8 Determinants of the right to life are represented in the inadmissibility of arbitrary executions (beyond the realm of law) and the inadmissibility of infringing on this right (punishment for murder), or in other words killing in any form be it an action leading to a crime or punishment for a murder crime does constitute an issue subject to substantive and procedural rules of criminal law. The relevant Libyan law complies with these rules. However social response embodied in legally-formulated punishment for murder is derived from social core values reflecting the culture and faith of the community concerned. The Muslim Libyan community acknowledging in Article 2 of the Declaration on the Establishment of the Power of the People for 1977 that the Holy Qoran, the legislation (Sharia'a) governing the community, has approved retribution for the murderer as the justly deserved penalty to the credit of the victim for violating his right to life and also in conservation of his relatives' rights. In this regard, the Qoran reads " If anyone killed a person- unless it be for murder or for spreading mischief on earth- it would be as if he killed all people; and if anyone saved a life, it would be as if he saved the life of all people." (Surat Al Ma'ada Verse 32). Replacing the penalty with sentence of life imprisonment is however possible if pardoned by the blood-for-ransom retaliator. The power of amnesty is exclusive to the victim's relatives as Allah the Almighty Has Said "And if anyone is killed wrongfully, We have his heir authority to demand retribution (Kesas) or to forgive; but let him not exceed bounds in the matter of taking life for he is helped by the Law". (Surat Al Israa'a- Verse 33). This view actually shapes the faith of the Muslim Arab Libyan community regarding death penalty and the right to life. This was reflected in the Libyan Penal Code and Human Rights Charters of the Jamhirya, rendering capital punishment on retributional basis a social value.