Surah Al Isra ayat 33 Tafsir Quran 17:33

﴿وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ ۖ إِنَّهُ كَانَ مَنصُورًا﴾
[ الإسراء: 33]

17:33 And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly - We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].

And do not slay the soul whose life God has made inviolable except with due cause. Whoever is slain wrongfully We have certainly given his heir the one inheriting from him a warrant a sanction to retaliate against the slayer; but let him not commit excess let him not overstep the bounds in slaying by slaying other than the killer of the one slain or by other than that instrument with which he the slain was killed; for he is supported by the Law.

Nor should you deprive anyone of life Allah has made sacred, unless be justified for a proved crime. And if someone has been killed wrongfully, then his next of kin is authorized by Allah to use the means of procuring redress of grievances through avenging his right or forgiveness, (court of law, now). But should he choose to avenge his right, he must not carry it to excess, for the divine law is on his side

Prohibition of Unlawful Killing Allah forbids killing with no legitimate reason It was reported in the Two Sahihs that the Messenger of Allah ﷺ said:
«لَا يَحِلُّ دَمُ امْرِىءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، إِلَّا بِإِحْدَى ثَلَاثٍ: النَّفْسُ بِالنَّفْسِ، وَالزَّانِي الْمُحْصَنُ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَة»
( The blood of a Muslim who bears witness to La ilaha illallah and that Muhammad ﷺ is the Messenger of Allah, is not permissible (to be shed ) except in three cases: a soul for a soul ( i.e., in the case of murder ), an adulterer who is married, and a person who leaves his religion and deserts the Jama'ah.) The following is recorded in the books of the Sunan:
«لَزَوَالُ الدُّنْيَا عِنْدَ اللهِ أَهْوَنُ مِنْ قَتْلِ مُسْلِم»
( If the world were to be destroyed, it would be of less importance to Allah than the killing of a Muslim. ) وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَـناً ( And whoever is killed wrongfully, We have given his heir the authority. ) The authority is over the killer.
The heir has the choice; if he wishes, he may have him killed in retaliation, or he may forgive him in return for the payment of the Diyah ( blood money ), or he may forgive him with no payment, as is reported in the Sunnah.
The great scholar and Imam Ibn `Abbas understood from the general meaning of this Ayah that Mu`awiyah should take power, because he was the heir of `Uthman, who had been killed wrongfully, may Allah be pleased with him, and Mu`awiyah did event- ually take power, as Ibn `Abbas said on the basis of this Ayah.
This is one of the stranger of matters. فَلاَ يُسْرِف فِّى الْقَتْلِ ( But let him not exceed limits in the matter of taking life. ) They said: this means the heir should not go to extremes in killing the killer, such as mutilating the body or taking revenge on persons other than the killer. إِنَّهُ كَانَ مَنْصُورًا ( Verily, he is helped. ) means, the heir is helped against the killer by the Shari`ah and by divine decree.

(17:33) (9) Do not kill any soul whose killing has been forbidden by Allah *33 except by right *34 : and if one is killed unjustly We have granted the right of retribution to his guardian. *35 So he should not transgress the limits in retaliation, *36 for he shall be helped. *37

And do not kill the soul which meaning

*33) " Do not kill any soul " includes not only the prohibition of the killing of other souls but also one's own soul as well for it is also included in the prohibition that inunediately follows this command.
Thus suicide is regarded as heinous a sin as murder.
Some foolish people object to the prohibition of suicide saying that they themselves are the masters of their souls.
Therefore, there is nothing wrong in killing one's own self or in destroying one's own property.
They forget that every soul belongs to AIIah, and none has any right to destroy it, nay, even to abuse it, for this world is a place of trial, where we should undergo the test up to the end of our lives in accordance with the will of AIIah.
It does not matter whether our circumstances are favourable or adverse for trial.
Therefore, it would be wrong to run away from the place of test, not to speak of committing such a heinous crime as suicide ( which Allah has prohibited ) to escape it, for it means that the one who commits suicide tries to run away from small troubles and ignominies towards greater affliction and eternal torment and ignominy.

*34) When the Islamic State was established, " killing by right " was confined to five cases only: To punish ( 1 ) a wilful murderer for retribution, ( 2 ) opponents of the true religion during war, ( 3 ) those who attempt to overthrow the Islamic system of government, ( 4 ) a man or woman guilty of adultery and ( 5 ) an apostate .

*35) We have translated the Arabic word " sultan " into " the right of retribution ".
Here it stands for " a ground for legal action ".
This also lays down the legal principle that in a case of murder, the real plaintiff is not the government but the guardian or the guardians of the murdered person who are authorized to pardon the murderer or receive blood-money instead of taking his life.

*36) Transgression in killing would be to kill more persons than the murderer or to kill the criminal by degrees with torment or to disfigure his dead body or to kill him after receiving blood-money, etc., etc.
All these things have been forbidden.

*37) It has not been defined how succour will be given because at the time of its revelation the Islamic State had not yet been established.
After its establishment it was made clear that a guardian was not authorised to enforce retribution by murdering the criminal.
The Islamic Government alone is legally authorized.
to take retribution; therefore, succour for justice should be demanded only from it.

 

Prohibition of Unlawful Killing Allah forbids killing with no legitimate reason It was reported in the Two Sahihs that the Messenger of Allah ﷺ said: «لَا يَحِلُّ دَمُ امْرِىءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، إِلَّا بِإِحْدَى ثَلَاثٍ: النَّفْسُ بِالنَّفْسِ، وَالزَّانِي الْمُحْصَنُ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَة» ( The blood of a Muslim who bears witness to La ilaha illallah and that Muhammad ﷺ is the Messenger of Allah, is not permissible (to be shed ) except in three cases: a soul for a soul ( i.e., in the case of murder ), an adulterer who is married, and a person who leaves his religion and deserts the Jama'ah.) The following is recorded in the books of the Sunan: «لَزَوَالُ الدُّنْيَا عِنْدَ اللهِ أَهْوَنُ مِنْ قَتْلِ مُسْلِم» ( If the world were to be destroyed, it would be of less importance to Allah than the killing of a Muslim. ) وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَـناً ( And whoever is killed wrongfully, We have given his heir the authority. ) The authority is over the killer.
The heir has the choice; if he wishes, he may have him killed in retaliation, or he may forgive him in return for the payment of the Diyah ( blood money ), or he may forgive him with no payment, as is reported in the Sunnah.
The great scholar and Imam Ibn `Abbas understood from the general meaning of this Ayah that Mu`awiyah should take power, because he was the heir of `Uthman, who had been killed wrongfully, may Allah be pleased with him, and Mu`awiyah did event- ually take power, as Ibn `Abbas said on the basis of this Ayah.
This is one of the stranger of matters. فَلاَ يُسْرِف فِّى الْقَتْلِ ( But let him not exceed limits in the matter of taking life. ) They said: this means the heir should not go to extremes in killing the killer, such as mutilating the body or taking revenge on persons other than the killer. إِنَّهُ كَانَ مَنْصُورًا ( Verily, he is helped. ) means, the heir is helped against the killer by the Shari`ah and by divine decree.

( And slay not the life ) of a believing person ( which Allah hath forbidden ) to slay ( save with right ) through stoning, application of the law of retaliation or because of apostasy. ( Whoso is slain wrongfully ) and intentionally, ( We have given power ) a cause and pretext against the killer, if he wishes he can kill him and if he wishes he can spare him, and if he wishes he can take blood money instead ( unto his heir ) the heir of the victim, ( but let him not commit excess in slaying ) if he kills the killer of the victim. Thus, he should not kill other than the killer himself; it is also said that this means, according to another reading: do not kill ten people to avenge the killing of one person. ( Lo! he will be helped ) for in that case, he will be killed and cannot be spared.

And do not kill anyone which Allah has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir the authority [(to demand Qisas, Law of Equality in punishment or to forgive, or to take Diya (blood money)]. But let him not exceed limits in the matter of taking life (i.e. he should not kill except the killer only). Verily, he is helped (by the Islamic law).

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