Transliteration:( Wa mai yaqtul mu'minam muta'ammidan fajazaaa'uhoo Jahannamu khaalidan feehaa wa ghadibal laahu' alaihi wa la'anahoo wa a'adda lahoo 'azaaban 'azeemaa )
“And whoever kills a believer willfully [298], his recompense is Hell [299], where he will remain for a long time [300]. Allah's wrath is upon him [301], and He has cursed him and prepared for him a great punishment.”
From this we learn that this ruling does not apply to cases of conflict based on differing legal interpretations in Islam—such as the battle between Hazrat Ali (Radiallahu Anhu) and Hazrat Muawiya (Radiallahu Anhu).
In their case:
Hazrat Ali believed Hazrat Muawiya was rebelling and justified his actions based on:
“Then fight the one that has committed excessiveness against the other.” (Surah Al-Hujurat, 49:9)
Hazrat Muawiya believed Hazrat Ali was delaying justice in Hazrat Uthman’s murder, and based his action on:
“Undoubtedly We have given authority to his heirs but he should not exceed the limits…” (Surah Al-Isra, 17:33)
Although Hazrat Muawiya erred, both are beloved to Allah Almighty.
Just as unintentional killing is not classified as willful murder, the same principle applies here. It is not considered the type of deliberate killing condemned in this verse.
Although Hellfire is the prescribed punishment for intentional killing of a believer, if the victim’s family forgives the murderer, then Allah's mercy can change this decree.
This reflects a distinction between divine justice and divine grace:
Justice demands punishment,
but mercy may override it through forgiveness.
The phrase “for a long time” implies:
When “eternity” is paired with “forever,” it signifies eternal punishment.
When “forever” is not stated, it implies a prolonged but limited duration.
Thus, a Muslim who commits this grave sin—but not out of disbelief—will be punished in Hell for a long period, not eternally.
However, if a person kills a Muslim due to his faith or considers such killing lawful, then it constitutes disbelief, and the punishment becomes eternal Hell.
Otherwise, the act remains a major sin, punishable by a lengthy period in Hell.
The use of the terms “wrath” and “curse” signifies the severity of the act.
It also implies that:
It is permissible to invoke curses on sinners, as long as no specific individual is named.
For example:
“May the curse of Allah be upon the liars.”
This form of general condemnation is allowed in Islamic ethics.
The tafsir of Surah Nisa verse 93 by Ibn Kathir is unavailable here.
Please refer to Surah Nisa ayat 92 which provides the complete commentary from verse 92 through 93.
(4:93) And he who slays a believer wilfully his reward is Hell, where he will abide. Allah’s wrath is against him and He has cast His curse upon him, and has prepared for him a great chastisement.
There is no commentary by Abul Maududi available for this verse.
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