Now I take each verse at a time.

I pray to God to help me clear the misunderstanding here.

Special appeal to
you @Mukiri and @Muriel, please to read every single word that I put accross for you, so that we don't accuse each other again falsely.

And to
you @Mc, you always complain of long posts, yet you're quick to accuse and yet you don't read. If you can't read, then desist from accusing, yet what you didn't read addressed your concerns.

Now, we will start with the very first on the list (set 1, count 1 & 2)

The writer has picked this verse out of context, without quoting the whole story in the verses. And this is the trick the critics of Islam (even the Christian critics), and even many writers who write books use. They quote a Sura and a verse that says something, and talks about it out of context.

Read the whole verse and you see the meaning
Quran Suran Al Baqara chapter 2:178-179
Verse 178. O ye who believe! the law of equality(a) is prescribed to you in cases of murder (b):
the free for the free, the slave for the slave, the woman for the woman.
But if any remission is made by the brother(c) of the slain, then grant any reasonable demand(d),
and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord.
After this whoever exceeds the limits shall be in grave penalty.
Verse 179. In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves.
.

Explanation
(a). Note first that this verse and the next make it clear that Islam has much mitigated the horrors of the pre-Islamic custom of retaliation.
In order to meet the strict claims of justice, equality is prescribed, with a strong recommendation for mercy and forgiveness.
To translate qisas, therefore, by retaliation, is I think incorrect.
The Latin legal term Lex Talionis may come near it, but even that is modified here.
In any case it is best to avoid technical terms for things that are very different.
"Retaliation" in English has a wider meaning, equivalent almost to returning evil for evil,
and would more fitly apply to the blood-feuds of the Days of Ignorance.

Islam says:
if you mistake a life for a life, at least there should be some measure of equality in it;
the killing of the slave of a tribe should not involve a blood feud where many free men would be killed;
but the law of mercy, where it can be obtained by consent, with reasonable compensation, would be better.
Our law of equality only takes account of three conditions in civil society; free for free, slave for slave, woman for woman.
Among free men or women, all are equal:
you cannot ask that because a wealthy, or highborn, or influential man is killed, his life is equal to two or three lives among the poor or the lowly.
Nor, in cases of murder, can you go into the value or abilities of a slave.
A woman is mentioned separately because her position as a mother or an economic worker is different.
She does not form a third class, but a division in the other two classes.
One life having been lost, do not waste many lives in retaliation:
at most, let the Law take one life under strictly perscribed conditions,
and shut the door to private vengeance or tribal retaliation.
But if the aggrieved party consents (and this condition of consent is laid down to prevent worse evils), forgiveness
and brotherly love is better, and the door of Mercy is kept open.
In western law, no felony can be compounded.

(b). The jurists have carefully laid down that the law of qisas refers to murder only.
Qisas is not applicable to manslaughter, due to a mistake or an accident.
Then, there would be no capital punishment.

(c). The brother, the term is perfectly general; all men are brothers in Islam.
In this, and in all questions of inheritance, females have similar rights to males, and therefore the masculine gender imports both sexes.
Here we are considering the rights of the heirs in the light of the larger brotherhood.
In Chapter 2:178-179 we have the rights of the heirs to life (as it were):
In Chapter 2:180-182 we proceed to the heirs to property.

(d). The demand should be such as can be met by the party concerned, i.e. within his means, and reasonable according to justice and good conscience.
For example, a demand could not be made affecting the honour of a woman or a man.
The whole penalty can be remitted if the aggrieved party agrees, out of brotherly love.
In meeting that demand the culprit or his friends should equally be generous and recognise the good will of the other side.
There should be no subterfuges, no bribes, no unseemly byplay: otherwise the whole intention of mercy and peace is lost.

@Gathige I made an appeal into that effect already in that post. I hoped you would grant me the request.

This is not an answer to an interocation by Al-shab man, but a responce to long article referred by @Mukiri. Some things cannot be explained in one sentence.

Please read it, you would understand why.

NB: Many keep bringing up an issue, yet they refuse to read the answer.

True. Religion should be about Love not competition.

Lakini Madam, hiyo Christians... Si uandike na capital C?

Its believed she is the one running the twirra a/cs





http://www.washingtonpos...7f66349852_story_1.html

There is one thing common with this dangerous imported religions. Violence and selfishness.
Islam main enemy is Muslims themselves.