Misconception: Jihad Is Terrorism

Peace of God and His mercy to you.

Since September 2001, many people correlated terrorism to Islam forgetting all the terrorist acts against individuals, nations, races, cultures, and even faiths all over the world.

Islam does not call for terrorism. It calls for peace and cooperation between nations. God says in the Quran:

O mankind! Lo! We have created you from male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. Al Hujurat 49:13

The ignorant of people accuse the Holy Quran of being a fascist book that calls for killing people, period. The Arabic word for killing is qatl and is mentioned in the Quran 75 times (in bold):

1. And when Moses said unto his people: O my people! Ye have wronged yourselves by your choosing of the calf (for worship) so turn in penitence to your Creator, and kill (the guilty) yourselves. That will be best for you with your Creator and He will relent toward you. Lo! He is the Relenting, the Merciful. (54) The Cow 2:54

Tafsir:

And when Moses said to his people, those who worshipped the calf, ‘My people, you have done wrong against yourselves by your taking the [golden] calf, for a god; now turn to your Creator, away from that worship [of the calf] and slay one another, that is, let the innocent of you slay the guilty; That, slaughter, will be better for you in your Creator’s sight’, who made it easier for you to accomplish this and sent down a dark cloud over you, so that none of you was able to see the other and show him mercy, such that almost seventy thousand of you were killed; and He will turn to you [relenting], before your [turning in] repentance; truly He is the Relenting, the Merciful. Source: altafsir

2. And when ye said: O Moses! We are weary of one kind of food; so call upon thy Lord for us that He bring forth for us of that which the earth groweth - of its herbs and its cucumbers and its corn and its lentils and its onions. He said: Would ye exchange that which is higher for that which is lower? Go down to settled country, thus ye shall get that which ye demand. And humiliation and wretchedness were stamped upon them and they were visited with wrath from Allah. That was because they disbelieved in Allah's revelations and slew the prophets wrongfully. That was for their disobedience and transgression. (61) The Cow 2:61

Tafsir:

And when you said, ‘Moses, we will not endure one sort of food, that is to say, manna and quails; pray to your Lord for us, that He may bring forth for us, something, of (min here is explicative) what the earth produces — green herbs, cucumbers, garlic, lentils, onions’, he, Moses, said, to them, ‘Would you exchange what is better, more noble, that is, do you substitute this, with what is lowlier?’ (the hamza of a-tastabdilūna is for rebuke); they thus refused to change their mind and he [Moses] supplicated to God, and He, exalted be He, said, ‘Go down to a city, whichever city it may be; you shall have, there, what you demanded’ of vegetable produce; And abasement, submissiveness, and wretchedness, that is, the signs of poverty on account of their submissiveness and debasement that always accompany them, even if they be rich, in the same way that a coin never changes its mint; were cast upon them, and they incurred, ended up with God’s wrath; that, that is, that affliction and wrath, was because they used to disbelieve the signs of God and slay prophets, such as Zachariah and John, without right, that is, unjustly; that was because they disobeyed, and they were transgressors, overstepping the bounds in disobedience (here the repetition [dhālik bi-mā ‘asaw wa-kānū ya‘tadūn] is for emphasis). Source: altafsir

3. And (remember) when ye slew a man and disagreed concerning it and Allah brought forth that which ye were hiding. (72) The Cow 2:72

Tafsir:

And when you killed a living soul, and disputed thereon (iddāra’tum: the tā’ [of the root-form itdāra’tum] has been assimilated with the dāl) — and God disclosed what you were hiding (this is a parenthetical statement; the story begins here [with wa-idh qataltum nafsan, ‘and when you killed a soul’… and continues in the following]): Source: altafsir

4. Yet ye it is who slay each other and drive out a party of your people from their homes, supporting one another against them by sin and transgression-and if they came to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you - Believe ye in part of the Scripture and disbelieve ye in part thereof? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware of what ye do. (85) The Cow 2:85

Tafsir:

Qurayza had allied themselves with the Aws, and the Nadīr with the Khazraj, but every member of an alliance would fight against a fellow ally, thus destroying each other’s homes and expelling one another, taking prisoners and then ransoming them. When they were asked: ‘Why do you fight them and then pay their ransom?’, they would reply, ‘Because we have been commanded to ransom’; and they would be asked, ‘So, why do you fight them then?’, to which they would say, ‘For fear that our allies be humiliated’; God, exalted, says: What, do you believe in part of the Book, that is, the part about ransom, and disbelieve in part?, namely, the part about renouncing fighting, expulsion and assistance [against one another]; What shall be the requital of those of you who do that, but degradation, disgrace and ignominy, in the life of this world: they were disgraced when Qurayza were slewn and the Nadīr were expelled to Syria, and ordered to pay the jizya; and on the Day of Resurrection to be returned to the most terrible of chastisement? And God is not heedless of what you do (ta‘malūna, or read ya‘malūna, ‘they do’). Source: altafsir

5. And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay? (87) The Cow 2:87

Tafsir:

And We gave Moses the Scripture, the Torah, and after him We sent successive messengers, that is, We sent them one after another, and We gave Jesus son of Mary the clear proofs, that is, the miracles of bringing the dead back to life and healing the blind and the leper, and We confirmed him, We strengthened him, with the Holy Spirit (the expression rūh al-qudus is an example of annexing [in a genitive construction] the noun described to the adjective [qualifying it], in other words, al-rūh al-muqaddasa), that is, Gabriel, [so described] on account of his [Jesus’s] sanctity; he would accompany him [Jesus] wherever he went; still you refuse to be upright, and whenever there came to you a messenger, with what your souls did not desire, [did not] like, in the way of truth, you became arrogant, you disdained to follow him (istakbartum, ‘you became arrogant’, is the response to the particle kullamā, ‘whenever’, and constitutes the interrogative, and is meant as a rebuke); and some, of them, you called liars, such as Jesus, and some you slay?, such as Zachariah and John (the present tenses [of these verbs] are used to narrate the past events [as though they were events in the present], in other words, ‘[and some] you slew’). Source: altafsir

6. And when it is said unto them: Believe in that which Allah hath revealed, they say: We believe in that which was revealed unto us. And they disbelieve in that which cometh after it, though it is the truth confirming that which they possess. Say (unto them, O Muhammad): Why then slew ye the prophets of Allah aforetime, if ye are (indeed) believers? (91) The Cow 2:91

Tafsir:

And when it was said to them, ‘Believe in what God has revealed, that is, the Qur’ān and other [Books], they said, ‘We believe in what was revealed to us’, that is, the Torah; and (wā, here indicates a circumstantial qualifier) they disbelieve in what is beyond that, what is other than that or what came afterwards, such as the Qur’ān; yet it is the truth (wa-huwa’l-haqqu is a circumstantial qualifier) confirming (musaddiqan, a second circumstantial qualifier for emphasis) what is with them. Say, to them: ‘Why then were you slaying the prophets of God formerly, if you were believers?’ in the Torah and in it you were forbidden to kill them: this address, concerning what their forefathers did, is directed towards those present at the time of our Prophet, on account of their approval of it [that is, of what the forefathers had done]. Source: altafsir

7. And call not those who are slain in the way of Allah "dead." Nay, they are living, only ye perceive not. (154) The Cow 2:154

Tafsir:

And say not of those slain in God’s way, that, ‘They are dead’; rather they are living, their spirits are, according to a hadīth, contained in green birds that take wing freely wherever they wish in Paradise; but you are not aware, [but you] do not know their condition. Source: altafsir

8. O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness. This is an alleviation and a mercy from your Lord. He who transgresseth after this will have a painful doom. (178) The Cow 2:178

Tafsir:

O you who believe, prescribed, made obligatory, for you is retaliation, on equal terms, regarding the slain, both in the attributes [of the one slain] and in the action involved; a free man, is killed, for a free man, and not for a slave; and a slave for a slave, and a female for a female. The Sunna makes it clear that a male may be killed [in retaliation] for a female, and that religious affiliation should be taken into account also, so that a Muslim cannot be killed in return for an disbeliever, even if the former be a slave and the latter a free man. But if anything, of the blood, is pardoned any one, of those who have slain, in relation to his brother, the one slain, so that the retaliation is waived (the use of the indefinite shay’un, ‘anything’, here implies the waiving of retaliation through a partial pardon by the inheritors [of the slain]; the mention of akhīh [‘his brother’] is intended as a conciliatory entreaty to pardon and a declaration that killing should not sever the bonds of religious brotherhood; the particle man, ‘any one’, is the subject of a conditional or a relative clause, of which the predicate is [the following, fa’ittibā‘un]) let the pursuing, that is, the action of the one who has pardoned in pursuing the killer, be honourable, demanding the blood money without force. The fact that the ‘pursuing’ results from the ‘pardoning’ implies that one of the two [actions] is a duty, which is one of al-Shāfi‘ī’s two opinions here. The other [opinion] is that retaliation is the duty, whereas the blood money is merely compensation [for non-retaliation], so that if one were to pardon but not name his blood money, then nothing [happens]; and this [latter] is the preferred [opinion]. And let the payment, of the blood money by the slayer, to him, the pardoner, that is, the one inheriting [from the slain], be with kindliness, without procrastination or fraud; that, stipulation mentioned here about the possibility of retaliation and the forgoing of this in return for blood money, is an alleviation, a facilitation, given, to you, by your Lord, and a mercy, for you, for He has given you latitude in this matter and has not categorically demanded that one [of the said options] be followed through, in the way that He made it obligatory for Jews to retaliate and for Christians to [pardon and] accept blood money; and for him who commits aggression, by being unjust towards the killer and slaying him, after that, that is, [after] pardoning — his is a painful chastisement, of the Fire in the Hereafter, or of being killed in this world. Source: altafsir

9. And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers. (191) The Cow 2:191

Tafsir:

And slay them wherever you come upon them, and expel them from where they expelled you, that is, from Mecca, and this was done after the Conquest of Mecca; sedition, their idolatry, is more grievous, more serious, than slaying, them in the Sacred Enclosure or while in a state of pilgrimage inviolability, the thing that you greatly feared. But fight them not by the Sacred Mosque, that is, in the Sacred Enclosure, until they should fight you there; then if they fight you, there, slay them, there (a variant reading drops the alif in the three verbs [sc. wa-lā taqtilūhum, hattā yaqtulūkum, fa-in qatalūkum, so that the sense is ‘slaying’ in all three, and not just ‘fighting’]) — such, killing and expulsion, is the requital of disbelievers. Source: altafsir

10. They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein. (217) The Cow 2:217

Tafsir:

Thus the Prophet (s) sent forth the first of his raiding parties under the command of ‘Abd Allāh b. Jahsh. They fought against the idolaters and killed [‘Amr b. ‘Abd Allāh] Ibn al-Hadramī in [the sacred month of] Rajab, thinking that it was the last day of Jumādā II. The disbelievers reviled them for making fighting lawful in a sacred month, and so God revealed the following: They ask you about the sacred, the forbidden, month, and fighting in it (qitālin fīhi, ‘fighting in it’, is an inclusive substitution [for al-shahri l-harāmi, ‘the sacred month’]). Say, to them: ‘Fighting (qitālun is the subject) in it is a grave thing (kabīr, ‘grave’, is the predicate), that is, heinous in terms of sin; but to bar (saddun is the subject), people, from God’s way, His religion, and disbelief in Him, in God, and, to bar from, the Sacred Mosque, that is, Mecca, and to expel its people, the Prophet (s) and the believers, from it — that is graver (the predicate of the [last] subject), [that is] more heinous in terms of sin than fighting in it, in God’s sight; and sedition, your idolatry, is graver than, your, slaying’, in it. They, the disbelievers, will not cease to fight against you, O believers, until, so that, they turn you from your religion, to unbelief, if they are able; and whoever of you turns from his religion, and dies disbelieving — their, good, works have failed, that is, they are invalid, in this world and the Hereafter. Thus they will not count for anything and will not result in any reward. The specification of death as a condition is because if that person were to return to Islam [again], his original deeds would not be invalidated, and he will be rewarded for them, and he would not have to repeat them, [deeds] such as [performing] the Pilgrimage: al-Shāfi‘ī is of this opinion. Those are the inhabitants of the Fire, abiding therein. Source: altafsir

11. So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures. (251) The Cow 2:251

Tafsir:

And they routed, they broke, them, by the leave of God, by His will, and David, who was among the ranks of Saul’s army, slew Goliath; and God gave him, David, the kingship, over the Children of Israel, and Wisdom, prophethood after the death of Samuel and Saul, and the combination [of kingship and prophethood] had never come to anyone before him; and He taught him such as He willed, of the manufacture of mail-coats and the speech of birds. Had God not repelled people some (ba‘dahum, ‘some’, substitutes for [saying] ba‘dan min al-nās, ‘some people’) by means of others the earth would have surely been corrupted, with idolaters defeating and slaying Muslims, and mosques being destroyed; but God is bounteous to all worlds, by repelling some by means of others. Source: altafsir

12. Lo! those who disbelieve the revelations of Allah, and slay the prophets wrongfully, and slay those of mankind who enjoin equity: promise them a painful doom. (21) Al Imran 3:21

Tafsir:

Those who disbelieve in the signs of God and slay (yaqtulūna, is also read as yuqātilūna, ‘they fight against’) the prophets without right, and slay those who enjoin to equity, to justice, and these are the Jews, who are reported to have killed forty–three prophets and to have been forbidden this by a hundred and seventy devout worshippers among them, each of whom was killed immediately. So give them good tidings, let them know, of a painful chastisement. The use of ‘good tidings’ here is meant as a sarcastic ridicule of them (the fā’ [of fa-bashshirhum, so give them good tidings] is considered part of the predicate of inna because its noun, that is, its relative clause, resembles a conditional [sc. in yakfurūna, ‘if they disbelieve…’, fa-bashshirhum, ‘then, give them good tidings…’]). Source: altafsir

13. Ignominy shall be their portion wheresoever they are found save (where they grasp) a rope from Allah and a rope from men. They have incurred anger from their Lord, and wretchedness is laid upon them. That is because they used to disbelieve the revelations of Allah, and slew the prophets wrongfully. That is because they were rebellious and used to transgress. (112) Al Imran 3:112

Tafsir:

Abasement shall be cast upon them, wherever they are found, so that they have no strength and no protection, save, if they be [clinging to], a rope of God, and a rope of the, believing, people, this being the latter’s covenant of security for them on the condition that they pay the jizya, in other words, they have no protection other than this; they have incurred, they have ended up, with anger from God, and poverty shall be cast upon them; that, is, because they disbelieved in God’s signs, and slew the prophets without right; that (dhālika is [repeated] for emphasis), is, because they disobeyed, God’s command, and used to transgress, passing from what is lawful into what is unlawful. Source: altafsir

14. Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back on doth no hurt to Allah, and Allah will reward the thankful. (144) Al Imran 3:144

Tafsir:

With regard to their being routed, when it was rumoured that the Prophet had been killed and the hypocrites had said to the believers, ‘If he has been killed, go back to your [previous] religion’, the following was revealed: Muhammad is only a messenger; messengers have passed away before him. Why, if he should die or is slain, like others, will you turn back on your heels, will you return to unbelief (the last statement is the locus of the interrogative of denial, in other words, ‘he was not a worshipped being, so that [if he were to die] you should turn back [to your previous religion]’). If any man should turn back on his heels, he will not harm God in any way, but will be harming himself, and God will requite those that are thankful, for His graces by staying firm. Source: altafsir

15. Then, after grief, He sent down security for you. As slumber did it overcome a party of you, while (the other) party, who were anxious on their own account, thought wrongly of Allah, the thought of ignorance. They said: Have we any part in the cause? Say (O Muhammad): The cause belongeth wholly to Allah. They hide within themselves (a thought) which they reveal not unto thee, saying: Had we had any part in the cause we should not have been slain here. Say: Even though ye had been in your houses, those appointed to be slain would have gone forth to the places where they were to lie. (All this hath been) in order that Allah might try what is in your breasts and prove what is in your hearts. Allah is Aware of what is hidden in the breasts (of men). (154) Al Imran 3:154

Tafsir:

Then He sent down upon you, after grief, security — a slumber (nu‘āsan, ‘slumber’ substitutes for amanatan, ‘security’) overcoming (yaghshā or taghshā) a party of you, namely, the believers. They would become dizzy under their shields and their swords would fall from their hands; and a party whose own souls distressed them, that is, they caused them grief, so that their only wish was their deliverance, regardless of the Prophet and his Companions, and they were unable to fall asleep: these were the hypocrites; thinking wrongly of God, thoughts of, those thoughts during the, age of ignorance, the moment they thought that the Prophet had been killed or that he would not be given victory, saying, ‘Have we any part whatever in the affair?’ (read [interrogative] hal as [negative] mā) that is, [we have no part in] the assistance which we were promised. Say, to them: ‘The affair belongs entirely (read accusative kullahu to denote an emphasis, or nominative kulluhu as a subject [of a new sentence], the predicate of which is [what follows]) to God’, that is to say, the decree is His, He does what He wills. They conceal within their hearts what they do not disclose, what they [do not] manifest, to you, saying, (yaqūlūna, ‘saying’, is an explication of the preceding [statement]) ‘Had we had any part in the affair, we would not have been slain here’, that is to say, ‘Had the choice been ours, we would not have set out and thus been slain; but we were forced to set out’. Say, to them: ‘Even if you had been in your houses, with some among you whom God had appointed that they be slain, those, of you, for whom it had been appointed, decreed, that they be slain would have sallied forth, would have gone forth, to the places where they were to lie’, the battleground where they were to fall, and they would have been slain; and their staying put [at home] would not have saved them, for God’s decree will be, inevitably. And, He did what He did at Uhud, that God might try, [that He might] test, what was in your breasts, your hearts, of sincerity or hypocrisy, and that He might prove, [that He might] distinguish, what was in your hearts; and God knows what is in the breasts, what is in the hearts. Nothing can be hidden from Him, and He tries people only to make [matters] manifest for them. Source: altafsir

16. O ye who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed: that Allah may make it anguish in their hearts. Allah giveth life and causeth death; and Allah is Seer of what ye do. (156) Al Imran 3:156

Tafsir:

O you who believe, be not as the disbelievers, that is, [as] the hypocrites, who say of their brothers, that is, regarding their affair, when they travel in the land, and then die, or are on raiding campaigns (ghuzzan, ‘a raiding party’, is the plural of ghāzin), and are then slain, ‘Had they been with us, they would not have died and would not have been slain’, in other words, do not say as they say — so that God may make that, saying [of theirs], as a conclusion of their affair, anguish in their hearts. For God gives life, and He gives death, and so no staying put can prevent death, and God sees what you do (ta‘malūna, or ya‘malūna, ‘they do’), and He will requite you for it. Source: altafsir

17. And what though ye be slain in Allah's way or die therein? Surely pardon from Allah and mercy are better than all that they amass. (157) Al Imran 3:157

Tafsir:

And if (wa-la-in, the lām is for oaths) you are slain in God’s way, in [holy] struggle, or die (read muttum or mittum, from [singular form] māta, yamūtu), that is, if death comes to you thereat, forgiveness, that is, from God, for your sins, and mercy, therefor from Him for you (the clause introduced by the lām [of la-maghfiratun, ‘forgiveness’] is the response to the oath [clause of la’in], and occupies the place of the verbal action as a subject, the predicate of which [is what follows]) are better than what they amass, in this world (read tajma‘ūn, ‘you amass’, or yajma‘ūn, ‘they amass’). Source: altafsir

18. What though ye be slain or die, when unto Allah ye are gathered? (158) Al Imran 3:158

Tafsir:

And if (wa-la-in, the lām is for oaths) you die ([read] in both ways [muttum or mittum], or are slain, in the [holy] struggle or otherwise, it is to God, and to none other than Him that, you shall be mustered, in the Hereafter, and He will requite you. Source: altafsir

19. Those who, while they sat at home, said of their brethren (who were fighting for the cause of Allah): If they had been guided by us they would not have been slain. Say (unto them, O Muhammad): Then avert death from yourselves if ye are truthful. (168) Al Imran 3:168

Tafsir:

Those who (alladhīna substitutes for the previous alladhīna, or constitutes an adjectival qualification [of it]) said to their brothers, in religion, whilst they themselves, had, stayed put, [refraining] from [joining] the struggle, ‘Had they, the martyrs at Uhud or those who stayed put with us, obeyed us, they would not have been slain’. Say, to them: ‘Then avert, ward off, death from yourselves, if you speak the truth’, in that staying put delivers one from it [sc. from death]. Source: altafsir

20. Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision. (169) Al Imran 3:169

Tafsir:

The following was revealed regarding martyrs: Count not those who were slain (read qutilū or quttilū) in God’s way, that is, for the sake of His religion, as dead, but rather, that they are, living with their Lord, their spirits inside green birds that take wing freely wherever they wish in Paradise, as reported in a hadīth); provided for [by Him], with the fruits of Paradise. Source: altafsir

21. Verily Allah heard the saying of those who said, (when asked for contributions to the war): "Allah, forsooth, is poor, and we are rich!" We shall record their saying with their slaying of the prophets wrongfully and We shall say: Taste ye the punishment of burning! (181) Al Imran 3:181

Tafsir:

Verily God has heard the saying of those, namely the Jews, who said, ‘Indeed God is poor, and we are rich’: they said this when the verse, who is he that will lend God a good loan [Q. 2:245] was revealed, adding that, ‘If God were [truly] rich, He would not be asking us for loans’. We shall write down, We shall order that it be written, what they have said, in the scrolls containing their deeds so that they will be requited for it (a variant reading [for active naktubu, ‘We shall write’] has the passive yuktabu, ‘it shall be written’) and, We shall write down, their slaying (read accusative qatlahum or nominative qatluhum) the prophets without right, and We shall say (naqūlu, also read yaqūlu, meaning God [shall say]) to them by the tongue of the angels in the Hereafter, ‘Taste the chastisement of the Burning, the Fire. Source: altafsir

22. (The same are) those who say: Lo! Allah hath charged us that we believe not in any messenger until he bring us an offering which fire (from heaven) shall devour. Say (unto them, O Muhammad): Messengers came unto you before me with miracles, and with that (very miracle) which ye describe. Why then did ye slay them? (Answer that) if ye are truthful! (183) Al Imran 3:183

Tafsir:

Those (alladhīna, an adjectival qualification of the previous alladhīna, ‘those who’ [Q. 3:181]) same who said, to Muhammad (s), ‘God has already made covenant with us, in the Torah, that we should not believe in any messenger, accepting his truthfulness, until he bring us an offering to be devoured by fire’, and so we will not believe in you until you bring us this [offering], namely, of grazing livestock or other [kind of animal] one offers [in sacrifice] to God. If it is accepted, a white fire will come down from the heaven and consume it, otherwise it will remain as it is. Such a covenant was made with the Children of Israel, but not in the case of Jesus and Muhammad. God, exalted be He, says, Say, to them in rebuke: ‘messengers have come to you before me with clear proofs, with miracles, and with that which you said, [messengers] such as Zachariah and John, but you slew them: the address here is for those living at the time of our Prophet Muhammad (s), even though the deed was their forefathers’, for they [their descendants] are content with it. Why did you slay them, then, if you are truthful?’, about [the fact] that you would believe if it [the offering] were brought [to you]. Source: altafsir

23. And their Lord hath heard them (and He saith): Lo! I suffer not the work of any worker, male or female, to be lost. Ye proceed one from another. So those who fled and were driven forth from their homes and suffered damage for My cause, and fought and were slain, verily I shall remit their evil deeds from them and verily I shall bring them into Gardens underneath which rivers flow - A reward from Allah. And with Allah is the fairest of rewards. (195) Al Imran 3:195

Tafsir:

And their Lord answers them, their supplication, by saying that, ‘I do not let the labour of any labourer among you go to waste, be you male or female — the one of you is as the other (this statement is a reaffirmation of the previous one): that is, they are both equal when it comes to recompensing them for their deeds and for not neglecting them. When Umm Salama asked, ‘O Messenger of God, why is there no mention of women when it comes to the Emigration (hijra)?’, the following was revealed: and those who emigrated, from Mecca to Medina, and were expelled from their habitations, those who suffered hurt in My way, for My religion, and fought, the disbelievers, and were slain (read qutilū or quttilū) — them I shall surely absolve of their evil deeds, concealing these with forgiveness, and I shall admit them to Gardens underneath which river flow’. A reward (thawāban is a verbal noun reaffirming the import of la-ukaffiranna) from God! (there is a shift of person here). And God — with Him is the fairest reward, [the fairest] requital. Source: altafsir

24. O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you. (29) The Women 4:29

Tafsir:

O you who believe, consume not your goods between you wrongly, unlawfully according to the Law, through usury or usurpation, except it be trading (tijāratan, also read tijāratun), so that the goods be from trade effected, through mutual agreement, through mutual good-will: such [goods] you may consume. And kill not yourselves, by committing what leads towards destruction on account of some affiliation, be it in this world or the Hereafter. Surely God is ever Merciful to you, when He forbids you such things. Source: altafsir

25. And if We had decreed for them: Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening; (66) The Women 4:66

Tafsir:

And had We prescribed for them: (the particle an, ‘that’, is explicative) ‘Slay yourselves’ or ‘Leave your habitations’, as We did for the Children of Israel, they would not have done it, that is, what has been prescribed for them, save a few (read nominative qalīlun, as a substitution; or read accusative qalīlan, as an exceptive clause) of them; yet if they had done what they were admonished to do, of obedience to the Messenger (s), it would have been better for them, and stronger in establishing, [a stronger] confirmation of their faith. Source: altafsir

26. Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward. (74) The Women 4:74

Tafsir:

God, exalted be He, says: So let them fight in the way of God, to elevate His religion, those who sell the life of this world for the Hereafter; and whoever fights in the way of God and is slain, dies a martyr, or conquers, overcomes his enemy, We shall give him a great wage, a plentiful reward. Source: altafsir

27. They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them, (89) The Women 4:89

Tafsir:

They long, they wish, that you should disbelieve as they disbelieve, so then you, and they, would be equal, in unbelief; therefore do not take friends from among them, associating with them, even if they should [outwardly] manifest belief, until they emigrate in the way of God, a proper emigration that would confirm their belief; then, if they turn away, and remain upon their ways, take them, as captives, and slay them wherever you find them; and do not take any of them as a patron, to associate with, or as a helper, to assist you against your enemy. Source: altafsir

28. Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant. (91) The Women 4:91

Tafsir:

You will find others desiring to have security from you, by manifesting belief before you, and security from their own people, through unbelief, when they return to them, and these were [the tribes of] Asad and Ghatafān; yet whenever they are returned to sedition, [whenever] they are summoned to idolatry, they are overwhelmed by it, falling into it in the worst of ways. So, if they do not stay away from you, by refraining from fighting you, and, do not, offer you peace, and, do not, restrain their hands, from you, then take them, as captives, and slay them wherever you come upon them, [wherever] you find them; against them We have given you clear warrant, a clear and manifest proof for you to slay them and capture them, on account of their treachery. Source: altafsir

29. It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood-money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise. (92) The Women 4:92

Tafsir:

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] zihār, something which al-Shāfi‘ī 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). Source: altafsir

30. Whoso slayeth a believer of set purpose, his reward is Hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom. (93) The Women 4:93

Tafsir:

And whoever slays a believer deliberately, intending to kill him, with something that is lethal, aware of the fact that he [the slain] is a believer, his requital is Hell, abiding therein, and God is wroth with him and has cursed him, He has removed him from His mercy, and has prepared for him a mighty chastisement, in the Fire: this may be explained as [referring to] the person that deems such [killing] licit, or as being his requital if he were to be requited, but it would not be anything new if this threat [of punishment] were to be forgone, because of what He says: Other than that [that is, idolatry] He forgives whomever He will [Q. 4:48]. It is reported from Ibn ‘Abbās that it [the verse] should be understood as it stands, abrogating other verses of ‘forgiveness’. The verse in [sūrat] al-Baqara [Q. 2:178] clearly indicates that the one who kills deliberately should be killed in return, or if he is pardoned then he has to pay the blood-money, the value of which has already been mentioned. It is made clear in the Sunna that between the intentional and the unintentional, there is a type of killing that is identified as [being with] quasi-deliberate intent (shibh al-‘amd), where the killer has slain with what in most cases is not [a] lethal [implement]. In such a case, there is no [right to] retaliation and blood-money is paid instead, so that it [this type of killing] is described as intentional, but [considered] unintentional in [that there applies] the fixing of the period [for payment] and the sharing of the burden [by the killer’s clan]; in this [case] and that of intentional killing redemption is more urgent than in unintentional killing. Source: altafsir

31. Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened - Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few - (155) The Women 4:155

Tafsir:

So, for their breaking (fa-bi-mā naqdihim: the mā is extra; the bā’ is causative and connected to a missing element [such as sabab, ‘reason’], in other words [it should be understood as] la‘annāhum bi-sabab naqdihim, ‘We cursed them for the reason of their breaking’) their covenant and disbelieving in the signs of God, and slaying the prophets wrongfully, and for their saying, to the Prophet (s): ‘Our hearts are covered up’, and cannot grasp what you say — nay, but God sealed them for their disbelief, and so they cannot heed any admonition; so they do not believe, except for a few, among them, like ‘Abd Allāh b. Salām and his companions. Source: altafsir

32. And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain. (157) The Women 4:157

Tafsir:

And for their saying, boastfully, ‘We slew the Messiah, Jesus son of Mary, the Messenger of God’, as they claim: in other words, for all of these [reasons] We have punished them. God, exalted be He, says, in repudiating their claim to have killed him: And yet they did not slay him nor did they crucify him, but he, the one slain and crucified, who was an associate of theirs [the Jews], was given the resemblance, of Jesus. In other words, God cast his [Jesus’s] likeness to him and so they thought it was him [Jesus]. And those who disagree concerning him, that is, concerning Jesus, are surely in doubt regarding, the slaying of, him, for some of them said, when they saw the slain man: the face is that of Jesus, but the body is not his, and so it is not he; and others said: no, it is he. They do not have any knowledge of, the slaying of, him, only the pursuit of conjecture (illā ittibā‘a l-zann, is a discontinuous exception) in other words: ‘instead, they follow conjecture regarding him, that which they imagined [they saw]’; and they did not slay him for certain (yaqīnan, a circumstantial qualifier emphasising the denial of the slaying). Source: altafsir

33. But recite unto them with truth the tale of the two sons of Adam, how they offered each a sacrifice, and it was accepted from the one of them and it was not accepted from the other. (The one) said: I will surely kill thee. (The other) answered: Allah accepteth only from those who ward off (evil). (27) The Table 5:27

Tafsir:

And recite, O Muhammad (s), to them, your people, the story, the tale, of the two sons of Adam, Abel and Cain, truthfully (bi’l-haqq is semantically connected to utlu, ‘recite’), how they each offered a sacrifice, to God, which in Abel’s case was a ram, and in Cain’s, some green crops, and it was accepted from one of them, namely, from Abel, when a fire came down from the heaven and consumed his offering, and not accepted from the other, that is, from Cain, and so he became furious and kept secret his envy until Adam left on pilgrimage. He said, to him, ‘I will surely slay you,’, and the other said, ‘Why?’, to which the first replied, ‘Because only your offering was accepted’. The other said, ‘God accepts only from the God-fearing’. Source: altafsir

34. Even if thou stretch out thy hand against me to kill me, I shall not stretch out my hand against thee to kill thee, lo! I fear Allah, the Lord of the Worlds. (28) The Table 5:28

Tafsir:

‘Yet if (la-in, the lām is for oaths) you extend your hand against me to slay me, I will not extend my hand against you to slay you; I fear God, the Lord of the Worlds, in slaying you.' Source: altafsir

35. But (the other's) mind imposed on him the killing of his brother, so he slew him and became one of the losers. (30) The Table 5:30

Tafsir:

Then his soul prompted him, it seduced him, to slay his brother, so he slew him and became one of the losers, by slaying him. And he did not know what to do with him, because he was the first of the Children of Adam to die on earth, and so he carried him on his back. Source: altafsir

36. For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind. Our messengers came unto them of old with clear proofs (of Allah's Sovereignty), but afterwards lo! many of them became prodigals in the earth. (32) The Table 5:32

Tafsir:

Because of that, which Cain did, We decreed for the Children of Israel that whoever slays a soul for other than a soul, slain, or for, other than, corruption, committed, in the land, in the way of unbelief, fornication or waylaying and the like, it shall be as if he had slain mankind altogether; and whoever saves the life of one, by refraining from slaying, it shall be as if he had saved the life of all mankind — Ibn ‘Abbās said [that the above is meant] in the sense of violating and protecting its [a soul’s] sanctity [respectively]. Our messengers have already come to them, that is, to the Children of Israel, with clear proofs, miracles, but after that many of them still commit excesses in the land, overstepping the bounds through disbelief, killing and the like. Source: altafsir

37. The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom; (33) The Table 5:33

Tafsir:

The following was revealed when the ‘Arniyyūn came to Medina suffering from some illness, and the Prophet (s) gave them permission to go and drink from the camels’ urine and milk. Once they felt well they slew the Prophet’s shepherd and stole the herd of camels: Truly the only requital of those who fight against God and His Messenger, by fighting against Muslims, and hasten about the earth to do corruption there, by waylaying, is that they shall be slaughtered, or crucified, or have their hands and feet cut off on opposite sides, that is, their right hands and left feet, or be banished from the land (the aw, ‘or’, is [used] to indicate the [separate] application of [each of] the cases [listed]; thus, death is for those that have only killed; crucifixion is for those that have killed and stolen property; the cutting off [of limbs on opposite sides] is for those that have stolen property but have not killed; while banishment is for those that pose a threat — this was stated by Ibn ‘Abbās and is the opinion of al-Shāfi‘ī; the more sound of his [al-Shāfi‘ī’s] two opinions is that crucifixion should be for three days after [the] death [of the killer], or, it is also said, shortly before [he is killed]; with banishment are included similar punishments, such as imprisonment and the like). That, mentioned requital, is a degradation, a humiliation, for them in this world; and in the Hereafter theirs will be a great chastisement, namely, the chastisement of the Fire. Source: altafsir

38. We made a covenant of old with the Children of Israel and We sent unto them messengers. As often as a messenger came unto them with that which their souls desired not (they became rebellious). Some (of them) they denied and some they slew. (70) The Table 5:70

Tafsir:

And We made a covenant with the Children of Israel, to believe in God and His messengers, and We sent messengers to them. Every time a messenger came to them, from among them, with what their souls did not desire, in the way of truth, they denied it; some, of them, they denied, and some, of them, they slay, such as Zachariah and John (the use of [the present tense] yaqtulūn, ‘they slay’, instead of [the perfect tense] qatalū is to narrate past events [as if in the present] and to conclude [in harmony with] the end-rhyme of the verses). Source: altafsir

39. O ye who believe! Kill no wild game while ye are on the pilgrimage. Whoso of you killeth it of set purpose he shall pay its forfeit in the equivalent of that which he hath killed, of domestic animals, the judge to be two men among you known for justice, (the forfeit) to be brought as an offering to the Ka'bah; or, for expiation, he shall feed poor persons, or the equivalent thereof in fasting, that he may taste the evil consequences of his deed. Allah forgiveth whatever (of this kind) may have happened in the past, but whoso relapseth, Allah will take retribution from him. Allah is Mighty, Able to Requite (the wrong). (95) The Table 5:95

Tafsir:

O you who believe, do not slay game while you are in the state of pilgrimage inviolability, for the hajj or the ‘umra; whoever of you slays it wilfully, then the compensation shall be (read fa-jazā’un, ‘then the compensation [shall be]’, followed by a nominative [mithlu, ‘the like of’]) that is to say, a compensation is incumbent on him, and that is, the equivalent of what he has slain, of flocks, in other words, a similar creature (a variant reading has an annexation construction for jazā’, ‘compensation’, [sc. fa-jazā’u mithli, ‘then the compensation of’]), to be judged, that is, the equivalent [is to be judged], by two just men among you, both possessing astuteness, with which they are able to identify the nearest [animal] in equivalence to it [the slain animal]. Ibn ‘Abbās, ‘Umar and ‘Alī, may God be pleased with them, all adjudged a beast of sacrifice [as redemption] for an ostrich [slain]; Ibn ‘Abbās and Abū ‘Ubayda adjudged a cow [as redemption] for wildebeest or wild ass; [‘Abd Allāh] Ibn ‘Umar and [‘Abd al-Rahmān] Ibn ‘Awf, a sheep for a gazelle, and, as Ibn ‘Abbās, ‘Umar and others did, [a sheep] also [as a redemption] for [slaying] pigeons, because they [pigeons] resemble these [sheep] in taking scoops of water [when drinking]; an offering (hadyan is a circumstantial qualifier referring to jazā’, ‘compensation’) to reach the Ka‘ba, that is, to be taken into the Sanctuary, sacrificed there and given as a voluntary offering to its needy [residents], and it cannot be sacrificed wherever [else] it may be (bāligha l-ka‘ba, ‘to reach the Ka‘ba’, is in the accusative because it is an adjectival qualification of what precedes, even if it stands as an annexation, since such an annexation is only morphological and not [valid] as a [grammatical] characterisation); if there is no equivalent beast of flock for the game slain, as in the case of a small bird or locusts, then the person is obliged [to compensate] with [equivalent] value. Or, it is incumbent on him [to make], an expiation: other than compensation, and if he should find the means then this [expiation] is, food for the poor, [food] to be taken from the principal food of the town, equivalent to the value of the compensation, being one mudd measure for each poor person (a variant reading has kaffāra, ‘expiation’, in an annexation with the following noun [kaffāratu ta‘āmin, ‘the expiation of food’] as an explication [of kaffāra, ‘expiation’]); or, it is incumbent on him [to compensate with], the equivalent of that, food, in fasting, so that he fasts one day for every mudd measure [that he is unable to provide]; but if he has the means to [provide the food] then it is incumbent on him to do so, so that he may taste the evil consequence, the burden of the compensation, of his deed, the one he has perpetrated. God has pardoned what is past, of game slain before it was prohibited; but whoever offends again, God will take vengeance on him; God is Mighty, His way will prevail, Lord of Retribution, against those who disobey Him. Unintentional slaying [of game] is also included with intentional slaying in what has been mentioned [of required compensation or expiation]. Source: altafsir

40. Thus have their (so-called) partners (of Allah) made the killing of their children to seem fair unto many of the idolaters, that they may ruin them and make their faith obscure for them. Had Allah willed (it otherwise), they had not done so. So leave them alone with their devices. (137) Al Anaam 6:137

Tafsir:

And thus, in the same way that what is mentioned was adorned for them, those associates of theirs, from among the jinn, have adorned for many of the idolaters the slaying of their children, by burying them alive (shurakā’uhum, ‘those associates of theirs’, is read in the nominative as the subject of the verb zayyana, ‘adorned’; an alternative reading has the passive [zuyyina, ‘it has been adorned’], with qatlu, ‘the slaying’, in the nominative [as the subject of this passive verb], awlādahum, ‘their children’, in the accusative on account of it [being the direct object of qatlu, ‘the slaying’], and shurakā’ihim in the genitive as an annexation to qatlu, so that the object in this case intervenes between the two elements of the annexation [qatlu awlādahum shurakā’ihim, ‘their associates killing the children’] — this is acceptable [syntactically] — and the annexation of qatlu to shurakā’ihim [in this latter reading] is on account of them [the associates] commanding [the idolaters to do] this), that they may destroy them and to confuse, to make obscure, their religion for them. Had God willed, they would not have done so; so leave them and that which they fabricate. Source: altafsir

41. They are losers who besottedly have slain their children without knowledge, and have forbidden that which Allah bestowed upon them, inventing a lie against Allah. They indeed have gone astray and are not guided. (140) Al Anaam 6:140

Tafsir:

They are losers who slay (read qatalū or qattalū) their children, by burying them alive, in folly, out of ignorance, without knowledge, and have forbidden what God has provided them, of what has been mentioned, in calumny against God. Verily they have gone astray and are not guided. Source: altafsir

42. Say: Come, I will recite unto you that which your Lord hath forbidden to you: that ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury - We provide for you and for them - and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath command you, in order that ye may discern. (151) Al Anaam 6:151

Tafsir:

Say: ‘Come, I will recite that which your Lord has made a sacred duty for you: that (allā: [consisting of an-lā] an being explicative) you associate nothing with Him, that you be dutiful to parents, and that you do not slay your children, by burying them alive, because of poverty, destitution, that you may fear — We will provide for you and them — and that you do not draw near any acts of lewdness, grave sins, such as fornication, whether it be manifest or concealed, that is, [acts committed] overtly or in secret, and that you do not slay the life which God has made sacred, except rightfully, as in the case of retaliation, or [as] the prescribed punishment for apostasy, and the stoning of an adulterer. This, which is mentioned, is what He has charged you with, that perhaps you will understand, reflect. Source: altafsir

43. The chiefs of Pharaoh's people said: (O King), wilt thou suffer Moses and his people to make mischief in the land, and flout thee and thy gods? He said: We will slay their sons and spare their women, for lo! we are in power over them. (127) Al Araf 7:127

Tafsir:

Then the council of Pharaoh’s folk said, to him [to Pharaoh]: ‘Will you leave Moses and his people to work corruption in the land, by calling to disobedience against you, and flout you and your gods?’ — he had fashioned small idols for them to worship, and had said to them, ‘I am your lord and their lord’, which is why he says, I am your lord the highest [Q. 79:24]. He said, ‘We shall slaughter (read nuqattilu or naqtulu) their, new-born, sons and spare their women, keeping them alive [for us], as we did with them before. For surely we have [irresistible] power over them!’, and they did this to them, and so the Children of Israel grieved. Source: altafsir

44. And (remember) when We did deliver you from Pharaoh's folk who were afflicting you with dreadful torment, slaughtering your sons and sparing your women. That was a tremendous trial from your Lord. (141) Al Araf 7:141

Tafsir:

And, remember, when We delivered you (anjaynākum: a variant reading has anjākum, ‘He delivered you’) from Pharaoh’s folk who were inflicting upon you, [who were] burdening you and making you taste, terrible chastisement, the worst kind [of chastisement], namely, slaying your sons and sparing, retaining, your women; and therein, [in that] deliverance or chastisement, was a tremendous trial, [either] a grace or a tribulation, from your Lord, so will you not heed the admonition and desist from what you are saying? Source: altafsir

45. And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. He said: Son of my mother! Lo! the folk did judge me weak and almost killed me. Oh, make not mine enemies to triumph over me and place me not among the evil-doers. (150) Al Araf 7:150

Tafsir:

And when Moses returned to his people, angry, because of them, and bitterly grieved, he said, to them: ‘Evil is that, that is, evil is the [manner of] succession, which you have followed in my place, after I had gone, this idolatry of yours. Would you hasten on the judgement of your Lord?’ And he cast down the Tablets, the Tablets of the Torah, angry for the sake of his Lord, and they were broken into pieces, and he seized his brother by the head, that is, by the hair, with his right hand, and [seized him] by the beard, with his left hand, dragging him toward him, in anger. He said, ‘O, son of my mother! (read either ibna ummi or ibna umma, by which he meant [the standard form of saying ‘my mother’] ummī: the mention of her is more affectionate [in appealing] to his heart), Truly the people judged me weak and they were close to killing me. Do not make my enemies gloat over my misfortune, to rejoice thereat, by your humiliating me, and do not count me among the folk who have done evil’, by worshipping the calf, in [your] reproach [of them]. Source: altafsir

46. Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower. (17) Al Anfal 8:17

Tafsir:

You did not slay them, at Badr by your own might, but God slew them, by giving you assistance, and you threw not, O Muhammad (s), [against] the eyes of the [unbelieving] folk, when you threw, the pebbles, for a handful of pebbles thrown by a human being cannot strike the eyes of [every person in] a large troop, but God threw, by making that [throw] reach them. He did this in order to vanquish the disbelievers, and that He might try the believers with a fair test, a [fair] gift, namely, booty; surely God is Hearing, of their sayings, Knowing, of their conditions. Source: altafsir

47. And when those who disbelieve plot against thee (O Muhammad) to wound thee fatally, or to kill thee or to drive thee forth; they plot, but Allah (also) plotteth; and Allah is the best of plotters. (30) Al Anfal 8:30

Tafsir:

And, remember, O Muhammad (s), when the disbelievers — who had gathered to discuss your affair at the council assembly — were plotting against you, to confine you, to chain you up and imprison you, or slay you — all of them [acting as] assassins of one man — or to expel you, from Mecca, and they were plotting, against you, and God was plotting, against them, by devising a way [out] for you, when He revealed to you what they had devised and commanded you to leave [Mecca]; and God is the best of those who plot, the most knowledgeable among them about it. Source: altafsir

48. Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful. (5) Repentance 9:5

Tafsir:

Then, when the sacred months have passed — that is, [at] the end of the period of deferment — slay the idolaters wherever you find them, be it during a lawful [period] or a sacred [one], and take them, captive, and confine them, to castles and forts, until they have no choice except [being put to] death or [acceptance of] Islam; and lie in wait for them at every place of ambush, [at every] route that they use (kulla, ‘every’, is in the accusative because a [preceding] genitive-taking preposition has been removed). But if they repent, of unbelief, and establish prayer and pay the alms, then leave their way free, and do not interfere with them. God is Forgiving, Merciful, to those who repent. Source: altafsir. Check this post to know when this verse was made known by God.

49. Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur'an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph. (111) Repentance 9:111

Tafsir:

Indeed God has purchased from the believers their lives and their possessions, that they expend it in obedience of Him — for example by striving in His way — so that theirs will be [the reward of] Paradise: they shall fight in the way of God and they shall kill and be killed (this sentence is independent and constitutes an explication of the [above-mentioned] ‘purchase’; a variant reading has the passive verb come first [sc. fa-yuqtalūna wa-yaqtulūn, ‘they shall be killed and shall kill’], meaning that some of them are killed while those who remain, fight on); that is a promise which is binding (both [wa‘dan, ‘promise’, and haqqan, ‘binding’] are verbal nouns, and are in the accusative on account of their omitted [implicit] verbs) upon Him in the Torah and the Gospel and the Qur’ān; and who fulfils his covenant better than God?, that is, no one is better in fulfilling it. Rejoice then (there is a shift from the third [to second] person here) in this bargain of yours which you have made, for that, bargain, is the supreme triumph, the one that secures the ultimate goal. Source: altafsir

50. (One said): Kill Joseph or cast him to some (other) land, so that your father's favour may be all for you, and (that) ye may afterward be righteous folk. (9) One among them said: Kill not Joseph but, if ye must be doing, fling him into the depth of the pit; some caravan will find him. (10) Joseph 12:9-10

Tafsir:

Kill Joseph or cast him away into some land, that is, into some distant land, so that your father might be solely concerned with you, so that he might turn [his attention] to you and not be distracted by anyone else, and that thereafter, that is, after killing Joseph or casting him away, you might be a righteous folk’, by repenting.[1] One of them, namely, Judah, said, ‘Do not kill Joseph, but cast him, throw him, into the bottom of a well (ghayābat al-jubb is the darkest recess of a well; a variant reading has the plural [ghayābāt]), so that some caravan might pick him up, if you are to do anything’, of what you desire, in the way of separating [Joseph from us]: so content yourselves with this [solution]. [2] Sources: altafsir: [1], [2]

51. Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin. (31) Al Israa 17:31

Tafsir:

And do not slay your children, by burying them alive, fearing penury, poverty. We shall provide for them and for you. Slaying them is truly a great sin. Source: altafsir

52. And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped. (33) Al Israa 17:33

Tafsir:

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]. Source: altafsir

53. So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing. (74) The Cave 18:74

Tafsir:

So they set off, after leaving the ship, making their way on foot, until, when they met a boy, who had not yet reached puberty, playing with [other] boys, among whom his face was the fairest — and he, al-Khidr, slew him, by slitting his throat with a knife while he lay down, or by tearing his head off with his hand, or by smashing his head against a wall, all of which are [different] opinions (the coordinating fā’ [of fa-qatalahu, ‘and he slew him’] is used here because [it indicates that] the slaying took place after the encounter; the response to idhā, ‘when’ is [the following statement, qāla …]) — he, Moses, said, to him: ‘Have you slain an innocent soul, that is, a pure one that had not reached the age of [legal] responsibility (a variant reading [for zākiya] has zakiyya), [one slain] not in retaliation for another soul?, in other words, one that has not slain any soul. Verily you have committed an dreadful thing’ (read nukran or nukuran), that is to say, an abomination. Source: altafsir

54. When thy sister went and said: Shall I show you one who will nurse him? and we restored thee to thy mother that her eyes might be refreshed and might not sorrow. And thou didst kill a man and We delivered thee from great distress, and tried thee with a heavy trial. And thou didst tarry years among the folk of Midian. Then camest thou (hither) by (My) providence, O Moses, (40) Taha 20:40

Tafsir:

When (idh, for explanation) your sister, Maryam, walked up, to obtain news of you, for they had brought wet nurses [for you] but you would not take to the breast of any of them, and she then said, “Shall I show you someone who will take care of him?”. Her offer was accepted and so she brought [them] his mother and he took to her breasts. Thus We restored you to your mother that her eyes might rejoice, in seeing you again, and not grieve, at that point [anymore]. Then you slew a soul, namely, the Copt in Egypt — and you became distressed for having slain him because of [how] Pharaoh [would react]; whereupon We delivered you from [great] distress, and We tried you with various ordeals, We tested you by landing you in some other [ordeal] and [again] delivered you from it. Then you stayed for several years, ten [years], among the people of Midian, after you had reached it having left Egypt, [staying] with the prophet Shu‘ayb and marrying his daughter. Then you came [hither] as ordained, in My knowledge, with the Message [that you will deliver] — and this was when you were forty years old, O Moses! Source: altafsir

55. Those who fled their homes for the cause of Allah and then were slain or died, Allah verily will provide for them a good provision. Lo! Allah, He verily is Best of all who make provision. (58) Pilgrimage 22:58

Tafsir:

And those who emigrated in the way of God, that is, in obedience to Him, from [emigrating from] Mecca to Medina, and then were slain, or died, God shall provide them with a good provision, namely, the provision of Paradise. Truly God is the best of providers, the most excellent of givers. Source: altafsir

56. And those who cry not unto any other god along with Allah, nor take the life which Allah hath forbidden save in (course of) justice, nor commit adultery - and whoso doeth this shall pay the penalty; (68) Al Furqan 25:68

Tafsir:

and [those] who do not call on another god along with God, nor slay the soul which God has forbidden, that it be slain, except with due cause, and who do not commit fornication — for whoever does that, namely, [whoever does] one of these three things, shall meet with retribution; Source: altafsir

57. And they have a crime against me, so I fear that they will kill me. (14) The Poets 26:14

Tafsir:

And I have sinned against them, by my slaying of the Egyptian man, and I fear they will slay me’, for this. Source: altafsir

58. And the wife of Pharaoh said: (He will be) a consolation for me and for thee. Kill him not. Peradventure he may be of use to us, or we may choose him for a son. And they perceived not. (9) The Stories 28:9

Tafsir:

And Pharaoh’s wife said, after he and his aids had resolved to slay him: he is, ‘A joyous sight for me and you. Do not slay him. Perhaps he will be of benefit to us, or we will adopt him as a son’, and so they obeyed her [wish]. And they were not aware, of the sequel to their affair with him. Source: altafsir

59. And when he would have fallen upon the man who was an enemy unto them both, he said: O Moses! Wouldst thou kill me as thou didst kill a person yesterday? Thou wouldst be nothing but a tyrant in the land, thou wouldst not be of the reformers. (19) And a man came from the uttermost part of the city, running. He said: O Moses! Lo! the chiefs take counsel against thee to slay thee; therefor escape. Lo! I am of those who give thee good advice. (20) The Stories 28:19-20

Tafsir:

But when (fa-lammā an: an is extra) he was about to strike the man who was an enemy to both of them, to Moses and the one seeking his help, he, the one seeking help, supposing that Moses was about to strike him, because of what he [Moses] had said to him, said: ‘O Moses, do you want to slay me just as you slew a soul yesterday? You merely want to be a tyrant in the land, and you do not want to be of the reformers’. The Egyptian heard this and realised that the slayer had been Moses. Thus he hurried off to Pharaoh to inform him of this. Pharaoh then ordered slaughterers to slay Moses, and they set off in his direction.[1] And a man, who was the [only] believer among Pharaoh’s kinsfolk, came from the outskirts of the city, hastening, walking fast, via a route quicker than theirs. He said, ‘O Moses, lo! the council, of Pharaoh’s folk, are conspiring, discussing [the means], to slay you. So leave, the city. Truly I am speaking to you in good faith’, in bidding you to leave.[2] Sources: altafsir: [1], [2]

60. He said: My Lord! Lo! I killed a man among them and I fear that they will kill me. (33) The Stories 28:33

Tafsir:

He said, ‘My Lord, I have indeed slain a soul among them — the mentioned Egyptian — and so I fear that they will slay me, because of him. Source: altafsir

61. But the answer of his folk was only that they said: "Kill him" or "Burn him." Then Allah saved him from the Fire. Lo! herein verily are portents for folk who believe. (24) The Spider 29:24

Tafsir:

God, exalted be He, says with regard to the tale of Abraham, peace be upon him: But the only answer of his people was that they said, ‘Slay him, or burn him!’ Then God delivered him from the fire, into which they threw him, by making it cool and harmless for him. Surely in that, namely, [in that] deliverance of him from it, there are signs — namely, the fact that it did not have any affect on him despite its greatness, and the fact that it was extinguished and that within a brief period meadows sprung up in its place — for a people who believe, [a people who] affirm the truth of God’s Oneness and His power, for they are the ones to benefit from these [signs]. Source: altafsir

62. Say: Flight will not avail you if ye flee from death or killing, and then ye dwell in comfort but a little while. (16) Al Ahzab 33:16

Tafsir:

Say: ‘Flight will not avail you should you flee from death or [from] being slain, and then, if you were to flee, you would not be extended comfort, in this world, after you have fled, except a little’, [except for] the remainder of your terms [of life]. Source: altafsir

63. And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew, and ye made captive some. (26) Al Ahzab 33:26

Tafsir:

And He brought down those of the People of the Scripture, namely, the [Banū] Qurayza, who had supported them from their strongholds (sayāsī is the plural of sīsa, and is that in which one fortifies himself [against an enemy]) and He cast terror into their hearts, [so that] some, of them, you slew, and these were the combatants, and some, of them, you took captive, namely, their children. Source: altafsir

64. Accursed, they will be seized wherever found and slain with a (fierce) slaughter. (61) Al Ahzab 33:61

Tafsir:

Accursed, banished from mercy, [shall they be], wherever they are found they shall be seized and slain violently, that is to say, that is the ruling concerning them — meant as a command [for the Prophet]. Source: altafsir. Check the tafsirs of previous verses to know who is meant to be fought.

65. And when he brought them the Truth from Our presence, they said: Slay the sons of those who believe with him, and spare their women. But the plot of disbelievers is in naught but error. (25) And Pharaoh said: Suffer me to kill Moses, and let him cry unto his Lord. Lo! I fear that he will alter your religion or that he will cause confusion in the land. (26) Ghafir 40:25-26

Tafsir:

So when he brought them the truth from Us, they said, ‘Slay the sons of those who believe with him, and spare, keep alive, their women’. But the guile of the disbelievers is ever in error, in perdition.[1] And Pharaoh said, ‘Let me slay Moses — for they used to restrain him from slaying him — and let him call to his Lord, to defend him against me. Indeed I fear that he may change your religion, [involving] your worship of me, so that you will then follow him [in his religion], or that he may cause corruption to appear in the land’, by [initiating] killing and otherwise (a variant reading [for wa-an, ‘and that’] is aw-an, ‘or that’; a variant reading [for an yuzhira fī’l-ardi’l-fasāda] is [the impersonal construction] an yazhara fī’l-ardi’l-fasādu, ‘that corruption may appear in the land’).[2] Sources: altafsir: [1], [2]

66. And a believing man of Pharaoh's family, who hid his faith, said: Would ye kill a man because he saith: My Lord is Allah, and hath brought you clear proofs from your Lord? If he is lying, then his lie is upon him; and if he is truthful, then some of that wherewith he threateneth you will strike you. Lo! Allah guideth not one who is a prodigal, a liar. (28) Ghafir 40:28

Tafsir:

Then said a believing man from among Pharaoh’s folk — this is said to have been his paternal cousin — who had concealed his faith, ‘Will you slay a man for saying, “My Lord is God”, even though he has [also] brought you clear signs, manifest miracles, from your Lord? If he is lying, then his mendacity will be to his own detriment, that is, the harm resulting from his mendacity [will be to his own detriment]; but if he is truthful, then there will befall you some of that with which he is threatening you, in the way of chastisement, soon. Truly God does not guide one who is a prodigal, an idolater, a liar. Source: altafsir

67. Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain. (4) Muhammad 47:4

Tafsir:

So when you encounter [in battle] those who disbelieve, then [attack them with] a striking of the necks (fa-darba’l-riqābi is a verbal noun in place of the [full] verbal construction, that is to say, fa’dribū riqābahum, ‘then strike their necks’), in other words, slay them — reference is made to the ‘striking of the necks’ because the predominant cause of being slayed is to be struck in the neck. Then, when you have made thoroughly decimated them, bind, spare them, take them captive and bind firmly, the bonds (al-wathāq is what is used to bind [yūthaqu] a captive). Thereafter either [set them free] by grace (mannan is a verbal noun in place of the [full] verbal construction), that is to say, either show them grace by setting them free unconditionally; or by ransom, ransoming them with payment or with Muslim captives, until the war, that is to say, its participants, lay down its burdens, its heavy loads of weaponry and other things, so that either the disbelievers surrender or enter into a treaty. This [last clause] constitutes the ‘purpose’ of [enjoining the Muslims to] slaying and taking captive. So [shall it be] (dhālika is the predicate of an implied subject, [such as] al-amr, ‘the ordinance’, in other words, ‘the ordinance [of God] regarding them is as mentioned’). And had God willed, He could have [Himself] taken vengeance on them, without any fighting, but, He has commanded you to [do] it, that He may test some of you by means of others, from among them, by way of battle, so that the slain among you will end up in Paradise, while those [slain] among them [will end up] in the Fire. And those who are slain (qutilū: a variant reading has qātalū, ‘those who fight’) — this verse was revealed on the day of [the battle of] Uhud, after the dead and the wounded had become numerous among the Muslims — in the way of God, He will not let their works go to waste, He will [not] render [them] void. Source: altafsir

68. Accursed be the conjecturers (10) Al Dhariyat 51:10

Tafsir:

Perish the conjecturers, accursed be the liars, those of differing opinions, Source: altafsir. Check the tafsirs of the previous and next verses to know who is referred to here.

69. O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe nothing as partner unto Allah, and will neither steal nor commit adultery nor kill their children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their allegiance and ask Allah to forgive them. Lo! Allah is Forgiving, Merciful. (12) Al Mumtahina 60:12

Tafsir:

O Prophet, if believing women come to you, pledging allegiance to you that they will not ascribe anything as partner to God, and that they will not steal, nor commit adultery, nor slay their children, as used to be done during the time of pagandom (jāhiliyya), when they would bury new-born girls alive, fearing ignominy and impoverishment, nor bring any lie that they have invented [originating] between their hands and their legs, that is, [by bringing] a foundling which they then [falsely] ascribe to the husband — it [the lie] is described in terms of a real child, because when a woman gives birth to a child, it falls between her hands and legs; nor disobey you in, doing, what is decent, which is that which concords with obedience to God, such as refraining from wailing, ripping apart [their] clothes [in grief], pulling out [their] hair, tearing open the front of [their] garments or scratching [their] faces, then accept their allegiance — the Prophet (s) did this [but] in words, and he did not shake hands with any of them — and ask God to forgive them; surely God is Forgiving, Merciful. Source: altafsir

70. (Self-)destroyed is he, how he planned! (19) Again (self-)destroyed is he, how he planned! - (20) Al Muddaththir 74:19-20

Tafsir:

Perish he, may he be cursed and chastised, how he decided!, [perish he] whatever the nature of his decision may have been. [1] Again, perish he, how he decided![2] Sources: altafsir: [1], [2] Check the tafsirs of previous verses to know who is referred to here.

71. Man is (self-)destroyed: how ungrateful is he! (17) Abasa 80:17

Tafsir:

Perish man!, accursed be the disbeliever! What has made him ungrateful? (an interrogative statement meant as a rebuke) — what has driven him to disbelief? Source: altafsir

72. For what sin she was slain, (9) At Takwir 81:9

Tafsir:

for what sin she was slain (sa’alat, ‘asks’: a variant reading has su’ilat, ‘[she] is asked’, narrating the address directed to her, to which she then responds by saying, ‘I was slain without [having committed] any sin’); Source: altafsir Check the tafsirs of previous verses to know who is referred to here.

73. (Self-)destroyed were the owners of the ditch (4) Al Burooj 85:4

Tafsir:

perish, accursed be, the men of the ditch!, the pit in the ground, Source: altafsir Check the tafsirs of next verses to know who is referred to here.

These are all the verses of the Quran in which kill (qatl) is mentioned. Have you read any of them calling Muslims to kill, slay, slaughter, or take the life of a non-believer when meeting him/her/them for no reason other than not believing in God?!

God is fair. No one is forced to believe in a religion. No one is killed for not believing in a religion. God says in the Quran:

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower. (256) The Cow 2:256

And He says:

Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. (8) Al Mumtahina 60:8

What is Jihad?
Jihad is derived from juhd which means "to put some effort into something". And jihad means "to struggle". It does not mean "to kill". There are many types of jihad for which the Muslim is rewarded:

1. Fighting the enemy that invades. The people of the land must fight back and struggle to defend themselves, their families and their belongings. Countries close to them should help fight against the enemy when their rulers order them. God says in the Quran:

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. (190) The Cow 2:190

And He says:

The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil). (194) The Cow 2:194

Thos who participate in jihad must be:

1. Muslim,
2. adult,
3. male,
4. being able to pay for himself and his family (including the weapon and life necessities),
5. is healthy,
6. the ruler ordered jihad. God says:

   O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end. (59) The Women 4:59

   ,
   
7. his parents approved his decision to participate, and
8. his creditor accepted his participation.
   

But, what we see now some Muslims fighting without reason and spreading fear among the people all around the world (example, Al Qaeda) are not doing jihad; they are terrorizing the people. The terrorists must be called to repent, and if they refuse they must be found and killed. God says in the Quran:

The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom; (33) Save those who repent before ye overpower them. For know that Allah is Forgiving, Merciful. (34) The Table 5:33-34

But those who struggle against occupations and killings against innocents, such as in Occupied Palestine, they are using their right of defense. Check If Americans Knew to know more about the situation in Occupied Palestine.

2. Another type of jihad is struggling against temptations (the work of the Devil) by refraining from drinking alcohol, adultery, backbiting, gambling, ...etc. The Prophet Muhammad, Peace Be Upon Him, said:

Temptations will be presented to men's hearts as reed mat is woven stick by stick and any heart which is impregnated by them will have a black mark put into it, but any heart which rejects them will have a white mark put in it. The result is that there will become two types of hearts: one white like a white stone which will not be harmed by any turmoil or temptation, so long as the heavens and the earth endure; and the other black and dust-colored like a vessel which is upset, not recognizing what is good or rejecting what is abominable, but being impregnated with passion. Source: al-islam

3. Struggling in studying and learning by being patient. The Prophet Muhammad, Peace Be Upon Him, said:

Seeking knowledge is obligatory for every Muslim. Arabic Source: Islamweb

4. Struggling in doing work by doing it right and fair.

5. Struggling in stopping and preventing wrong doings (adultery, smoking, drinking alcohol, backbiting, stealing, ... etc.)

6. Struggling in spreading Islam. God says:

Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way. Lo! thy Lord is Best Aware of him who strayeth from His way, and He is best aware of those who go aright. The Bee 16:125

In the end...
Ignorance is a troublemaker. Before you judge on a thing wrongly, study it :)