سُوْرَةُ الإِسۡرَاءِ
Surah Al-Israa (17) — Ayah 33
وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِۦ سُلْطَـٰنًا فَلَا يُسْرِف فِّى ٱلْقَتْلِ ۖ إِنَّهُۥ كَانَ مَنصُورًا ﴿33﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And do not kill anyone whose killing Allâh has forbidden, except for a just cause. And whoever is killed wrongfully (Mazlûman intentionally with hostility and oppression and not by mistake), We have given his heir the authority [to demand Qisâs, - Law of Equality in punishment - or to forgive, or to take Diyah (blood money)]. But let him not exceed limits in the matter of taking life (i.e he should not kill except the killer). Verily, he is helped (by the Islâmic law).
Word by Word — Arabic, Transliteration & Meaning
وَلَا
walā
And (do) not
تَقْتُلُوا۟
taqtulū
kill
ٱلنَّفْسَ
l-nafsa
the soul
ٱلَّتِى
allatī
which
حَرَّمَ
ḥarrama
Allah has forbidden
ٱللَّهُ
l-lahu
Allah has forbidden
إِلَّا
illā
except
بِٱلْحَقِّ ۗ
bil-ḥaqi
by right
وَمَن
waman
And whoever
قُتِلَ
qutila
(is) killed
مَظْلُومًۭا
maẓlūman
wrongfully
فَقَدْ
faqad
verily
جَعَلْنَا
jaʿalnā
We have made
لِوَلِيِّهِۦ
liwaliyyihi
for his heir
سُلْطَـٰنًۭا
sul'ṭānan
an authority
فَلَا
falā
but not
يُسْرِف
yus'rif
he should exceed
فِّى
fī
in
ٱلْقَتْلِ ۖ
l-qatli
the killing
إِنَّهُۥ
innahu
Indeed, he
كَانَ
kāna
is
مَنصُورًۭا
manṣūran
helped
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 33) ➊ { وَ لَا تَقْتُلُوا النَّفْسَ الَّتِيْ حَرَّمَ اللّٰهُ …:} After forbidding the killing of children and approaching adultery for the protection of human life and honor, now it is forbidden to unjustly kill any person. When is the killing of a Muslim unjust and when is it justified? The Messenger of Allah (peace and blessings be upon him) said: [ لَا يَحِلُّ دَمُ امْرِیءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَّا إِلٰهَ إِلاَّ اللّٰهُ، وَ أَنِّيْ رَسُوْلُ اللّٰهِ إِلاَّ بِإِحْدٰی ثَلاَثٍ النَّفْسُ بِالنَّفْسِ، وَالثَّيِّبُ الزَّانِيْ، وَالْمُفَارِقُ لِدِيْنِهِ التَّارِكُ لِلْجَمَاعَةِ] [بخاری، الدیات، باب قول اللّٰہ تعالٰی : « إن النفس بالنفس… » : ۶۸۷۸، عن عبد اللّٰہ بن مسعود رضی اللہ عنہ ] "It is not lawful to kill a Muslim who recites the statement 'There is no god but Allah, Muhammad is the Messenger of Allah,' except for one of three reasons: a life for a life, a married adulterer, and one who abandons his religion and separates from the community." However, this is not an absolute restriction, because in some other crimes, the justification for killing is also established, for example, insulting the Messenger of Allah (peace and blessings be upon him) and marrying a mahram, etc. (Bukhari: 1846. Abu Dawood: 4456) Suicide is also included in this killing, that is, it is not permissible to kill oneself either. (See Nisa: 29) For the gravity of intentional murder, see Surah Nisa (93).
➋ { وَ مَنْ قُتِلَ مَظْلُوْمًا فَقَدْ جَعَلْنَا لِوَلِيِّهٖ سُلْطٰنًا :} If a person unjustly kills a Muslim, then Allah Almighty has given the next of kin of the murdered person full authority to either take retribution (qisas), accept blood money (diyat), or forgive without compensation. The meaning of {’’سُلْطٰنًا‘‘} is that it is obligatory upon the Muslim ruler, by Allah's command, to give him the choice of these three options; then if he wishes to take retribution, he should be given retribution, and if the killer or his associates resist, then fight them for rebelling against the Shariah. This retribution is the only way to eliminate unjust killing from society. For details, see Surah Baqarah (178, 179). The reason for insecurity and countless murders in the societies of the disbelievers is the absence of retribution. Now, except for a few, Muslim rulers have also abandoned the command of retribution and its Shariah method and adopted the law of the disbelievers, as a result of which they too have become victims of fear and insecurity instead of peace. Like the countries of the disbelievers, neither anyone's life is safe there, nor wealth, nor honor and dignity, and this is being called progress.
➌ { فَلَا يُسْرِفْ فِّي الْقَتْلِ :} Excess in retribution is to kill someone other than the killer, or to kill those along with the killer who were not involved in the murder, or to mutilate before killing, that is, to cut off his limbs or to torture him in various ways before killing. The only exception in this is that the killer may be killed in the same manner in which he killed. For details, see Surah Baqarah (194), Surah Nahl (126), and the verses of retribution in Surah Baqarah (178, 179).
➍ { اِنَّهٗ كَانَ مَنْصُوْرًا :} That is, the Muslim government and all Muslims will help him; it is obligatory upon all of them to assist him, and even Allah Almighty will grant him victory in this world and the Hereafter.
➋ { وَ مَنْ قُتِلَ مَظْلُوْمًا فَقَدْ جَعَلْنَا لِوَلِيِّهٖ سُلْطٰنًا :} If a person unjustly kills a Muslim, then Allah Almighty has given the next of kin of the murdered person full authority to either take retribution (qisas), accept blood money (diyat), or forgive without compensation. The meaning of {’’سُلْطٰنًا‘‘} is that it is obligatory upon the Muslim ruler, by Allah's command, to give him the choice of these three options; then if he wishes to take retribution, he should be given retribution, and if the killer or his associates resist, then fight them for rebelling against the Shariah. This retribution is the only way to eliminate unjust killing from society. For details, see Surah Baqarah (178, 179). The reason for insecurity and countless murders in the societies of the disbelievers is the absence of retribution. Now, except for a few, Muslim rulers have also abandoned the command of retribution and its Shariah method and adopted the law of the disbelievers, as a result of which they too have become victims of fear and insecurity instead of peace. Like the countries of the disbelievers, neither anyone's life is safe there, nor wealth, nor honor and dignity, and this is being called progress.
➌ { فَلَا يُسْرِفْ فِّي الْقَتْلِ :} Excess in retribution is to kill someone other than the killer, or to kill those along with the killer who were not involved in the murder, or to mutilate before killing, that is, to cut off his limbs or to torture him in various ways before killing. The only exception in this is that the killer may be killed in the same manner in which he killed. For details, see Surah Baqarah (194), Surah Nahl (126), and the verses of retribution in Surah Baqarah (178, 179).
➍ { اِنَّهٗ كَانَ مَنْصُوْرًا :} That is, the Muslim government and all Muslims will help him; it is obligatory upon all of them to assist him, and even Allah Almighty will grant him victory in this world and the Hereafter.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
33. 1. The meaning of killing with justice is to kill in retribution (qisas), which has been declared as a cause for the life and peace of human society. Similarly, there is a command to kill a married adulterer and an apostate.
33. 2. That is, the heirs of the murdered person have been given the right, dominance, or power that after the Shari'ah-based decision of the ruler of the time, they may kill the murderer in retribution, or take blood money from him, or forgive him. And if they choose to take retribution, then they should not exceed the limits by killing two or three or four in exchange for one, or by mutilating or torturing the murderer before killing him. The next of kin of the murdered person has been given help, meaning the authorities and rulers have been instructed to help him, therefore he should thank Allah for this and not commit excess and thus be ungrateful to Allah.
33. 2. That is, the heirs of the murdered person have been given the right, dominance, or power that after the Shari'ah-based decision of the ruler of the time, they may kill the murderer in retribution, or take blood money from him, or forgive him. And if they choose to take retribution, then they should not exceed the limits by killing two or three or four in exchange for one, or by mutilating or torturing the murderer before killing him. The next of kin of the murdered person has been given help, meaning the authorities and rulers have been instructed to help him, therefore he should thank Allah for this and not commit excess and thus be ungrateful to Allah.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
And do not kill any soul whom Allah has forbidden to be killed [38], except by right. And if anyone is killed unjustly, We have given his next of kin [39] authority, but let him not exceed limits in killing [40]. Surely, he will be helped [41].
[38]
The Cases of Lawful and Unlawful Killing:
In matters of killing, it should be remembered that no individual ever has the right to stand up and kill someone. Except in the case where a robber or the like attacks him and he defends himself, resulting in the robber being killed. Even a person cannot commit suicide, because he is not the owner of his own life to dispose of it as he wishes; rather, suicide is a crime just like killing another person. Similarly, killing one's own children, for whatever reason, is also a grave crime. Retribution (qisas) is carried out only through the government, whether it is retribution for life or for bodily injury. In any case, the case will be presented in court, and lawful killing is always, directly or indirectly, related to the Islamic government, and there are five cases of it:
(1) In the form of jihad against those who resist the path of Islam, (2) the killing of those who rebel against the Islamic government, (3) in the case of retribution (qisas), (4) if a married man or woman commits adultery, they will be killed by stoning, (5) the killing of an apostate, and all types of killing are related to the government. No individual has the right to kill another person on his own.
[39]
The Rights of the Heirs of the Murdered:
This right is also not personal but will be exercised through the government, whether they wish to take retribution, accept blood money, or completely forgive. This means that the real plaintiff in a murder case is the next of kin of the murdered, not the government or the state itself. According to our prevailing penal law, a murder case is not subject to reconciliation or compromise, whereas from the Islamic point of view, the real plaintiff is the next of kin of the murdered, and he has the right to reconcile or compromise at any time.
[40]
Cases of Excess in Retribution:
There can be many forms of excess. For example, implicating someone other than the real killer, or if the real killer is not found, trying to take retribution from one of his relatives, or deliberately holding someone else responsible for the murder. Or if the government hands over the criminal for retribution, inflicting excessive torture during retribution, or if anger does not subside, then mutilating the body afterwards, etc.
[41] That is, it is the responsibility of both the government and the members of society to support the next of kin of the murdered. Not that they start supporting or sympathizing with the killer and feeling pity for him; in this way, oppression can never be eradicated.
[38]
The Cases of Lawful and Unlawful Killing:
In matters of killing, it should be remembered that no individual ever has the right to stand up and kill someone. Except in the case where a robber or the like attacks him and he defends himself, resulting in the robber being killed. Even a person cannot commit suicide, because he is not the owner of his own life to dispose of it as he wishes; rather, suicide is a crime just like killing another person. Similarly, killing one's own children, for whatever reason, is also a grave crime. Retribution (qisas) is carried out only through the government, whether it is retribution for life or for bodily injury. In any case, the case will be presented in court, and lawful killing is always, directly or indirectly, related to the Islamic government, and there are five cases of it:
(1) In the form of jihad against those who resist the path of Islam, (2) the killing of those who rebel against the Islamic government, (3) in the case of retribution (qisas), (4) if a married man or woman commits adultery, they will be killed by stoning, (5) the killing of an apostate, and all types of killing are related to the government. No individual has the right to kill another person on his own.
[39]
The Rights of the Heirs of the Murdered:
This right is also not personal but will be exercised through the government, whether they wish to take retribution, accept blood money, or completely forgive. This means that the real plaintiff in a murder case is the next of kin of the murdered, not the government or the state itself. According to our prevailing penal law, a murder case is not subject to reconciliation or compromise, whereas from the Islamic point of view, the real plaintiff is the next of kin of the murdered, and he has the right to reconcile or compromise at any time.
[40]
Cases of Excess in Retribution:
There can be many forms of excess. For example, implicating someone other than the real killer, or if the real killer is not found, trying to take retribution from one of his relatives, or deliberately holding someone else responsible for the murder. Or if the government hands over the criminal for retribution, inflicting excessive torture during retribution, or if anger does not subside, then mutilating the body afterwards, etc.
[41] That is, it is the responsibility of both the government and the members of society to support the next of kin of the murdered. Not that they start supporting or sympathizing with the killer and feeling pity for him; in this way, oppression can never be eradicated.
