قال الله تعالى: ﴿مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا﴾ [المائدة: 32]. وقد أحدث هذا الأمر لبسًا لدى كثير من الناس. ومن المعلوم أن إثم من قتل مائة نفس أعظم عند الله من إثم من قتل نفسًا واحدة. ويرى بعض الناس أن التشبيه في الإثم يقتضي التشبيه في العقوبة؛ غير أن تشبيه شيء بشيء لا يقتضي أخذه بجميع أحكامه. وقد قال الله تعالى: ﴿كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا﴾ [النازعات: 46]، وقال: ﴿كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِّن نَّهَارٍ﴾ [الأحقاف: 35]. وهذا لا يعني بالضرورة أنهم لم يمكثوا في الدنيا إلا تلك المدة من الزمن. وقال النبي ﷺ: «من صلى العشاء في جماعة فكأنما قام نصف ليلة، ومن صلى الفجر في جماعة فكأنما قام ليلة كاملة».

Allah ~ said: ( Because of that, We ordained for the Children of Israel that if anyone killed a person, not in retaliation for murder or for spreading mischief in the land, it would be as if he had killed the whole of mankind; and if anyone saved a life, it would be as if he had saved the life of the whole of mankind) 1 This has caused some confusion among many people. It is known that the sin of the one who killed a hundred persons is greater in the Sight of Allah than the sin of the one who killed only one person. Some people believe that the resemblance in the sin suggests the resemblance of the punishment; but resembling one thing with another thing does not suggest taking it with all its regulations. Allah ~ has said: (The Day they see it, it will be as if they had not tarried in the world except an afternoon or a morning)2 and ( On the Day when they will see that (torment) with which they are promised as if they had not stayed more than as hour in a single day) 3. This does not necessarily mean that they stayed in this world only for that period of time. The Prophet ~ said: "If someone performs the 'Jsha Salat in congregation, it is as if he had stood in prayer for half a night, and if someone performs the Fajr Salat in congregation, it is as if he had stood in prayer for a whole 1

قال ﷺ أيضًا: «مَن صام رمضان ثم أتبعه ستًّا من شوال كان كصيام الدهر»۲ وقال ﷺ أيضًا: «مَن قرأ {قُلْ هُوَ اللهُ أَحَدٌ} فكأنما قرأ ثُلُثَ القرآن»۳. ومع ذلك فمن المعلوم أن أجر فاعل هذه الأعمال — كما جاء في الأحاديث السابقة — لا يبلغ أجر من شُبِّه به. ولو سُوِّيَ بينهما في الأجر، لكان من يصلي العشاء والفجر جماعةً ويقوم الليل بينهما إنما يُتعب نفسه طوال الليل دون أجرٍ زائد. فإن قيل: «فأين وجه الشبه بين من يقتل نفسًا واحدة ومن يقتل مائة نفس؟» فالشبه من وجوهٍ كثيرة: أولها: أن كليهما عاصٍ لله ولرسوله ﷺ، ويستحق عقوبة الله، وقد استوجبا غضب الله ولعنته والخلود في النار. والفرق بينهما في عقوبتهما في الدركات الدنيا من النار. وثانيها: أنهما يستحقان القتل على حدٍّ سواء. وثالثها: أنهما متساويان في الإثم بعزمهما على القتل بغير حق. فمن قتل نفسًا بغير حقٍّ، لمجرد الإفساد في الأرض، فهو قادر على أن يقتل أي أحدٍ لأخذ ماله؛ ولذلك فهو عدوٌّ للإنسانية! ورابعها: أن الله ﷻ قد جعل المؤمنين، في رحمتهم وتعاطفهم فيما بينهم، كالجسد الواحد؛ فإذا أصاب القاتلُ جزءًا من ذلك الجسد، تألمت بقية أجزائه. فمن آذى مؤمنًا فكأنما آذى جميع المؤمنين. قال النبي ﷺ: «لا تُقتل نفسٌ ظلمًا إلا كان على ابن آدم الأول (قابيل) كِفلٌ من دمها، لأنه أول من سنّ القتل». 4 ومع ذلك، لم يطبق وعيد العقوبة هذا على أول زانٍ، ولا أول سارق، ولا أول شارب خمر. وكان أول المشركين أحرى بذلك العقاب من أول القاتل، لأنه يكون أول من سنّ الشرك. ولهذا السبب كان النبي ﷺ يرى عمرو بن لُحَيّ الخزاعي ينال أشد العذاب في النار، لأنه أول من غيّر دين إبراهيم ؑ، كما قال الله تعالى: ﴿وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ﴾ أي أن يتخذكم الناس قدوة بعدكم، فتقع عليكم آثام كفرهم. وينطبق الحكم نفسه على من يسنّ سنة سيئة يتبعه عليها الناس. وروى عبد الله بن عباد ؓ أن النبي ﷺ قال: «يُؤتى يوم القيامة بالمقتول يحمل قاتله بناصيته ورأسه في يده، وأوداجه تشخب دمًا، فيقول: يا رب، قتلني، حتى يدنيه من العرش». وذُكر لابن عباس ؓ التوبة، فتلا قوله تعالى: ﴿وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا﴾، وقال: هذه الآية لم تُنسخ ولم تُبدّل، فكيف تكون له توبة؟ وقال نافع: نظر عبد الله بن عمر يومًا إلى الكعبة فقال: ما أعظمك وأعظم حرمتك، ولحرمة المؤمن عند الله أعظم من حرمتك! وروى أبو هريرة ؓ أن النبي ﷺ قال: «سِبابُ المسلم فسوقٌ، وقتاله كفرٌ». وقال النبي ﷺ أيضًا: «لا ترجعوا بعدي كفارًا، يضرب بعضكم رقاب بعض». وقال النبي ﷺ: «من قتل معاهدًا لم يَرَحْ رائحةَ الجنة، وإن ريحها توجد من مسيرة أربعين عامًا». 5 هذا هو عقاب من يقتل كافرًا معاهَدًا، فكيف بعقاب من يقتل مؤمنًا لا يعبد إلا الله ~؟ وقد قال النبي ﷺ: «لَزَوَالُ الدُّنْيَا أَهْوَنُ عِنْدَ اللَّهِ مِنْ قَتْلِ رَجُلٍ مُسْلِمٍ».6

night" • He ~ also said: "He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal, it would be as if he fasted perpetually."2 And he ~ also said: "If anyone recites surat: ( Say: He is Allah, the One) , it is as if he had recited one third of the Qur'an."3 However, it is known that the reward for the doer of such acts - as mentioned in the above Hadiths - does not reach the reward of the one resembled. If they are considered equal in reward, then the person who performs 'Isha and Fajr in congregation and stands performing the night prayer in between them would just be tiring himself all night, with no extra reward due. If it is said: "Then where is the resemblance between the one who kills one person and the one who kills a hundred persons"? The resemblance is in many aspects: First, Both of them are disobedient to Allah ~ and His Messenger ~' and are to receive Allah ' s Punishment, and both of them have earned Allah's Anger and Curse, and dwelling eternally in the Hell-Fire. The difference between them is in their punishment in their lowest levels of Hell. Second, they both equally deserve being killed. Third, they are both equally guilty in their willingness to kill unlawfully. Whoever kills a person without any right, simply for causing mischief in the land, can kill anyone just to take their property; therefore he is an enemy to humanity! Fourth, Allah ~ has made the believers, in their mercy and sympathy towards one another, as one body; so when a killer hurts one part of that body, all the other parts of that body are also hurt. So when someone hurts a believer, it is as if he has hurt all the believers. The Prophet ~ said: "No human being is killed unjustly, but a part of the responsibility for that crime is laid up on the first son of Adam (Qabil) who invented the tradition of killing (murdering) on the earth."4 Although, this promise of punishment never came to apply to the first fornicator, the first thief, or the first drunkard. The first polytheist would be rather more deserving of that punishment than the first killer, because he/she would have been the first to set the example of polytheism. It is for this reason that the Prophet ~ saw ' Umar bin Luhay Al-Khuza'i receiving the greatest punishment in the Hell-Fire, because he was the first who changed the Religion of Ibrahim ~,; as Allah ~ said: (and do not be the first to disbelieve therein ) 5 i.e. that people take you as an example - after you - and so their sins of disbelief would rest upon you. The same judgment is for the one who sets a bad practice which people followed. Abdullah bin 'Abbad ~ reported that the Prophet ~ said: "On the Day of Resurrection the slain will bring their slayer with his forelock and his head in his hand, and his own jugular vein meanwhile dripping with blood, and he will say: 'My Lord, he killed me' , till he brings him near the throne." People mentioned repentance to Ibn 'Abbas ~' but he recited the Verse: ( Whoever kills a believer intentionally, his recompense is Hell to abide therein ) 1, and said: this Verse has not been abrogated nor changed, so how could he benefit from any repentance?"2 Nafi' said: "Abdullah bin ' Umar looked at the Ka'bah one day and said: 'How great you are , and how great is your sanctity; but the sanctity of a believer is greater in the Sight of Allah!" Abu Hurayrah 4, reported that the Prophet ;i said: "Abusing a Muslim is Fusuq (i.e., an evil-doing), and killing him is Kufr ( disbelief). " 3 The Prophet :i also said: "Beware! Do not renegade as disbelievers, after me, by striking the necks of one another."4 The Prophet :i said: "Whoever has killed a person who has a treaty with the Muslims, shall not smell the scent of Paradise, though its scent may be perceived from a distance of forty years. " 5 This is the punishment for the one who kills a disbeliever who is under a protection treaty; so what about the punishment for the one who kills a believer who worships none but Allah ~? The Prophet ;i said: "The passing of the whole world would mean less to Allah than the murder of a Muslim man."6