وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ ﴿۴۵﴾ وَقَفَّيْنَا عَلَى آثَارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِلْمُتَّقِينَ ﴿۴۶﴾

﴾45﴿ Wa katabnaa 'alaihim feehaaa annan nafsa binnafsi wal'aina bil'aini wal anfa bilanfi wal uzuna bil uzuni wassinna bissinni waljurooha qisaas; faman tasaddaqa bihee fahuwa kaffaaratul lah; wa mal lam yahkum bimaaa anzalal laahu fa ulaaa'ika humuz zalimoon
﴾46﴿ Wa qaffainaa 'alaaa aasaaarihim bi 'Eesab ni Maryama musaddiqal limaa baina yadaihi minat Tawraati wa aatainaahul Injeela feehi hudanw wa noorunw wa musaddiqal limaa baina yadaihi minat Tawraati wa hudanw wa maw'izatal lilmuttaqeen

﴾45﴿ And we decreed for them in the Torah that the soul is retaliated against the breath and the eye is retaliated against the eye and the nose is retaliated against the nose and the ear is retaliated against the ear and the tooth is retaliated against the tooth and other wounds are retaliated, so whoever forgives for this (retribution), then this is the expiation of his sins - And whoever does not decide in accordance with the ruling that Allah Almighty has revealed, then those are the wrongdoers
﴾46﴿ And then We sent in their footsteps Jesus, peace be upon him, the son of Mary, confirming the book that was before him, which is the Torah, And We gave him the Bible, in which there was guidance and it was lightness, confirming the book that was before him, which is the Torah, and the guidance and admonition for the pious

[45] This passage describes the punishment method for the Jews because they opposed the law of retribution (qisās) found in their own book (the Torah), just as they had previously disagreed on the punishment for adultery of a married person, which was mentioned earlier. Their opposition to the law of retribution was in two ways:
1. They gave preference to the Banu Nadir over the Banu Qurayza. For instance, if a Nadirite killed a Qurayzite, they would not carry out retribution (qisās), but if it was the other way around, they would. Similarly, in exchange for one Nadirite, they would execute two Qurayzites.
2. They had also implemented the rule of blood money (diyah), even though it was not part of their law.
The ruling of this verse also applies to the followers of the Qur'an (this Ummah), because Allah the Exalted mentioned this law for us and did not indicate any doubt or exception regarding it. “The soul for a soul” — this phrase includes both men and women; there is no difference between the wealthy and the poor, the noble-born and the low-born. Also, in place of one person, two are not to be executed if the killer is only one. “And the eye for an eye” — this refers to retribution concerning physical features. It mentions four human senses. “And wounds [are subject to] retribution” — this includes cutting or injuring the rest of the body’s parts and functions, provided retribution is practically possible. This generalization follows a specific listing. This ruling applies specifically to intentional and deliberate acts. There is no retribution in accidental cases. “So whoever gives it [as] charity” — this encourages forgiving and letting go of retribution, hence it's referred to as “charity.” “Then those are the wrongdoers” — refers to those who turn away from the law of retribution or alter and change it, like the Jews did. This leads to many injustices. The terms “wrongdoing” and “disbelief” encompass all sins.
[46] This refers to the second book of the Children of Israel, which is the Gospel (Injīl), revealed to Jesus (peace be upon him). The phrase “confirming what came before it” (muṣaddiqan limā bayna yadayhi) describes Jesus (peace be upon him), while the second description refers to the Gospel. This confirmation does not contradict the abrogation of some previous rulings. The term “guidance” (hudā)—the first meaning intended is guidance through rulings, some of which are from the Gospel, as it is mentioned “in it” (fīhi). The second intended meaning of guidance is the leading to truth. There is no false or incorrect statement in it.