Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said in the chapter on the prohibition of oppression and the obligation of seeking forgiveness for it. He quoted from 'Abdullah ibn 'Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him and his family) said: These are the forbidden bloods, four categories: the blood of the Muslim, the blood of the dhimmi, the blood of the treaty partner, and the blood of the person granted safe conduct. As for the hostile disbeliever, his blood is not forbidden. If a person touches forbidden blood, and the most severe and greatest of them is the blood of the believer, his religion becomes narrow for him, meaning that his chest becomes narrow with it until it comes out of him, and he dies a disbeliever, may Allah protect us from that. This is the secret in the saying of Allah the Exalted: Four punishments, may Allah protect us from them: Hell, in which he will abide forever, the anger of Allah upon him, His curse, and He has prepared for him a great punishment. Five punishments, may Allah protect us from them, for the one who kills a believer intentionally. Because if he kills a believer intentionally, he has touched forbidden blood, so his religion becomes narrow for him and his chest becomes narrow with it until he is stripped of his religion entirely and becomes one of the people of the Fire, in which they will abide forever, may Allah protect us from that. In this is evidence that touching forbidden blood is among the major sins, and there is no doubt in this. Indeed, killing the soul that Allah has forbidden without right is among the major sins. But if a person repents from this killing, is his repentance valid? The majority of scholars are of the opinion that his repentance is valid due to the generality of the saying of Allah the Exalted: Here, it is specified regarding the killing of the soul that Allah has forbidden except by right, that whoever repents from it, believes, and does a righteous deed, then Allah will accept his repentance. And Allah the Exalted said: But what does the repentance consist of? The killing of a believer intentionally involves three rights: The first right is the right of Allah. The second right is the right of the murdered person. The third right is the right of the heirs of the murdered person. As for the right of Allah, if he repents from it, Allah will accept his repentance, and there is no doubt in this. As for the right of the murdered person, his right is with him, and he has been killed now, so it is not possible to seek forgiveness from him in this world. But does his repentance require that Allah bear the right of the murdered person for him and pay it on his behalf, or is it necessary to take retribution from him on the Day of Resurrection? This is a matter of consideration. Some of the scholars said: The right of the murdered person is not dropped by repentance, because one of the conditions of repentance is returning the injustices, because one of the conditions of repentance is returning the injustices to their owners, and it is not possible to return the injustice of the murdered person to him, because he was killed, so it is necessary that retribution be taken from his killer on the Day of Resurrection. But the apparent meaning of the noble verse that we mentioned in Surat al-Furqan requires that Allah accepts his repentance completely, and that Allah, Glorified and Exalted, out of His generosity, kindness, and benevolence, if He knows from His servant the sincerity of repentance, He will bear the right of his murdered brother for him. As for the third right, it is the right of the heirs of the murdered person, and this must be resolved, because it is possible for a person to resolve it by surrendering himself to them and saying to them: I killed your companion, so do what you wish. At that time, they will be given the choice between four things: either they forgive him, or they kill him in retribution, or they take the blood money from him, or they settle with him for less than the blood money or for the blood money. This is permissible by consensus, settling for the blood money or less. If they do not drop their right except for more than the blood money, there is a difference of opinion among the scholars. Some of them say: There is no harm in settling for more than the blood money, because the right is theirs. If they wish, they say: We will kill. If they wish, they say: We will not forgive except for ten blood moneys. This is the well-known position from the madhhab (school of jurisprudence) of Imam Ahmad (may Allah have mercy on him), that it is permissible to settle for retribution with more than the blood money. The reasoning is what we mentioned, that the right is theirs, meaning the heirs of the murdered person, so they can refrain from dropping it except for what pleases their souls in terms of money. So we say: The repentance of the one who kills intentionally is valid due to the verse we mentioned, which is specific to killing, and the second general verse: The right of Allah is dropped without doubt by repentance. And the right of the murdered person: it was said that it is dropped and Allah, the Mighty and Majestic, bears it for the one who repents on the Day of Resurrection. And it was said that it is not dropped. And the closest is that it is dropped and that Allah, Glorified and Exalted, bears it for him. As for the right of the heirs of the murdered person, it is necessary, it is necessary that the person seek forgiveness from it by surrendering himself to the heirs of the murdered person, who are his heirs, and saying to them: Now do what you wish. They will be given the choice between four things: either they kill him in retribution, or they forgive him for free, or they take the blood money, or they settle with him. The settlement for it is either with the amount of the blood money or less, and this is permissible by consensus, or with more, and this is a matter of disagreement. And the well-known position from the madhhab of Imam Ahmad (may Allah have mercy on him) is the permissibility of settling for retribution with more than the blood money. In any case, this hadith indicates the greatness of killing the soul and that it is a matter of the greatest of the major sins, may Allah protect us from that. And that the one who kills intentionally fears that his religion will be stripped from him. We ask Allah for safety and well-being for us and for you.
The reader: The author (may Allah have mercy on him) quoted: " From Khawlah bint 'Amir al-Ansariyyah, and she is the wife of Hamzah (may Allah be pleased with them both), she said: I heard the Messenger of Allah (peace and blessings be upon him) say:

Some people spend Allah's Wealth (i.e. Muslim's wealth) in an unjust manner; such people will be put in the (Hell) Fire on the Day of Resurrection.

إن رجالاً يتخوضون في مال الله بغير حق فلهم النار يوم القيامة

Sahih al-Bukhari 3118

narrated by al-Bukhari ".