Sūrat al-Nisāʾ (conclusion, from Volume One)
سورۃ النساء (تتمہ)
[Page 1 is the opening folio of Volume Two. The OCR renders it as a page-header or title ornament. No recoverable prose.]
Sūrat al-Nisāʾ (continued from Volume One)
Lā yuḥibbu Allāh — "Allāh does not love…" (al-Nisāʾ 4, continued)
لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَن ظُلِمَ
Lā yuḥibbu Allāhu l-jahra bi-l-sūʾi min al-qawli illā man ẓulim.
"Allāh does not love the public utterance of evil speech, except by one who has been wronged." (al-Nisāʾ 4:148)
Word-gloss notes: Allāh — Allāh, the Most High, does not love; al-jahra bi-l-sūʾi — the open proclamation of evil; min al-qawl — from speech; illā man ẓulim — except for one who has been wronged, and who vents what has befallen him.
Translation: Allāh does not love that evil be spoken of openly, except in the case of one who has been wronged — and even then, only within the bounds of that wrong.
Commentary: The verse draws a firm principle: publishing the faults of others, maligning people's reputations, spreading rumours in Muslim gatherings, speaking lies about them, introducing falsehood into Muslim discourse — all of this is detested by Allāh. The exception is the wronged party: the one who has suffered an injustice may speak of it to the extent of that injustice — no more. To elaborate beyond what actually occurred, to embellish the complaint or to expose details that serve no purpose is forbidden. A few categories bear mention:
(1) The witness or complainant: One may state facts relevant to a legal claim or testimony, provided this serves justice; witness-bearing is a religious obligation when properly called upon.
(2) Marriage enquiries: When one is consulted about a prospective spouse, truthful information — even unflattering — must be given, otherwise others are harmed; women in particular suffer when such advice is concealed.
(3) Exposing the open sinner: If a person has committed acts of wrongdoing publicly and openly, those publicly known transgressions may be mentioned — but only to the extent of what was publicly committed; private sins remain veiled. Those who would warn others against such persons are acting on religious duty. The scholars, pious elders, and guides all stand agreed on this. How grievous is the present state of affairs, when the sanctity of religion and the honour of religious life are so little prized! The summons to enjoin the good (amr bi-l-maʿrūf) and forbid the evil (nahy ʿan al-munkar) has today fallen into neglect — and with it, religion grows weak.
Some people backbite and yet prevent others from doing so — such hypocrisy renders their admonitions worthless. Some say: "I have spoken only the truth." Indeed — but truth spoken for the purpose of defaming, of causing heart-ache, of diminishing another person, remains forbidden. Some men encourage women to backbite others; some eagerly listen while others speak ill of someone, yet take offence when the same is said about themselves. From all of this springs the discord (nifāq) among Muslims: mutual enmity spreading through gatherings and salons. Women are, alas, especially afflicted by this disease — though men bear no less blame; wherever four women meet, complaints about husbands and neighbours fill the air. One complains, another transmits the complaint. A wife who complains about her husband's failings with rancour and malice will, on account of such ingratitude, be made among the majority of the inhabitants of the Fire. And when a dispute arises — a blunt declaration: "I have spent my entire life under your roof and never enjoyed a moment of happiness." What pleasure was there, one might ask — was it too little or too great? Such is the ruin that ill-speech brings.
إِن تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَن سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا
In tubdū khayran aw tukhfūhu aw taʿfū ʿan sūʾin fa-inna Allāha kāna ʿafuwwan qadīrā.
"Whether you disclose a good deed or conceal it, or pardon an evil — indeed, Allāh is ever Pardoning and All-Powerful." (al-Nisāʾ 4:149)
Translation: If you do good openly or keep it secret, or if you pardon an evil done to you, then indeed Allāh is ever Pardoning and Capable.
Commentary: Reflect carefully: there are four conditions here — (1) your own wrongdoing, (2) the wrongdoing of others, and correspondingly (3) your own good, (4) the good of others. Remember: keep Allāh in view, and keep death before your eyes. ʿAfuwwan — Pardoning; qadīrā — Capable: despite having full power, He pardons. The lesson: if you conceal the evil done to you, or pardon it, Allāh will pardon you — He is the Pardoner, the Capable One.
إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ
Inna lladhīna yakfurūna bi-llāhi wa-rusulihī wa-yurīdūna an yufarriqū bayna Allāhi wa-rusulihī wa-yaqūlūna nuʾminu bi-baʿḍin wa-nakfuru bi-baʿḍin.
"Indeed, those who disbelieve in Allāh and His messengers, and wish to make a distinction between Allāh and His messengers, and say: 'We believe in some and disbelieve in others'…" (al-Nisāʾ 4:150–151)
Word-gloss notes: Yakfurūna bi-llāhi wa-rusulihī — those who disbelieve in Allāh and in His messengers, seeking to separate belief in Allāh from obedience to His messengers; yurīdūna an yufarriqū — they desire to make a cleft between Allāh and His messengers; nuʾminu bi-baʿḍin wa-nakfuru bi-baʿḍin — we accept one, but reject another.
Translation: Indeed those who disbelieve in Allāh and His messengers, and seek to separate between Allāh and His messengers, and say: "We believe in some and disbelieve in others" — and thus seek to find a path in between —
أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّا وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا
Ulāʾika humu l-kāfirūna ḥaqqā wa-aʿtadnā li-l-kāfirīna ʿadhāban muhīnā.
"— those are the disbelievers in truth; and We have prepared for the disbelievers a humiliating torment." (al-Nisāʾ 4:151)
Commentary: Ūlāʾika humu l-kāfirūna ḥaqqā — this is the absolute verdict: such people are disbelievers in the truest and most complete sense. Aʿtadnā — We have made ready, prepared in advance. ʿAdhāban muhīnā — a punishment that humiliates and degrades.
وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِّنْهُمْ أُولَٰئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ
Wa-lladhīna āmanū bi-llāhi wa-rusulihī wa-lam yufarriqū bayna aḥadin minhum ulāʾika sawfa yuʾtīhim ujūrahum.
"And those who believe in Allāh and His messengers and make no distinction between any of them — those are the ones to whom He will give their rewards." (al-Nisāʾ 4:152)
Translation: And those who believe in Allāh and all His messengers without making any distinction between them — those are the ones to whom Allāh will presently give their rewards and their recompense. And Allāh is ever Forgiving, Most Merciful.
يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاءِ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ
Yasʾaluka ahl al-kitābi an tunazzila ʿalayhim kitāban min al-samāʾi fa-qad saʾalū Mūsā akbara min dhālika fa-qālū arinā Allāha jahratan fa-akhadhat-humu l-ṣāʿiqatu bi-ẓulmihim.
"The People of the Book ask you to bring down upon them a book from the sky. They had already asked of Moses something greater than that — they said: 'Show us Allāh openly.' The thunderbolt seized them for their wrongdoing." (al-Nisāʾ 4:153)
Commentary: The habitual practice of the Jews was to devise new pretexts and to ask needless questions. When they came before the Prophet Muḥammadﷺdemanding that a Book descend from the sky, Allāh reminded them: your forebears asked Moses something far greater — they demanded to see Allāh with their own eyes and openly. The lightning-bolt struck them for their transgression (ẓulm). Even then, thumma ittakhadhū l-ʿijla — they took up the calf for worship after the clearest signs had come to them. Fa-ʿafawnā ʿan dhālik — We pardoned even that. Wa-ātaynā Mūsā sulṭānan mubīnā — and We gave Moses a manifest authority: when the people answered him with objections, Allāh gave him overwhelming proof and power.
Translation: (O Prophet!) The People of the Book ask you to bring down upon them a Book from the sky. They had asked of Moses something greater than that — "Show us Allāh openly" — and the thunderbolt struck them for their wrongdoing. Then they took the calf for worship after the clear proofs had come, and We pardoned even that. And We gave Moses manifest authority.
وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا
Wa-rafaʿnā fawqahumu l-ṭūra bi-mīthāqihim wa-qulnā lahumu dkhulū l-bāba sujjadan wa-qulnā lahum lā taʿdū fī l-sabti wa-akhadhnā minhum mīthāqan ghalīẓā.
"And We raised the mountain over them as their covenant, and We told them: 'Enter the gate in prostration,' and We told them: 'Do not transgress on the Sabbath,' and We took from them a firm covenant." (al-Nisāʾ 4:154)
Commentary: When the Children of Israel refused to accept the Torah, Allāh raised Mount Sinai over their heads. They were commanded to enter the gate of the city bowing their heads in humility as a sign of repentance, but they entered arrogantly, on their hips, twisting sideways. They were forbidden to violate the Sabbath, yet they devised the ruse of placing nets in the water on Friday and retrieving the fish on Sunday — a form of deception that did not escape Allāh's knowledge. Despite all this, they broke their solemn covenant.
Translation: And We raised the mountain over them as their covenant, and We told them to enter the gate in prostration, and We told them not to transgress on the Sabbath — and We took from them a solemn, firm covenant. And We told them to enter the gate bowing.
فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ
Fa-bimā naqḍihim mīthāqahum wa-kufrihim bi-āyāti Allāhi wa-qatlihimu l-anbiyāʾa bi-ghayri ḥaqqin wa-qawlihim qulūbunā ghulfun.
"Then, for their breaking of the covenant, their disbelief in Allāh's signs, their unlawful killing of the prophets, and their saying: 'Our hearts are wrapped in covers'…" (al-Nisāʾ 4:155)
Word-gloss notes: Naqḍihim — their breaking; the bā is for causation; kufrihim bi-āyāt Allāh — their disbelief in Allāh's signs and their rejection; qatlihimu l-anbiyāʾa bi-ghayri ḥaqq — their killing of the prophets without right — an intolerable enormity; qulūbunā ghulfun — our hearts are wrapped and sealed; bal ṭabaʿa Allāhu ʿalayhā — rather, Allāh has sealed them; bi-kufrihim — because of their disbelief; fa-lā yuʾminūna illā qalīlā — so they do not believe, save for a few.
Translation: Then because of their breach of the covenant, their disbelief in the signs of Allāh, their unjust killing of prophets, and their saying "Our hearts are wrapped" — no, rather Allāh has sealed them because of their disbelief, so only a very few of them believe.
Commentary: The transgressions of the Children of Israel are catalogued: breaking solemn covenants, rejecting divine signs, slaying prophets without cause, and their arrogant claim that their hearts were already "sheathed" — meaning unreceptive to guidance. The true account is the reverse: Allāh sealed their hearts because of their own persistent disbelief.
وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا
Wa-bi-kufrihim wa-qawlihim ʿalā Maryama buhtānan ʿaẓīmā.
"And because of their disbelief and their uttering against Mary a momentous calumny." (al-Nisāʾ 4:156)
Translation: And because of their disbelief and their grave slander against Mary.
وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ
Wa-qawlihim innā qatalnā l-Masīḥa ʿĪsā bna Maryama rasūla Allāhi wa-mā qatalūhu wa-mā ṣalabūhu wa-lākin shubbiha lahum.
"And their saying: 'We killed the Messiah, Jesus son of Mary, the messenger of Allāh.' But they did not kill him, nor did they crucify him; rather, it was made to appear so to them." (al-Nisāʾ 4:157)
Commentary: When the Roman authorities moved to arrest Jesus (upon him be peace), his twelve disciples scattered and fled, leaving him without support. What the Jews and Romans boast of killing is their own confusion — a lookalike was substituted in his place. Some accounts relate that one of his companions was made to resemble him; the soldiers of the state crucified that man, having deceived themselves into thinking it was Jesus (upon him be peace), while Jesus (upon him be peace) was raised to safety elsewhere. Wa-lākin shubbiha lahum — but a resemblance (shubha) was cast over them, and they fell into confusion. Wa-inna lladhīna ikhtalafū fīhi la-fī shakkin minhu — those who differ about him are in profound doubt — they have no certain knowledge of the matter, only the following of conjecture. Wa-mā qatalūhu yaqīnā — they certainly did not kill him.
Translation: And their saying: "We killed the Messiah, Jesus son of Mary, the messenger of Allāh." They did not kill him, nor did they crucify him; rather, a resemblance was cast over them. Those who dispute about him are in doubt — they have no knowledge of it, only conjecture. They certainly did not kill him.
بَل رَّفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا
Bal rafaʿahu Allāhu ilayhi wa-kāna Allāhu ʿazīzan ḥakīmā.
"Rather, Allāh raised him up to Himself; and Allāh is ever Mighty, Wise." (al-Nisāʾ 4:158)
Translation: Rather, Allāh raised him up to Himself — and Allāh is Mighty, Wise. (He took him and when the time of his reckoning comes, he shall return.)
وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا
Wa-in min ahli l-kitābi illā la-yuʾminanna bihi qabla mawtihī wa-yawma l-qiyāmati yakūnu ʿalayhim shahīdā.
"And there is none of the People of the Book but will surely believe in him before his death, and on the Day of Resurrection he will be a witness against them." (al-Nisāʾ 4:159)
Commentary: The correct reading of qabla mawtihī refers to before the death of Jesus (upon him be peace) himself — i.e., when he descends near the end of times, every Jew, Christian, Muslim, and hypocrite alive at that moment will believe in him before he passes away. As for those who dispute: every person from among the People of the Book who dies before his descent will, in the moment of dying, see the truth of Jesus (upon him be peace) — and believe, though that faith will not then benefit them. On the Day of Resurrection, Jesus (upon him be peace) will bear witness against them.
The habitual fault of the Jews — manufacturing new objections and asking needless questions — is repeatedly described in these verses. When they demanded signs, torment descended; yet they continued to transgress.
Translation: And there is no one of the People of the Book but will surely believe in him (Jesus, upon him be peace) before his (Jesus's) death; and on the Day of Resurrection he will be a witness against them.
فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا
Fa-bi-ẓulmin mina lladhīna hādū ḥarramnā ʿalayhim ṭayyibātin uḥillat lahum wa-bi-ṣaddihim ʿan sabīli Allāhi kathīrā.
"Because of the wrongdoing of those who followed the Jewish way, We forbade them good things that had been made lawful for them, and because of their turning many away from the path of Allāh." (al-Nisāʾ 4:160)
Commentary: On account of the Jews' transgressions, Allāh prohibited for them many wholesome and lawful things — among them the meat of certain animals and fat — things that had been permitted to them. Their constant raising of objections with the Messenger of Allāhﷺwas itself an act of wilful obstruction, as was their blocking others from Allāh's path. And their taking of usury (ribā), which they had been forbidden, and their devouring of people's wealth unjustly (bi-l-bāṭil) — and Allāh has prepared for the disbelievers among them a painful punishment.
Translation: Because of the wrongdoing of those among the Jews, We made unlawful for them good things that had been permitted to them — and because of their frequent turning of people away from the path of Allāh.
وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا
Wa-akhdhi-himu l-ribā wa-qad nuhū ʿanhu wa-aklihim amwāla l-nāsi bi-l-bāṭili wa-aʿtadnā li-l-kāfirīna minhum ʿadhāban alīmā.
"And their taking of usury — though they had been forbidden from it — and their devouring of people's wealth unjustly. And We have prepared for the disbelievers among them a painful torment." (al-Nisāʾ 4:161)
Translation: And because of their taking of usury — while they had been forbidden it — and their consuming of people's wealth through false means. And We have prepared for the disbelievers among them a painful torment.
لَٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلَاةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا
Lākini l-rāsikhūna fī l-ʿilmi minhum wa-l-muʾminūna yuʾminūna bi-mā unzila ilayka wa-mā unzila min qablika wa-l-muqīmīna l-ṣalāta wa-l-muʾtūna l-zakāta wa-l-muʾminūna bi-llāhi wa-l-yawmi l-ākhiri ulāʾika sa-nuʾtīhim ajran ʿaẓīmā.
"But those among them firmly grounded in knowledge, and the believers, believe in what has been sent down to you and in what was sent down before you; and those who establish the prayer, and those who give the zakāt (zakāh, the obligatory alms), and those who believe in Allāh and the Last Day — those shall We give a mighty reward." (al-Nisāʾ 4:162)
Commentary: Al-rāsikhūna fī l-ʿilm — those who are firmly rooted in knowledge, men of genuine religious scholarship; among the People of the Book, the sincere scholars who recognized the Prophetﷺand embraced faith are included here. These believers, along with the Muslim community of believers, believe in what was revealed to the Prophet Muḥammadﷺand in all previous revelations; they uphold the prayer (ṣalāt), pay the obligatory alms (zakāt), and believe in Allāh and the Last Day. For all such people, Allāh will shortly give a great and mighty reward.
Reflect, O Muslim brethren — what is the present state of the community? Usury has become universal; bribery is commonplace; the courts are corrupted; mosques are treated as markets; amr bi-l-maʿrūf has been abandoned; the Qurʾān is believed in by name alone; the regular performance of prayer and zakāt has disappeared among many. And then people still ask why a painful punishment is awaiting them! What use is the mere name "Muslim" without the content of Islam?
Translation: But those among them who are firmly grounded in knowledge, and the believers, believe in what has been sent down to you and in what was sent down before you — and those who establish the prayer and give the zakāt and believe in Allāh and the Last Day — those shall We presently give a mighty reward.
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا
Innā awḥaynā ilayka kamā awḥaynā ilā Nūḥin wa-l-nabiyyīna min baʿdihī wa-awḥaynā ilā Ibrāhīma wa-Ismāʿīla wa-Isḥāqa wa-Yaʿqūba wa-l-asbāṭi wa-ʿĪsā wa-Ayyūba wa-Yūnusa wa-Hārūna wa-Sulaymāna wa-ātaynā Dāwūda zabūrā.
"Indeed, We have revealed to you (O Muḥammadﷺ) just as We revealed to Noah and the prophets after him; and We revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and to Jesus, Job, Jonah, Aaron, and Solomon — and We gave David the Psalms." (al-Nisāʾ 4:163)
Commentary: The verse establishes the unbroken chain of divine revelation (waḥy), beginning with Noah (upon him be peace) and continuing through all subsequent prophets. Among these: Ismāʿīl (upon him be peace) was the ancestor of the Arabs; his lineage became the Arab tribes among whom the Prophet Muḥammadﷺwas born. Isḥāq (upon him be peace) was also the son of Ibrāhīm (upon him be peace). Yaʿqūb (upon him be peace) is also known as Isrāʾīl — "Ṣafwat Allāh" (the chosen of Allāh). His twelve sons — the Asbāṭ — became the twelve tribes of Israel. Among the others mentioned: ʿĪsā, Ayyūb, Yūnus, Hārūn, and Sulaymān (upon them all be peace). And Dāwūd (upon him be peace) was given the Zabūr (the Psalms).
Translation: Indeed, We have revealed to you just as We revealed to Noah and the prophets after him — and to Abraham, Ishmael, Isaac, Jacob and the Tribes, and Jesus, Job, Jonah, Aaron, and Solomon; and We gave David the Psalms.
وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا
Wa-rusulan qad qaṣaṣnāhum ʿalayka min qablu wa-rusulan lam naqṣuṣhum ʿalayka wa-kallama Allāhu Mūsā taklīmā.
"And messengers We have already told you about, and messengers We have not told you about. And Allāh spoke directly to Moses." (al-Nisāʾ 4:164)
Commentary: Some prophets are named in the Qurʾān, others are not. Among those not named: Zakariyyāʾ (upon him be peace), Yaḥyā (upon him be peace), and many others. Allāh sent a prophet to every community — wa-in min ummatin illā khalaʾ fīhā nadhīr — there is no community but a warner lived among them. The unique distinction of Moses (upon him be peace) is stated explicitly: Allāh spoke to him directly, which is why he is called Kalīm Allāh.
Translation: And messengers We have told you about before, and messengers We have not told you about. And Allāh spoke to Moses with direct speech.
رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا
Rusulan mubashshirīna wa-mundhirīna li-allā yakūna li-l-nāsi ʿalā Allāhi ḥujjatun baʿda l-rusuli wa-kāna Allāhu ʿazīzan ḥakīmā.
"Messengers bringing good tidings and giving warnings, so that people would have no argument against Allāh after the messengers. And Allāh is ever Mighty, Wise." (al-Nisāʾ 4:165)
Translation: Messengers bringing glad tidings and giving warnings, so that after the sending of these messengers, people would have no argument (ḥujja) against Allāh. And Allāh is Mighty, Wise — His might demands that His commands be obeyed.
لَٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ أَنزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُونَ وَكَفَىٰ بِاللَّهِ شَهِيدًا
Lākini Allāhu yashhadu bi-mā anzala ilayka anzalahu bi-ʿilmihī wa-l-malāʾikatu yashhaddūna wa-kafā bi-llāhi shahīdā.
"But Allāh bears witness to what He has sent down to you — He sent it down with His knowledge — and the angels bear witness too. And sufficient is Allāh as a witness." (al-Nisāʾ 4:166)
Translation: But Allāh testifies to what He has sent down to you — He sent it down infused with His knowledge — and the angels also bear witness. And Allāh alone is sufficient as witness.
إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا
Inna lladhīna kafarū wa-ṣaddū ʿan sabīli Allāhi qad ḍallū ḍalālan baʿīdā.
"Indeed those who disbelieve and turn others away from the path of Allāh have gone far astray." (al-Nisāʾ 4:167)
Translation: Indeed those who disbelieve and obstruct the path of Allāh have gone far, far astray.
إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا إِلَّا طَرِيقَ جَهَنَّمَ
Inna lladhīna kafarū wa-ẓalamū lam yakuni Allāhu li-yaghfira lahum wa-lā li-yahdiyahum ṭarīqan illā ṭarīqa jahannama.
"Indeed those who disbelieve and do wrong — Allāh will neither forgive them nor guide them to any road except the road to Hell." (al-Nisāʾ 4:168–169)
Translation: Indeed those who disbelieve and persist in wrong — Allāh shall not forgive them, nor guide them to any path except the path of Gehenna, abiding therein forever. And this is easy for Allāh.
يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ
Yā ayyuhā l-nāsu qad jāʾakumu l-rasūlu bi-l-ḥaqqi min rabbikum fa-āminū khayran lakum.
"O people! The Messenger has come to you with the truth from your Lord. So believe — it is better for you." (al-Nisāʾ 4:170)
Commentary: Burhān — a clear and decisive proof. This proof has now reached you from your Lord. Fa-āminū khayran lakum — believe; it is for your own good. Wa-in takfurū fa-inna lillāhi mā fī l-samāwāti wa-l-arḍ — if you disbelieve, Allāh needs nothing from you; all in the heavens and earth belongs to Him. Wa-kāna Allāhu ʿalīman ḥakīmā — and Allāh is All-Knowing, All-Wise.
Translation: O people! A clear proof (burhān) from your Lord has come to you, through His Messenger. Believe — it is better for you. If you disbelieve, then all that is in the heavens and the earth belongs to Allāh — and Allāh is All-Knowing, All-Wise.
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 مِّنْهُ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ وَلَا تَقُولُوا ثَلَاثَةٌ انتَهُوا خَيْرًا لَّكُمْ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَىٰ بِاللَّهِ وَكِيلًا
Yā ahla l-kitābi lā taghlū fī dīnikum wa-lā taqūlū ʿalā Allāhi illā l-ḥaqqa innamā l-Masīḥu ʿĪsā ibnu Maryama rasūlu Allāhi wa-kalimatuhu alqāhā ilā Maryama wa-rūḥun minhu fa-āminū bi-llāhi wa-rusulihī wa-lā taqūlū thalāthatun intahū khayran lakum innamā Allāhu ilāhun wāḥidun subḥānahu an yakūna lahu waladun lahu mā fī l-samāwāti wa-mā fī l-arḍi wa-kafā bi-llāhi wakīlā.
"O People of the Book! Do not commit excess in your religion, and do not say about Allāh except the truth. The Messiah, Jesus son of Mary, was only a messenger of Allāh and His word which He cast to Mary and a spirit from Him. So believe in Allāh and His messengers, and do not say 'Three.' Desist — it is better for you. Indeed Allāh is but One God. Glory be to Him that He should have a son! To Him belongs all that is in the heavens and all that is in the earth; and sufficient is Allāh as a Disposer of affairs." (al-Nisāʾ 4:171)
Commentary: Lā taghlū — do not go to extremes; moderation (iʿtidāl) is always best. The Christians who deified Jesus (upon him be peace) fall into one category of excess; those who blasphemed him fall into another. The truth is stated precisely: he is the Messenger of Allāh, and His kalima (word) — created by the divine command kun ("Be") — which Allāh cast into Mary (may Allāh be pleased with her); and a rūḥ minhu — a spirit from Allāh, meaning a spirit of His creation (the use of minhu here is an iḍāfa tashrīf, a genitive of honour, not a partitive genitive — it does not imply that any part of Allāh's essence entered Mary). He healed the blind, raised the dead, and drove away evil spirits — all by Allāh's leave. Wa-lā taqūlū thalātha — do not say "Three" — the doctrine of the Trinity is rejected absolutely. Subḥānahu an yakūna lahu walad — glory be to Allāh, far above having a son! All that is in the heavens and earth belongs to Him.
Translation: O People of the Book! Do not commit excess in your religion, and speak of Allāh only the truth. The Messiah Jesus son of Mary was only Allāh's messenger and His word which He cast to Mary and a spirit from Him — so believe in Allāh and His messengers, and do not say "Three." Desist — it is better for you. Allāh alone is One God; glory be to Him above having any offspring! All in the heavens and earth is His. Allāh alone suffices as the ultimate Trustee and Disposer.
The author offers an extended theological reflection here. Allāh, the Necessarily Existent (wājib al-wujūd), is One, whose names and attributes subsist in His essence. In His prescient knowledge, all things existed as fixed realities (aʿyān thābita) before their creation; then by His command kun they came into being. Christians claim three divine hypostases (aqānīm): Father, Son, and Holy Spirit. The Hindus similarly posit three: God, nature (māda), and the individual soul. Those who have fallen into theological confusion — attributing to Allāh a partner, a son, or a composition — do so from ignorance of the divine transcendence (tanzīh). Allāh is the Self-Subsistent, the Eternally Sufficient; He creates all things and needs nothing from any of them. The proper creed of Muslims is to remain upon the aṣl — the foundational doctrine — of tawḥīd at all times.
لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا
Lan yastankifa l-Masīḥu an yakūna ʿabdan li-llāhi wa-lā l-malāʾikatu l-muqarrabūna wa-man yastankif ʿan ʿibādatihī wa-yastakbir fa-sa-yaḥshuruhum ilayhi jamīʿā.
"The Messiah would never scorn to be a servant of Allāh, nor would the nearest angels. Whoever scorns His worship and is arrogant — He will gather them all to Himself." (al-Nisāʾ 4:172)
Commentary: Lā yastankif — he would never disdain; istinkāf means to consider something beneath one's dignity. The Messiah Jesus (upon him be peace) is honoured to be Allāh's servant, as are the nearest (muqarrabūn) angels. Whoever is too proud to worship Allāh and arrogates himself — Allāh will assemble all of them before Him.
Translation: The Messiah would never disdain to be a servant of Allāh, nor would the nearest angels. Whoever disdains His worship and is arrogant — He will gather them all to Himself.
A scholarly note: The author reflects that some thinkers mistakenly suppose the rank of the highest humans to be below that of the angels. In reality, a complete human being who fulfils the summons of God surpasses the angels, for the angels act by pure nature without the pull of passions, whereas the human being overcomes those passions by choice and resolve. The perfection of the human is in being the comprehensive locus (jāmiʿ) of both the spiritual and the physical. The noble men of God — the awliyāʾ — have always known this. The human who acts like an animal sinks below the beasts; the human who overcomes the animal self rises above the angels.
فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِ وَأَمَّا الَّذِينَ اسْتَنكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا
Fa-ammā lladhīna āmanū wa-ʿamilū l-ṣāliḥāti fa-yuwaffīhim ujūrahum wa-yazīduhum min faḍlihī wa-ammā lladhīna stankafū wa-stakkabū fa-yuʿadhdhibuhum ʿadhāban alīmā wa-lā yajidūna lahum min dūni Allāhi waliyyan wa-lā naṣīrā.
"As for those who believed and did righteous deeds, He will give them their rewards in full and will give them more from His bounty. And as for those who disdained and were arrogant — He will punish them with a painful torment, and they will not find for themselves, apart from Allāh, any protector or helper." (al-Nisāʾ 4:173)
Translation: As for those who believed and did righteous deeds, He will pay their rewards in full and add more from His grace. And as for those who disdained and were arrogant, He will punish them with a painful, agonising torment; and they will find for themselves no protector and no helper besides Allāh.
يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا
Yā ayyuhā l-nāsu qad jāʾakum burhānun min rabbikum wa-anzalnā ilaykum nūran mubīnā.
"O people! A clear proof has come to you from your Lord, and We have sent down to you a manifest light." (al-Nisāʾ 4:174)
Translation: O people! A clear proof (burhān) has come to you from your Lord, and We have sent down upon you a manifest light.
فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا
Fa-ammā lladhīna āmanū bi-llāhi wa-ʿtaṣamū bihi fa-sa-yudkhiluhum fī raḥmatin minhu wa-faḍlin wa-yahdīhim ilayhi ṣirāṭan mustaqīmā.
"As for those who believe in Allāh and hold fast to Him — He will admit them to mercy and grace from Himself, and will guide them to Himself on a straight path." (al-Nisāʾ 4:175)
Commentary: Iʿtiṣām — to hold firm, to grasp securely; to take the law (ḥukm) of something as one's protection and safeguard. Those who hold firmly to Allāh and His Messenger will be enveloped in His mercy and bounty, and will be guided to Him along the straight path (ṣirāṭ mustaqīm).
Translation: As for those who believe in Allāh and hold fast to Him, He will admit them into mercy and grace from Himself, and will guide them to Himself along a straight path.
Here the rulings of Sūrat al-Nisāʾ come to their conclusion. It is worth noting at this point — as the people of deep understanding insist — that Qurʾānic commentary is the work of Allāh's Book, and within it Allāh has answered all necessary questions raised by His servants. Those who consult this Book and its compilations will find all they need.
[The final portion of p. 018 contains a brief discussion of the rule of kalāla — the bequest to collateral heirs when there is no direct issue — which was treated in detail in Sūrat al-Nisāʾ 4:176. The author notes this rule (that if a man dies without direct descendants or parents, a sister takes half his estate, two or more sisters share two-thirds, and mixed male and female siblings share in the proportion of two-to-one in favour of the male) and recommends the student consult a dedicated text on the science of farāʾiḍ (inheritance law), since these calculations are intricate and require proper instruction.]
يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ
Yastaftūnaka quli Allāhu yuftīkum fī l-kalālati.
"They ask you for a legal ruling. Say: Allāh gives you a ruling concerning kalāla (those who have no direct heirs)." (al-Nisāʾ 4:176)
Translation: They ask you for a ruling. Say: Allāh gives you the ruling in the matter of kalāla (those who leave neither parent nor child as heir). If a man dies without children and has a sister, she takes half of what he leaves; and he is her heir if she has no child. If there are two sisters, they take two-thirds; and if there are brothers and sisters together, the male takes the share of two females. Allāh makes this plain, lest you go astray. And Allāh is All-Knowing of everything.