Surah Baqarah Ayat 179 in Arabic Text
Here you can read various translations of verse 179
And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.
“In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves.
There is security of life for you in the law of retribution. It is expected that you will refrain from breaking this law.
And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding, that you may become Al-Muttaqun (the pious – see V. 2:2).
And there is life for you in retaliation, O men of understanding, that ye may ward off (evil).
And in retaliation there is life for you, O (men) endowed with intellects, that possibly you would be pious.
Fair retribution saves life for you, people of understanding, so that you may guard yourselves against what is wrong. When death approaches one of you who leaves wealth,
عقلمندو! قصاص میں تمہارے لئے زندگی ہے اس باعﺚ تم (قتل ناحق سے) رکو گے
Quran 2 Verse 179 Explanation
For those looking for commentary to help with the understanding of Surah Baqarah ayat 179, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(2:179) People of understanding, there is life for you in retribution that you may guard yourselves against violating the Law.
181. This refutes another notion of Ignorance, a notion ingrained in the minds of many people, both past and present. On the one hand there are some people who, entrenched in Ignorance, tend to exceed the limits of moderation in revenge. At the other end of the spectrum stand those who are opposed in principle to the concept of executing a murderer. They have conducted such intense, world-wide propaganda against the death penalty that it has become abhorrent to many people. In fact the impact of this propaganda has been so great that in many countries the death penalty has been abolished altogether.
The Qur’an, however, addresses itself on this question to wise and intelligent people and cautions them against such immoderate leniency by proclaiming that the survival of human society rests on the application of the death penalty for homicide. A society which holds inviolable the lives of those who disregard the sanctity of human life is in fact rearing snakes and serpents. To save the life of one murderer is to risk the lives of many innocent human beings.
178. O you who believe! Al-Qisas (the Law of equality) 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) of the killed (against blood money), then it should be sought in a good manner, and paid to him respectfully. 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. 179. And there is (a saving of) life for you in Al-Qisas (the Law of equality in punishment), O men of understanding, that you may acquire Taqwa.
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:
(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.)
(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 said:
(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:
(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:
(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:
(…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:
( and paid to him respectfully.) means, the killer should accept the terms of settlement without causing further harm or resisting the payment.
(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):
(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:
(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.
(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.
(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:
(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:
(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.
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