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 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.
