And when it was known that man is a place of haste and daring towards the gravest sins; without reflection; it was most necessary for him to establish deterrents; He (the Exalted) followed it with His saying: ﴿For that reason﴾; meaning: due to the extreme nature of the matter and its duration; and the enormity of the affair; and the severity of its ugliness in itself; and before Allah; and its insignificance to the killer; and its confinement; and prohibition; and its crime; and its incitement; and the audacity of man towards great sins without reflection; ﴿We have decreed﴾; meaning: by what we possess of greatness; so that this may indicate the greatness of what is decreed; and to alert to what is in it of incapacity; to indicate the need for restraint; ﴿upon the Children of Israel﴾; meaning: We informed them; by what we have of concern for them; in the Torah that We wrote for them; and this also implies that they are the most audacious people towards killing; and for that reason they would kill the prophets; so Allah informed them of what is in it of severity; and when it was known from the children of Adam - especially them - of their audacity towards it; to establish against them the proof of what they commonly recognize among themselves; and to restrain from killing those who have previously received care from Him regarding what can be imagined of the horror of killing; and the ugliness of its image; and the outrageousness of its matter; and He expressed with the tool of elevation which is for necessity; of obligation; and prohibition; because the context is for deterrence; so it implies the prohibition against daring to kill in this context; (p-126) ﴿that whoever kills a soul﴾; meaning: from the children of Adam; and as if he has emphasized their greatness; indicating that others are lifeless; ﴿without a soul﴾; meaning: without it being a soul that deserves to be avenged for; thus he permitted killing it for that soul which he killed; ﴿or﴾; killing it without; ﴿corruption﴾; that occurred from it.

And when the earth - although it is our bedding; it is the place of birth; and upbringing; and development - is a house of turmoil; and the corruption of whoever corrupts his bedding - especially while he is in turmoil - indicates the evil of his nature; and the evil of nature necessitates killing; He said: ﴿in the earth﴾; meaning: that corruption permits its blood; like polytheism; and adultery after being chaste; and everything that permits the spilling of blood; and it has been known by this that the story of the two sons of Adam; with its strong connection to what came before; is a prelude to what comes after; and it emphasizes the matter of killing which has been mentioned in the Torah; in Surah Al-Baqarah; and His saying: ﴿So it is as if he has killed all mankind﴾; is among the evidence that invalidates what they claimed of kinship; as its meaning is that mankind is one law; in terms of their souls; they are equal in it; all of them are the children of Adam; there is no superiority of one over another in the original prohibition of killing except for what has been mentioned of the necessitating factors; of retribution; or corruption; neither from the Children of Israel; nor from others; and that is as He (Exalted is He) said - in the second of the refutations -: ﴿But you are but humans from among those He created﴾ [Al-Ma'idah: 18]; so whoever kills a single soul; without what has been mentioned; it is as if he has carried the sin of whoever has killed all mankind; because his daring to do that necessitated the daring of others; and whoever initiates a Sunnah is like the one who does it; ﴿And whoever saves it﴾; meaning: for a reason among the reasons; like pardon; or saving from destruction; like drowning; or defending against one who intends to kill her unjustly; ﴿So it is as if he has saved﴾; meaning: by that action which was a reason for saving; ﴿all mankind﴾; meaning: in the same way as previously mentioned in killing; and the verse indicates His teaching - glorified and exalted is He - to His servants wisdom; for what He knows of their natures which He created them upon; and of the consequences of matters - not that He is obliged -; to take care of the public interest; and among what is good to mention here is what is attributed to the Commander of the Faithful; Ali ibn Abi Talib - may Allah be pleased with him -; and I have seen someone attribute it to Al-Shafi'i - may Allah have mercy on him (Exalted is He) -:

People are equal in terms of their essence ∗∗∗ their father is Adam and their mother is Hawwa

A soul is like another soul and spirits are similar ∗∗∗ ∗∗∗ and bones were created in them and limbs

So if they have in their origin a lineage ∗∗∗ ∗∗∗ they boast of it, then clay and water

What is pride except for the people of knowledge? Indeed, they ∗∗∗ ∗∗∗ are on guidance for whoever seeks guidance, they are guides

And the worth of every person is what he excels in ∗∗∗ ∗∗∗ and for men, there are names for actions

And the opposite of every person is what he is ignorant of ∗∗∗ ∗∗∗ and the ignorant are enemies to the people of knowledge

So gain knowledge, and you will live with it forever ∗∗∗ ∗∗∗ for people are dead and the people of knowledge are alive.

And when He informed - glorified and exalted is He - that He had decreed upon them that; they immediately followed it; indicating that they are far from being sons; and beloved ones; He said: ﴿And certainly﴾; meaning: while they have; ﴿Our messengers came to them﴾; meaning: regarding their greatness; by their addition to us; and our choosing for them; to come from us; for they are the most sincere of people and the farthest from ulterior motives; and the most exalted among them; and the most complete in virtues; and the highest above deficiencies; because every messenger is a sign for his sender; ﴿With clear signs﴾; meaning: the clear signs for the mind that they are from Us; commanding them with every good; deterring them from every harm; we did not limit the severity in that to the Book; but also we sent messengers to them in succession.

And when the occurrence of excess - which is the deviation from the limit of moderation in their affairs after that - was far; He expressed it with a tool of delay; emphasizing it with various forms of emphasis; He said: ﴿Then indeed many of them﴾; meaning: the Children of Israel; and He clarified the severity of their rebellion by their insistence; a generation after a generation; so the neighbor was not established; He said: ﴿After that﴾; meaning: the great clarification; and the eloquent deterrence; with the messengers; and the Book; ﴿In the land﴾; meaning: which is, while it is a bed for them - and it is ugly for a person to corrupt his bed - occupied - with what is in it from the greatness of impurities; and the accumulation of filth - from sufficiency; let alone excess; ﴿They are surely extravagant﴾; meaning: deeply entrenched in extravagance; with killing and other than it.