سُوْرَةُ المَآئِدَةِ
Surah Al-Maaida (5) — Ayah 32
مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ ﴿32﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Because of that We ordained for the Children of Israel that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. And indeed, there came to them Our Messengers with clear proofs, evidence, and signs, even then after that many of them continued to exceed the limits (e.g. by doing oppression unjustly and exceeding beyond the limits set by Allâh by committing the major sins) in the land!
Word by Word — Arabic, Transliteration & Meaning
مِنْ
min
From
أَجْلِ
ajli
time
ذَٰلِكَ
dhālika
that
كَتَبْنَا
katabnā
We ordained
عَلَىٰ
ʿalā
on
بَنِىٓ
banī
(the) Children
إِسْرَٰٓءِيلَ
is'rāīla
(of) Israel
أَنَّهُۥ
annahu
that he
مَن
man
who
قَتَلَ
qatala
kills
نَفْسًۢا
nafsan
a soul
بِغَيْرِ
bighayri
other than
نَفْسٍ
nafsin
(for) a soul
أَوْ
aw
or
فَسَادٍۢ
fasādin
(for) spreading corruption
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the earth
فَكَأَنَّمَا
faka-annamā
then (it) is as if
قَتَلَ
qatala
he has killed
ٱلنَّاسَ
l-nāsa
mankind
جَمِيعًۭا
jamīʿan
all
وَمَنْ
waman
and whoever
أَحْيَاهَا
aḥyāhā
saves it
فَكَأَنَّمَآ
faka-annamā
then (it) is as if
أَحْيَا
aḥyā
he has saved
ٱلنَّاسَ
l-nāsa
mankind
جَمِيعًۭا ۚ
jamīʿan
all
وَلَقَدْ
walaqad
And surely
جَآءَتْهُمْ
jāathum
came to them
رُسُلُنَا
rusulunā
Our Messengers
بِٱلْبَيِّنَـٰتِ
bil-bayināti
with clear Signs
ثُمَّ
thumma
yet
إِنَّ
inna
indeed
كَثِيرًۭا
kathīran
many
مِّنْهُم
min'hum
of them
بَعْدَ
baʿda
after
ذَٰلِكَ
dhālika
that
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the earth
لَمُسْرِفُونَ
lamus'rifūna
(are) surely those who commit excesses
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.
32. For this reason, We decreed for the Children of Israel (in the Torah) that "whoever kills a person—unless it be for retaliation for a life [64] or for spreading corruption in the land—it is as if he has killed all mankind. And whoever saves a life, it is as if he has saved all mankind." And surely, Our messengers came to them with clear proofs [65], yet even after that, most of them continued to commit excesses in the land.
[64]
The Cases in Which Killing is Permissible:
The Shariah has declared killing permissible in only three cases: (1) Killing in retaliation for murder, i.e., qisas; (2) If a married man or woman commits adultery, then in the case of establishing the hadd, they are to be stoned to death; and (3) Killing for the crime of apostasy. Any killing outside of these three cases will be considered unlawful killing and will fall under the category of spreading corruption in the land. Regarding such killing, it was written that whoever kills a person unjustly, it is as if he has killed all mankind. Because such a person is an enemy of all humanity and public peace, and when others see him committing this crime, they too become emboldened to do so. Therefore, the punishment for this crime has been expressed in these words, and since the Children of Israel used to commit this crime, they were especially warned with these words. Conversely, if someone saves a person from an unjust death, it is an equally great virtue, because such a person becomes a well-wisher of humanity and a helper in public peace. Now, in this context, consider the following ahadith:
(1)
The Share of the Sin of Unlawful Killing on Adam’s First Son:
Sayyiduna Abdullah ibn Mas'ud ؓ says that the Prophet ﷺ said, "Whoever is killed unjustly, the sin of his blood is also placed upon Adam’s first son, because he was the first person to initiate killing."
[بخاری۔ کتاب بدء الخلق باب اذ قال ربک للملئِکۃ۔ نیز کتاب الاعتصام بالکتاب والسنۃ۔ باب من دعا الی ضلالۃ مسلم۔ کتاب القسامۃ باب اثم من سنّ القتل]
(2) Sayyiduna Anas ؓ says that the Prophet ﷺ said, "Help your brother, whether he is an oppressor or oppressed." The Companions said, "Helping the oppressed is fine, but how do we help the oppressor?" He ﷺ said, "By restraining his hand from oppression."
[بخاری۔ کتاب المظالم۔ باب اعن اخاک ظالما او مظلوما مسلم۔ کتاب الفتن۔ باب اذا توجہ المسلمان بسیفھما]
(3) Sayyiduna Jarir ؓ narrates that on the occasion of the Farewell Hajj, the Prophet ﷺ said to me, "Make the people quiet." (I made them quiet.) Then the Prophet ﷺ said, "O people! Do not become disbelievers after me by striking each other's necks."
[بخاری کتاب العلم۔ باب الانصات للعلماء]
From the third hadith, it is also understood that the killer of a Muslim does not remain a Muslim, but becomes a disbeliever.
[65] By "clear signs" (bayyinat), miracles of the Prophets can also be meant, through which the Prophets’ prophethood was to be confirmed, i.e., even after the confirmation of the Prophets, the Children of Israel continued to deny them. They also harbored enmity against them, placed obstacles in their way, and even killed them unjustly. "Clear signs" can also mean clear commandments, i.e., even after being given precise commandments, most of them continued to commit corruption in the land.
[64]
The Cases in Which Killing is Permissible:
The Shariah has declared killing permissible in only three cases: (1) Killing in retaliation for murder, i.e., qisas; (2) If a married man or woman commits adultery, then in the case of establishing the hadd, they are to be stoned to death; and (3) Killing for the crime of apostasy. Any killing outside of these three cases will be considered unlawful killing and will fall under the category of spreading corruption in the land. Regarding such killing, it was written that whoever kills a person unjustly, it is as if he has killed all mankind. Because such a person is an enemy of all humanity and public peace, and when others see him committing this crime, they too become emboldened to do so. Therefore, the punishment for this crime has been expressed in these words, and since the Children of Israel used to commit this crime, they were especially warned with these words. Conversely, if someone saves a person from an unjust death, it is an equally great virtue, because such a person becomes a well-wisher of humanity and a helper in public peace. Now, in this context, consider the following ahadith:
(1)
The Share of the Sin of Unlawful Killing on Adam’s First Son:
Sayyiduna Abdullah ibn Mas'ud ؓ says that the Prophet ﷺ said, "Whoever is killed unjustly, the sin of his blood is also placed upon Adam’s first son, because he was the first person to initiate killing."
[بخاری۔ کتاب بدء الخلق باب اذ قال ربک للملئِکۃ۔ نیز کتاب الاعتصام بالکتاب والسنۃ۔ باب من دعا الی ضلالۃ مسلم۔ کتاب القسامۃ باب اثم من سنّ القتل]
(2) Sayyiduna Anas ؓ says that the Prophet ﷺ said, "Help your brother, whether he is an oppressor or oppressed." The Companions said, "Helping the oppressed is fine, but how do we help the oppressor?" He ﷺ said, "By restraining his hand from oppression."
[بخاری۔ کتاب المظالم۔ باب اعن اخاک ظالما او مظلوما مسلم۔ کتاب الفتن۔ باب اذا توجہ المسلمان بسیفھما]
(3) Sayyiduna Jarir ؓ narrates that on the occasion of the Farewell Hajj, the Prophet ﷺ said to me, "Make the people quiet." (I made them quiet.) Then the Prophet ﷺ said, "O people! Do not become disbelievers after me by striking each other's necks."
[بخاری کتاب العلم۔ باب الانصات للعلماء]
From the third hadith, it is also understood that the killer of a Muslim does not remain a Muslim, but becomes a disbeliever.
[65] By "clear signs" (bayyinat), miracles of the Prophets can also be meant, through which the Prophets’ prophethood was to be confirmed, i.e., even after the confirmation of the Prophets, the Children of Israel continued to deny them. They also harbored enmity against them, placed obstacles in their way, and even killed them unjustly. "Clear signs" can also mean clear commandments, i.e., even after being given precise commandments, most of them continued to commit corruption in the land.
