of Nokounam, may his sanctity be preserved (Session 994)
The Holy Quran, as a guiding lamp, presents divine rulings and commandments for regulating human relationships and preserving the dignity of the rational soul. Verses 92 and 93 of the blessed Surah An-Nis, focusing on the rulings of killing, are among those verses which, with profound wisdom and divine justice, provide guidance for a faithful life and the equitable governance of society. This treatise, with a deep examination of these verses, elucidates the rulings on accidental and intentional killing, the divine limits, and the social responsibilities concerning human life. Employing a refined language and structured organisation, it endeavours to present Quranic concepts with scientific precision and a comprehensive perspective on contemporary issues, within a coherent book format.
And it is not for a believer to kill a believer except by mistake. And whoever kills a believer by mistake then freeing a believing slave and a blood-money payment (Diya) to his family is required unless they remit it. But if he was from a people at war with you and he was a believer then freeing a believing slave is required. And if he was from a people with whom you have a treaty then a blood-money payment (Diya) is to be paid to his family, and freeing a believing slave is required. And whoever does not find [one] then fasting for two months consecutively, seeking repentance from Allah. And Allah is ever Knowing and Wise.
The Holy Quran explicitly and sagaciously prohibits a believer from killing another believer except by error, such as an unintentional incident like an accident. This prohibition, like a steadfast barrier, emphasises the sanctity of human life and the dignity of the believing soul. Even the killing of a non-believer is prohibited due to the intrinsic dignity of human beings; however, the believer, due to their commitment to divine obedience, is more obliged than others to refrain from this sin.
In the event of accidental killing, the perpetrator is obligated to two matters: firstly, the emancipation of a believing slave (tahrir riqba), and secondly, the payment of blood-money (Diya) to the victims family. The phrase believing slave here refers to a believing servant without gender distinction, reflecting the value of faith before God. The Diya aims at compensating the financial and emotional losses of the victims family, serving as a balm over the wound of the survivors, restoring tranquillity and justice to society.
In an era where slavery no longer exists, the price of emancipation should be expended in the cause of God, that is, for the general needs of society. This payment is not directed to an uncertain treasury but is used directly for public welfare, such as aiding the hungry and the needy. This flexibility in divine rulings, like a clear spring, aligns with the conditions of the age and underscores the necessity of social justice.
If the victims family remit the blood-money (ill an yaaddaq), the killer is exempt from paying it; however, the emancipation of the slave remains obligatory. The word adaqa here denotes benevolent forgiveness, rooted in sincerity and goodwill, as if the victims family by forgiving take a step along the path of divine mercy. This flexibility, like a breeze binding hearts together, emphasises strengthening social solidarity.
If the victim is a believer from a nation hostile to you, only the emancipation of the slave is required, since enmity between nations precludes the payment of blood-money to the family. But if the victim belongs to a nation with whom there is a treaty of peace with the Muslims, both blood-money and emancipation of the slave are obligatory. These rulings, like a precise scale, take political and social relations into account in the execution of justice.
If the perpetrator lacks the means to emancipate a slave or to pay the price thereof, they must fast two consecutive months. This fasting is a divine repentance that compensates for the public aspect of the sin. This ruling, like a bridge between man and God, emphasises divine mercy and spiritual reform. Fasting is a personal matter between the perpetrator and the Lord, not a social obligation, akin to a silent dialogue between the servant and the Creator.
Verse 92 of Surah An-Nis provides comprehensive guidance on compensating individual and social damages caused by accidental killing. The emancipation of a slave, payment of blood-money, or fasting act as interlinked chains of justice, assisting in maintaining social order and spiritual reform. These rulings, with adaptability to temporal conditions, reflect divine wisdom and mercy.
And whoever kills a believer intentionally, his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.
Intentional killing of a believer is a grievous sin whose punishment is Hell, eternal abode therein, divine wrath, curse, and a great torment. This severity, like a consuming fire, attests to the sanctity of the believers life and the impact of this sin on the killers faith. The Holy Quran, with this unequivocal declaration, negates any justification for intentional killing and directs the killer towards apostasy and disbelief.
Unlike accidental killing, which allows for means of compensation, intentional killing of a believer leaves no room for repentance. This ruling, like an immovable rock, stresses the gravity of the sin and the absence of any hereafter rectification. The killer, through this act, seemingly expels themselves from the mercy of God and embarks towards a great punishment.
The Holy Quran regards killings caused by defective systems, such as road accidents or floods caused by environmental destruction, as intentional killings. These deaths, resulting from mismanagement, greed, or ignorance, are like wounds inflicted upon the body of society, causing widespread harm. For example, roads constructed without proper engineering or developments leading to deforestation causing floods are intentional killings for which the responsibility lies with managers and decision-makers.
This viewpoint, like a clear mirror, highlights the necessity of infrastructure reform and responsible governance. If a road is built with precise engineering and according to contemporary knowledge, accidents thereon are not intentional; however, if greed and profiteering underpin such projects, their sin spreads like a raging flood engulfing society.
Verse 93 of Surah An-Nis emphatically highlights the severe punishment for the intentional killing of a believer, calling humans to absolute avoidance of this sin. This verse, by introducing systemic killings as intentional, accentuates social responsibility and the imperative to reform managerial systems. These lessons, like a blazing torch, illuminate the path towards just and responsible living.
Verses 92 and 93 of Surah An-Nis serve as two wings of wisdom and justice, encompassing the rulings on accidental and intentional killing. Verse 92, by detailing emancipation of a slave, blood-money, and fasting, offers pathways for compensation and spiritual reform; whereas verse 93, with utmost severity, declares intentional killing of a believer an unforgivable sin. These verses provide not only legal rulings but profound lessons for faithful living and responsible societal management. Systemic killings arising from greed and ignorance serve as a warning to reform infrastructures and protect the environment. This interpretation, like a clear spring, guides humanity towards justice, mercy, and piety.
Under the supervision of Sadegh Khademi
