How Islam Deals with Murder: A Shari‘ah-Based Perspective on the Hafsoh Lawal Case* By: Mallam Amb. Ibrahim Agunbiade (Abu Jannāt)

Taalib Jami’ei, Islamic Propagation, Rabwa, Saudi Arabia

📧 agunbiadeib@gmail.com

Friday (Yaom al-Jumu‘ah) 7th safar 1447AH / 1st August, 2025

The gruesome murder of Hafsoh Lawal, a final-year student in Ilorin, by Abdulrahman Bello has drawn widespread condemnation. The Kwara State High Court sentenced Bello to death by hanging after he was found guilty of luring and killing the young woman for ritual purposes. While Nigerian law has acted, many have asked: What would Islamic law (Shari‘ah) say about this crime?

This article examines the Islamic legal perspective on murder and repentance, drawing from authentic sources and fatwas from trusted scholars.

Murder: One of the Gravest Sins in Islam

Islam considers intentional murder among the most severe of major sins. It is not just a crime against a fellow human, but a rebellion against the sanctity that Allah has granted to life.

“And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him.”
(Surah al-Nisa: 93)

The Prophet ﷺ said:

“A man will remain sound in his religion so long as he does not shed blood which it is forbidden to shed.”
(Bukhari and Muslim)

Three Layers of Accountability in Islamic Law

When someone commits murder, Islamic teachings clarify that three parties have rights over the offender:

1. The Right of Allah (Haqq Allah)

The first right is to Allah. The sin violates divine law, and only sincere repentance (tawbah) can expiate this. Repentance must involve:

Immediate cessation of the crime

Genuine remorse and regret

Strong resolve never to return to the sin

Return of rights if possible (or facing the consequence)

Allah promises forgiveness for all sins:

Say: “O ‘Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.

(Surah al-Zumar: 53)

2. The Right of the Murder Victim (Haqq al-Maqtul)

This right cannot be repaid in this world. However, scholars explain that if the murderer repents sincerely, Allah may compensate the victim on the Day of Judgment from His bounty, thereby resolving the grievance without punishment for the murderer.

This view provides hope for redemption if repentance is genuine.

3. The Right of the Victim’s Family (Haqq Ahl al-Maqtul)

This is the earthly right most relevant to justice today. According to Islamic law, the killer must hand himself over to the victim’s family and allow them to choose one of three options:

Qisās (retaliation): Execution of the murderer, if conditions are met.

Diyah (blood money): Monetary compensation paid by the killer.

Pardon: The victim’s heirs may choose to forgive the killer, which is highly rewarded in Islam.

“The right of the victim’s next of kin… cannot be absolved until you hand yourself over to them.”
(Fatwa on IslamQA, Q10923)

This legal framework is designed to preserve justice while leaving space for mercy — an essential Islamic principle.

Was Justice Served in Abdulrahman Bello’s Case?

In the case of Hafsoh Lawal, all indications suggest the murder was intentional, premeditated, and done for ritual purposes — a grave crime under both Nigerian law and Shari‘ah.

The Kwara High Court found:

Evidence of luring the victim under false pretenses

Discovery of body parts and blood in the killer’s room

Confession and physical proof of the dismemberment

Under Shari‘ah, had this occurred in an Islamic court with the consent of the victim’s family, qisās (execution) would have been a valid punishment — particularly if the family chose retribution. Therefore, the death sentence by hanging, though administered under secular law, aligns with the Qur’anic principle of retaliation in murder cases.

Can Abdulrahman Bello Still Repent?

Yes — but repentance does not cancel legal accountability. As scholars state:

“The right of Allah can be requited only with true repentance… but the rights of the victim’s family require handing oneself over to them.”

(Fatwa, IslamQA, Q18)

If his repentance is sincere, Allah may forgive him and compensate the victim on his behalf. But that spiritual forgiveness does not erase the need for justice in this world unless the victim’s heirs choose to forgive him.

Conclusion: Justice in Islam Is Layered and Divine

Islamic law is not merely punitive; it is comprehensive, balancing justice with mercy, punishment with repentance, and divine rights with human rights. In the case of Hafsoh Lawal, Islam would require:

Repentance to Allah for the crime

Submission to legal consequences, as per the family’s right

Hope for Allah’s mercy on the Day of Judgment

For victims and their families, Islamic justice ensures their dignity is preserved, and for sinners, the door of forgiveness remains open, if they seek it with truth.