Is Theft Ever Justified? A Psychological and Philosophical Examination of Robbery

A modest middle-aged woman owns an MPesa stall with a few gadgets and accessories for sale in Nairobi to bring food to the table because she's the mother and the father. She's been saving for her son's intuition because she wants him to attain a certificate from a school her parents couldn't afford to enrol her in. She's just your average entrepreneur with an earnest earning. What a shame her stall was right in the path of armed robbers taking advantage of last year's demonstrations in the central business district. 

A young man just started enjoying his first big paycheck for the last six weeks. So this is what it's like to be financially stable. He and his newfound girlfriend picked the resort for the weekend. Honestly, it's not that serious between them, he's just naturally optimistic. The restaurant is reserved on time, and the perfect table is allocated. Dinner gets on well, and the conversation between them stirs desire enough to lock lips and take it further to the bedroom at their lodging. An endless romp of ecstasy tyres the gentleman enough to knock him out after two long rounds. He wakes up in the morning to find the room wiped of any evidence of his companion, including his wallet, phones and bank cards. He has a pounding headache as he struggles to recollect the moment between his drifting to slumber and the last thing they say to each other. Searching for the same, the management demands payment. He has to call his mates who will speak of this to no one. The lady in question is so silent and illusive with every block she puts on all his calls. He only knew one number, and now it's not in service. The name she gave was probably fake, too, and convenient for her. 

There's something beyond infuriating about the idea of someone stealing what you toiled hard to attain, be it money, materialistic thongs, or even the investment of your quality time.

It's a complete lack of consideration of your efforts and right to attain what you once could only hope for. To have someone deny you the ownership of what's rightfully yours can affect anyone mentally and emotionally. Just consider your emotional turmoil when you realise your phone went missing when you least expected it because it got knocked as you went about your business of the day, and how it's gone. Think about how much money and time it cost you to save up and purchase that smartphone, presuming you were sorted for the next few years. Now you realise your presumption was miscalculated because right now, it honestly does feel like you worked hard to buy the thief your phone.

Do you know what else I find interesting? A thief hates being called a thief, even if it's true that they steal. This link is about the government officials implicated in corruption who kill the whistleblowers for coming forward, then stage the victim's death, attend the funeral, and tell the family of the deceased that justice will not be delayed nor denied. To say that this is an assault on the senses is an understatement. And the conviction they have in their speech is what's more mind-boggling. Because they know what happened and they were there. Like that annoying sister who takes your clothes, your accessories and denies it despite having been spotted wearing them, she claims it as her when caught. No, it's not. Or that brother who's diabolical enough to look at something you have, desire it, then act like it was his long lost item he's been looking for the whole time and that you had it all along. You slowly watch him taking away something that's rightfully yours and into the hands of a thief as your cheeks have salty acid tears rolling down. Fast forward to older age and people think it's okay to "steal" partners as well. I wrote it in quotes because when you really think about it, your bae was for the streets. But it wasn't the same for you at the time, hence the shock. So, you get the point. 

There are all manner of examples put there concerning robbery and theft, each with a painful lingering disappointment and trauma for the victim. Have you ever wondered why some people keep doing you dirty this way? Why do some people have to be so evil? Why is this a preferred way to disappoint the people who breath the same air as them? Is it that hard to control kleptomania and just get along?

Exploring the psychological underpinnings of robbery and theft offers valuable insights into the motivations, cognitive processes, environmental influences, and philosophical considerations that drive such behaviours. This analysis delves into these aspects, with a focus on recent studies from Kenya and the broader African context.

1. Psychological Motivations for Theft

Understanding the psychological drivers behind theft and robbery is crucial for developing effective prevention and intervention strategies.

Economic Necessity vs. Thrill-Seeking

In many African contexts, economic hardship is a significant motivator for theft. A study in Kenya highlighted that poverty and lack of employment opportunities drive individuals, especially youths, toward criminal activities such as theft and robbery. Conversely, some individuals engage in theft not out of necessity but for the thrill or due to psychological disorders like kleptomania. However, specific data on kleptomania in the African context is limited.

Power and Control

The act of robbery often involves exerting power and control over victims. Research from South Africa indicates that perpetrators may use violence or the threat thereof to dominate victims, which can provide a sense of power to the offender. This dynamic is particularly evident in aggravated robberies, where the use of weapons is common.

Peer Influence

Social dynamics significantly influence involvement in theft. In Kenya, peer pressure, especially among youths in urban areas, has been identified as contributing to criminal behaviour. Associating with delinquent peers can normalise theft and make it more acceptable within certain groups.

2. Cognitive Biases and Justifications

Individuals who commit theft often employ cognitive distortions to justify their actions, allowing them to engage in criminal behaviour without self-reproach.

Rationalisation

Offenders may rationalise their actions by downplaying the severity of the crime or by attributing blame to external factors. For example, they might believe that stealing from affluent individuals or institutions is justified due to perceived social inequalities.

Moral Disengagement

Moral disengagement involves detaching from ethical standards to engage in unethical behaviour without feeling guilty. Thieves may dehumanise their victims or minimise the consequences of their actions to alleviate moral constraints.

Normalisation

Repeated engagement in theft can lead to the normalisation of the behaviour, where individuals no longer perceive their actions as wrong. This desensitisation process makes it easier to continue engaging in theft without experiencing psychological distress.

3. The Role of Environment and Upbringing

Environmental factors and early life experiences significantly influence the propensity for theft and robbery.

Poverty and Inequality

Socioeconomic disparities can create environments where theft becomes a viable means of survival. In Kenya, high levels of poverty and unemployment have been linked to increased crime rates, including theft and robbery.

Childhood Neglect and Trauma

Early exposure to neglect, abuse, or trauma can disrupt normal psychological development, leading to maladaptive behaviours, including theft. Such experiences can impair impulse control and increase susceptibility to engaging in criminal activities.

Impact of Role Models

The presence of role models who engage in or condone theft can reinforce such behaviours. Family members or community figures who normalise theft contribute to the intergenerational transmission of criminal behaviours.

4. Impulse Control and Mental Health

Mental health disorders and impulse control issues are closely linked to theft behaviours.

Kleptomania vs. Deliberate Theft

Kleptomania is an impulse control disorder characterised by recurrent urges to steal without monetary motivation. This differs from deliberate theft, which is premeditated and often driven by external incentives.

Association with Other Disorders

Theft behaviours can co-occur with other mental health disorders, such as depression, anxiety, and substance use disorders. The interplay between these conditions can exacerbate the frequency and severity of theft incidents.

Dopamine and Risk-Taking

Neurobiological factors, such as dysregulation of dopamine pathways, can increase risk-taking behaviours, including theft. The anticipation of rewards from stealing can stimulate dopamine release, reinforcing the behaviour.

5. Philosophical Perspectives on Theft

Philosophical discourse provides additional layers of understanding regarding the morality and justification of theft.

Moral Relativism

From a relativistic standpoint, the morality of theft can be seen as contingent upon cultural, social, and individual circumstances. In situations of extreme need, such as poverty or survival scenarios, theft might be morally excused or viewed as a lesser evil. This perspective considers the context and intentions behind the act, rather than adhering to absolute moral rules.

Social Contract Theory

Social contract theorists argue that individuals consent, either explicitly or implicitly, to surrender certain freedoms and adhere to societal rules in exchange for protection and the benefits of social order. Theft violates this social contract by infringing upon the property rights of others, thereby disrupting social harmony and trust. Punishment for theft is thus justified as a means of upholding the social contract and deterring future violations.

Anarchist Perspectives

Anarchist philosopher Pierre-Joseph Proudhon famously declared that "property is theft," suggesting that the concept of private property itself is a form of exploitation. From this viewpoint, traditional notions of theft are challenged, and the focus shifts to critiquing societal structures that create and enforce property rights. This perspective invites a re-examination of what constitutes theft and questions the legitimacy of existing property relations.

6. Psychological Impact on Victims and Society

The repercussions of theft extend beyond the immediate loss of property, affecting both victims and the broader community.

Trauma and Fear

Victims of theft often experience significant psychological distress, including anxiety, fear, and a pervasive sense of vulnerability.

Honestly speaking, as unpopular of an opinion as it is, when I look at clear-cut cases of robbery and theft, I can finally understand why Muslims cut off the hands of thieves. Especially when it's a direct insult to you as the victim. Stolen merchandise, stolen land, stolen cars, stolen property of any kind with value, stolen money, I could go on and on. The fact that the thief can majorly inconvenience their victims makes them deserving of losing a limb. 

Islamic Teachings on Robbery and Theft

Islam takes a strict stance against theft (sariqa) and robbery (hirabah), considering them not only crimes against individuals but also against the moral and social order of the community. The Qur'an and Hadith provide clear guidance on the prohibition, consequences, and ethical dimensions of these acts.

1. The Prohibition of Theft in the Qur'an

The Qur'an explicitly forbids theft and prescribes a deterrent punishment for it:

"As to the thief, the male and the female, cut off their hands: a punishment by way of an example from Allah for their crime. And Allah is Exalted in Power, Wise."

(Surah Al-Ma'idah 5:38)

This verse outlines the legal punishment for theft, known as hudud (fixed punishments in Islamic law). However, it is essential to note that Islamic jurisprudence places strict conditions on implementing this punishment. Theft must meet specific criteria, including:

The stolen item must reach a minimum value (nisab).

It must have been taken from a secure place (hirz).

The theft must not have occurred due to extreme necessity (e.g., starvation).

The following verse also highlights Allah’s mercy, allowing for repentance:

"But if the thief repents after his crime, and reforms himself, Allah will turn to him in forgiveness. Verily, Allah is Oft-Forgiving, Most Merciful."

(Surah Al-Ma'idah 5:39)

This indicates that repentance and reformation are central in Islam, and the harsh punishment is not meant for those who genuinely seek forgiveness and change.

2. The Crime of Highway Robbery (Hirabah)

Robbery (hirabah) is considered a greater crime than theft because it involves violence, intimidation, and disruption of social peace. The Qur'an prescribes severe punishments for those who engage in violent robbery:

"The punishment of those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified, or that their hands and feet be cut off from opposite sides, or that they be exiled from the land. That is for them a disgrace in this world, and for them in the Hereafter is a great punishment."

(Surah Al-Ma’idah 5:33)

Islamic scholars interpret hirabah as a crime that includes armed robbery, terrorism, and banditry. The punishment depends on the severity of the crime:

If murder is committed, the offender may face capital punishment.

If property is stolen with violence, the offender may have their hand and foot cut off on opposite sides.

If only property is taken without physical harm, exile or imprisonment may be applied.

Islamic law also allows for leniency if the perpetrator repents before being caught.

3. Theft and Robbery in Hadith

The Prophet Muhammad (ﷺ) reaffirmed the prohibition of theft and the consequences it carries in both legal and moral contexts:

a) General Prohibition of Theft

The Prophet (ﷺ) said:

> "The hand of the thief should be cut off for stealing a quarter of a dinar or more."

(Sahih al-Bukhari 6789, Sahih Muslim 1684)

This hadith establishes the nisab (minimum amount) for theft to be punishable by amputation. However, as mentioned earlier, the application of this punishment is subject to strict conditions.

b) Theft Leads to Disgrace in the Hereafter

The Prophet (ﷺ) warned that persistent thieves will be humiliated in the afterlife:

> "Allah curses the thief who steals an egg and has his hand cut off, or steals a rope and has his hand cut off."

(Sahih al-Bukhari 6790, Sahih Muslim 1687)

While the phrases "egg" and "rope" in this hadith might seem minor, scholars explain that the meaning is metaphorical—highlighting that continuous indulgence in theft, no matter how small, can lead to disgrace.

c) No Theft Among True Believers

The Prophet (ﷺ) stated:

"A believer does not commit adultery while he is a believer, nor does he drink alcohol while he is a believer, nor does he steal while he is a believer."

(Sahih al-Bukhari 2475, Sahih Muslim 57)

This hadith indicates that acts of theft are contradictory to the true faith, implying that while a believer may sin, they weaken their iman (faith) when engaging in such crimes.

4. The Ethical and Social Dimensions of Theft in Islam

Islamic teachings do not merely focus on punishment but also on the root causes of crime and social justice. Islam emphasises:

a) Economic Justice and Social Welfare

Islam encourages economic justice and fair distribution of wealth to reduce the motivations for theft. The system of zakat (obligatory charity) is designed to assist the poor and needy, addressing economic disparities that might lead people to steal out of desperation.

The Prophet (ﷺ) said:

"He is not a believer whose stomach is full while his neighbour is hungry."

(Sunan al-Kubra 19049)

This hadith highlights the importance of social responsibility. If economic justice is upheld, theft due to poverty can be minimised.

b) The Role of Repentance in Islam

Islam always encourages sincere repentance (tawbah) for those who have committed theft or robbery. If a thief repents sincerely before being caught, their sin is forgiven, and they are encouraged to reform.

"The one who repents from sin is like one who has never sinned."

(Sunan Ibn Majah 4250)

This emphasis on redemption reflects Islam’s balance between justice and mercy.

In the end, the journey of non-conformity is not one of blind rebellion but of sincere self-discovery, rooted in truth and guided by higher principles. Islam teaches that human beings are not meant to follow the crowd mindlessly but to uphold what is just and righteous, even when it is difficult. The Qur’an warns against following the majority without discernment:

"And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying." (Qur’an 6:116)

To be a misnomer, then, is not merely to challenge societal expectations but to align oneself with divine wisdom rather than fleeting social trends. It is to embrace intellectual and spiritual independence while maintaining the humility to recognise that true guidance comes from Allah, not from human consensus.

Society naturally imposes norms to maintain order, but not all norms are just, nor are they conducive to well-being. Islam does not demand conformity for its own sake; rather, it calls for reflection, wisdom, and moral responsibility. The Prophet Muhammad (peace be upon him) himself was a non-conformist in his time, challenging the deeply ingrained traditions of ignorance (Jahiliyyah) to bring forth a way of life rooted in justice, mercy, and truth.

Thus, the true struggle is not merely between normers and misnormers but between those who submit to societal illusions and those who seek the ultimate truth. The balance lies in understanding that while we live within societies, our ultimate allegiance is to Allah. The Prophet (peace be upon him) said:

"Do not be a blind follower who says: ‘I am with the people. If they do good, I will do good; and if they do wrong, I will do wrong.’ But instead, discipline yourselves: if people do good, do good; and if they do wrong, do not do wrong." (Tirmidhi 2007)

This is the essence of non-conformity in Islamic psychology—the ability to critically evaluate, to stand firm in righteousness, and to remain steadfast in one’s identity without arrogance or isolation. It is not about defying society at every turn but about refusing to compromise one’s soul for mere acceptance. After all, true peace is not found in belonging to the majority, but in belonging to the truth.

7. References - The Holy Qur'an, Surah Al-Ma'idah 5:38-39, 5:33 - Sahih al-Bukhari, Hadith 6789, 6790 - Sahih Muslim, Hadith 1684, 1687 - Sunan Ibn Majah, Hadith 4250 - Islamic Jurisprudence (Fiqh) texts on Hudud laws