سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 93
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ خَـٰلِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًا ﴿93﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the Wrath and the Curse of Allâh are upon him, and a great punishment is prepared for him.
Word by Word — Arabic, Transliteration & Meaning
وَمَن
waman
And whoever
يَقْتُلْ
yaqtul
kills
مُؤْمِنًۭا
mu'minan
a believer
مُّتَعَمِّدًۭا
mutaʿammidan
intentionally
فَجَزَآؤُهُۥ
fajazāuhu
then his recompense
جَهَنَّمُ
jahannamu
(is) Hell
خَـٰلِدًۭا
khālidan
abiding forever
فِيهَا
fīhā
in it
وَغَضِبَ
waghaḍiba
and will fall the wrath
ٱللَّهُ
l-lahu
(of) Allah
عَلَيْهِ
ʿalayhi
on him
وَلَعَنَهُۥ
walaʿanahu
and He (will) curse him
وَأَعَدَّ
wa-aʿadda
and He has prepared
لَهُۥ
lahu
for him
عَذَابًا
ʿadhāban
a punishment
عَظِيمًۭا
ʿaẓīman
great
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 93){ وَ مَنْ يَّقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا … :} After stating the ruling of accidental killing, in this verse the ruling of intentional killing (deliberately killing) is mentioned. One ruling has already been stated, that in this case, retribution (qisas) or blood money (diyat) is obligatory, or the heirs of the slain may forgive some part. (See Al-Baqarah: 178) Here, only its sin and warning are mentioned. In several verses, Allah Almighty has mentioned this crime alongside associating partners with Allah, and here it is said that its recompense is Hell, in which he will abide forever, and Allah is angry with him, and has cursed him, and has prepared for him a great punishment. By mentioning such severe punishments together, the severity of this sin can be gauged, and apparently, it seems that the one who deliberately kills a believer is an eternal inhabitant of Hell and even his repentance is not accepted. However, in Surah Al-Furqan (68), the acceptance of repentance for intentional killing is mentioned. Now, some commentators say that the repentance for deliberately killing a believer is accepted only if he committed this murder in the state of disbelief; if a Muslim kills another Muslim after accepting Islam, then his repentance is not accepted, rather the words of {”خٰلِدًا فِيْهَا“} prove his eternal damnation. The inclination of Ibn Abbas (may Allah be pleased with them both) is also towards this. [ بخاری، التفسیر، باب قولہ : «والذین لایدعون…» : ۴۷۶۲ ] However, most of the predecessors are of the opinion that his repentance is accepted, because (1) There is no sin greater than associating partners with Allah, and if that can be forgiven through repentance, then this can also be forgiven. (2) In this verse, it is not said that he will remain in the Fire forever, rather it is said (that this crime is so great) that its recompense is to abide forever in Hell, but if Allah wills, He may forgive after repentance or even without repentance, as He said: «{ اِنَّ اللّٰهَ لَا يَغْفِرُ اَنْ يُّشْرَكَ بِهٖ وَ يَغْفِرُ مَا دُوْنَ ذٰلِكَ لِمَنْ يَّشَآءُ }» [ النساء : ۴۸ ] "Indeed, Allah does not forgive associating partners with Him, but He forgives what is less than that for whom He wills." Therefore, this is subject to Allah's will; if He wills, He may forgive after punishment, or if He wills, He may forgive without punishment. Especially after repentance, there is a clear glad tiding: «{ لَا تَقْنَطُوْا مِنْ رَّحْمَةِ اللّٰهِ اِنَّ اللّٰهَ يَغْفِرُ الذُّنُوْبَ جَمِيْعًا }» [ الزمر : ۵۳ ] "Do not despair of the mercy of Allah; indeed, Allah forgives all sins." (3) The incident of the Muslim from the Children of Israel who had killed a hundred people is also evidence for the acceptance of repentance for intentional killing. [بخاری، أحادیث الأنبیاء، باب : ۳۴۷۰ ]
Some scholars have said that the intentional killer is an eternal inhabitant of Hell who considers this act permissible, because considering something forbidden by Shariah as lawful is disbelief, and the blessings of Paradise are forbidden for disbelievers, as He said: «{ اِنَّ اللّٰهَ حَرَّمَهُمَا عَلَى الْكٰفِرِيْنَ}» [ الأعراف : ۵۰ ] "Indeed, Allah has forbidden these two things for the disbelievers." Indeed, Allah has forbidden (the water and provision of Paradise) both things for the disbelievers, but in this case, the cause of his eternal stay in Hell will not be intentional killing, but disbelief.
Some scholars have said that the intentional killer is an eternal inhabitant of Hell who considers this act permissible, because considering something forbidden by Shariah as lawful is disbelief, and the blessings of Paradise are forbidden for disbelievers, as He said: «{ اِنَّ اللّٰهَ حَرَّمَهُمَا عَلَى الْكٰفِرِيْنَ}» [ الأعراف : ۵۰ ] "Indeed, Allah has forbidden these two things for the disbelievers." Indeed, Allah has forbidden (the water and provision of Paradise) both things for the disbelievers, but in this case, the cause of his eternal stay in Hell will not be intentional killing, but disbelief.
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.
93. 1. This is the punishment for intentional murder. There are three types of murder: (1) Unintentional murder (which is mentioned in the previous verse), (2) Murder resembling intentional murder, which is established from hadith, (3) Intentional murder, which means to kill someone with intention and purpose, and to use such a weapon for it that is customarily used for killing, such as a sword, dagger, etc. In the verse, a very severe warning is mentioned for the killing of a believer, for example, its punishment is Hell, in which one will remain forever, and also Allah's wrath, His curse, and a great punishment will be upon him. Such severe punishments have not been mentioned together for any other sin. From this, it becomes clear how great a crime it is in the sight of Allah to kill a believer. In the hadiths as well, its severe condemnation and stern warnings have been mentioned. (3) Is the repentance of the murderer of a believer accepted or not? Some scholars, in view of the aforementioned severe warnings, do not accept the repentance. But from the clear texts of the Quran and hadith, it is clear that every sin can be forgiven with Tawbah an-Nasuha (sincere repentance) (الا من تاب واٰمن وعمل عملا صالحا) (Al-Furqan: 70) and other verses of repentance are general. Every sin, whether small or big or very big, can be forgiven with Tawbah an-Nasuha (sincere repentance). Here, the punishment of Hell that is mentioned means that if he does not repent, then this is the punishment that Allah can give him for this crime. Similarly, in the case of not repenting, the meaning of "forever" (remaining in Hell forever) is also a long stay. Because eternal stay in Hell is only for disbelievers and polytheists. Besides, although murder is related to the rights of people, which are not waived even by repentance, Allah, by His grace and mercy, can also compensate and make amends for it. In this way, the murdered person will also get recompense and the murderer will also be forgiven. (Fath al-Qadeer and Ibn Kathir)
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.
93. And whoever kills a believer intentionally, his recompense is Hell, wherein he will abide forever. Allah’s wrath [128] and curse are upon him, and He has prepared for him a tremendous punishment.
[128] The various forms of expiation for accidental killing and the method of repentance have been explained, but the intentional killing of a believer is an extremely severe crime for which expiation in this world is not possible. The unlawful killing of a non-Muslim is also a grave crime, and if it is the killing of a believer, it becomes an even more severe crime. Furthermore, after mentioning the crime, the words of Allah’s wrath and His curse make clear the severity of this crime. As for the question of whether the repentance of such a criminal is accepted or not, although there is a difference of opinion among the scholars, Sayyiduna Ibn Abbas ؓ holds the view that the repentance of such a criminal is not accepted. As is evident from the following hadiths, not only is this point clarified, but it is also understood how great this crime is.
1. It is narrated from Sayyiduna Abdullah bin Umar ؓ that the Prophet ﷺ said (in his Farewell Pilgrimage sermon): “Allah has made your blood, your wealth, and your honor forbidden to one another just as the sanctity of this day (the Day of Nahr), this city (Makkah), and this month (Dhul-Hijjah) is forbidden for you.” He also said: “Do not become disbelievers after me by striking the necks of one another.”
[بخاری، کتاب الحدود۔ باب ظہر المومن حمی الافی حد او فی حق]
2.
Unlawful Killing and Intentional Killing:
Sayyiduna Abu Bakr ؓ says that the Prophet ﷺ said: “When two Muslims confront each other with swords, both the killer and the killed are in Hell.” I said, “O Messenger of Allah! This one was the killer, but what was the fault of the one who was killed?” He replied, “Because he too was intent on killing his companion.”
[بخاری، کتاب الدیات۔ باب قول اللہ و من احیاھا]
3. Sayyiduna Ibn Abbas ؓ says that the Prophet ﷺ said: “On the Day of Resurrection, Allah will be most angry with three people: (1) One who commits deviation in the Haram, (2) One who seeks the ways of ignorance in Islam, and (3) One who seeks to shed innocent blood.”
[بخاری، کتاب الدیات۔ باب من طلب دم امری بغیر حق]
4. Sayyiduna Ibn Abbas ؓ says that the Prophet ﷺ said: “On the Day of Resurrection, the killer’s forelock and head will be in the hand of the one who was killed, and blood will be flowing from his jugular veins, and he will cry out to Allah: ‘O my Lord! He killed me,’ until he brings him near the Throne.” The narrator says that when people mentioned repentance in front of Ibn Abbas ؓ, he recited this very verse and said: “This verse is neither abrogated nor changed. So how can his repentance be accepted?” [ترمذي، ابواب التفسير]
5. Sayyiduna Ibn Abbas ؓ says that this verse was revealed in the last period (therefore it is decisive); nothing has abrogated it. [بخاري، كتاب التفسير]
[128] The various forms of expiation for accidental killing and the method of repentance have been explained, but the intentional killing of a believer is an extremely severe crime for which expiation in this world is not possible. The unlawful killing of a non-Muslim is also a grave crime, and if it is the killing of a believer, it becomes an even more severe crime. Furthermore, after mentioning the crime, the words of Allah’s wrath and His curse make clear the severity of this crime. As for the question of whether the repentance of such a criminal is accepted or not, although there is a difference of opinion among the scholars, Sayyiduna Ibn Abbas ؓ holds the view that the repentance of such a criminal is not accepted. As is evident from the following hadiths, not only is this point clarified, but it is also understood how great this crime is.
1. It is narrated from Sayyiduna Abdullah bin Umar ؓ that the Prophet ﷺ said (in his Farewell Pilgrimage sermon): “Allah has made your blood, your wealth, and your honor forbidden to one another just as the sanctity of this day (the Day of Nahr), this city (Makkah), and this month (Dhul-Hijjah) is forbidden for you.” He also said: “Do not become disbelievers after me by striking the necks of one another.”
[بخاری، کتاب الحدود۔ باب ظہر المومن حمی الافی حد او فی حق]
2.
Unlawful Killing and Intentional Killing:
Sayyiduna Abu Bakr ؓ says that the Prophet ﷺ said: “When two Muslims confront each other with swords, both the killer and the killed are in Hell.” I said, “O Messenger of Allah! This one was the killer, but what was the fault of the one who was killed?” He replied, “Because he too was intent on killing his companion.”
[بخاری، کتاب الدیات۔ باب قول اللہ و من احیاھا]
3. Sayyiduna Ibn Abbas ؓ says that the Prophet ﷺ said: “On the Day of Resurrection, Allah will be most angry with three people: (1) One who commits deviation in the Haram, (2) One who seeks the ways of ignorance in Islam, and (3) One who seeks to shed innocent blood.”
[بخاری، کتاب الدیات۔ باب من طلب دم امری بغیر حق]
4. Sayyiduna Ibn Abbas ؓ says that the Prophet ﷺ said: “On the Day of Resurrection, the killer’s forelock and head will be in the hand of the one who was killed, and blood will be flowing from his jugular veins, and he will cry out to Allah: ‘O my Lord! He killed me,’ until he brings him near the Throne.” The narrator says that when people mentioned repentance in front of Ibn Abbas ؓ, he recited this very verse and said: “This verse is neither abrogated nor changed. So how can his repentance be accepted?” [ترمذي، ابواب التفسير]
5. Sayyiduna Ibn Abbas ؓ says that this verse was revealed in the last period (therefore it is decisive); nothing has abrogated it. [بخاري، كتاب التفسير]
