SURAH AN-NISA (AYAH 41 to 50)

فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا {4:41}

[Q4:41] Fakaifa izaa ji'naa min kulli ummatim bishaheedinw wa ji'naabika 'alaa haaa'ulaaa 'i Shaheedan.

[Q4:41] How will it be, then, when We bring from every people a witness and bring you as a witness against these?
[Q4:41] Maka bagaimanakah (keadaan orang-orang kafir pada hari akhirat kelak), apabila Kami datangkan dari tiap-tiap umat seorang saksi (iaitu Rasul mereka sendiri menjadi saksi terhadap perbuatan mereka) dan Kami juga datangkan engkau (wahai Muhammad) sebagai saksi terhadap umatmu ini?

Shahid means a witness, and when ala follows shahid it means a raqib or muhaymin (a close watcher and a careful observer). Please refer to al-Baqarah 2:143. Also refer to al-Rad 13:43; al-Hud 11:17; al-Nahl 16:84 and 89.

Ì  ALLAH (SWT) SHALL BRING, FROM AMONG EVERY PEOPLE, A WITNESS, AND BRING THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AS A WITNESS OVER THOSE WITNESSES. **IT INDICATES THAT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS PRESENT IN THE TIMES OF ALL THE PROPHETS. HE IS ALSO A WITNESS OVER THE HOLY IMAMS.

HIS SPIRITUAL AND ESSENTIAL PRESENCE IN ALL TIMES TO WITNESS the performance of the divinely commissioned messengers and guides proves that he was fully aware of the revelations revealed to ALLAH (SWT)'s messengers and the agency which communicated the revelations, SO IT IS A BLASPHEMY TO SAY THAT HE DID NOT RECOGNISE ANGEL JIBRAIL when he first came to him to convey ALLAH (SWT)'s message. (Please refer to the commentary of al-Baqarah 2:2).

Ø  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

       “I existed as messenger of ALLAH (SWT) even before the creation of Adam.”

"Those who disbelieved and disobeyed the prophet" HAVE BEEN WARNED THAT IN THE HEREAFTER THEY SHALL BE PUNISHED JUST LIKE THE DISBELIEVERS.

ä  THOSE WHO [a] persecuted, tortured and caused the death of the daughter of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and [b] her children (Ahlul Bayt) come into the category of those who [*] disbelieved and disobeyed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). Please refer to the commentary of verses 8 to 20 of this Surah.

______________________________________________________________________________________________

(4:41) Consider, then, when We shall bring forward witnesses from every community, and will bring you (O Muhammad!) as a witness against them all. *64

*64. The Prophet of each age will stand as a witness before God against his people; he will testify that he conveyed to them the true way of life, and showed them the right outlook and the fundamentals of moral conduct revealed to him by God. The testimony of the Prophet Muhammad (peace be on him) will be to the same effect, and the Qur'an indicates that he will stand as a witness to the period beginning with his advent as a Prophet right through to the Day of Judgement. (See Towards Understanding the Qur'an, vol. I, Surah 3, n. 69.) 

يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ الْأَرْضُ وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا {4:42}

[Q4:42] Yawma'iziny yawad dullazeena kafaroo wa'asawur Rasoola law tusawwaa bihimul ardu wa laa yaktumoonal laaha hadeesaa.
[Q4:42] On that day will those who disbelieve and disobey the Messenger desire that the earth were levelled with them, and they shall not hide any word from ALLAH (SWT).

[Q4:42] Pada hari itu orang-orang yang kafir dan menderhaka kepada Rasulullah, suka jika mereka disama ratakan dengan tanah (ditelan bumi) dan (ketika itu) mereka tidak dapat menyembunyikan sepatah kata pun dari pengetahuan ALLAH (SwT).
 

THE QUESTION ARISES CAN ANYONE WHO WAS NOT PRESENT ON ANY EVENT BEAR WITNESS OVER THE SITUATION? THE VERSE says [*] that a witness will be called of every people of every age AND [*] the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) would be called to bear witness over all those witnesses.

r  THE STATEMENT OF THE HOLY QUR’AN CLEARLY INDICATES THAT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS ESSENTIALLY PRESENT WITH EVERY PROPHET IN EVERY PART OF THE EARTH AND IN ALL TIMES.

r  And according to VERSE 2:143 he remains similarly present with every holy imams until the Day of Judgment to bear witness over them all.

IT IS A SERIOUS MATTER FOR AN INTELLIGENT STUDY of the personality of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), that when the Word of ALLAH (SWT) so strongly establishes the spiritual or the essential existence of his presence [*] during all times and [*] in all places, WHEREVER [#] the heavenly messengers or [#] the divinely commissioned guides played their respective roles in guiding the human race towards the right thinking and the proper or the correct walk of the practical life on earth, COULD SUCH A DIVINELY SELECTED BEING BE SO IGNORANT NOT EVEN TO RECOGNIZE THE MESSENGER ANGEL ‘JIBRAIL’ WHEN HE FIRST APPEARED TO HIM TO GIVE THE SIGNAL TO HIM TO START HIS MISSION OF HIS MINISTRY OPENLY.

In view of this disclose of the essential or the spiritual aspect of the personality of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) declared by the Holy Qur’an, would not, all the cock and bull stories about the conduct of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at the first sight of ‘Jibrail’, be nothing BUT a blasphemous fabrication?

ß  To establish and to declare the falsehood in the story of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) getting terrified at the sight of the Messenger Angel Jibrail and his returning home frightened and being consoled by his wife Lady Khadija, and his being informed by Waraqa bin Naufil that he was the Apostle of ALLAH (SWT), there is a saying of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) Kunto nabiyyan wa Adama bainal Ma’ wattin” “I was a Prophet when Adam was still in water and clay,” i.e., I existed as the Apostle of ALLAH (SWT) even before Adam was yet to be created.

______________________________________________________________________________________________

(4:42) Those who disbelieved and disobeyed the Messenger will wish on that Day that the earth were levelled with them. They will not be able to conceal anything from Allah.

SECTION 7

Cleanliness External and Internal

Cleanliness and purity essential preliminary to prayer---Jews exhorted to obey---Polythesim the gravest the unpardonable sin.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ وَإِنْ كُنْتُمْ مَرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا {4:43}

[Q4:43] yaaa aiyuhal lazeena aamanoo laa taqrabus Salaata wa antum sukaaraa hatta ta'lamoo ma taqooloona wa la junuban illaa 'aabiree sabeelin hatta taghtasiloo; wa in kuntum mardaaa aw 'alaa safarin aw jaaa'a ahadum minkum minal ghaaa'iti aw laamastumun nisaaa'a falam tajidoo maaa'an fatayam mamoo sa'eedan taiyiban famsahoo biwujoohikum wa aideekum; innal laaha kaana 'Afuwwan Ghafooraa.
[Q4:43] O you who believe! do not go near prayer when you are intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely ALLAH (SWT) is Pardoning, Forgiving. 

[Q4:43] Wahai orang-orang yang beriman, janganlah kamu hampiri sembahyang (mengerjakannya) sedang kamu dalam keadaan mabuk, hingga kamu sedar dan mengetahui akan apa yang kamu katakan dan janganlah pula (hampiri masjid) sedang kamu dalam keadaan Junub (berhadas besar) kecuali kamu hendak melintas sahaja hingga kamu mandi bersuci dan jika kamu sakit atau sedang dalam musafir atau salah seorang di antara kamu datang dari tempat buang air atau kamu bersentuh dengan perempuan, kemudian kamu tidak mendapat air (untuk mandi atau berwuduk), maka hendaklah kamu bertayamum dengan tanah (debu), yang suci, iaitu sapukanlah ke muka kamu dan kedua tangan kamu. Sesungguhnya ALLAH (SwT) Maha Pemaaf, lagi Maha Pengampun. 

Sukara may mean the state of intoxication, OR, according to Imam Muhammad bin Ali al-Baqir, slumber and sleepiness.

Junuban means the state of seminal pollution- after the emission of semen, either in waking or in sleep.

Ì  A TOTAL ABLUTION OR BATHING IS OBLIGATORY BEFORE PRAYING THE SALAT. PHYSICAL CLEANLINESS, IN ISLAM, IS A SINE QUA NON FOR MORAL AND SPIRITUAL PURIFICATION. IF WATER IS UNOBTAINABLE (OR INJURIOUS TO HEALTH) TAYAMMUM SHOULD BE PERFORMED. (For method of performing tayammum please refer to books on fiqh.)

NOT GETTING WATER includes the occasion on which water might be injurious to the health of the individual. THIS INDICATES THE SIGNIFICANCE OR IMPORTANT GIVEN TO PRAYER IN ISLAM. UNDER ANY CIRCUMSTANCES PRAYER ‘SALAT’ IS NOT TO BE GIVEN UP.

______________________________________________________________________________________________

(4:43) Believers! Do not draw near to the Prayer while you are intoxicated *65 until you know what you are saying *66 nor while you are defiled *67 - save when you are travelling - until you have washed yourselves. *68 If you are either ill or travelling or have satisfied a want of nature or have had contact with women *69 and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands. *70 Surely Allah is All-Relenting, All-Forgiving.

*65. This is the second in the chronological sequence of injunctions concerning intoxicants. We came across the first injunction in Surah al-Baqarah 2: 219. In that verse God merely indicated that drinking wine was a great sin, making it clear that it was reprehensible in His sight. This was quite enough to make some Muslims give up liquor altogether, though many others still took intoxicating drinks: they sometimes stood up to pray while still under the influence of alcohol, so that they even made mistakes in their recitations. This second injunction was probably revealed at the beginning of 4 A.H., making it forbidden, thenceforth, to pray in a state of intoxication. This led people to alter their drinking times. They drank only at those hours when there was no fear of their remaining under the influence of intoxicants when the time for Prayer came. The injunction embodying unconditional prohibition of intoxicants was revealed not long afterwards. (See Surah al-Ma'idah 5: 90-1.)
It should also be borne in mind that the word used in the verse is derived from sukr, which embraces not merely intoxicating liquors but everything which causes intoxication. The injunction contained in the verse is valid even now, for though the use of intoxicants as such has been completely prohibited, praying in a state of intoxication is a graver sin. 
*66. It is on this basis that the Prophet (peace be on him) directed anyone who is under the influence of sleep, and dozes off again and again during the Prayer, to stop praying and go to bed. (Ibn Kathir, vol. 4, p. 494-Ed.) Some people argue, on the basis of this verse, that the Prayer of one who does not understand the Arabic text of the Qur'an will not be accepted. Apart from taking things too far such a conclusion is not supported by the words in the text. The expression used by the Qur'an is neither ( ) nor even ( ). On the contrary, the expression is ( ) (i.e. until you know what you are saying, rather than 'until you understand' what you are saying). What is required is that while praying one should at least be conscious enough to know what one is uttering in the Prayer. 
*67. The term janabah denotes the state of major ritual impurity, and is derived from the root meaning: 'to ward off'. The word ajnabi, meaning foreigner or stranger, is also derived from the same root. IN ISLAMIC TERMINOLOGY, JANABAH DENOTES THE STATE OF RITUAL IMPURITY (IN BOTH MALE AND FEMALE) WHICH RESULTS FROM THE ACT OF INTERCOURSE OR FROM SEMINAL EMISSION (EITHER FROM SEXUAL STIMULATION OR FROM A WET DREAM). 
*68. One group of jurists and Qur'anic commentators interpret this verse to mean that one should not enter a mosque in the state of major ritual impurity (janabah), unless out of necessity. This is the opinion of 'Abd Allah b. Mas'ud, Anas b. Malik, Hasan al-Basri, Ibrahim al-Nakha'i and others. Another group thinks that the reference here is to travel. In the opinion of this group, if a traveller is in the state of major ritual impurity he may resort to tayammum (i.e. symbolic ablution attained through wiping the hands and face with clean earth). (See Surah al-Ma'idah 5: 6 and also n. 70 below - Ed.) This group considers it permissible to stay in the mosque in this state provided one has performed ablution. This is the view of 'Ali, Ibn 'Abbas, Sa'id b. Jubayr and some other authorities. The opinion that a traveller in the state of major impurity may perform ablution if he is unable to take a bath is supported by consensus, but while some authorities infer it from traditions others base it on the Qur'anic verse mentioned above. (See Jassas, vol. 2, pp. 201-6; and Ibn Kathir's commentary on this verse - Ed.)
*69. There is disagreement as to what is meant here by the verb lamastum, which literally means 'you touched'. **'Ali, Ibn 'Abbas, Abu Musa al-Ash'ari, Ubayy b. Ka'b, Sa'id b. Jubayr, Hasan al-Basri and several other leading jurists are of the opinion that it signifies sexual intercourse.* Abu Hanifah and his school, and Sufyan al-Thawri follow this view. But **'Abd Allah b. Mas'ud and 'Abd Allah b. 'Umar hold that it signifies the act of touching, the mere placing of one's hand on a woman's body. This is the opinion adopted by Shafi'i. Other jurists take an intermediate position. *Malik, for instance, is of the opinion that if a man and a woman touch each other with sexual desire, their ablution is nullified, and if they want to perform the Prayer they are obliged to renew their ablution. He sees nothing objectionable, however, in the mere fact of a man touching a woman's body, or vice versa, provided the act is not motivated by sexual desire. (See Ibn Kathir's commentary on this verse - Ed.-)
*70. The detailed rules of tayammum are as follows: A man who either needs to perform ablution or take a bath to attain the state of purity for ritual Prayer may resort to tayammum provided water is not available to him. Only then may he perform the Prayer. Permission to resort to tayammum, rather than make ablution with water or take a bath, is also extended to invalids whose health is likely to be harmed by the use of water. *We have tried to convey both shades of meaning in the translation of the verse by using the expression 'have had contact with' instead of 'touched' - Ed. 
Tayammum literally means 'to turn to, to aim at, to head for, to intend'. The relevance of the term in the Islamic religious context is that when water is either not available or when its use is likely to cause harm one should 'turn to' clean earth.
There is some disagreement among jurists about the manner of performing tayammum. According to some, one should strike one's palms on the clean earth, then gently wipe one's face, then strike one's hands again and gently wipe one's hands and arms up to the elbows. This is the view of Abu Hanifah, Shafi'i, Malik and the majority of jurists. Among the Companions and Successors, 'Ali, 'Abd Allah b. 'Umar, Hasan al-Basri, Sha'bi, Salim b. 'Abd Allah and many others are of the same opinion. Other jurists are of the view that it is sufficient to strike one's palms once on the clean earth, then wipe one's face and one's hands up to the wrist; it is not necessary to wipe the arms between the wrist and the elbow. This is the opinion of 'Ata', Makhul, Awza'i, and Ahmad b. Hanbal, and is generally followed by the Ahl al-Hadith. (Cf. Qurtubi, Ahkam al-Qur'an, vol. 5, pp. 239-41.)
Tayammum is not necessarily performed by striking one's palms on earth proper. It is sufficient to strike the palms on anything which either has dust over it or anything consisting of the dry elements of the earth. It may be asked how one attains purity by striking one's palms on the earth and then wiping one's hands and face with them. In fact tayammum is a useful psychological device to keep the sense of ritual purity and the sanctity of Prayer alive in man's mind even when water - the principal agent of purification - is not available. The value of tayammum is that even if a man is unable to use water - and no one knows how long this situation may persist - his sensitivity to cleanliness and purity will endure. He will continue to observe the regulation laid down by the Law in respect of cleanliness and purity, and the distinction between the states in which one may and may not perform the Prayer will not be erased. 

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ {4:44}

[Q4:44] Alam tara ilal lazeena ootoo naseebam minal Kitaabi yashtaroonad dalaalata wa yureedoona an tadillus sabeel.
[Q4:44] Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way.

[Q4:44] Tidakkah engkau memerhatikan (wahai Muhammad) orang-orang yang telah diberikan sebahagian dari Kitab, mereka memilih kesesatan (dengan meninggalkan petunjuk Tuhan) dan mereka pula berkehendak supaya kamu juga sesat jalan.

"A portion of the book" INDICATES THAT THE TAWRAT AND THE INJIL WERE NOT WHOLE OR COMPLETE. Please refer to John 16: 12 and 13. Also refer to Matthew 15: 22 to 26 wherein Isa says that he was sent to the lost sheep of the house of Israel, and to them alone, therefore, he had commanded his disciples not to take the road to gentile lands, nor enter any Samaritan town; but to go to the lost sheep of the house of Israel to preach the Gospel. (Matthew 10: 5 to 7).

John 16:12 and 13. “I have yet many things to say unto you, but ye cannot bear them now. “How be it when he, the Spirit of Truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that he shall speak; and he will show you things to Come.”

(Matthew 10:5 to 7). “And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O’ Lord, thou son of David; may daughter is grievously vexed with the devil.

“But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. “But he answered and said, I am not sent but unto the lost sheep of the House of Israel. “Then came she and worshipped him, saying, Lord, help me. “But he answered and said, It is not meet to take the children’s bread, and to cast it to the dogs.” (Math. 15:22-26)

5. “These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; 6. “But go rather to the lost sheep of the House of Israel.” (Math. 10:5 & 6)

v  What ALLAH (SWT) says about the Qur’an and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is as follows:-

°          People of the book! Now Our messenger has come to you, expounding to you much of that which you used to hide in the scripture, and passing over much. Now has come to you light from ALLAH (SWT) and a plain scripture. (Ma-idah 5:15)

°          We have not sent you save as mercy for the worlds. (Anbiya 21:107)

°          We have sent you as a messenger unto mankind and ALLAH (SWT) is sufficient as witness. (Nisa 4:79)

°          We have not sent you save as a bearer of good tidings and a warner unto all mankind, but most of mankind know not. (Saba 34:28)

______________________________________________________________________________________________

(4:44) Have you not seen those to whom a portion of the Book was given? *71 They purchased error for themselves, and wish that you too lose the right way?

*71. The Qur'an often characterizes the scholars of the People of the Book as those who 'were given a portion of the Book'. The reason for the use of this expression, in the first place, is that they caused a part of the divine revelation to be lost. Moreover, they had detached themselves from the spirit and purpose of the divine revelation which was available to them. Their concern with the Scripture was confined to verbal discussions, arguments about legal minutiae, and speculation about subtle and involved philosophical and theological questions. This had so alienated even their religious leaders and scholars from the true concept of religion that they lost true religious devotion and piety. 

وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ ۚ وَكَفَىٰ بِاللَّهِ وَلِيًّا وَكَفَىٰ بِاللَّهِ نَصِيرًا {4:45}

[Q4:45]  Wallaahu a'lamu bi a'daaa'i-kum; wa kafaa billaahi waliyyanw wa kafaa billaahi naseera.

[Q4:45] And ALLAH (SWT) best knows your enemies; and ALLAH (SWT) suffices as a Guardian, and ALLAH (SWT) suffices as a Helper.
[Q4:45] Dan ALLAH (SwT) lebih mengetahui berkenaan dengan musuh-musuh kamu, (oleh itu awasilah angkara musuh kamu itu) dan cukuplah ALLAH (SwT) sebagai Pengawal yang melindungi, dan cukuplah ALLAH (SwT) sebagai Penolong (yang menyelamatkan kamu dari angkara mereka). 

THE BELIEVERS HAVE BEEN EXHORTED **TO DEPEND UPON ALLAH (SWT) ALONE WHO IS THEIR GUARDIAN AND PROTECTOR.

______________________________________________________________________________________________

(4:45) Allah knows your enemies better and Allah suffices as a protector and Allah suffices as a helper.

مِنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْرًا لَهُمْ وَأَقْوَمَ وَلَٰكِنْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا{4:46}

[Q4:46] Minal lazeena haadoo yuharrifoonal Kalima 'am mawaadi'ihee wa yaqooloona sami'naa wa 'asainaa wasma' ghaira musma'inw wa raa'inaa laiyam bi alsinatihim wa ta'nan fiddeen; wa law annahum qaaloo sami'naa wa ata'naa wasma' wanzurnaa lakaana khairal lahum wa aqwama wa laakil la 'anahumul laahu bikufrihim falaa yu'minoona illaa qaleela.
[Q4:46] Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and unzurna it would have been better for them and more upright; but ALLAH (SWT) has cursed them on account of their unbelief, so they do not believe but a little.

[Q4:46] Di antara orang-orang Yahudi ada yang mengubah (atau menukar ganti) Kalamullah (isi Kitab Taurat), dari tempat dan maksudnya yang sebenar dan berkata (kepada Nabi Muhammad): Kami dengar, (sedang mereka berkata dalam hati): Kami tidak akan menurut. (Mereka juga berkata): Tolonglah dengar, tuan tidak diperdengarkan sesuatu yang buruk, serta (mereka mengatakan): "Raaeina"; (Tujuan kata-kata mereka yang tersebut) hanya memutar belitkan perkataan mereka dan mencela agama Islam dan kalaulah mereka berkata: Kami dengar dan kami taat dan dengarlah serta berilah perhatian kepada kami, tentulah yang demikian itu lebih baik bagi mereka dan lebih betul. Akan tetapi ALLAH (SwT) melaknat mereka dengan sebab kekufuran mereka. Oleh itu, mereka tidak beriman kecuali sedikit sahaja (di antara mereka). 

Please refer to the commentary of al-Baqarah 2:75 to 79 and 104.

ALTERATION OF THE WORDS FROM THEIR ORIGINAL PLACE--- Ibne Abbas reports that the Jews who, hearing something from the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) about the Holy Qur’an and its teachings used to distort it when they reported the matter to the others with the intention to hatred against the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) among the people.

Ó  The corruption the Jews and the Christians effected in their own scriptures is too apparent and even proved to their own people to be discussed here in details (Diaglot of the Watch Tower Society on page 3 about the interpretation of the Bible by the Catholics and the Protestants).

The corruption of the previous scriptures has been referred to in the Holy Qur’an, clearly stating [1] the corruption of the text as well as [2] its wrong interpretation.

µ  THIS IS AS WELL A WARNING ALSO TO THE MUSLIMS AGAINST MISINTERPRETING THE HOLY QUR’AN to suit any purpose of the selfish motive….verses 2:75-79 and 5:13 & 41.

______________________________________________________________________________________________

(4:46) Among those who have become Jews *72 there are some who alter the words from their context, *73 and make a malicious play with their tongues and seek to revile the true faith. They say: 'We have heard and we disobey' (sami'na wa 'asayna), *74 'Do hear us, may you turn dumb' (isma' ghayr musma') *75 and 'Hearken to us' (ra'ina). It would indeed have been better for them and more upright if they had said: 'We have heard and we obey' (sami'na wa ata'na) *76 and: 'Do listen to us, and look at us (with kindness)' (wa isma' wa unzurna). But Allah has cursed them because of their disbelief. Scarcely do they believe.

*72. It is to be noted that this expression means 'they became Jews', rather than 'they were Jews'. For, originally, they were nothing but Muslims, just as the followers of every Prophet are Muslims. Only later on did they become merely 'Jews'. 
*73. This signifies three things. First, that they tampered with the text of the Scripture. Second, that they misinterpreted the Scripture and thereby distorted the meanings of the verses of the Book. Third, that they came and stayed in the company of the Prophet (peace be on him) and his Companions and listened to the conversations which took place there, then went among other people and misreported what they had heard. They did this with the malicious intent of bringing the Muslims into disrepute and thereby preventing people from embracing Islam.
*74. When the ordinances of God are announced to them, they loudly proclaim: 'Yes, we have heard', (sami'na), but then they whisper: 'And we disobeyed' ('asayna). Or else they pronounce ata'na ('we obey') with such a twist of the tongue that it becomes indistinguishable from 'asayna.
*75. Whenever they wanted to say something to the Prophet (peace be on him) they would say, 'isma" (listen), but added to this the expression, 'ghayr musma" which had several meanings. It could either be a polite expression, meaning that he was worthy of such deep respect that one should say nothing to his dislike or it could have a malicious implication, meaning that he did not deserve to be addressed by anybody. It also meant the imprecation: 'May God turn you deaf.' 
*76. For an explanation of this see Towards Understanding the Qur'an, vol. I, Surah 2, n. 108. 

يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِمَا مَعَكُمْ مِنْ قَبْلِ أَنْ نَطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰ أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا {4:47}

[Q4:47] yaaa aiyuha lazeena ootu Kitaaba aaminoo bimaa nazzalnaa musadiqallimaa ma'akum min qabli an natmisa wujoohan fanaruddahaa 'alaaa adbaarihaaa aw nal'anahum kamaa la'annaaa Ashaabas Sabt; wa kaana amrul laahi maf'oolaa.
[Q4:47] O you who have been given the Book! Believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violaters of the Sabbath, and the command of ALLAH (SWT) shall be executed.

[Q4:47] Wahai orang-orang yang telah diberikan Kitab! Berimanlah kamu dengan apa yang telah Kami turunkan (Al-Quran), yang mengesahkan Kitab-Kitab yang ada pada kamu, sebelum Kami menyeksa dengan menghapuskan bentuk muka kamu (sehingga berubah menjadi rata, tidak bermulut, berhidung dan bermata), lalu Kami menjadikannya sama seperti rupa sebelah belakangnya atau Kami melaknatkan mereka sebagaimana Kami telah melaknatkan orang-orang (dari kaum mereka iaitu Yahudi) yang melanggar larangan bekerja pada hari Sabtu dan (ingatlah) perintah ALLAH (SwT) itu tetap berlaku. 

Please refer to the commentary of al-Baqarah 2:40 to 42, and for "sabbath" al-Baqarah 2:65.

©  "Before We alter their faces" means disfigure their visages beyond recognition.

©  "Turn them towards their back" means (according to Imam Muhammad bin Ali al-Baqir) reverting the people of the book to their previous position when there was no divine guidance.

It is reported that there were Jews like Abdullah bin Salam and Kabul Ahbar who were sure that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was the promised prophet BUT DUE to false pride had not openly embraced the true faith of Islam. On hearing this verse they openly became Muslim.

______________________________________________________________________________________________

(4:47) O you who have been granted the Book! Do believe in what We have (now) revealed, which confirms the revelation which you already possess. *77 Do this before We alter countenances, turning them backwards, or lay a curse upon them as We cursed the Sabbath-men. *78 Bear in mind that Allah's command is done.

*77. See ibid., Surah 3, n. 2. 
*78. See ibid., Surah 2, nn. 82 and 83. 

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا {4:48}

[Q4:48]  Innal laaha laa yaghfiru ai yushraka bihee wa yaghfiru maa doona zaalika limai yashaaa'; wa mai yushrik billaahi faqadif taraaa isman 'azeemaa.
[Q4:48] Surely ALLAH (SWT) does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with ALLAH (SWT), he devises indeed a great sin.

[Q4:48] Sesungguhnya ALLAH (SwT) tidak akan mengampunkan dosa syirik mempersekutukanNya (dengan sesuatu apajua) dan akan mengampunkan dosa yang lain dari itu bagi sesiapa yang dikehendakiNya (menurut aturan SyariatNya) dan sesiapa yang mempersekutukan ALLAH (SwT) (dengan sesuatu yang lain), maka sesungguhnya dia telah melakukan dosa yang besar.

THIS VERSE MAKES CLEAR THE INDESCRIBABLE ENORMITY OF THE SIN OF POLYTHEISM. THE MOST LOATHSOME HERESY IS SHIRK, GIVING TO ALLAH (SWT) A PARTNER. The exposition of the existence of ALLAH (SWT) should be set forth in such a way as always to emphasise His absolute unity.

Ì  "Giving currency to an innovation (in the sense of alteration and deviation) and praising those who follow it and condemning those who oppose it" is the starting point of shirk, in the opinion of Imam Jafar bin Muhammad al-Sadiq, according to Umdatul Bayan by Sayyid Ammar Ali.

______________________________________________________________________________________________

(4:48) Surely Allah does not forgive that a partner be ascribed to Him, *79 although He forgives any other sins for whomever He wills. *80 He who associates anyone with Allah in His divinity has indeed forged a mighty lie and committed an awesome sin.

*79. Although the People of the Book claimed to follow the Prophets and the Divine Books they had, in fact, fallen a prey to polytheism. 
*80. The purpose of this verse is not to tell man that he may commit any sin as long as he does not associate others with God in His divinity. The object is rather to impress upon those who had begun to regard polytheism as a trivial matter that it constitutes the most serious offence in God's sight, an offence so serious that while other sins may be pardoned this will not. Jewish religious scholars were meticulous about questions of subsidiary importance, and devoted all their time to pondering over legal subtleties which their jurists had painstakingly elaborated by far-fetched deductions. Yet they treated polytheism so lightly that they neither abstained from it themselves nor tried to prevent their people from falling a prey to polytheistic ideas and practices nor found anything objectionable in establishing cordial relations with the polytheists nor in supporting them. 

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْ ۚ بَلِ اللَّهُ يُزَكِّي مَنْ يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا {4:49}

[Q4:49] Alam tara ilal lazeena yuzakkoona anfusahum; balil laahu yuzakkee mai yashaaa'u wa laa yuzlamoona fateelaa.

[Q4:49] Have you not considered those who attribute purity to themselves? Nay, ALLAH (SWT) purifies whom He pleases; and they shall not be wronged the husk of a date stone.
[Q4:49] Tidakkah engkau perhatikan (dan merasa pelik wahai Muhammad) kepada orang-orang yang membersihkan (memuji) diri sendiri? (Padahal perkara itu bukan hak manusia) bahkan ALLAH (SwT) jualah yang berhak membersihkan (memuji) sesiapa yang dikehendakiNya (menurut aturan SyariatNya) dan mereka pula tidak akan dianiaya (atau dikurangkan balasan mereka) sedikitpun. 

THOSE WHO FALSELY CLAIM THEMSELVES PURIFIED ARE THE LIARS. It is ALLAH (SWT) who purifies whomsoever he wills as has been done through al-Ahzab 33:33.

v  THE HOLY AHLUL BAYT ARE THE ONLY PEOPLE WHO HAVE BEEN THOROUGHLY PURIFIED BY ALLAH (SWT).

Any false claim about one's own self or others in the matter of religious facts is like fabricating a lie against ALLAH (SWT), which is a manifest sin, severely punishable.

THIS VERSE IS A CLEAR WARNING AGAINST BLINDLY ACCEPTING ANYONE AND EVERYONE AS ESSENTIALLY PURE, [1] merely guided by the claim of such individuals or [2] their devotees advertising such a position of their leaders.

ACTUALLY AND GENUINELY pure are only those whom ALLAH (SWT) Himself has purified. THUS NONE other than those referred to in verse 33:33 are pure (Ma’soom).

______________________________________________________________________________________________

(4:49) Have you not seen those who boast of their righteousness, even though it is Allah Who grants righteousness to whomsoever He wills? They are not wronged even as much as the husk of a date-stone (if they do not receive righteousness).

انْظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَكَفَىٰ بِهِ إِثْمًا مُبِينًا {4:50}

[Q4:50] Unzur kaifa yaftaroona 'alal laahil kazib, wakafaa biheee ismamm mubeenaaa.
[Q4:50] See how they forge the lie against ALLAH (SWT), and this is sufficient as a manifest sin.

[Q4:50] Lihatlah (wahai Muhammad) betapa beraninya mereka mengada-adakan perkara-perkara dusta terhadap ALLAH (SwT)? Dan cukuplah perbuatan itu menjadi dosa yang terang nyata.

ANY FALSE CLAIM ABOUT SELF OR ABOUT THE OTHERS IN MATTER RELIGIOUS IS FORGING LIES AGAINST ALLAH (SWT). (see commentary for verse 49)

______________________________________________________________________________________________

(4:50) See how they forge lies about Allah! This in itself is a manifest sin.