up to help and protect the poor and the weak such as Islamic Relief, Islamic Human Rights Commission (IHRC) as well as Islamic charity shops. Many countries such as Pakistan, Lebanon, Iran and others have set up orphanages (adoption is forbidden in Islam). As the human being is God’s vicegerent (khalifah), God put everything in existence at his disposal so that he can achieve perfection and to be in harmony with all that surrounds him. As a result, he is accountable for the way he treats his environment. Muslims have great respect for the other creation as everything in existence is a sign of God (Ayah Allah). The Qur’an gives examples of animals and nature so that we learn lessons from them. One such example is how a colony of bees is organised and governed. In addition, there are Islamic rulings (which if not followed, a person is committing a sin) derived from the Qur’an and the Sunnah regarding environmental issues for example, it is forbidden to litter. Waste of any kind is forbidden in Islam; the Qur’an condemns those who waste:

[…] eat and drink: But waste not by excess, for Allah loveth not the wasters. (Surah 7:31).

As with everything else in Islam, the Qur’an and the traditions from the Prophet (and from the Imams for the Shi’ah) form the basis of any discussion. Friendly and respectful dialogue is essential as the Qur’an advises:

Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance (Surah 16:125).

Furthermore, since ‘enjoining the good and forbidding the evil’ are items of faith, these issues are the responsibility of every Muslim and to be passive to oppression for instance is a sin. Islam expects us to endeavour to stop every form of evil and to encourage all that is good. Muslim have taken part in peaceful protests (e.g. protests against the Iraq invasion and during the uprising prior to the Islamic revolution in Iran, thousands took to the streets in a peaceful protest when opposition forces began shooting line after line of protesters). They also boycott companies, organizations or countries that carry out, fund or support violations of human rights.

It was the greed and selfishness of the merchants in Makkah which prompted Muhammad to emphasise Muslim concern for the poor. He implemented these teachings when he moved to al-Madinah.

All wealth and riches come from Allah and are for the benefit of all humanity. Zakah (purification of wealth by payment of welfare due) one of the Five Pillars, is central to this view.

And be steadfast in prayer and regular in charity: and whatever good ye send forth for your souls before you, ye shall find it with Allah: for Allah sees well all that ye do (Surah 2:110)

Zakah is a central aspect of the ummah (the worldwide brotherhood of Muslims) and is also an act of ‘ibadah, duty and worship.

Zakah is 2.5% of the income and savings of all Muslims after they have taken care family concerns. It is not charity but an obligation on all Muslims. However, the rich pay more than others and the very poor people pay nothing at all.

The calculations for zakah are complex:

• Money and savings 2%
• Produce from naturally 10% irrigated land
• Produce from artificially 5% irrigated land
• Cattle one per 30 animals
• Goats and sheep one per 40 animals
• Five camels: one sheep or goat
• Precious metals: 7%
• Mining produce 20%
• Rent 2%

In Islamic countries zakah is a form of social security.

Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to the Truth); for those in bondage (slavery) and in debt; in the cause of Allah; and for the wayfarer (traveller). (Surah 9:60)

Extra zakah is given at Eid-ul-Fitr and Eid-ul-Adha. Additional voluntary charity called sadaqah can also be given when someone is in need.

It is not righteousness that ye turn your faces towards East or West; but it is righteousness – to believe in Allah and the Last Day, and the Angels and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practise regular charity, to fulfil their contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity (trouble), and throughout all periods of panic. Such are the people of truth, the God-fearing. (Surah 2:177)

Charity must always be given privately:

There is a man who gives charity and he conceals it so much that his left hand does not know what his right hand spends (Hadith).

The only exception to this rule of privacy is when the giver needs to provide an example which will encourage other people to give.

Every day, each person has two angels near him who have descended from heaven. One says, ‘O Allah!, compensate the person who gives to charity,’ the other says, ‘O Allah! Inflict a loss on the person who withholds his money.’ Zakah helps the poor but it can also been seen as helping them to help the rich. When people accept zakah they are worshipping Allah and accepting the wisdom of the will of Allah.

It is He Who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful (Surah 6:165).

God tells people in the Qur’an (Surah 2:30) that He made the human being His vicegerent (khalifah). As the representative of God on earth, this brings in the question of responsibility and consequently accountability followed by reward or punishment in the Hereafter. Hence, this makes every person aware of their individual as well as collective role regarding these issues.

Muslims are opposed to euthanasia:

O ye who believe! Seek help with patient perseverance and prayer; for Allah is with those who patiently persevere. And say not of those who are slain in the way of Allah: “They are dead.” Nay, they are living, though ye perceive (it) not. Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, Who say, when afflicted with calamity: “To Allah We belong, and to Him is our return”— (Surah 2:153-156).

O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful! (Surah 4:29).

The Prophet Muhammad (pbuh) said that anyone who killed themselves would go to hell:

Anyone who throws themselves down from a rock and commits suicide will be throwing themselves into Hell. A person who drinks poison and kills themselves will drink it for ever in Hell. A person who stabs themselves will stab themselves for ever in Hell. (Hadith)

Muslims say that the time when someone will die can only be decided by Allah:

If Allah were to punish men for their wrong-doing, He would not leave, on the (earth), a single living creature: but He gives them respite for a stated Term: When their Term expires, they would not be able to delay (the punishment) for a single hour, just as they would not be able to anticipate it (for a single hour) (Surah 16:61).

Nor can a soul die except by Allah’s leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude (Surah 3:145).

Suffering is a test of iman (faith) and euthanasia is seen as zalim, wrongdoing against Allah.

Marriage and the family form the basis of Islamic society:

It is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things) (Surah 25:54).

No institution in Islam finds more favour with God than marriage (Hadith):

The father or any other guardian cannot give in marriage a virgin or one who has been married before without her consent. (Hadith)

… and men are warned to be careful in whom they choose to marry: A woman is taken in marriage for three reasons; for her beauty, for family connections or the lure of wealth. Choose the one with faith and you will have success. (Hadith)

Islam teaches that sexual intercourse is an act of worship which also fulfils human emotional and physical needs as well as being the means of procreation. Children are then the means by which humans contribute towards Allah’s creation. The pleasure of sexual intercourse is a gift from Allah and must only take place within a married relationship:

It is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things) (Surah 25:54).

Marriage includes the responsibility of both parties to meet each other’s sexual needs. Men are forbidden from being alone with women except for their wives in case they are tempted by them:

Let no man be in privacy with a woman who he is not married to, or Satan will be the third (Hadith).

Sex outside of marriage is forbidden and a serious crime.

Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils) (Surah 17:32).

The woman and the man guilty of adultery or fornication-flog each of them with a hundred stripes: let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment (Surah 24:2).

In general Islam is opposed to abortion. The foetus is considered to be a human being and therefore abortion is a crime. It is allowed, however, if a doctor is convinced that continuation of the pregnancy will cause the mother’s death. Some Muslims believe that for the first four months of pregnancy the mother’s rights are greater than those of the child. After this time their rights are equal.

In Arabia, before Muhammad (pbuh), unwanted female baby were often buried alive. The teaching of the Qur’an in respect of this practice is now often applied to the issue of abortion:

Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin (Surah 17:31).

… the child’s innocence is stressed:

When the female (infant) buried alive, is questioned – For what crime she was killed? (Surah 81:8-9).

There are different beliefs amongst Muslim about when a foetus becomes a person. Muslims believe that the soul is breathed in by the first 42 days of pregnancy. What has led them to this opinion is the hard fact of embryology, that all stages – seed, clot of blood and morsel of flesh occur in the first 40 days of life.

Before 120 days from conception, the foetus lacks a human soul. Only at the end of 120 days is the foetus ensouled. To consider in the same light abortions that are performed before the 120-day period and after, as the Anti-Abortion lobby does, is therefore both ridiculous and un-Islamic. Muslim jurists prohibit, absolutely, any abortion taking place after ensoulment when the soul enters the body, but many of them permit it before 120 days under certain conditions, for example the poor health of the mother, in the case of rape, etc.

Judgment and the treatment of criminals is based on Islamic law, shari’ah -the ‘way to water’, or the source of life.

Islam considers there to be three types of sin:

• Shirk: associating someone or something with Allah;
• Zalim: crimes such as murder, theft, suicide and illegal sexual relations;
• the third type covers lying, cursing and envy.

Muslim punishment is not about the removal of sin, as only Allah can forgive. Punishment is to protect and strengthen society.

Penalties are known as hudu – ‘boundaries’ as they enforce the boundaries between right and wrong that have been crossed by the crime. Hudu applies to crimes which are dealt with in the Qur’an or Hadith.

…if anyone slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people (Surah 5:32).

However, it is not permitted to kill anyone except through legal means.

Adultery or fornication:

The woman and the man guilty of adultery or fornication – flog each of them with a hundred stripes: let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment (Surah 24:2

Defamation:

And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations) – flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors (Surah 24:4).

Theft:

As to the thief, male or female, cut off his or her hands: a punishment by way of example, from Allah, for their crime (Surah 5:38).