5:32
On that account: We ordained for the Children of Israel that if anyone slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if anyone saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land.
The commentary Anwār al-Bayān discusses several interpretations of the Qurʾānic verse concerning the gravity of taking a human life. Al-Qurṭubī reports multiple scholarly explanations regarding the meaning of the verse. According to the interpretation attributed to Mujāhid, a person who commits murder incurs severe divine consequences, including God’s anger, curse, and the punishment of Hell. These consequences are also discussed in Qurʾān 4:93. Because the verse equates killing one person with killing all of humanity, some scholars explain that the murderer of a single individual is subject to the same type of punishment that would apply to one who destroys all of humankind. Other scholars interpret the verse to mean that the sin associated with killing one person carries a moral gravity comparable to that of killing all people, an understanding that closely reflects the wording of the verse itself (Anwār al-Bayān, p. 68; al-Qurṭubī).
A related Prophetic tradition further emphasizes the seriousness of murder. The Prophet Muhammad (peace be upon him) stated that whenever a killing occurs, a share of the sin is attributed to the first son of Adam because he was the first to initiate the act of murder. This statement illustrates the principle that the originator of a harmful practice bears responsibility for those who later follow that example.
The same passage also highlights the virtue of preserving life. The Qurʾān declares that whoever saves a life is regarded as though they have saved all of humanity, underscoring the immense value placed on human life and compassion. The commentary explains that this teaching reflects a broader moral principle found in Islamic tradition: a person who initiates an evil practice bears a portion of the sin for those who follow it, while a person who initiates a good practice receives the reward of those who emulate it, without diminishing the reward or accountability of others (Anwār al-Bayān, p. 68).
References:
Madani, Muhammad. Anwar ul Bayan. (vol. 2 p. 68). Tafseer Anwar-ul-Bayan (English) [Illuminating Discourses on Noble Quran : Free Download, Borrow, and Streaming : Internet Archive