Nasai

(1) "Very afraid" because in this verse there is a severe warning that the murderer is an eternal inhabitant of Hell, is accursed and cursed, and is deserving of a great punishment. However, this state will be for the disbelievers. In the verse from Surah Al-Furqan, after mentioning shirk and murder, repentance is mentioned, therefore in this verse there is ease for people.

(2) In the previous two narrations of Hazrat Zayd bin Thabit radi Allahu anhu, it is explicitly stated that the verse from Surah Al-Furqan was revealed first and the verse from Surah An-Nisa was revealed later. But in this narration, it is exactly the opposite: that the verse from Surah An-Nisa was revealed first and the verse from Surah Al-Furqan later. This is a clear contradiction, therefore the scholars have declared this narration to be munkar (weak). It is possible that there was a misunderstanding that the verse from Surah An-Nisa was revealed first. Later it became known that the verse from Surah Al-Furqan was revealed first, because it has been explicitly stated that the verse from Surah An-Nisa was revealed six or eight months later. In the case of verses revealed close to each other, such a misunderstanding is possible. Anyway! The narrations of Hazrat Ibn Abbas radi Allahu anhu are definitive that the verse from Surah Al-Furqan was revealed first, and also Surah Al-Furqan is Makki and Surah An-Nisa is Madani. In this respect as well, the narrations of Hazrat Ibn Abbas radi Allahu anhu will be given preference. In terms of chain of narration, they are also strong. The implication of these narrations of Hazrat Ibn Abbas radi Allahu anhu is that the verse about repentance is specific to the disbelievers and the verse about punishment is for the believers, or else the verse about repentance is abrogated because it is earlier. The details have already passed. The majority are of the opinion of repentance. The verse about punishment will apply when he does not repent, or retribution (qisas) is not taken from him, or Allah Ta'ala does not wish to forgive him. It can also be said that this is the individual punishment for this sin. When good deeds are also combined with this sin, then by combining the punishment for each sin and the reward for each good deed, the composite result that is obtained, he will be dealt with accordingly. And Allah knows best. (See, Hadith: 3989, 4004)