"If anyone has killed one person (except in lieu of murder or mischief on earth) it is as if he has killed the whole of mankind, and if he has saved one life it is as if he saved the whole of mankind."

Quran 5:32

5: 32 [ al-Maida, Medina 112 ]

Asad …………it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind. [note 40]

Yusuf Ali 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 apostles with clear Signs yet even after that many of them continued to commit excesses in the land.

Pickthall For that cause We decreed for the Children of Israel that whosoever kills a human being for other than manslaughter or corruption in the earth, it shall be as if be had killed all mankind, and whoso save 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.

Transliteration Min ajli za_lika katabna_ 'ala_ bani isra_'ila annahu_ man qatala nafsam bi gairi nafsin au fasa_din fil ardi fa ka'annama_ qatalan na_sa jami'a_(n), wa man ahya_ha_ fa ka'annama_ ahyan na_sa jami'a_(n), wa laqad ja_'athum rusuluna_ bil bayyina_ti summa inna kasiram minhum ba'da za_lika fil ardi lamusrifu_n(a).

[ Asad’s note 40 -……….The expression “We have ordained unto the children of Israel” does not, of course, detract from the universal validity of this moral: it refers merely to its earliest enunciation.]

[ Ali’s note 737 - The story of Cain is referred to in a few graphic details in order to tell the story of Israel. Israel rebelled against Allah, slew and insulted righteous men who did them no harm but on the contrary came in all humility. When Allah withdrew His favor from Israel because of its sins and bestowed it on brother nation, the jealousy of Israel plunged it deeper into sin. To kill or seek to kill an individual because he represents an ideal is to kill all who uphold the ideal. On the other hand, to save an individual life in the same circumstances is to save a whole community. What could be stronger condemnation of individual assassination and revenge? (5.32) ]

17: 33

Yusuf Ali Nor take life which Allah has made sacred except for just cause. And if anyone is slain wrongfully We have given his heir authority (to demand Qisas or to forgive): but let him not exceed bounds in the matter of taking life: for he is helped (by the Law).

Pickthall 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.

Transliteration Wa la_ taqtulun nafsal lati harramalla_hu illa_ bil haqq(i), wa man qutila mazlu_man faqad ja'alna_ li waliyyihi sulta_nan fala_ yusrif fil qatl(i), innahu_ ka_na mansu_ra_(n).

15: 28 [ al-Hijr, Mecca 54 ]

Yusuf Ali Behold! thy Lord said to the angels: "I am about to create man from sounding clay from mud molded into shape;

Pickthall And (remember) when thy Lord said unto the angels: Lo! I am creating a mortal out of potter's clay of black mud altered.

Transliteration Wa iz qa_la rabbuka lil mala_'ikati inni kha_liqum basyaram min salsa_lim min hama'im masnu_n(in).

15: 29

Yusuf Ali "When I have fashioned him (in due proportion) and breathed into him of My spirit fall ye down in obeisance unto him."

Pickthall So, when I have made him and have breathed into him of My spirit, do ye fall down, prostrating yourselves unto him.

Transliteration Fa iza-stawaituhu_ wa nafakhtu fihi mir ru_hi fa qa'u_ lahu_ sa_jidin(a).

15: 30

Yusuf Ali So the angels prostrated themselves all of them together:

Pickthall So the angels fell prostrate, all of them together

Transliteration Fasajadal mala_'ikatu kulluhum ajma'u_n(a),

7: 11 Yea, indeed, We have created you, and then formed you; and then We said unto the angels, “Prostrate yourselves before Adam!” – WHEREUPON they prostrated themselves, save Iblis : he was not among those who prostrated themselves.

7: 12 [And God] said: “What has kept you from prostrating yourself when I commanded you?”

Answered [Iblis] : “I am better than he: You have created me out of fire, whereas him You have created out of clay.”

7: 13 [God] said: “Down with you, then, from this [state] – for it is not meet for you

to show arrogance here! Go forth, then: verily, among the humiliated shall you be!”

7: 14 Said [Iblis] : “Grant me a respite till the Day when all shall be raised from the dead.”

7: 15 [And God] replied: “Verily, you shall be among those who are granted a respite.”

7: 16 [Whereupon Iblis ] said: ‘Now that You have thwarted me, I shall most certainly lie in ambush for them all along your Straight way, and shall most certainly fall upon the openly as well as in a manner beyond their ken, and from their right and from their left:

and most of them You will find ungrateful.”

17: 70 [ al-Israa, Mecca 50 ]

Asad Now, indeed, We have conferred dignity on the children of Adam, and borne them over land and see, and provided for them sustenance out of the good things of life, and favored them far above most of Our creation.

Yusuf Ali We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors above a great part of Our Creation.

Pickthall Verily We have honored the children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.

Yuksel We have honored the Children of Adam and carried them in the land and the sea, and We have provided for them of the good things, and We have preferred them over many of those We created.

Wa laqad karramna [honor or dignity]_ bani a_dama wa hamalna_hum fil barri wal bahri wa razaqna_hum minat tayyiba_ti wa faddalna_hum 'ala_ kasirim mimman khalaqna_ tafdila_(n).

[ Ali’s note -2265 The distinction and honor conferred by Allah on man are recounted in order to enforce the corresponding duties and responsibilities of man. He is raised to a position of honor above the brute creation: he has been granted talents by which he can transport himself from place to place by land, sea, and now by air: all the means for the sustenance and growth of every part of his nature are provided by Allah; and his spiritual faculties (the greatest gift of Allah) raise him above the greater part of Allah's Creation. Should he not then realize his noble destiny and prepare for his real life in the Hereafter? (17.70)

17: 71

Asad [but]one Day We shall summon all human beigns [and judge them] according to the conscious disposition which governed their deeds [in life] (note 84):

Yusuf Ali One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure) and they will not be dealt with unjustly in the least.

Pickthall On the day when We shall summon ill men with their record, whoso is given his book in his right hand such will read their book and they will not be wronged a shred.

Yauma nad'u_ kulla una_sim bi ima_mihim, faman u_tiya kita_bahu_ bi yaminihi fa ula_'ika yaqra'u_na kita_bahum wa la_ yuzlamu_na fatila_(n).

[ Asad’s note 84 – Thus Razi interprets the phrase ‘nad'u_ kulla una_sim bi ima_mihim’ ( lit., “We shall summon all human beings by [mentioning] their ‘leader’ or ‘guide’) has in this context an abstract connotation, signifying the conscious disposition, good or bad, which governs a person’s behavior and provides the motives for his deeds. This interpretation is most convincing, and particularly so in view of the fundamental ‘hadith’ quoted in my note 32 on 53:39.]

[Ali’s notes - 2266 I have discussed the various meanings of Imam in ii. 124, n. 124. What is the meaning here? The Commentators are divided. Some understand the meaning to be that each People or Group will appear with its Leader, who will bear witness to its virtues or sins: Cf. xvi. 84. Another view is that the Imam is their revelation, their Book. A third is that the Imam is the record of deeds spoken of in the next clause. I prefer the first. (17.71)

2267 Literally, by the value of a fatil, a small skin in the cleft of a date-stone: this has no value. (17.71) ]

38:73 God breathed His “Spirit” in every human being ; makes life sacrosanct.

5: 32 [ al-Maida, Medina 112 ]

Asad …………it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind. [note 40]