قِصَاصٌ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "قِصَاصٌ".
اَلشَّہۡرُ الۡحَرَامُ بِالشَّہۡرِ الۡحَرَامِ وَالۡحُرُمٰتُ قِصَاصٌ ۚ فَمَنِ اعۡتَدٰی عَلَیۡکُمۡ فَاعۡتَدُوۡا عَلَیۡہِ بِمِثۡلِ مَا اعۡتَدٰی عَلَیۡکُمۡ ۚ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ مَعَ الۡمُتَّقِیۡنَ
See 2:179.
The Sacred Months are Dhul-Qa‘dah; Dhul-Hijjah; Al-Muharram and Rajab. In these months all fighting is disallowed. The commandment is intended to safeguard the sanctity of the Ka‘bah and the Sacred Months.
See {33}.
See 2:179.
Important Words:
الشھرالحرام (Sacred Month). From the earliest pre-Islamic times, four out of the twelve lunar months have been regarded as sacred (9:36) in which fighting, etc., was held to be unlawful and people travelled in perfect peace and security. They were (1) Dhul-Qa‘dah, (2) Dhul-Hijjah, (3) Al-Muharram, and (4) Rajab, the first named three months occurring consecutively and the last separately. As حج (Pilgrimage) was performed in Dhul-Hijjah, the three consecutive months served as a safe period for travelling for the purposes of Pilgrimage, both for the inward and the outward journey. The month of Rajab was generally meant for عمرة (the Lesser Pilgrimage). The system was pre-Islamic not in the sense that it had its origin in pagan Arabia but in the sense that it came in vogue along with the institution of Pilgrimage established by Abraham under the commandment of God (22:27, 28). As Islam retained the institution of حج it naturally upheld the sanctity of the Sacred Months as well. Even warring tribes desisted from fighting at the approach of a Sacred Month when all bloodshed vanished from the land (Bukhari, Qastalani, Zurqani & Taj).
The words فاعتدوا علیه (punish him for his transgression) literally mean, "transgress against him", but as one who retaliates against the transgression of a party does not really transgress but simply punishes the transgression of the aggressor, the words have been rightly translated as punish him for his transgression. This is quite in accordance with the Arabic idiom; for, as shown under 2:16, the Arabs generally repeat the very word used for expressing the wrongdoing of a party to signify the punishment thereof.
Commentary:
The verse embodies an important principle. If, in fighting, the sanctity of a Sacred Month is violated by some tribe hostile to Islam, Muslims are not to sit hand-bound and allow the aggressors to victimize them. They should retaliate; for in such retaliation lies the very safeguarding of the sanctity of a sacred thing; otherwise, the enemy would be unduly encouraged and would be all the more emboldened to commit such sacrileges.
But as fighting in a Sacred Month is a dangerous thing (2:218) and as the punishment of an act of transgression is also likely to exceed proper limits and a slight error of judgement on the part of Muslims might make them sinful in the sight of God, the latter part of the verse suitably warns them to fear God and always remain within proper bounds; for, Allah is with those who fear Him.
a
2:179.
132
禁月是 ذُوالْقَعْدَة (Dhul-Qa‘dah, 伊历十一月); ذُوالْحِجَّة (Dhul-Hijjah, 十二月); مُحَرَّمْ (Muharram,一月) 和 رَجَبْ (Rajab, 七月)。在这几个月中一切战斗均不允许。这指令就在于要保卫天房和停战月份的神圣性。
133
见29D。
a
See 2:179.
201
Important Words:
الشھرالحرام (Sacred Month). From the earliest pre-Islamic times, four out of the twelve lunar months have been regarded as sacred (9:36) in which fighting, etc., was held to be unlawful and people travelled in perfect peace and security. They were (1) Dhul-Qa‘dah, (2) Dhul-Hijjah, (3) Al-Muharram, and (4) Rajab, the first named three months occurring consecutively and the last separately. As حج (Pilgrimage) was performed in Dhul-Hijjah, the three consecutive months served as a safe period for travelling for the purposes of Pilgrimage, both for the inward and the outward journey. The month of Rajab was generally meant for عمرة (the Lesser Pilgrimage). The system was pre-Islamic not in the sense that it had its origin in pagan Arabia but in the sense that it came in vogue along with the institution of Pilgrimage established by Abraham under the commandment of God (22:27, 28). As Islam retained the institution of حج it naturally upheld the sanctity of the Sacred Months as well. Even warring tribes desisted from fighting at the approach of a Sacred Month when all bloodshed vanished from the land (Bukhari, Qastalani, Zurqani & Taj).
The words فاعتدوا علیه (punish him for his transgression) literally mean, "transgress against him", but as one who retaliates against the transgression of a party does not really transgress but simply punishes the transgression of the aggressor, the words have been rightly translated as punish him for his transgression. This is quite in accordance with the Arabic idiom; for, as shown under 2:16, the Arabs generally repeat the very word used for expressing the wrongdoing of a party to signify the punishment thereof.
Commentary:
The verse embodies an important principle. If, in fighting, the sanctity of a Sacred Month is violated by some tribe hostile to Islam, Muslims are not to sit hand-bound and allow the aggressors to victimize them. They should retaliate; for in such retaliation lies the very safeguarding of the sanctity of a sacred thing; otherwise, the enemy would be unduly encouraged and would be all the more emboldened to commit such sacrileges.
But as fighting in a Sacred Month is a dangerous thing (2:218) and as the punishment of an act of transgression is also likely to exceed proper limits and a slight error of judgement on the part of Muslims might make them sinful in the sight of God, the latter part of the verse suitably warns them to fear God and always remain within proper bounds; for, Allah is with those who fear Him.
a
See 2:179.
224
The Sacred Months are Dhul-Qa‘dah; Dhul-Hijjah; Al-Muharram and Rajab. In these months all fighting is disallowed. The commandment is intended to safeguard the sanctity of the Ka‘bah and the Sacred Months.
225
See {33}.
وَکَتَبۡنَا عَلَیۡہِمۡ فِیۡہَاۤ اَنَّ النَّفۡسَ بِالنَّفۡسِ وَالۡعَیۡنَ بِالۡعَیۡنِ وَالۡاَنۡفَ بِالۡاَنۡفِ وَالۡاُذُنَ بِالۡاُذُنِ وَالسِّنَّ بِالسِّنِّ وَالۡجُرُوۡحَ قِصَاصٌ ۚ فَمَنۡ تَصَدَّقَ بِہٖ فَہُوَ کَفَّارَۃٌ لَّہٗ ۚ وَمَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
5:45, 48.
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
5:45, 48.
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
a
5:45, 48.
378
见 «出埃及记» 21:23-25和 «利未记» 24:19-21。“凡放弃这个权利的” 这些字, 指证了一个事实, 即基督徒常自我炫耀的宽恕之道, 并非 «新约书» 所独有。虽然穆撒的教导强调报复, 但是, 正好像伊撒关于宽恕和不抵抗的教导所做的那样, 宽恕也是穆撒教导的一部分。
2
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
a
5:45, 48.
677
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
c
5:45, 48.
751
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.