An-Nisa': 92

Ayah

Word by Word

وَمَا

And not

كَانَ

لِمُؤۡمِنٍ

for a believer

أَن

that

يَقۡتُلَ

he kills

مُؤۡمِنًا

a believer

إِلَّا

except

خَطَـٔٗاۚ

(by) mistake

وَمَن

And whoever

قَتَلَ

killed

مُؤۡمِنًا

a believer

خَطَـٔٗا

(by) mistake

فَتَحۡرِيرُ

then freeing

رَقَبَةٖ

(of) a slave

مُّؤۡمِنَةٖ

believing

وَدِيَةٞ

and blood money

مُّسَلَّمَةٌ

(is to be) paid

إِلَىٰٓ

أَهۡلِهِۦٓ

his family

إِلَّآ

unless

أَن

that

يَصَّدَّقُواْۚ

they remit (as) charity

فَإِن

But if

كَانَ

(he) was

مِن

from

قَوۡمٍ

a people

عَدُوّٖ

hostile

لَّكُمۡ

to you

وَهُوَ

and he was

مُؤۡمِنٞ

a believer

فَتَحۡرِيرُ

then freeing

رَقَبَةٖ

(of) a believing slave

مُّؤۡمِنَةٖۖ

believing

وَإِن

And if

كَانَ

(he) was

مِن

from

قَوۡمِ

a people

بَيۡنَكُمۡ

between you

وَبَيۡنَهُم

and between them

مِّيثَٰقٞ

(is) a treaty

فَدِيَةٞ

then blood money

مُّسَلَّمَةٌ

(is to be) paid

إِلَىٰٓ

أَهۡلِهِۦ

his family

وَتَحۡرِيرُ

and freeing

رَقَبَةٖ

(of) a slave

مُّؤۡمِنَةٖۖ

believing

فَمَن

And whoever

لَّمۡ

(does) not

يَجِدۡ

find

فَصِيَامُ

then fasting

شَهۡرَيۡنِ

(for) two months

مُتَتَابِعَيۡنِ

consecutively

تَوۡبَةٗ

(seeking) repentance

مِّنَ

from

ٱللَّهِۗ

Allah

وَكَانَ

and is

ٱللَّهُ

Allah

عَلِيمًا

All-Knowing

حَكِيمٗا

All-Wise

Translation

Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom.

Tafsir

"The Ruling Concerning Killing a Believer by Mistake

Allah said;

وَمَا كَانَ لِمُوۡمِنٍ أَن يَقۡتُلَ مُوۡمِنًا إِلاَّ خَطَئا

It is not for a believer to kill a believer except by mistake;

Allah states that the believer is not allowed to kill his believing brother under any circumstances.

In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah said,

لَاا يَحِلُّ دَمُ امۡرِىءٍ مُسۡلِمٍ يَشۡهَدُ أَنۡ لَاا إِلهَ إِلاَّ اللهُ وَأَنِّي رَسُولُ اللهِ إِلاَّ بِإِحۡدَى ثَلَاثٍ

النَّفۡسُ بِالنَّفۡسِ

وَالثَّيِّبُ الزَّانِي

وَالتَّارِكُ لِدِينِهِ الۡمُفَارِقُ لِلۡجَمَاعَة

The blood of a Muslim who testifies that there is no deity worthy of worship except Allah and that I am the Messenger of Allah, is sacred, except in three instances. They are:

life for life,

the married adulterer,

and whoever reverts from the religion and abandons the Jama`ah (community of the faithful believers).

When one commits any of these three offenses, it is not up to ordinary citizens to kill him or her, because this is the responsibility of the Muslim Leader or his deputy.

Allah said,

إِلاَّ خَطَيًا

(except by mistake).

There is a difference of opinion concerning the reason behind revealing this part of the Ayah.

Mujahid and others said that;

it was revealed about Ayyash bin Abi Rabiah, Abu Jahl's half brother, from his mother's side, Asma' bint Makhrabah. Ayyash killed a man called Al-Harith bin Yazid Al-Amiri, out of revenge for torturing him and his brother because of their Islam. That man later embraced Islam and performed Hijrah, but Ayyash did not know this fact. On the Day of the Makkan conquest, Ayyash ﷺ that man and thought that he was still a disbeliever, so he attacked and killed him. Later, Allah sent down this Ayah.

Abdur-Rahman bin Zayd bin Aslam said that;

this Ayah was revealed about Abu Ad-Darda' because he killed a man after he embraced the faith, just as Abu Ad-Darda' held the sword above him. When this matter was conveyed to the Messenger of Allah, Abu Ad-Darda' said, ""He only said that to avert death.""

The Prophet said to him,

هَلَّ شَقَقۡتَ عَنۡ قَلۡبِه

Have you opened his heart?

The basis for this story is in the Sahih, but it is not about Abu Ad-Darda'.

Allah said,

وَمَن قَتَلَ مُوۡمِنًا خَطَيًا فَتَحۡرِيرُ رَقَبَةٍ مُّوۡمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهۡلِهِ

and whosoever kills a believer by mistake, he must set free a believing slave and submit compensation (blood money) to the deceased's family.

thus, ordaining two requirements for murder by mistake.

The first requirement is the Kaffarah (fine) for the great sin that has been committed, even if it was a mistake. The Kaffarah is to free a Muslim slave, not a non-Muslim slave.

Imam Ahmad recorded that;

a man from the Ansar said that he brought a slave and said, ""O Messenger of Allah! I have to free a believing slave, so if you see that this slave is a believer, I will free her.""

The Messenger of Allah asked her,

أَتَشۡهَدِينَ أَنۡ لَا إِلهَ إِلاَّ اللهُ

Do you testify that there is no deity worthy of worship except Allah?

She said, ""Yes.""

He asked her,

أَتَشۡهَدِينَ أَنِّي رَسُولُ اللهِ

Do you testify that I am the Messenger of Allah?

She said, ""Yes.""

He asked,

أَتُوۡمِنِينَ بِالۡبَعۡثِ بَعۡدَ الۡمَوۡتِ

Do you believe in Resurrection after death?

She said, ""Yes.""

The Prophet said,

أَعۡتِقۡهَا

Then free her.

This is an authentic chain of narration, and not knowing the name of the Ansari Companion does not lessen its authenticity.

Allah's statement,

وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهۡلِهِ

and submit compensation (blood money) to the deceased's family.

is the second obligation which involves the killer and the family of the deceased, who will receive blood money as compensation for their loss.

The compensation is only obligatory for the one who possesses one of five; as Imam Ahmad, and the Sunan compilers recorded from Ibn Mas`ud. He said;

""Allah's Messenger determined that the Diyah (blood money) for unintentional murder is twenty camels which entered their fourth year, twenty camels which entered their fifth year, twenty camels which entered their second year, and twenty camels which entered their third year.""

This is the wording of An-Nasa'i.

This Diyah is required from the elders of the killer's tribe, not from his own money.

In the Two Sahihs, it is recorded that Abu Hurayrah said,

""Two women from Hudhayl quarreled and one of them threw a stone at the other and killed her and her unborn fetus. They disputed before the Messenger of Allah and he decided that the Diyah of the fetus should be to free a male or a female slave. He also decided that the Diyah of the deceased is required from the elders of the killer's tribe.""

This Hadith indicates that in the case of what appears to be intentional murder, the Diyah is the same as that for killing by virtual mistake.

The former type requires three types of Diyah, just like intentional murder, because it is somewhat similar to intentional murder.

Al-Bukhari recorded in his Sahih that Abdullah bin Umar said,

""The Messenger of Allah sent Khalid bin Al-Walid to Banu Jadhimah and he called them to Islam, but they did not know how to say, `We became Muslims.'

They started saying, `Saba'na, Saba'na (we became Sabians).

Khalid started killing them, and when this news was conveyed to the Messenger of Allah, he raised his hands and said,

اللَّهُمَّ إِنِّي أَبۡرَأُ إِلَيۡكَ مِمَّا صَنَعَ خَالِد

O Allah! I declare my innocence before You of what Khalid did.

The Messenger sent Ali to pay the Diyah of those who were killed and to compensate for the property that was destroyed, to the extent of replacing the dog's bowl.

This Hadith indicates that the mistake of the Leader or his deputy (Khalid in this case) is paid from the Muslim Treasury.

Allah said,

إِلاَّ أَن يَصَّدَّقُواۡ

unless they remit it,

meaning, the Diyah must be delivered to the family of the deceased, unless they forfeit their right, in which case the Diyah does not become necessary.

Allah's statement,

فَإِن كَانَ مِن قَوۡمٍ عَدُوٍّ لَّكُمۡ وَهُوَ مۡوۡمِنٌ فَتَحۡرِيرُ رَقَبَةٍ مُّوۡمِنَةٍ

If the deceased belonged to a people at war with you and he was a believer, the freeing of a believing slave (is prescribed);

means, if the murdered person was a believer, yet his family were combatant disbelievers, then they will receive no Diyah. In this case, the murderer only has to free a believing slave.

Allah's statement,

وَإِن كَانَ مِن قَوۡمٍ بَيۡنَكُمۡ وَبَيۡنَهُمۡ مِّيثَاقٌ

and if he belonged to a people with whom you have a treaty of mutual alliance,

meaning, if the family of the deceased were from Ahl Adh-Dhimmah or with whom there is a peace treaty.

فَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهۡلِهِ وَتَحۡرِيرُ رَقَبَةٍ مُّوۡمِنَةً

then compensation (blood money) must be paid to his family, and a believing slave must be freed.

then they deserve his Diyah; full Diyah if the deceased was a believer, in which case the killer is required to free a believing slave also.

فَمَن لَّمۡ يَجِدۡ فَصِيَامُ شَهۡرَيۡنِ مُتَتَابِعَيۡنِ

And whoso finds this beyond his means, he must fast for two consecutive months.

without breaking the fast (in the days of) the two months. If he breaks the fast without justification, i.e. illness, menstruation, post-natal bleeding, then he has to start all over again.

Allah's statement,

تَوۡبَةً مِّنَ اللّهِ

to seek repentance from Allah.

means, this is how the one who kills by mistake can repent, he fasts two consecutive months if he does not find a slave to free.

وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

And Allah is Ever All-Knowing, All-Wise,

we mentioned the explanation of this before.

Warning Against Intentional Murder

After Allah mentioned the ruling of unintentional murder, He mentioned the ruling for intentional murder.

Allah said,

وَمَن يَقۡتُلۡ مُوۡمِنًا مُّتَعَمِّدًا

فَجَزَاوُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللّهُ عَلَيۡهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the wrath and the curse of Allah are upon him, and a great punishment is prepared for him.

This Ayah carries a stern warning and promise for those who commit so grave a sin that it is mentioned along with Shirk in several Ayat of Allah's Book. For instance, in Surah Al-Furqan, Allah said,

وَالَّذِينَ لَا يَدۡعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ وَلَا يَقۡتُلُونَ النَّفۡسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالۡحَقِّ

And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause. (25:68)

Allah said,

قُلۡ تَعَالَوۡاۡ أَتۡلُ مَا حَرَّمَ رَبُّكُمۡ عَلَيۡكُمۡ أَلاَّ تُشۡرِكُواۡ بِهِ شَيۡياً

Say:""Come, I will recite what your Lord has prohibited you from:Join not anything in worship with Him. (6:151)

There are many Ayat and Hadiths that prohibit murder.

In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah said,

أَوَّلُ مَا يُقۡضَى بَيۡنَ النَّاسِ يَوۡمَ الۡقِيَامَةِ فِي الدِّمَاء

Blood offenses are the first disputes to be judged between the people on the Day of Resurrection.

In a Hadith that Abu Dawud recorded, Ubadah bin As-Samit states that the Messenger of Allah said,

لَاا يَزَالُ الۡمُوۡمِنُ مُعۡنِقًا صَالِحًا مَا لَمۡ يُصِبۡ دَمًا حَرَامًا فَإِذَا أَصَابَ دَمًا حَرَامًا بَلَّح

The believer will remain unburdened in righteousness as long as he does not shed prohibited blood. When he sheds forbidden blood, he will become burdened.

Another Hadith, states,

لَزَوَالُ الدُّنۡيَا أَهۡوَنُ عِنۡدَ اللهِ مِنۡ قَتۡلِ رَجُلٍ مُسۡلِم

The destruction of this earthly life is less significant before Allah than killing a Muslim man (or woman).

Will the Repentance of those who Commit Intentional Murder, be Accepted

Ibn Abbas held the view that;

the repentance of one who intentionally murders a believer, will not be accepted.

Al-Bukhari recorded that Ibn Jubayr said,

""The people of knowledge of Al-Kufah differed on this subject, I traveled to Ibn Abbas to ask him about it.

He said, `This Ayah,

وَمَن يَقۡتُلۡ مُوۡمِنًا مُّتَعَمِّدًا

فَجَزَاوُهُ جَهَنَّمُ

(And whoever kills a believer intentionally, his recompense is Hell) was the last revealed (on this subject) and nothing abrogated it.""'

Muslim and An-Nasa'i also recorded it.

However, the majority of scholars of the earlier and later generations said that;

the killer's repentance can be accepted. If he repents, and goes back to Allah humbly, submissively, and performing righteous deeds, then Allah will change his evil deeds into good deeds and compensate the deceased for his loss by rewarding him for his suffering.

Allah said,

وَالَّذِينَ لَاا يَدۡعُونَ مَعَ اللَّهِ إِلَهًا اخَرَ

(And those who invoke not any other god along with Allah), until,

إِلاَّ مَن تَابَ وَامَنَ وَعَمِلَ عَمَلً صَالِحًا

(Except those who repent and believe, and do righteous deeds). (25:68-70)

The Ayah we just mentioned should not be considered abrogated or only applicable to the disbelievers (who become Muslim), for this contradicts the general, encompassing indications of the Ayah and requires evidence to support it. Allah knows best.

Allah said,

قُلۡ يعِبَادِىَ الَّذِينَ أَسۡرَفُواۡ عَلَى أَنفُسِهِمۡ لَا تَقۡنَطُواۡ مِن رَّحۡمَةِ اللَّهِ

Say:""O My servants who have transgressed against themselves! Despair not of the mercy of Allah. (39:53)

This Ayah is general, covering all types of sins, including Kufr, Shirk, doubt, hypocrisy, murder, sin, and so forth. Therefore, everyone who repents sincerely from any of these errors, then Allah will forgive him.

Allah said,

إِنَّ اللّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِ وَيَغۡفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء

Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills. (4:48)

This Ayah is general and includes every sin except Shirk, and it has been mentioned in this Surah, both after this Ayah and before it, in order to encourage hope in Allah, and Allah knows best.

It is confirmed in the Two Sahihs, that;

an Israeli killed one hundred people then he asked a scholar, ""Is it possible for me to repent?""

So he replied, ""What is there that would prevent you from repentance?""

So he told him to go to another land where Allah was worshipped. He began to emigrate to it but died on the way, and the angel of mercy was the one to take him.

Although this Hadith is about an Israeli, it is even more suitable for the Muslim community that their repentance be accepted.

Indeed, Allah relieved Muslims from the burdens and restrictions that were placed on the Jews, and He sent our Prophet with the easy Hanifiyyah way (Islamic Monotheism).

As for the honorable Ayah,

وَمَن يَقۡتُلۡ مُوۡمِنًا مُّتَعَمِّدًا

(And whoever kills a believer intentionally), Abu Hurayrah and several among the Salaf said that;

this is his punishment, if Allah decides to punish him. And this is the case with every threat that is issued for every sin.

For instance, there could be good deeds that this person has done that would prevent him from being punished for that, and Allah knows best.

Even if the murderer inevitably enters the Fire -- as Ibn Abbas stated because his repentance was not accepted, or he did not have good deeds to save him, he will not remain there for eternity, but only for a long time.

There are Mutawatir Hadiths stating that the Messenger of Allah said,

إِنَّهُ يَخۡرُجُ مِنَ النَّارِ مَنۡ كَانَ فِي قَلۡبِهِ أَدۡنَى ذَرَّةٍ مِنۡ إِيمَان

Whoever has the least speck of faith in his heart shall ultimately depart the Fire.

Greeting with the Salam is a Sign of Islam

Allah says;

O you who believe! When you go (to fight) in the cause of Allah, verify (the truth), and say not to anyone who greets you:""You are not a believer;"" seeking the perishable goods of the worldly life.

Imam Ahmad recorded that Ikrimah said that Ibn Abbas said,

""A man from Bani Sulaym, who was tending a flock of sheep, passed by some of the Companions of the Prophet and said Salam to them. They said (to each other), `He only said Salam to protect himself from us.' Then they attacked him and killed him. They brought his sheep to the Prophet, and this Ayah was revealed,

يَا أَيُّهَا الَّذِينَ امَنُواۡ

(O you who believe!), until the end of the Ayah.""

At-Tirmidhi recorded this in his (chapter on) Tafsir, and said, ""This Hadith is Hasan, and it is also reported from Usamah bin Zayd.""

Al-Hakim also recorded it and said, ""Its chain is Sahih, but they did not collect it.""

Al-Bukhari recorded that Ibn Abbas commented;

وَلَا تَقُولُواۡ لِمَنۡ أَلۡقَى إِلَيۡكُمُ السَّلَمَ لَسۡتَ مُوۡمِنًا

(and say not to anyone who greets you:""You are not a believer),""

""A man was tending his sheep and the Muslims caught up with him. He said, `As-Salamu Alaykum.' However, they killed him and took his sheep. Allah revealed the Ayah;

وَلَا تَقُولُواۡ لِمَنۡ أَلۡقَى إِلَيۡكُمُ السَّلَمَ لَسۡتَ مُوۡمِنًا تَبۡتَغُونَ عَرَضَ الۡحَيَاةِ الدُّنۡيَا

(And say not to anyone who greets you:""You are not a believer; seeking the perishable goods of the worldly life).""

Ibn Abbas said; ""The goods of this world were those sheep."" And he recited,

السَّلَمَ

(Peace).""

Imam Ahmad recorded that Al-Qa`qa bin Abdullah bin Abi Hadrad narrated that his father Abdullah bin Abi Hadrad said,

""The Messenger of Allah sent us to (the area of) Idam. I rode out with a group of Muslims that included Abu Qatadah, Al-Harith bin Rabi and Muhallam bin Juthamah bin Qays. We continued on until we reached the area of Idam, where `Amr bin Al-Adbat Al-Ashja`i passed by us on his camel. When he passed by us he said Salam to us, and we did not attack him. Because of some previous problems with him, Muhallam bin Juthamah killed him and took his camel. When we went back to the Messenger of Allah and told him what had happened, a part of the Qur'an was revealed about us,

يَا أَيُّهَا الَّذِينَ امَنُواۡ إِذَا ضَرَبۡتُمۡ فِي سَبِيلِ اللّهِ

(O you who believe! When you go (to fight) in the cause of Allah), until,

خَبِيرًا

(Well-Aware)."" Only Ahmad recorded this Hadith.

Al-Bukhari recorded that Ibn Abbas said that the Messenger of Allah said to Al-Miqdad,

إِذَا كَانَ رَجُلٌ مُوۡمِنٌ يُخۡفِي إِيمَانَهُ مَعَ قَوۡمٍ كُفَّارٍ فَأَظۡهَرَ إيمَانَهُ فَقَتَلۡتَهُ فَكَذلِكَ كُنۡتَ أَنۡتَ تُخۡفِي إِيمَانَكَ بِمَكَّةَ مِنۡ قَبۡل

You killed a believing man who hid his faith with disbelieving people, after he had announced his faith to you. Remember that you used to hide your faith in Makkah before.

Al-Bukhari recorded this shorter version without a complete chain of narrators.

However a longer version with a connected chain of narrators has also been recorded.

Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn Abbas said,

""The Messenger of Allah sent a military expedition under the authority of Al-Miqdad bin Al-Aswad and when they reached the designated area, they found the people had dispersed.

However, a man with a lot of wealth did not leave and said, `I bear witness that there is no deity worthy of worship except Allah.'

Yet, Al-Miqdad killed him, and a man said to him, `You killed a man after he proclaimed:`There is no deity worthy of worship except Allah. By Allah I will mention what you did to the Prophet.'

When they went back to the Messenger of Allah, they said, `O Messenger of Allah! Al-Miqdad killed a man who testified that there is no deity worthy of worship except Allah.'

He said,

ادۡعُوا لِيَ الۡمِقۡدَادَ يَا مِقۡدَادُ أَقَتَلۡتَ رَجُلً يَقُولُ لَا إِلهَ إلاَّ اللهُ فَكَيۡفَ لَكَ بِلَ إِلهَ إِلاَّ اللهُ غَدًا

Summon Al-Miqdad before me. O Miqdad! Did you kill a man who proclaimed, ""There is no deity worthy of worship except Allah."" What would you do when you face, ""There is no deity worthy of worship except Allah tomorrow!""

Allah then revealed;

يَا أَيُّهَا الَّذِينَ امَنُواۡ إِذَا ضَرَبۡتُمۡ فِي سَبِيلِ اللّهِ فَتَبَيَّنُواۡ وَلَا تَقُولُواۡ لِمَنۡ أَلۡقَى إِلَيۡكُمُ السَّلَمَ لَسۡتَ مُوۡمِنًا تَبۡتَغُونَ عَرَضَ الۡحَيَاةِ الدُّنۡيَا فَعِندَ اللّهِ مَغَانِمُ كَثِيرَةٌ كَذَلِكَ كُنتُم مِّن قَبۡلُ فَمَنَّ اللّهُ عَلَيۡكُمۡ فَتَبَيَّنُواۡ

O you who believe! When you go (to fight) in the cause of Allah, verify (the truth), and say not to anyone who greets you:""You are not a believer;"" seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, so were you yourselves before till Allah conferred on you His Favors, therefore, be cautious in discrimination.

The Messenger of Allah said to Al-Miqdad,

كَانَ رَجُلٌ مُوۡمِنٌ يُخۡفِي إِيمَانَهُ مَعَ قَوۡمٍ كُفَّارٍ فَأَظۡهَرَ إيمَانَهُ فَقَتَلۡتَهُ فَكَذَلِكَ كُنۡتَ أَنۡتَ تُخۡفِي إِيمَانَكَ بِمَكَّةَ مِنۡ قَبۡل

He was a believing man who hid his faith among disbelieving people, and he announced his faith to you, but you killed him, although you used to hide your faith before, in Makkah.""

Allah's statement,

فَعِندَ اللّهِ مَغَانِمُ كَثِيرَةٌ

There is much more benefit with Allah.

means, better than what you desired of worldly possessions which made you kill the one who greeted you with the Salam and pronounced his faith to you. Yet, you ignored all this and accused him of hypocrisy, to acquire the gains of this life. However, the pure wealth with Allah is far better than what you acquired.

Allah's statement,

كَذَلِكَ

كُنتُم مِّن قَبۡلُ فَمَنَّ اللّهُ عَلَيۡكُمۡ

so were you yourselves before, till Allah conferred on you His Favors.

means, beforehand, you used to be in the same situation like this person who hid his faith from his people.

We mentioned the relevant Hadiths above. Allah said,

وَاذۡكُرُواۡ إِذۡ أَنتُمۡ قَلِيلٌ مُّسۡتَضۡعَفُونَ فِى الاٌّرۡضِ

And remember when you were few and were reckoned weak in the land. (8:26)

Abdur-Razzaq recorded that Sa`id bin Jubayr commented about Allah's statement,

كَذَلِكَ

كُنتُم مِّن قَبۡلُ

(so were you yourselves before),

""You used to hide your faith, just as this shepherd hid his faith.""

Allah said,

فَتَبَيَّنُواۡ

therefore, be cautious in discrimination,

then said,

إِنَّ اللّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرًا

Allah is Ever Well-Aware of what you do.

and this part of the Ayah contains a threat and a warning, as Sa`id bin Jubayr stated."

It is not for a believer to slay a believer, in other words, no such slaying should result at his hands, except by mistake, killing him by mistake, unintentionally. He who slays a believer by mistake, when he meant to strike some other thing, as in the case of hunting or [shooting at] trees, but then happens to strike him with what in most cases would not kill, then let him set free, let him emancipate, a believing slave (raqaba denotes nasama, 'a person'), an obligation on him, and blood-money is to be submitted, to be paid, to his family, that is, the slain person's inheritors, unless they remit it as a charity, to him by waiving [their claim to] it. In the Sunna this [blood-money] is explained as being equivalent to one hundred camels: twenty pregnant, twenty female sucklings, twenty male sucklings, twenty mature ones and twenty young ones [not more than five years old]; and [the Sunna stipulates] that it is incumbent upon the killer's clan, namely, his paternal relations [and not other relatives]. They share this [burden of the blood-money] over three years; the rich among them pays half a dinar, while the one of moderate means [pays] a quarter of a dinar each year; if they still cannot meet this, then it can be taken from the treasury, and if this is not possible, then from the killer himself. If he, the slain, belongs to a people at enmity, at war, with you and is a believer, then the setting free of a believing slave, is incumbent upon the slayer, as a redemption, but no bloodmoney is to be paid to his family, since they are at war [with you]. If he, the slain, belongs to a people between whom and you there is a covenant, a treaty, as is the case with the Protected People (ahl al-dhimma), then the blood-money, for him, must be paid to his family, and it constitutes a third of the blood-money for a believer, if the slain be a Jew or a Christian, and two thirds of a tenth of it, if he be a Magian; and the setting free of a believing slave, is incumbent upon the slayer. But if he has not the wherewithal, for [setting free] a slave, failing to find one, or the means to obtain one, then the fasting of two successive months, is incumbent upon him as a redemption: here God does not mention the transition to [an alternative to fasting which is] giving food [to the needy], as in the case of [repudiating one's wife by] zihaar, something which al- Shaafi'ee advocates in the more correct of two opinions of his; a relenting from God (tawbatan, 'relenting', is the verbal noun, and is in the accusative because of the implied verb). And God is ever Knowing, of His creation, Wise, in what He has ordained for them.