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Scholars also differed over whether retaliation serves as an expiation for a killer who is put to death in retaliation, holding two views. Some maintained that it does, citing the report narrated by ʿUbādah ibn al-Sāmit from the Prophet, peace be upon him: “Prescribed punishments are an expiation for those who undergo them.” Others maintained that retaliation does not serve as an expiation for him, because the person wrongfully killed derives no benefit from it. Rather, it benefits the living by deterring people from killing. This is the meaning of Allah’s words, mighty and majestic:

“In retaliation there is life for you, O people of understanding.” [al-Baqarah: 179]

According to this view, this evidence excludes retaliation for murder from the general scope of the hadith of ʿUbādah ibn al-Sāmit. The hadith remains applicable to matters involving Allah’s rights in which no right of a created being is involved. Allah knows best and is the wisest Judge.

Further evidence that retaliation does not expiate the killer’s sin is Allah’s statement, exalted is He, concerning those who wage war:

“That is their disgrace in this world, and in the Hereafter they will have a tremendous punishment.” [al-Mā’idah: 33]

The apparent meaning is that the prescribed punishments do not serve as an expiation for them. This, Allah knows best, is because the rights of created beings are involved.

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All these matters concerning judgment in the Hereafter rest with the Creator, glory be to Him. He may do whatever He wills, and His doing so is just:

“He is not questioned about what He does, but they will be questioned.” [al-Anbiyā’: 23]

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As for the rulings governing an intentional killer in this world, he is to be subjected to retaliation under the conditions precisely laid down by