Surah Baqarah ayat 178 Tafsir Quran 2:178

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ﴾
[ البقرة: 178]

2:178 O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.

O you who believe prescribed made obligatory for you is retaliation on equal terms regarding the slain both in the attributes of the one slain and in the action involved; a free man is killed for a free man and not for a slave; and a slave for a slave and a female for a female. The Sunna makes it clear that a male may be killed in retaliation for a female and that religious affiliation should be taken into account also so that a Muslim cannot be killed in return for an disbeliever even if the former be a slave and the latter a free man. But if anything of the blood is pardoned any one of those who have slain in relation to his brother the one slain so that the retaliation is waived the use of the indefinite shay’un ‘anything’ here implies the waiving of retaliation through a partial pardon by the inheritors of the slain; the mention of akhīh ‘his brother’ is intended as a conciliatory entreaty to pardon and a declaration that killing should not sever the bonds of religious brotherhood; the particle man ‘any one’ is the subject of a conditional or a relative clause of which the predicate is the following fa’ittibā‘un let the pursuing that is the action of the one who has pardoned in pursuing the killer be honourable demanding the blood money without force. The fact that the ‘pursuing’ results from the ‘pardoning’ implies that one of the two actions is a duty which is one of al-Shāfi‘ī’s two opinions here. The other opinion is that retaliation is the duty whereas the blood money is merely compensation for non-retaliation so that if one were to pardon but not name his blood money then nothing happens; and this latter is the preferred opinion. And let the payment of the blood money by the slayer to him the pardoner that is the one inheriting from the slain be with kindliness without procrastination or fraud; that stipulation mentioned here about the possibility of retaliation and the forgoing of this in return for blood money is an alleviation a facilitation given to you by your Lord and a mercy for you for He has given you latitude in this matter and has not categorically demanded that one of the said options be followed through in the way that He made it obligatory for Jews to retaliate and for Christians to pardon and accept blood money; and for him who commits aggression by being unjust towards the killer and slaying him after that that is after pardoning — his is a painful chastisement of the Fire in the Hereafter or of being killed in this world.

O you who believe with faithful hearts, a prescriptive rule for retaliation is decreed for you to observe in the case of wilful murder as thus: a free man enjoying civil liberty for a free man enjoying civil liberty, a servant divested of freedom and personal rights for a slave with identical circumstances, a woman for a woman of the same social position. But if a brother (co-religionist) is in a position to forgive, then forgiveness should go hand in hand with sound Judgement and the demands should be agreeable to reason as judged appropriate to the circumstances. And the blood guilty should answer the demand in good will, with liberality and generosity. This is an admission of relaxation advanced by Allah, your Creator, in mercy to you. But he who transgresses thereafter shall be put to the torment

The Command and the Wisdom behind the Law of Equality Allah states: O believers! The Law of equality has been ordained on you ( for cases of murder ), the free for the free, the slave for the slave and the female for the female.
Therefore, do not transgress the set limits, as others before you transgressed them, and thus changed what Allah has ordained for them.
The reason behind this statement is that ( the Jewish tribe of ) Banu An-Nadir invaded Qurayzah ( another Jewish tribe ) during the time of Jahiliyyah ( before Islam ) and defeated them.
Hence, ( they made it a law that ) when a person from Nadir kills a person from Quraizah, he is not killed in retaliation, but only pays a hundred Wasq of dates.
However, when a person from Quraizah kills a Nadir man, he would be killed for him.
If Nadir wanted ( to forfeit the execution of the murderer and instead require him ) to pay a ransom, the Quraizah man pays two hundred Wasq of dates double the amount Nadir pays in Diyah ( blood money ).
So Allah commanded that justice be observed regarding the penal code, and that the path of the misguided and mischievous persons be avoided, who in disbelief and transgression, defy and alter what Allah has commanded them.
Allah said: كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ ( Al-Qisas (the Law of equality in punishment ) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female.) Allah's statement: الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ ( the free for the free, the slave for the slave, and the female for the female. ) was abrogated by the statement life for life ( 5:45 ).
However, the majority of scholars agree that the Muslim is not killed for a disbeliever whom he kills.
Al- Bukhari reported that `Ali narrated that Allah's Messenger ﷺ said:
«وَلَا يُقْتَلُ مُسْلِمٌ بِكَافِر»
( The Muslim is not killed for the disbeliever (whom he kills ).) No opinion that opposes this ruling could stand correct, nor is there an authentic Hadith to contradict it.
However, Abu Hanifah thought that the Muslim could be killed for a disbeliever, following the general meaning of the Ayah ( 5:45 ) in Surat Al-Ma'idah ( chapter 5 in the Qur'an ). The Four Imams ( Abu Hanifah, Malik, Shafi`i and Ahmad ) and the majority of scholars stated that the group is killed for one person whom they murder.
`Umar said, about a boy who was killed by seven men, "If all the residents of San`a' ( capital of Yemen today ) collaborated on killing him, I would kill them all." No opposing opinion was known by the Companions during that time which constitutes a near Ijma` ( consensus ).
There is an opinion attributed to Imam Ahmad that a group of people is not killed for one person whom they kill, and that only one person is killed for one person.
Ibn Al-Mundhir also attributed this opinion to Mu`adh, Ibn Az-Zubayr, `Abdul-Malik bin Marwan, Az-Zuhri, Ibn Sirin and Habib bin Abu Thabit.
Allah's statement: فَمَنْ عُفِىَ لَهُ مِنْ أَخِيهِ شَىْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَآءٌ إِلَيْهِ بِإِحْسَـنٍ ( But if the killer is forgiven by the brother (or the relatives ) of the killed ( against blood money ), then it should be sought in a good manner, and paid to him respectfully.) refers to accepting blood money ( by the relatives of the victim in return for pardoning the killer ) in cases of intentional murder.
This opinion is attributed to Abu Al-`Aliyah, Abu Sha`tha', Mujahid, Sa`id bin Jubayr, `Ata' Al-Hasan, Qatadah and Muqatil bin Hayyan.
Ad-Dahhak said that Ibn `Abbas said: فَمَنْ عُفِىَ لَهُ مِنْ أَخِيهِ شَىْءٌ ( But if the killer is forgiven by the brother (or the relatives ) of the killed ( against blood money )) means the killer is pardoned by his brother ( i.e., the relative of the victim ) and accepting the Diyah after capital punishment becomes due ( against the killer ), this is the `Afw ( pardon mentioned in the Ayah )." Allah's statement: فَاتِّبَاعٌ بِالْمَعْرُوفِ ( ...then it should be sought in a good manner, ) means, when the relative agrees to take the blood money, he should collect his rightful dues with kindness: وَأَدَآءٌ إِلَيْهِ بِإِحْسَـنٍ ( and paid to him respectfully. ) means, the killer should accept the terms of settlement without causing further harm or resisting the payment. Allah's statement: ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ( This is an alleviation and a mercy from your Lord. ) means the legislation that allows you to accept the blood money for intentional murder is an alleviation and a mercy from your Lord.
It lightens what was required from those who were before you, either applying capital punishment or forgiving. Sa`id bin Mansur reported that Ibn `Abbas said, "The Children of Israel were required to apply the Law of equality in murder cases and were not allowed to offer pardons ( in return for blood money ).
Allah said to this Ummah ( the Muslim nation ): كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ ( The Law of equality in punishment is prescribed for you in case of murder: the free for the free, the servant for the servant, and the female for the female.
But if the killer is forgiven by the brother (or the relatives ) of the killed ( against blood money ),) Hence, `pardoning' or `forgiving' means accepting blood money in intentional murder cases." Ibn Hibban also recorded this in his Sahih.
Qatadah said: ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ ( This is an alleviation from your Lord ) Allah had mercy on this Ummah by giving them the Diyah which was not allowed for any nation before it.
The People of the Torah ( Jews ) were allowed to either apply the penal code ( for murder, i.e., execution ) or to pardon the killer, but they were not allowed to take blood money.
The People of the Injil ( the Gospel - the Christians ) were required to pardon ( the killer, but no Diyah was legislated ).
This Ummah ( Muslims ) is allowed to apply the penal code ( execution ) or to pardon and accept the blood money." Similar was reported from Sa`id bin Jubayr, Muqatil bin Hayyan and Ar-Rabi` bin Anas. Allah's statement: فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ ( So after this whoever transgresses the limits, he shall have a painful torment. ) means, those who kill in retaliation after taking the Diyah or accepting it, they will suffer a painful and severe torment from Allah.
The same was reported from Ibn `Abbas, Mujahid, `Ata' `Ikrimah, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi and Muqatil bin Hayyan. The Benefits and Wisdom of the Law of Equality Allah's statement: وَلَكُمْ فِي الْقِصَاصِ حَيَوةٌ ( And there is life for you in Al-Qisas ) legislating the Law of equality, i.e., killing the murderer, carries great benefits for you.
This way, the sanctity of life will be preserved because the killer will refrain from killing, as he will be certain that if he kills, he would be killed.
Hence life will be preserved.
In previous Books, there is a statement that killing stops further killing! This meaning came in much clearer and eloquent terms in the Qur'an: وَلَكُمْ فِي الْقِصَاصِ حَيَوةٌ ( And there is (a saving of ) life for you in Al-Qisas ( the Law of equality in punishment ).) Abu Al-`Aliyah said, "Allah made the Law of equality a `life'.
Hence, how many a man who thought about killing, but this Law prevented him from killing for fear that he will be killed in turn." Similar statements were reported from Mujahid, Sa`id bin Jubayr, Abu Malik, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Muqatil bin Hayyan.
Allah's statement: يأُولِي الأَلْبَـبِ لَعَلَّكُمْ تَتَّقُونَ ( O men of understanding, that you may acquire Taqwa. ) means, `O you who have sound minds, comprehension and understanding! Perhaps by this you will be compelled to refrain from transgressing the prohibitions of Allah and what He considers sinful.
' Taqwa ( mentioned in the Ayah ) is a word that means doing all acts of obedience and refraining from all prohibitions. كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَلِدَيْنِ وَالاٌّقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ

(2:178) O Believers, the law *176 of retribution has been prescribed for you in cases of murder; if a free man commits a murder, the free man shall he punished for it and a slave for a slave : likewise if a woman is guilty of murder the same shall he accountable for it. *177 But in case the injured brother *178 is willing to show leniency to the murderer, the blood money should he decided in accordance with the common law *179 and the murderer should pay it in a genuine way. This is an allowance and mercy from your Lord. Now there shall be a painful torment for anyone who transgresses the limits after this. *180 O men of understanding.

O you who have believed, prescribed for meaning

*176).
Retribution, that is, blood revenge, is based on the principle that what a person has done to others ought to be done to him.
This does not mean that the murderer should be put to death in exactly the same manner as he killed but that the murderer should be subjected to the same act, i.e.
killing, as that to which he subjected his victim.

*177).
In pre-Islamic Arabia people tried to take blood revenge upon the murderer's family and tribe, and the retaliation corresponded to the value placed on the blood of the victim.
Their desire for revenge was not quenched merely by putting the murderer to death.
They preferred to put to death tens and even hundreds of people to avenge the one life they had lost.
If a respected member of their tribe was killed by an ordinary member of another, it was not deemed enough to put to death the actual murderer.
They preferred to kill a man of the murderer's tribe equal in standing to the victim, and even several members of the murderer's tribe.
However, if the victim was a man of humble standing from another tribe, and the murderer from their tribe happened to be a man of high standing, they were unwilling to permit the execution of the murderer.

This attitude is not confined to the Ignorance of that bygone age.
Even today those nations that are supposedly the most civilized will often proclaim, officially and quite brazenly, that if one of their citizens is killed they will execute scores of the killer's compatriots.
In addition we often hear that to avenge the murder of one person a large number of hostages belonging to a subject nation have been shot dead.
One of the 'civilized' nations of the present century subjected the whole Egyptian nation to blood revenge because one of their officials, Sir Lee Stack, was killed by an Egyptian.
The courts of justice of these so-called civilized nations have been known to refrain from passing the death sentence on convicted homicides when they happened to be members of the ruling nation while their victims belonged to the subject nation.
It is iniquities such as these that God seeks to end by means of the directive contained in this verse.
What God says here is that the killer ought to be put to death irrespective of his status and that of the victim.

*178).
The very use of the word 'brother' in this context suggests that as a general rule one ought to incline towards leniency.
Despite the bitterness felt towards someone who has shed the blood of, say, one's father, the murderer is still one's brother by virtue of being a member of the human family.
Hence if one who has been wronged can overcome the vengeful spirit aroused by his erring brother's deed, this attitude of forgiveness will be worthy of his humanity.

This verse also makes it clear that according to the Islamic penal law the question of homicide can be settled by the mutual consent of the two parties.
It is the prerogative of the heirs of the victim to forgive the murderer, and if it is exercised not even a judge has the power to insist on carrying out the death sentence.
In such a case, however, as the following verse mentions, the murderer will be made to pay blood money.

*179).
The term ma'ruf occurs quite frequently in the Qur'an.
It refers to conduct which is reckoned fair and equitable by the generality of disinterested people.
The generally accepted usages and customs of life are called 'urf and ma'ruf in Islamic terminology, and they are considered valid in all those matters not specifically regulated by the Shar'iah.

*180).
Excess might consist of trying to avenge the blood of the murdered man even after his heirs have settled the matter and received blood money or of efforts on the part of the murderer to delay the payment of blood money thus repaying the heirs of the victim with ingratitude for their kindness and goodwill.

 

The Command and the Wisdom behind the Law of Equality Allah states: O believers! The Law of equality has been ordained on you ( for cases of murder ), the free for the free, the slave for the slave and the female for the female.
Therefore, do not transgress the set limits, as others before you transgressed them, and thus changed what Allah has ordained for them.
The reason behind this statement is that ( the Jewish tribe of ) Banu An-Nadir invaded Qurayzah ( another Jewish tribe ) during the time of Jahiliyyah ( before Islam ) and defeated them.
Hence, ( they made it a law that ) when a person from Nadir kills a person from Quraizah, he is not killed in retaliation, but only pays a hundred Wasq of dates.
However, when a person from Quraizah kills a Nadir man, he would be killed for him.
If Nadir wanted ( to forfeit the execution of the murderer and instead require him ) to pay a ransom, the Quraizah man pays two hundred Wasq of dates double the amount Nadir pays in Diyah ( blood money ).
So Allah commanded that justice be observed regarding the penal code, and that the path of the misguided and mischievous persons be avoided, who in disbelief and transgression, defy and alter what Allah has commanded them.
Allah said: كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ ( Al-Qisas (the Law of equality in punishment ) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female.) Allah's statement: الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ ( the free for the free, the slave for the slave, and the female for the female. ) was abrogated by the statement life for life ( 5:45 ).
However, the majority of scholars agree that the Muslim is not killed for a disbeliever whom he kills.
Al- Bukhari reported that `Ali narrated that Allah's Messenger ﷺ said: «وَلَا يُقْتَلُ مُسْلِمٌ بِكَافِر» ( The Muslim is not killed for the disbeliever (whom he kills ).) No opinion that opposes this ruling could stand correct, nor is there an authentic Hadith to contradict it.
However, Abu Hanifah thought that the Muslim could be killed for a disbeliever, following the general meaning of the Ayah ( 5:45 ) in Surat Al-Ma'idah ( chapter 5 in the Qur'an ). The Four Imams ( Abu Hanifah, Malik, Shafi`i and Ahmad ) and the majority of scholars stated that the group is killed for one person whom they murder.
`Umar said, about a boy who was killed by seven men, "If all the residents of San`a' ( capital of Yemen today ) collaborated on killing him, I would kill them all." No opposing opinion was known by the Companions during that time which constitutes a near Ijma` ( consensus ).
There is an opinion attributed to Imam Ahmad that a group of people is not killed for one person whom they kill, and that only one person is killed for one person.
Ibn Al-Mundhir also attributed this opinion to Mu`adh, Ibn Az-Zubayr, `Abdul-Malik bin Marwan, Az-Zuhri, Ibn Sirin and Habib bin Abu Thabit.
Allah's statement: فَمَنْ عُفِىَ لَهُ مِنْ أَخِيهِ شَىْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَآءٌ إِلَيْهِ بِإِحْسَـنٍ ( But if the killer is forgiven by the brother (or the relatives ) of the killed ( against blood money ), then it should be sought in a good manner, and paid to him respectfully.) refers to accepting blood money ( by the relatives of the victim in return for pardoning the killer ) in cases of intentional murder.
This opinion is attributed to Abu Al-`Aliyah, Abu Sha`tha', Mujahid, Sa`id bin Jubayr, `Ata' Al-Hasan, Qatadah and Muqatil bin Hayyan.
Ad-Dahhak said that Ibn `Abbas said: فَمَنْ عُفِىَ لَهُ مِنْ أَخِيهِ شَىْءٌ ( But if the killer is forgiven by the brother (or the relatives ) of the killed ( against blood money )) means the killer is pardoned by his brother ( i.e., the relative of the victim ) and accepting the Diyah after capital punishment becomes due ( against the killer ), this is the `Afw ( pardon mentioned in the Ayah )." Allah's statement: فَاتِّبَاعٌ بِالْمَعْرُوفِ ( ...then it should be sought in a good manner, ) means, when the relative agrees to take the blood money, he should collect his rightful dues with kindness: وَأَدَآءٌ إِلَيْهِ بِإِحْسَـنٍ ( and paid to him respectfully. ) means, the killer should accept the terms of settlement without causing further harm or resisting the payment. Allah's statement: ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ( This is an alleviation and a mercy from your Lord. ) means the legislation that allows you to accept the blood money for intentional murder is an alleviation and a mercy from your Lord.
It lightens what was required from those who were before you, either applying capital punishment or forgiving. Sa`id bin Mansur reported that Ibn `Abbas said, "The Children of Israel were required to apply the Law of equality in murder cases and were not allowed to offer pardons ( in return for blood money ).
Allah said to this Ummah ( the Muslim nation ): كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ ( The Law of equality in punishment is prescribed for you in case of murder: the free for the free, the servant for the servant, and the female for the female.
But if the killer is forgiven by the brother (or the relatives ) of the killed ( against blood money ),) Hence, `pardoning' or `forgiving' means accepting blood money in intentional murder cases." Ibn Hibban also recorded this in his Sahih.
Qatadah said: ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ ( This is an alleviation from your Lord ) Allah had mercy on this Ummah by giving them the Diyah which was not allowed for any nation before it.
The People of the Torah ( Jews ) were allowed to either apply the penal code ( for murder, i.e., execution ) or to pardon the killer, but they were not allowed to take blood money.
The People of the Injil ( the Gospel - the Christians ) were required to pardon ( the killer, but no Diyah was legislated ).
This Ummah ( Muslims ) is allowed to apply the penal code ( execution ) or to pardon and accept the blood money." Similar was reported from Sa`id bin Jubayr, Muqatil bin Hayyan and Ar-Rabi` bin Anas. Allah's statement: فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ ( So after this whoever transgresses the limits, he shall have a painful torment. ) means, those who kill in retaliation after taking the Diyah or accepting it, they will suffer a painful and severe torment from Allah.
The same was reported from Ibn `Abbas, Mujahid, `Ata' `Ikrimah, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi and Muqatil bin Hayyan. The Benefits and Wisdom of the Law of Equality Allah's statement: وَلَكُمْ فِي الْقِصَاصِ حَيَوةٌ ( And there is life for you in Al-Qisas ) legislating the Law of equality, i.e., killing the murderer, carries great benefits for you.
This way, the sanctity of life will be preserved because the killer will refrain from killing, as he will be certain that if he kills, he would be killed.
Hence life will be preserved.
In previous Books, there is a statement that killing stops further killing! This meaning came in much clearer and eloquent terms in the Qur'an: وَلَكُمْ فِي الْقِصَاصِ حَيَوةٌ ( And there is (a saving of ) life for you in Al-Qisas ( the Law of equality in punishment ).) Abu Al-`Aliyah said, "Allah made the Law of equality a `life'.
Hence, how many a man who thought about killing, but this Law prevented him from killing for fear that he will be killed in turn." Similar statements were reported from Mujahid, Sa`id bin Jubayr, Abu Malik, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Muqatil bin Hayyan.
Allah's statement: يأُولِي الأَلْبَـبِ لَعَلَّكُمْ تَتَّقُونَ ( O men of understanding, that you may acquire Taqwa. ) means, `O you who have sound minds, comprehension and understanding! Perhaps by this you will be compelled to refrain from transgressing the prohibitions of Allah and what He considers sinful.
' Taqwa ( mentioned in the Ayah ) is a word that means doing all acts of obedience and refraining from all prohibitions. كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَلِدَيْنِ وَالاٌّقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ

( O ye who believe! Retaliation is prescribed for you in the matter of the murdered ones; the freeman for the freeman ) a freeman who premeditatedly kills another freeman, ( and the slave for the slave ) a slave who premeditatedly kills another, ( and the female for the female ) a female who premeditatedly kills another. This verse was revealed regarding two Arab clans but is abrogated by the verse: ( a life for a life ) [ 5:45 ]. ( And for him who is forgiven somewhat by his brother ) whoever forgives the killing and takes instead blood money, ( prosecution according to usage ) Allah commands the person who asks for blood money to claim this money according to practised usage: three years if it is a full blood money, two years if it is half of the blood money, or one year if it is a third ( and payment unto him ) the person who is required to pay blood money is commanded to give the custodians of the murdered person what is due to them ( in kindness ) without the need to go to court or making it difficult for them. ( This ) this pardon ( is an alleviation ) appeasement ( and a mercy from your Lord ) towards the killer such that he is not killed. ( He who transgresseth after this ) after taking the blood money and kills the murderer ( will have a painful doom ) he shall be killed and will not be forgiven or allowed to pay blood money.

O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood money, then adhering to it with fairness and payment of the blood money, to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment.

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