2:178

Salaam all,

This is 2:178
يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالأُنثَى بِالأُنثَى فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاء إِلَيْهِ بِإِحْسَانٍ ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ

Ya ayyuha allatheena amanoo kutiba AAalaykumu alqisasu fee alqatla alhurru bilhurri walAAabdu bilAAabdi walontha bilontha faman AAufiya lahu min akheehi shayon fattibaAAun bilmaAAroofi waadaon ilayhi biihsanin thalika takhfeefun min rabbikum warahmatun famani iAAtada baAAda thalika falahu AAathabun aleem

The Aya says:
O YE who made selves safe (in GOD and his message), just retribution was written on you (plural) in the killed. The free, in the free, and the slave/servant, in the slave/servant and the female, in the female. Therefore, whoever, was forgiven by his brother an entity, so follow footsteps by what is recognised (as good) and deliver to him (the one that forgave) in goodness. This is to lighten burden on you from your nurturer, and mercy. So, whoever oversteps boundary after that, therefore belongs to him, painful suffering.

My personal note:
ALQISAS is the rule that whoever commits a crime against a fellow human will have to face the exact same punishment. Here, it points to the killing where the rule is to be applied according to this Aya.

The free, in the free, and the slave in the slave and the female in the female mean that the person that committed the crime has to pay the price for it, whether he was free, slave/servant or female.

The word Qisas that is used in this Aya means what is taken should be given back or something equal to the loss. This Aya actually deals with the compensation part due to some key words in it that point away from killing in place of killing. Those key words are "the killed" which points only to the loss but without mention of the killers. Another main key word is forgiven an entity or forgiven something. This cannot apply to killing the killer, because you cannot forgive something, you either kill him or let him live. This points to some compensation other than the killing for the killing.

The Aya ends up asking the family of the one that was killed to forgive, at least something and asking for the person that is forgiven to follow that act with the same acts of kindness to all people especially the family of the person that was killed.

Translation of the transliterated words:
Ya ayyuha: O ye,
Note: those two are calling words to bring the attention in.
Allatheena: those that
Amanoo: made arrive safety/the ones that are safe (in GOD and his message)
Note: the root is Hamza-M-N and it means safety. AMANOO is the third person plural past tense of a verb that is derived from the root. The verb here means literally, made arrive safety. This means the ones that are safe (in GOD and his message)
Kutiba: was written/ writing was arrived/was mandated
Note: the root is K-T-B and it means writing. KUTIBA is a form of a verb that means literally, writing was arrived, and this in actuality means was written.
Aaalaykumu: on you (plural)
Noet: the you is plural here.
Alqisasu: cutting opposite cutting/ just punishment or compensation for loss.
Note: the root is Qaf-Sad-Sad and it means cutting in conrete as in cutting hair or other things. In abstract it is also used in telling a story because it is a cutting of the bigger story of life. ALQISASU is a form of the word that suggests interaction and therefore, it means literally, cutting opposite cutting. This cutting opposite cutting actually means that the one that perpetrates a crime against another, will have to suffer the same that he/she did or compensate for the amount of loss caused.
Fee: in
Alqatla: the killed
Note: the root is Qaf-T-L and it means killing. ALQATLA are the ones who were killed.
Alhurru: the free
Note: the root is Ha-R-R and it means heating/energy. This is the concrete meaning. ALHURRU is the one with the heat/energy and that is used to mean the free as opposed to the slave.
Bilhurri: by/in the free
Note: the same root as the one before it.
walAAabdu: And the slave/servant
Note: the root is Ain-B-D and it means slave or servant. ALAAaBDU is the slave or the servant.
bilAAabdi: in/by the servant
walontha: and the female
Note: the root is Hamza-N-Th and it means female for the concrete and the opposite of male. In Abstract it is used to means receptive, soft and passive as opposed to non receptive, hard and aggressive. ALONTHA is the female
Bilontha: in/by the female.
Faman: therefore who
Aaufiya: Was erased/was forgiven/ right (to having the criminal meet the same punishment as was suffered by the vicitm) was given up
Note: the root is Ain-F-W and it means erasure in concrete and that means erasing a fault, erasing an affliction or erasing something that Is owned by someone so that it is given to another. Essentially, it is giving up a right (to someone else) this right can be the right to revenge or a right to some other ownership or so forth. AAuFIYA is a third person singular past tense of a verb that is derived from this root. This verb means right was given up. The right is the right to QISAS or the right of the family of the viciim to have the perpetrator of the crime suffer the same that he/she did.
Lahu: to him
Min: from
Akheehi: his brother
Note: the root is Hamza-KH and it means brother. HI means his
Shayon: entity/something
Note: the root is SH-Y-Hamza and it means entity which at times means thing or something as it does here.
fattibaAAun: Therefore following/following footsteps
Note: FA means therefore or So. TTIBaAAuN is derived from the root T-B-Ain which means following footsteps. TTIBaAAuN is a noun that is derived from the root and it means following of footsteps or just following
bilmaAAroofi: by/in the recognised to be good
Note: BI means by or in. ALMaAAROOF is derived from the root Ain-R-F and it means elevation whereby one can see from it and others can see who is on top of it. This is the concrete and the abstract means recognition and discernment of what is known. Here, in this word recognition is suggested to be of what is considered and viewed as good.
Waadaon: and processing/and transformation/and delivery
Note: WA means and. ADAON is derived from the root Hamza-D-Y and it means in concrete the process of making milk into yoghurt and the process of ripening of fruits. Therefore, in abstract the word means processing/transformation/being in the middle of the road in that processs and delivery from one place to another. ADAON is any of the above meanings that were mentioned.
Ilayhi: To him
Note: the him here is the one that forgave the crime.
Biihsanin: by act of beauty/act of goodness
Note: BI means by. IHSAN is derived from the root Ha-S-N and it means beauty in all it’s aspects physical and spiritual and otherwise. IHSAN is the act of beauty or goodness.
Thalika: That
Takhfeefun: making lighter (in burden)
Note: the root is KH-F-F and it means becoming light in weight and in all the other aspects of being light. TAKHFEEF is the process of making something lighter. Here it points to decreasing the burden.
Min: from
Rabbikum: your (plural) nurturer
Note: the root is R-B-B and it means growing/being nurtured/being sustained. RABBI is the one that nurtures and make one grow. KUM is a plural you.
Warahmatun: and mercy
Note: WA means and. RAHMATUN is derived from the root R-Ha-M and it means womb in concrete. In the abstract, it means all the positive things that a womb does. Therefore, RAHMA means mercy which the closest word to what the womb does.
Famani: therefore whoever
iAAtada: made self overstep at the boundary
Note: the root is Ain-D-W and it means running in some occasions and overstepping a boundary in another. Both share the overstepping of a boundary in some sense. IAATADA is the third person singular past tense of a verb that is derived from the root and that means, literally, Made self arrive overstepping of boundary. This in turn means, made self overstep boundary (of GOD’s rule)
baAAda: after
Note the root is B-Ain-D and it means further in time or place. The further in time actually takes the form of after. This BaAADA means after because it points to time.
Thalika: that
Falahu: Therefore, to him belongs
Aaathabun: suffering
Note: the root is Ain-TH-B and it means something easy to swallow of food or drink. AAaTHAB is the thing that makes one not touch the thing that is easy to eat or drink and that is suffering.
Aleem: painful
Note: the root is Hamza-L-M and it means pain. ALEEM means painful.

Salaam all and have a great day

Hussein