SURAH AN-NISA (AYAH 161 to 176)

وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا {4:161}

[Q4:161] Wa akhzihimur ribaa wa qad nuhoo 'anhu wa aklihim amwaalan naasi bilbaatil; wa a'tadnaa lilkaafireena minhum 'azaaban aleema. 
[Q4:161] And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have prepared for the unbelievers from among them a painful chastisement.

[Q4:161] Dan juga (disebabkan) mereka mengambil riba padahal mereka telah dilarang melakukannya, dan (disebabkan) mereka memakan harta orang dengan jalan yang salah (tipu, judi dan sebagainya) dan (ingatlah) Kami telah menyediakan bagi orang-orang yang kafir di antara mereka, azab seksa yang tidak terperi sakitnya. 

(see commentary for verse 160)

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(4:161) and for their taking interest which had been prohibited to them, *201 and for their consuming the wealth of others wrongfully. And for the unbelievers among them We have prepared a painful chastisement. *202

*201. The Torah categorically lays down the injunction: 'And if you lend money to any of my people with you who is poor, you shall not be to him as a creditor, and you shall not exact interest from him. If ever you take your neighbour's garment in pledge, you shall restore it to him before the sun goes down; for that is his only covering, it is his mantle for his body; in what else shall he sleep? And if he cries to me, I will hear, for I am compassionate' (Exodus 22: 25-7). This is one of several passages of the Torah which embody the prohibition of interest. The followers of the Torah, however, are most conspicuously engaged in transactions involving interest and have become notorious the world over for their meanness and hard-heartedness in monetary matters. 
*202. God has kept in store a painful punishment both in this world and in the Next for those Jews who have deviated from the course of true faith and sincere obedience to God, and are steeped in rejection of faith and rebellion against God. The severe punishment which has befallen the Jews in this world is unique and should serve as a lesson for all. Two thousand years have gone by and they have remained scattered all over the world and have been treated everywhere as outcasts. There has been no period during the last two millennia when they have not been looked on ignominiously and there is no part of the world where they are respected despite their enormous riches. What is more, this nation has been left dangling between life and death, unlike other nations which once appeared on the stage of history and then vanished. Their condemnation to this state of suspension makes them a lesson for all nations till the end of time. It marks the tragic fate that meets a people who, despite enjoying the guidance of the Book of God, dare to defy God. It would seem that their punishment in the Hereafter must be even more severe than in the present world. (For the questions which arise about the validity of our view, in spite of the establishment of the state of Israel, see Towards Understanding the Qur'an, vol. I, Surah 3: 112, n. 90.)

لَٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ ۚ وَالْمُقِيمِينَ الصَّلَاةَ ۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا {4:162}

[Q4:162] Laakinir raasikhoona fil'ilmi minhum walmu'minoona yu'minoona bimaaa unzila ilaika wa maaa unzila min qablika walmuqeemeenas Salaata walmu'toonaz Zakaata walmu'minoona billaahi wal yawmil Aakhir; ulaaa'ika sanu'teehim ajran 'azeemaa. 
[Q4:162] But the firm in knowledge among them and the believers believe in what has been revealed to you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in ALLAH (SWT) and the last day, these it is whom We will give a mighty reward.

[Q4:162] Tetapi orang-orang yang teguh serta mendalam ilmu pengetahuannya di antara mereka dan orang-orang yang beriman, sekaliannya beriman dengan apa yang telah diturunkan kepadamu (Al-Quran) dan kepada apa yang telah diturunkan dahulu daripadamu, - khasnya orang-orang yang mendirikan sembahyang dan orang-orang yang menunaikan zakat, serta yang beriman kepada ALLAH (SwT) dan hari akhirat; mereka itulah yang Kami akan berikan kepadanya pahala (balasan) yang amat besar. 

For RASIKHUNA FIL ILM refer to the commentary of Ali Imran 3:7.

Ø  Verse 29:49 of al-Ankabut says that the Qur’an is in the hearts or chests of those who have been endowed with divine knowledge. IT IS A GIFT OF ALLAH (SWT). NO MORTAL HAD TAUGHT OR TUTORED SUCH MEN DESCRIBED AS RASIKHUNA FIL ILM IN THIS VERSE.

      The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Ali, Fatimah and the Imams in their progeny, historically, had never been taught and tutored by any individual or group, YET THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS THE CITY OF KNOWLEDGE AND ALI IS ITS GATE.

THEY ARE THE FOUNTAINHEAD OF WISDOM AND INDISPUTABLE AUTHORITY ON ANY BRANCH OF KNOWLEDGE, PHYSICAL AS WELL AS SPIRITUAL. ALTHOUGH the other human beings have also attained distinction in knowledge and learning BUT the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt are the ultimate in awareness of all the divine laws governing the whole universe.

Please refer to the commentary of al-Baqarah 2:136, 177 and 285; Ali Imran 3:84, and Nisa 4:136 and 152 for belief in all the messengers of ALLAH (SWT) and the books given to them.

Ì  The Qur’an clearly states that all the infallible prophets and the messengers of ALLAH (SWT) were the bearers of glad tidings and warners IN ORDER THAT there be no plea for mankind against ALLAH (SWT) after these messengers had come to them with His commandments and guidance. Although the essence and origin of all revelations were similar, yet, as some of the prophets have been exalted over others (Baqarah 2:253), the final message, the Qur’an, revealed to the last and the most superior messenger of ALLAH (SWT), the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), is complete and perfect in all dimensions and in its scope and application.

Ì  Several of the prophets are mentioned by name in the Qur’an while others are not. "For every people there was a messenger", says verse 16:36 of al-Nahl and also verse 35:24 of al-Fatir. All the messengers of ALLAH (SWT) gave the glad tidings of the advent of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). See commentary of al-Baqarah 2:40.

Ø  For kallamallah see commentary of al-Baqarah 2:253.

Grammatically wal muqimin, like wal rasikhun, is in possessive and objective case, whereas wal mutunuz zakat and wal muminun are in nominative case. All commentators agree that in certain circumstances by giving the form of the possessive and objective case to the verb and the nominative case vice versa, it will receive a distinction for the sake of emphasis.

§  According to a tradition A-isha observed that this is one of the mistakes committed by the scribes who wrote the Qur’an under the supervision of a committee appointed by Uthman but she and other companions, who used to criticise the government for less important issues did not object to it.

For awhina see commentary of al-Fatihah 1:7.

Ø  The word Kama implies that in essence the revelation revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was similar to that which was revealed to other prophets AND THAT he had the experience of all the specific forms and the manners of the revelations used separately for the earlier prophets (see commentary of al-Baqarah 2:253). 

Ø  Qaba qawsayni aw adna (two bows or nearer) in verse 53:9 of al-Najm PUTS THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ON THE HIGHEST PEDESTAL OF THE NEAREST NEARNESS TO ALLAH (SWT).

The well-known Persian poet Rumi says:

The holy name of Ahmed bears all the names of the prophets.

Since the hundred-per-cent (out-and-out) has come, the lesser than that is certainly with us.

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(4:162) Those among them who are firmly rooted in knowledge and the believers, such do believe in what has been revealed to you and what was revealed before you. *203 (Those who truly believe) establish the Prayer and pay Zakah, those who firmly believe in Allah and in the Last Day, to them We shall indeed pay a great reward.

*203. Those well acquainted with the true teachings of the Scriptures, and whose minds are free from prejudice, obduracy, blind imitation of their forefathers and bondage to animal desires, will be disposed to follow those teachings. Their attitude is bound to be altogether different from the general attitude of those Jews apparently immersed in unbelief and transgression. Such people realize, even at first glance, that the Qur'anic teaching is essentially the same as that of the previous Prophets, and hence feel no difficulty in affirming it. 

SECTION 23

The Qur’an testified in the previous Scriptures.

Scriptures were revealed to the previous apostles---The disbelievers---Th Truth about the personality of Jesus.

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا {4:163}

[Q4:163] innaaa awhainaaa ilaika kamaaa awhainaaa ilaa Noohinw wan nabiyyeena mim ba'dih; wa awhainaaa ilaaa Ibraaheema wa Ismaaa'eela wa Ishaaqa wa Ya'qooba wal Asbaati wa 'Eesaa wa Ayyooba wa Yoonusa wa Haaroona wa Sulaimaan; wa aatainaa Daawooda Zabooraa. 

[Q4:163] Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawood Psalms.

[Q4:163] Sungguhnya Kami telah memberikan wahyu kepadamu (wahai Muhammad), sebagaimana Kami telah memberikan wahyu kepada Nabi Nuh dan Nabi-nabi yang diutus kemudian daripadanya dan Kami juga telah memberikan wahyu kepada Nabi Ibrahim dan Nabi Ismail dan Nabi Ishak dan Nabi Yaakub, serta Nabi-nabi keturunannya dan Nabi Isa dan Nabi Ayub dan Nabi Yunus dan Nabi Harun dan Nabi Sulaiman; dan juga Kami telah memberikan kepada Nabi Daud: Kitab Zabur. 

(see commentary for verse 162)

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(4:163) (O Muhammad!) We have revealed to you as We revealed to Noah and the Prophets after him, *204 and We revealed to Abraham, Ishmael, Isaac, Jacob and the offspring of Jacob, and Jesus and Job, and Jonah, and Aaron and Solomon, and We gave to David Psalms. *205

*204. This emphasizes that Muhammad (peace be on him) did not introduce any innovations, and that his essential message was no different from the earlier revelations. What Muhammad (peace be on him) expounded was the same truth which had previously been expounded by the earlier Prophets in various parts of the world and at different periods of time. Wahy means 'to suggest; to put something into someone's heart; to communicate something in secrecy; to send a message'. 
*205. The 'Psalms' embodied in the Bible are not the Psalms of David. The Biblical version contains many 'psalms' by others and they are ascribed to their actual authors. The 'psalms' which the Bible does ascribe to David do indeed contain the characteristic lustre of truth. The book called 'Proverbs', attributed to Solomon, contains a good deal of accretion, and the last two chapters, in particular, are undoubtedly spurious. A great many of these proverbs, however, do have a ring of truth and authenticity. Another book of the Bible is ascribed to Job. Even though it contains many gems of wisdom, it is difficult to believe that the book attributed to Job could in fact be his. For the portrayal of Job's character in that book is quite contrary to the wonderful patience for which he is applauded in the Qur'an and for which he is praised in the beginning of the Book of Job itself. The Book of Job, quite contrary to the Qur'anic portrayal of him, presents him as one who was so full of grievance and annoyance" with God throughout the entire period of his tribulation that his companions had to try hard to persuade him that God was not unjust. In fact Job is shown in the Bible as one whom even his companions failed to convince that God was just.
In addition to these, the Bible contains seventeen other books of the Israelite Prophets. The greater part of these seem to be authentic. In Jeremiah, Isaiah, Ezekiel, Amos and certain other books, in particular, one often encounters whole sections which stir and move one's soul. These sections without doubt have the lustre of Divine revelation. While going through them one is struck by the vehemence of moral admonition, the powerful opposition to polytheism, the forceful exposition of monotheism, and the strong denunciation of the moral corruption of the Israelites which characterize them. One inevitably senses that these books, the orations of Jesus embodied in the Gospels, and the glorious Qur'an are like springs which have arisen from one and the same Divine source. 

                                              

وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا {4:164}

[Q4:164] Wa Rusulan qad qasas naahum 'alaika min qablu wa Rusulal lam naqsushum 'alaik; wa kallamallaahu Moosaa takleemaa. 
[Q4:164] And (We sent) messengers We have mentioned to you before and messengers we have not mentioned to you; and to Musa, ALLAH (SWT) addressed His Word, speaking (to him):

[Q4:164] Dan (Kami telah mengutuskan) beberapa orang Rasul yang telah Kami ceritakan kepadamu dahulu sebelum ini dan Rasul-rasul yang tidak Kami ceritakan hal mereka kepadamu dan ALLAH (SwT) telah berkata-kata kepada Nabi Musa dengan kata-kata (secara langsung, tidak ada perantaraan).  

(see commentary for verse 162)

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(4:164) We revealed to the Messengers We have already told you of, and to the Messengers We have not told you of; and to Moses Allah spoke directly. *206

رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا {4:165}

[Q4:165] Rusulam mubashshireena wa munzireena li'allaa yakoona linnaasi 'alal laahi hujjatum ba'dar Rusul; wa kaanallaahu 'Azeezan Hakeema.

[Q4:165] (We sent) messengers as the givers of good news and as warners, so that people should not have a plea against ALLAH (SWT) after the (coming of) messengers; and ALLAH (SWT) is Mighty, Wise.
[Q4:165] Rasul-rasul (yang Kami telah utuskan itu semuanya) pembawa khabar gembira (kepada orang-orang yang beriman) dan pembawa amaran (kepada orang-orang yang kafir dan yang berbuat maksiat), supaya tidak ada bagi manusia sesuatu hujah (atau sebarang alasan untuk berdalih pada hari kiamat kelak) terhadap ALLAH (SwT) sesudah mengutuskan Rasul-rasul itu dan (ingatlah) ALLAH (SwT) Maha Kuasa, lagi Maha Bijaksana. 

(see commentary for verse 162)

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(4:165) These Messengers were sent as bearers of glad tidings and as warners *207 so that after sending the Messengers people may have no plea against Allah. *208 Allah is All-Mighty, All-Wise.

*206. Revelation in the case of other Prophets meant either that they heard a voice or received a message from an angel. The privileged treatment accorded to Moses was that God communicated with him directly. This communication was similar to one that takes place between two persons, as is fully illustrated by the conversation reported in Surah Ta Ha 20: 11 ff. This unique privilege of Moses is mentioned in the Bible as well, and in much the same manner. It mentions that the Lord used to speak to Moses 'face to face, as a man speaks to his friend' (Exodus 33: 11). 
*207. It is emphasized that the essential function of all the Prophets was the same: to announce good tidings of salvation and felicity to those who believe in the teachings revealed by God and mend their conduct accordingly, and to warn those who persist in false beliefs and evil ways that they will have to face dire consequences.
*208. God's purpose in sending the Prophets was to establish His plea against mankind. God did not want criminals to have any basis on which to plead that their actions were done in ignorance. Prophets were therefore sent to all parts of the world, and many Scriptures were revealed. These Prophets communicated knowledge of the Truth to large sections of people, and left behind Scriptures which have guided human beings in all ages. If anyone falls a prey to error, in spite of all this, the blame does not lie with God or the Prophets. The blame lies rather with those who have spurned God's message even after having received it, and with those who knew the Truth but failed to enlighten others. 

لَٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ ۖ أَنْزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا {4:166}

[Q4:166] Laakinil laahu yashhadu bimaaa anzala ilaika anzalahoo bi'ilmihee wal malaaa'ikatu yashhadoon; wa kafaa billaahi Shaheeda. 
[Q4:166] But ALLAH (SWT) bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and ALLAH (SWT) is sufficient as a witness.

[Q4:166] (Orang-orang kafir itu tidak mahu mengakui apa yang telah diturunkan ALLAH (SwT) kepadamu wahai Muhammad), tetapi ALLAH (SwT) sentiasa menjadi saksi akan kebenaran Al-Quran yang telah diturunkanNya kepadamu. ALLAH (SwT) menurunkannya dengan ilmuNya dan malaikat juga turut menjadi saksi dan cukuplah ALLAH (SwT) menjadi saksi (akan kebenaran Al-Quran ini).

ALLAH (SWT)'S TESTIMONY IS THE CONVINCING FORCE OF THE QUR’AN, WHICH REPRESENTS HIS KNOWLEDGE.

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(4:166) (Whether people believe or not) Allah bears witness that whatever He has revealed to you, He has revealed with His knowledge, and the angels bear witness to it too, though the witness of Allah is sufficient.

إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا {4:167}

[Q4:167] Innal lazeena kafaroo wa saddoo 'an sabeelil laahi qad dalloo dalaalam ba'eedaa. 

[Q4:167] Surely (as for) those who disbelieve and hinder (men) from ALLAH (SWT)'s way, they indeed have strayed off into a remote.
[Q4:167] Sesungguhnya orang-orang yang kafir serta menghalang orang-orang lain dari jalan ALLAH (SwT) (agama Islam), sebenarnya mereka telah sesat dengan kesesatan yang amat jauh.

The translation of these verses are clear, AND THEREFORE should be carefully studied and kept in mind as a warning so that we may safeguard ourselves with full awareness of divine laws and commandment, OBEY AND FOLLOW THE TEACHINGS AND SAYINGS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WITHOUT EVER DEVIATING FROM HIS PATH.

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(4:167) Those who denied this truth and barred others from the way of Allah have indeed strayed far.

إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا {4:168}

[Q4:168] Innal lazeenakafaroo wa zalamoo lam yakkunillaahu liyaghfira lahum wa laa liyahdiyahum tareeqaa. 
[Q4:168] Surely (as for) those who disbelieve and act unjustly ALLAH (SWT) will not forgive them nor guide them to a path.

[Q4:168] Sesungguhnya orang-orang yang kafir serta berlaku zalim, ALLAH (SwT) tidak sekali-kali akan mengampunkan mereka dan tidak akan menunjukkan jalan kepada mereka:  

(see commentary for verse 167)

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(4:168) Likewise, Allah will neither forgive those who denied the truth and took to wrong-doing nor will He show them any other way.

إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا {4:169}

[Q4:169] Illaa tareeqa jahannamma khaalideena feehaa abadaa; wa kaana zaalika 'alal laahi yaseeraa. 
[Q4:169] Except the path of hell, to abide in it forever, and this is easy to ALLAH (SWT).

[Q4:169] Selain dari jalan Neraka Jahannam, yang mereka akan kekal di dalamnya selama-lamanya; dan balasan yang demikian itu adalah mudah bagi ALLAH (SwT). 

(see commentary for verse 167)

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(4:169) save that of Hell wherein they will abide. And that is easy for Allah.

يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِنْ رَبِّكُمْ فَآمِنُوا خَيْرًا لَكُمْ ۚ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا {4:170}

[Q4:170] Yaaa aiyuhan naasu qad jaaa'akumur Rasoolu bilhaqqi mir Rabbikum fa ammminoo khairal lakum; wa in takfuroo fainnna lillaahi maa fis samaawaati wal ard; wa kaanal laahu 'Aleemann hakeemaa. 
[Q4:170] O people! surely the Messenger has come to you with the truth from your Lord, therefore believe, (it shall be) good for you and If you disbelieve, then surely whatever is in the heavens and the earth is ALLAH (SWT)'s; and ALLAH (SWT) is Knowing, Wise.

[Q4:170] Wahai sekalian umat manusia! Sesungguhnya telah datang kepada kamu Rasul ALLAH (SwT) (Muhammad s.a.w) dengan membawa kebenaran dari Tuhan kamu, maka berimanlah kamu (kerana yang demikian itu) amatlah baiknya bagi kamu dan jika kamu kufur ingkar (maka kekufuran kamu itu tidak mendatangkan kerugian apa-apa kepada ALLAH (SwT)), kerana sesungguhnya bagi ALLAH (SwT) jualah segala yang ada di langit dan di bumi dan ALLAH (SwT) sentiasa Mengetahui lagi Maha Bijaksana.  

(see commentary for verse 167)

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(4:170) O men! Now that the Messenger has come to you bearing the Truth from your Lord, believe in him; it will be good for you. If you reject, know well that to Allah belongs all that is in the heavens and the earth. *209 Allah is All-Knowing, All-Wise. *210

*209. By disobeying one cannot hurt the Lord of the heavens and the earth. One can only hurt one's own self. 
*210. They are being told that their Lord was not at all unaware of the wickedness in which they indulged, nor did He lack the capacity to deal severely with those who only violated His commands. 

يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انْتَهُوا خَيْرًا لَكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَنْ يَكُونَ لَهُ وَلَدٌ ۘ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا {4:171}

[Q4:171] Yaaa Ahlal Kitaabi laa taghloo fee deenikum wa laa taqooloo 'alal laahi illalhaqq; innamal Maseehu 'Eesab-nu-Maryamma Rasoolul laahi wa Kalimatuhooo alqaahaaa ilaa Maryamma wa roohum minhum fa aaminoo billaahi wa Rusulihee wa laa taqooloo salaasah; intahoo khairallakum; innamal laahu Ilaahunw Waahid, Subhaanahooo ani yakoona lahoo walad; lahoo maa fissamaawaati wa maa fil ard; wa kafaa billaahi Wakeelaa. 

[Q4:171] O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against ALLAH (SWT), but (speak) the truth; the Messiah, Isa son of Marium is only a messenger of ALLAH (SWT) and His Word which He communicated to Marium and a spirit from Him; believe therefore in ALLAH (SWT) and His messengers, and say not, Three. Desist, it is better for you; ALLAH (SWT) is only one ALLAH (SWT); far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and ALLAH (SWT) is sufficient for a Protector.
[Q4:171] Wahai Ahli kitab (Yahudi dan Nasrani)! Janganlah kamu melampaui batas dalam perkara agama kamu dan janganlah kamu mengatakan sesuatu terhadap ALLAH (SwT) melainkan yang benar; sesungguhnya Al Masih Isa Ibni Mariam itu hanya seorang pesuruh ALLAH (SwT) dan Kalimah ALLAH (SwT) yang telah disampaikanNya kepada Mariam dan (dia juga tiupan) roh daripadaNya. Maka berimanlah kamu kepada ALLAH (SwT) dan Rasul-rasulNya dan janganlah kamu mengatakan: (Tuhan itu) tiga. Berhentilah (daripada mengatakan yang demikian), supaya menjadi kebaikan bagi kamu. Hanyasanya ALLAH (SwT) ialah Tuhan Yang Maha Esa, Maha Suci ALLAH (SwT) daripada mempunyai anak. Bagi ALLAH (SwT) jualah segala yang ada di langit dan yang ada di bumi dan cukuplah ALLAH (SwT) menjadi Pengawal (Yang Mentadbirkan sekalian makhlukNya).

Please refer to the commentary of al-Fatihah 1:7; al-Baqarah 2 255; Ali Imran 3:2, 45 to 63 for ghulu and taqsir, trinity, Maryam and Isa, and oneness and omnipotent authority of ALLAH (SWT).

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(4:171) People of the Book! Do not exceed the limits in your religion, *211 and attribute to Allah nothing except the truth. The Messiah, Jesus, son of Mary, was only a Messenger of Allah, and His command *212 that He conveyed unto Mary, and a spirit from Him (which led to Mary's conception). *213 So believe in Allah and in His Messengers, *214 and do not say: (Allah is a) trinity *215. Give up this assertion; it would be better for you. Allah is indeed just one God. Far be it from His glory that He should have a son. *216 To Him belongs all that is in the heavens and in the earth. *217 Allah is sufficient for a guardian. *218

*211. The expression 'People of the Book' refers here to the Christians and the word ghuluw denotes the tendency to exceed the limits of propriety in support of something. The fault of the Jews was that they had exceeded the limits of propriety in rejecting and opposing Jesus, whereas the crime of the Christians was that they had gone beyond the proper limits in their love for and devotion to Jesus.
*212. What is meant by sending the 'command' to Mary is that God ordered Mary's womb to become impregnated without coming into contact with sperm. In the beginning the Christians were told that this was the secret of the fatherless birth of Jesus. Later on, under the misleading influence of Greek philosophy, they equated this with the 'Logos', which was subsequently interpreted as the Divine attribute of speech. The next step in this connection was the development of the notion that this Divine attribute entered into the womb of Mary and assumed the physical form of Jesus. Thus there developed among the Christians the false doctrine of the godhead of Jesus, and the false notion that out of His attributes God caused that of speech to appear in the form of Jesus. 
*213. Here Jesus himself is called 'a spirit from God'. The same idea is also expressed elsewhere in the Qur'an: 'And We supported him with the spirit of holiness' (Surah al-Baqarah 2: 87). The import of both verses is that God endowed Jesus with a pure, impeccable soul. He was therefore an embodiment of truth, veracity, righteousness, and excellence. This is what the Christians had been told about Christ. But they exceeded the proper limits of veneration for Jesus. The 'spirit from God' became the 'spirit of God', and the 'spirit of holiness' was interpreted to mean God's own Spirit which became incarnate in Jesus. Thus, along with God and Jesus, there developed the third person of God - the Holy Ghost. It was this unjustified exaggeration which led the Christians to even greater error. Ironically, however, Matthew contains the statement that: 'But while he thought on these things, behold, the angel of the Lord appeared to him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.' (The Bible, Authorized version, p. 771.)
*214. The followers of Christ are urged to acknowledge God as the only God and to believe in the prophethood of all the Prophets, and that Jesus was one of them. This was the teaching of Christ and a basic truth which his followers ought to recognize.
*215. They are urged to abandon the trinitarian doctrine, regardless of the form in which it was found. The fact is that the Christians subscribe simultaneously to the unity and the trinity of God. The statements of Jesus on this question in the Gospels, however, are so categorical that no Christian can easily justify anything but the clear, straightforward doctrine that God is One and that there is no god but He. The Christians, therefore, find it impossible to deny that monotheism is the very core of true religion. But the original confusion that in Jesus the Word of God became flesh, that the Spirit of God was incarnate in him, led them to believe in the godhead of Jesus and of the Holy Ghost along with that of God. This gratuitous commitment gave rise to an insoluble riddle: how to combine monotheism with the notion of trinity. For over eighteen centuries Christian theologians have grappled with this self-created riddle. The concept of the trinity is capable of such a myriad of interpretations that literally dozens of sects have arisen as a result of its ambiguity. And it has been largely responsible for the various Christian churches indulging in mutual excommunication. Moreover, it is logically impossible to maintain belief in trinity without impairing belief in One God. This problem has arisen because of the extravagance in which the Christians have indulged. The easiest course to get out of the morass is to give up the innovated belief in the godhead of Jesus and of the Holy Ghost, acknowledge God as the Only God, and accept Jesus as His Messenger rather than as God's partner in godhead.
*216. This is the refutation of the fourth extravagance in which the Christians have indulged. Even if the reports embodied in the New Testament are considered authentic, the most that can be inferred from them (particularly those embodied in the first three Gospels) is that Jesus likened the relationship between God and His servants to that between a father and his children, and that he used to employ the term 'father' as a metaphor for God. But in this respect Jesus was not unique. From very ancient times the Israelites had employed the term 'father' for God. The Old Testament is full of examples of this usage. Jesus obviously employed this expression in conformity with the literary usage of his people. Moreover, he characterized God not merely as his own father but as the father of all men. Nevertheless, the Christians exceeded all reasonable limits when they declared Jesus to be the only begotten son of God. Their strange doctrine on this question is that since Jesus is an incarnation, an embodiment of the Word and Spirit of God, he is therefore the only son of God, who was sent to the earth in order to expiate the sins of humanity through his crucifixion. The Christians hold this to be their basic doctrine even though they cannot produce one shred of evidence from the statements of Jesus himself. This doctrine was a later product of their fancies, an outcome of the extravagance in which they indulged as a result of their impression of the awe-inspiring personality of their Prophet.
God does not repudiate here the doctrine of expiation, for this is not an independent doctrine but a corollary of recognizing Jesus as the son of God, and is a mystical and philosophical answer to the query as to why the only begotten son of God died an accursed death on the cross. The doctrine of expiation automatically falls apart by repudiating the dogma that Jesus was the son of God and by dispelling the misapprehension that he was crucified. 
*217. This strongly emphasizes that the true relationship between God and His creatures is one between the Lord and His slave. This repudiates the idea that the relationship which exists is one between a father and his offspring. 
*218. God is Himself sufficiently powerful to govern His dominion and has no need of a son to assist Him. 

SECTION 24

Apostleship of Jesus---Law of inheritance

Jesus only a servant of ALLAH and His apostle----The Manifest proof from ALLAH and the Divine Light---The Law of Inheritance further detailed.

لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا {4:172}

[Q4:172] Lanny yastankifal Maseehu ai yakoona 'abdal lillaahi wa lal malaaa'ikatul muqarraboon; wa mai yastankif 'an ibaadatihee wa yastakbir fasa yahshuruhum ilaihi jamee'aa. 
[Q4:172] The Messiah does by no means disdain that he should be a servant of ALLAH (SWT), nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself.

[Q4:172] (Nabi Isa) Al-Masih tidak sekali-kali enggan dan angkuh daripada menjadi hamba bagi ALLAH (SwT), demikian juga (sikap) malaikat yang sentiasa berdamping (dengan ALLAH (SwT)) dan sesiapa yang enggan dan angkuh daripada beribadat (menyembah dan memperhambakan diri) kepada ALLAH (SwT), serta dia berlaku sombong takbur, maka ALLAH (SwT) akan menghimpunkan mereka semua kepadaNya.  

(see commentary for verse 171)

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(4:172) The Messiah neither did disdain to be a servant of Allah nor do the angels who are stationed near to Him; and whoever disdains to serve Him, and waxes arrogant, Allah will certainly muster them all to Him.

فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُمْ مِنْ فَضْلِهِ ۖ وَأَمَّا الَّذِينَ اسْتَنْكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا {4:173}

[Q4:173] Fa ammal lazeena aamanoo wa 'amilus saalihaati fa yuwaffeehim ujoorahum wa yazeeduhum min fadlihee wa ammal lazeenas tankafoo wastakbaroo fa yu'azzibuhum 'azaaban aleemanw wa laa yajidoona lahum min doonil laahi waliyyanw wa laa naseeraa. 
[Q4:173] Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace; and as for those who disdain and are proud, He will chastise them with a painful chastisement. And they shall not find for themselves besides ALLAH (SWT) a guardian or a helper

[Q4:173] Sesudah itu, orang-orang yang beriman beramal soleh, ALLAH (SwT) akan menyempurnakan bagi mereka pahala (balasan) mereka dan Dia akan menambahkan lagi limpah kurniaNya kepada mereka. Sebaliknya orang-orang yang enggan beribadat kepada ALLAH (SwT) dan berlaku sombong takbur, maka ALLAH (SwT) akan menyeksa mereka dengan azab seksa yang tidak terperi sakitnya dan mereka pula tidak akan memperoleh sesiapa pun - yang lain dari ALLAH (SwT) yang akan menjadi pelindung atau penolong bagi mereka. 

THE BASIS OF REWARD AND PUNISHMENT HAS BEEN MADE CLEAR IN THESE VERSES.

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(4:173) He will grant those who have believed and done good deeds their rewards in full, and will give them more out of His bounty. He will bestow upon those who have been disdainful and arrogant a painful chastisement; and they will find for themselves neither a guardian nor a helper besides Allah.

Ì  [NOTE: THE ORIGINAL TEXT HAD SPLIT THIS VERSE INTO TWO, AND THEREFORE, THIS COMMENTARY APPLIED TO verses 173 and 174.]

يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهَانٌ مِنْ رَبِّكُمْ وَأَنْزَلْنَا إِلَيْكُمْ نُورًا مُبِينًا {4:174}

[Q4:174] yaa aiyuhan naasu qad jaaa'akum burhaanum mir Rabbikum wa anzalnaaa ilaikum Nooram Mubeena. 
[Q4:174] O people! Surely there has come to you manifest proof from your Lord and We have sent to you clear light.

[Q4:174] Wahai sekalian umat manusia! Sesungguhnya telah datang kepada kamu: Bukti dari Tuhan kamu dan Kami pula telah menurunkan kepada kamu (Al-Quran sebagai) Nur (cahaya) yang menerangi (segala apa jua yang membawa kejayaan di dunia ini dan kebahagiaan yang kekal di akhirat kelak).

According to the Ahlul Bayt burhan (the finest, strongest and most valid evidence which necessarily implies truth and veracity as its consequence or concomitant) is the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

Ì  Nuram mubina (a manifest light) is similar to imamum mubin in verse 36:12 of Ya Sin. Please refer to the commentary of al-Baqarah 2:2 to know how they explain each other. In verses 24:35 to 38 of al-Nur it is stated that ALLAH (SWT) guides unto His light (nur) whom He wills.

Ä  The light is lit in the houses ALLAH (SWT) has allowed to be exalted and His name remembered in them, when His praises are sung morning and evening by men whose attention is never drawn to the worldly gains, nor do they ever cease to remember Him.

Ä  The light of guidance can never reach any man except through such men. They are the Holy Prophet (ALLAHuma Sali ala Muhammad wa ala ali Muhammad) and his holy Ahlul Bayt, particularly chosen by ALLAH (SWT) after thoroughly purifying them (Ahzab 33:33).

Imam Jafar bin Muhammad al-Sadiq said:

“Through us (the Ahlul Bayt) ALLAH (SWT) is recognised and worshipped.”

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(4:174) O men! A proof has come to you from your Lord, and We have sent down unto you a clear light.

فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُسْتَقِيمًا {4:175}

[Q4:175] Fa ammal lazeena aamanoo billaahi wa'tasamoo bihee fasa yudkhiluhum fee rah matim minhu wa fadlinw wa yahdeehim ilaihi Siraatam Mustaqeema. 

[Q4:175] Then as for those who believe in ALLAH (SWT) and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Himself on a right path.
[Q4:175] Oleh itu, orang-orang yang beriman kepada ALLAH (SwT) dan berpegang teguh kepada (ajaran Al-Quran) ini, maka ALLAH (SwT) akan memasukkan mereka ke dalam rahmatNya (yang khas iaitu Syurga) dan limpah kurniaNya (yang tidak terkira) dan ALLAH (SwT) akan menunjukkan mereka ke jalan yang lurus (jalan agama Islam), yang membawa kepadaNya. 

Refer to commentary of al-Baqarah 2:256 and Ali Imran 3:103.

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(4:175) Allah will surely admit those who believe in Him and hold fast to Him to His mercy and bounty, and will guide them on to a straight way to Himself.

يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ ۚ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ ۚ فَإِنْ كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ ۗ يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {4:176}

[Q4:176] Yastaftoonaka qulillaahu yafteekum fil kalaalah; inimru'un halaka laisa lahoo waladunw wa lahoo ukhtun falahaa nisfu maa tarak; wa huwa yarisuhaaa il lam yakkul lahaa walad; fa in kaanatas nataini falahumas sulusaani mimmmaa tarak; wa in kaanooo ikhwatar rijaalanw wa nisaaa'an faliz zakari mislu hazzil unsayayn; yubaiyinullaahu lakum an tadilloo; wallaahu bikulli shai'in Aleem. 

[Q4:176] They ask you for a decision of the law. Say: ALLAH (SWT) gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; ALLAH (SWT) makes clear to you, lest you err; and ALLAH (SWT) knows all things.
[Q4:176] Mereka (orang-orang Islam umatmu) meminta fatwa kepadamu (Wahai Muhammad mengenai masalah Kalaalah). Katakanlah: ALLAH (SwT) memberi fatwa kepada kamu di dalam perkara Kalaalah itu, iaitu jika seseorang mati yang tidak mempunyai anak dan dia mempunyai seorang saudara perempuan, maka bagi saudara perempuan itu satu perdua dari harta yang ditinggalkan oleh si mati dan dia pula (saudara lelaki itu) mewarisi (semua harta) saudara perempuannya, jika saudara perempuannya tidak mempunyai anak. Kalau pula saudara perempuannya itu dua orang, maka keduanya mendapat dua pertiga dari harta yang di tinggalkan oleh si mati dan sekiranya mereka (saudara-saudaranya itu) ramai, lelaki dan perempuan, maka bahagian seorang lelaki menyamai bahagian dua orang perempuan. ALLAH (SwT) menerangkan (hukum ini) kepada kamu supaya kamu tidak sesat dan (ingatlah) ALLAH (SwT) Maha Mengetahui akan tiap-tiap sesuatu.

THE LAW OF INHERITANCE MENTIONED IN THIS VERSE IS IN CONTINUATION OF VERSE 12 OF THIS SURAH.

Ì  Kalalah means one who has no parents or children, in which case it implies the existence of brothers, sisters, uncles, aunts and their children.

In verse 12 of this surah kalalah implies the maternal relations, WHEREAS, here, it refers to the paternal relatives.

Walad stands for an issue and not for a son only.

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(4:176) People *219 ask you to pronounce a ruling concerning inheritance from those who have left behind no lineal heirs (kalalah). *220 Say: 'Allah pronounces for you the ruling: should a man die childless but have a sister, *221 she shall have one half of what he has left behind; and should the sister die childless, his brother shall inherit her. *222 And if the heirs are two sisters, they shall have two-thirds of what he has left behind. *223 And if the heirs are sisters and brothers, then the male shall have the share of two females. Allah makes (His commandments) clear to you lest you go astray. Allah has full knowledge of everything.

*219. This verse was revealed long after the revelation of the rest of this surah. According to certain traditions, this verse was the very last Qur'anic verse to be revealed. (For these traditions, see Ibn Kathir's comments on this verse - Ed.) Even if this is disputed, it shows at least that this verse was revealed in 9 A.H., whereas the Muslims had been reciting the present surah, al-Nisa, for quite some time before that. It was for this reason that this verse was not included among the verses relating to inheritance mentioned at the beginning of the surah, but was attached to it at the end as an appendix.
*220. There is disagreement about the meaning of the word kalalah. According to some scholars, it means one who dies leaving neither issue nor father nor grandfather. According to others, it refers to those who die without issue (regardless of whether succeeded by either father or grand father). On this question 'Umar remained undecided up to the last. But the majority of jurists accept the opinion of Abu Bakr that the former meaning is correct. The Qur'an also seems to support this, for here the sister of the kalalah has been apportioned half of the inheritance whereas, had his father been alive, the sister would not have inherited from him at all. (For relevant traditions on the subject see the commentary on this verse by Ibn Kathir. For legal discussion on the question see the commentaries of Jassas and Qurtubi - Ed.)
*221. The apportioned shares in inheritance mentioned here are those of brothers and sisters, whether related through both parents or through a common father only. Abu Bakr gave this interpretation in one of his pronouncements and none of the Companions expressed any dissent. This view is, therefore, considered to be supported by consensus (ijma').
*222. This means that if there is no other legal heir the brother will receive the entire inheritance. In the presence of other heirs (such as husband), the brother will receive all the residual inheritance after the other heirs have received their apportioned shares. 
*223. The same also applies to more than two sisters.

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