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 one who has been wronged, on whom wrong has been done; wa-kāna Allāhu samīʿan ʿalīmā — and Allāh is All-Hearing, All-Knowing: He hears your words and has knowledge of them.
Translation: Allāh does not like the open telling of evil, except by one who has been wronged; and Allāh is All-Hearing, All-Knowing.
Commentary: It was the habit of the hypocrites (munāfiqūn) to carry tales here and there, to spread propaganda about the faults of Muslims, to invent lies from their own hearts, and to sow discord among the Muslims. Allāh, the Most High, is forbidding all of these things.
Gentlemen! Backbiting (ghība) is forbidden (ḥarām); through backbiting friends become enemies. This habit is found most among the educated and among scholars, who imagine that they are supporting the religion. First advise the person in private. Keep your intention sound and speak gently — only then will your words have effect. Your own self-exaltation and your belittling and ridicule of the other are poison to that effect.
When may an unpleasant thing about someone be spoken? (1) The wronged party: he may state the wrong that was done to him. As much wrong as was done, and in the matter in which it was done, that much he has the right to state. To embellish it, to add spice to it, or to criticise the other person's unrelated personal circumstances is pointless and unnecessary.
(2) The witness: he must state the true facts before the judge, whether they favour someone or go against him, whether they bring anyone benefit or harm; the witness's task is to speak the truth.
(3) Marriage matters: in matters of marriage the true facts must be stated plainly; otherwise others will be harmed — especially the woman.
(4) The open sinner: one who does evil openly may be spoken of. When he has paid no regard to the Sharīʿa and openly commits major sins (kabāʾir), the evil of such a person should be stated — and only as much as he has done openly. Such a person is called a fāsiq muʿlin (an open, flagrant sinner). Yet invitation cards go out to the mashāʾikh and the scholars — "Kindly oblige us by gracing our festive gathering" — and the scholars, mashāʾikh and leaders of the community, though they have all heard about him beforehand, will certainly go to eat the pulao. Alas! What ruin this pulao-eating has wrought! There is neither regard for the honour of religion nor zeal for the faith. To go to such an open sinner's house at his invitation is to degrade the religion. Sorghum bread and chutney with one's faith kept safe are better than naan and qorma. Alas! Enjoining the good (amr bi-l-maʿrūf) and forbidding the evil (nahy ʿan al-munkar) — bidding what is good and restraining from what is bad — has vanished. Through these very things ignorance is growing and religion is becoming weak.
Some people backbite, and when they are stopped they say: "I say it to his face." Saying evil to someone's face is called wounding and breaking hearts. Some people say: "I am only telling the truth." Yes, sir — absolutely true! What you say — had it been false, it would have been slander and calumny (iftirāʾ, buhtān); it is precisely because it is true that it is backbiting. Some gentlemen do not backbite themselves but provoke others into backbiting. Some do not start it themselves, but when someone else backbites they relish it. By these very things the concord (wifāq) of Muslims is being turned into discord (nifāq), and friendship into enmity. Nowadays gatherings and assemblies begin with backbiting itself. Women are caught in this affliction more than men: wherever four women meet, complaints about husbands begin. One complained, another passed it on. Because of ingratitude towards their husbands most women will be in Hell. Do good to them all your life, yet the moment one thing goes against her wish she will say outright: "My whole life with you has passed in hardship. Since coming into this house I have never seen the face of anything good. What comfort did I find? What happiness did I see?" In short, gratitude is found in very few women.
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: In tubdū khayran — if you do good openly, doing a good work in plain view so that people imitate it and follow it; aw tukhfūhu — or conceal it, keeping your good work hidden for fear of showing off (riyāʾ) and doing it in secret; aw taʿfū ʿan sūʾin — or pardon some evil. See! Forget two things: (1) your own good, (2) the evil of others. Remember two things: (1) your own evil, (2) the good of others. See — remember God and keep death before your eyes. Fa-inna Allāha kāna — then indeed Allāh is; ʿafuwwan qadīrā — Pardoning, Powerful: despite having power, He also pardons.
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)
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 verses of Allāh's Word kept descending little by little, as need arose. The Jews wanted the Qurʾān, too, to come down all at once, just as the Torah had been given in one piece: why had it not descended in a single instalment? This question is pointless; the descent of verses according to need is in fact better. Everyone would wait for them in expectation, and gradually they would also commit the noble Qurʾān to memory. The Arabs were not skilled in writing; only a handful of people knew how to write, and those who wrote down the Qurʾān are called the scribes of revelation (kātibīn-e waḥy). But the memory of the Arabs was quite extraordinary. The noble Qurʾān holds supreme importance — that they would certainly memorise; the imāms of ḥadīth knew hundreds of thousands of ḥadīths by heart. In short, Allāh, the Most High, guarded the Qurʾān well through memorisation, and it has come down by unbroken mass transmission (tawātur) from the age of prophethood until now. It was the habit of these Jews to raise some objection or other for no reason, and to make some demand or other in order, as they imagined, to reduce [the Prophetﷺ] to helplessness. Hence He says: fa-qad saʾalū Mūsā akbara min dhālik — they had already asked Moses for something greater than that: arinā Allāha jahratan — show us Allāh openly, that is, let there be a vision of God in the visible world (ʿālam-e shahādat) and let the whole world see God. Fa-akhadhat-humu l-ṣāʿiqatu bi-ẓulmihim — so the lightning seized them, struck them, for their wrongdoing. A subtle thing that can be seen in the higher world (ʿālam-e ʿulwī) and cannot be seen elsewhere — to wish to see it in the lower world (ʿālam-e suflī) and in this world is indeed wrongdoing (ẓulm) and darkness. That is why the lightning fell upon them; and if there was any fortunate one among them, then for him it would have been a divine manifestation (tajallī). If their asking was out of obstinacy, then the falling of the lightning was by way of punishment. Thumma ittakhadhū l-ʿijla — then they took to calf-worship and began to worship the calf; min baʿdi mā jāʾat-humu l-bayyinātu — after clear signs had come to them. Fa-ʿafawnā ʿan dhālik — then We pardoned even this. Wa-ātaynā Mūsā sulṭānan mubīnā — and We gave Moses manifest ascendancy: the proof was established against the Jews and they were silenced, and Moses (upon him be peace) was granted power through thousands of miracles. Allāh, the Most High, enumerates one after another the ignorant deeds of the Jews and the punishments that befell them for them.
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: Wa-rafaʿnā fawqahumu l-ṭūr — and We raised Mount Ṭūr above them; bi-mīthāqihim — to take a firm covenant from them, since they would not accept: by a divine miracle Mount Ṭūr came over their heads and they were compelled to accept. Some say that the taking of the covenant weighed so heavily on them that it was as if a mountain had come over their heads — they did not accept the divine commands willingly. Udkhulū l-bāba sujjadan — enter the gate with heads bowed: that is, at the conquest of the city of Arīḥā (Jericho) they were commanded to enter the gate of the town with heads bowed in gratitude, humility and lowliness. But in the joy of victory they lost all self-control, and instead of bowing they began to strut, to swagger and to act arrogantly. Lā taʿdū fī l-sabt — do not disobey the command on the Sabbath, that is, Saturday; do not resort to illegitimate reinterpretation, do not overstep the limit. They had been commanded not to catch fish on Saturday. What they began to do was this: on Saturday, once the fish had come in, they would put up a kind of wall, and on Sunday they would catch the fish. In this way they nullified the Saturday rest. Wa-akhadhnā minhum mīthāqan ghalīẓā — and We took from them a solemn covenant, a firm and binding pledge.
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.
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: Fa-bimā naqḍihim — the mā is redundant (zāʾid), coming only for emphasis and force: then because of their breaking; 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 — no: God has set a seal on their hearts, rust has settled on 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: Innā qatalnā l-Masīḥa ʿĪsā bna Maryama — (they said:) we killed the Messiah, Jesus son of Mary, who claimed that the hand of blessing had been passed over him, rasūla Allāh — and who was also God's messenger; yet see, we killed him and he could do nothing. Wa-mā qatalūhu wa-mā ṣalabūhu — whereas these Jews neither killed Jesus nor crucified him. At the time of the arrest of Jesus (upon him be peace), his twelve disciples had taken to flight, acting on the saying "the swords came out, and we were gone." Whatever story is now told is the word of the enemies of Jesus (upon him be peace). Wa-lākin shubbiha lahum — but they fell into confusion; they were deceived. Some say that Ḥaḍrat Masīḥ fell unconscious after being put on the cross, the officials thought he had died, and he was taken down from the cross; and some say that Ḥaḍrat Masīḥ had gone away, and at night, in the confusion, someone else was crucified. Wa-inna lladhīna ikhtalafū fīhi — and indeed those who differ about it; la-fī shakkin minhu — are themselves undoubtedly sunk in doubt and uncertainty concerning him; mā lahum bihi min ʿilm — they have no certain knowledge about it, no sound knowledge; illā ittibāʿa l-ẓann — only that they fall into fancy and conjecture and make uncertain claims. Wa-mā qatalūhu yaqīnā — and certainly they did not kill Jesus.
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 saved the Messiah, and when His wisdom so requires, He will bring him back into the world.)
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: To whom does the pronoun in qabla mawtihī ("before his death") refer? Ḥawshab says it refers to the People of the Book: that is, every one of the Jews, Christians, Muslims and hypocrites will, before dying, become certain about the Messiah. Most, however, say that the pronoun of qabla mawtihī refers to the Messiah; the meaning will then be that, near the Resurrection, every one of the People of the Book will believe in him before the death of the Messiah. Wa-yawma l-qiyāmati yakūnu ʿalayhim shahīdā — and on the Day of Resurrection he will be a witness against them.
It was the habit of the Jews to come up with a new argument every day and to ask needless questions; and as they kept asking questions, things kept being made forbidden to them. He says:
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' wrongdoing, Allāh made unlawful for them good things too, things that had been lawful for them, and deprived them of them. It is for this reason that the Messenger of Godﷺ forbade needless questions, for through needless questions many things become forbidden as well. Wa-bi-ṣaddihim ʿan sabīli Allāhi kathīrā — and because of their great turning away and aversion from the path of God, or their hindering [others] from it. 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 Prophetﷺ and embraced faith are included here. These believers, along with the Muslim community of believers, believe in what was revealed to the Prophet Muḥammadﷺ and 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.
Gentlemen! What are Muslims doing nowadays? Usury has become widespread. And what shortage is there of bribery? From the least to the greatest, no one is ashamed to take a bribe; until there is some extra income on the side, food cannot even be eaten. Making a true case false and proving a wrong to be right is child's play. Where is firmness in knowledge? Where is faith in the Qurʾān? Regularity in prayer and zakāt has vanished altogether. Then tell me — is a painful punishment not prepared for such people? What does an Islamic name achieve? Do Islamic deeds as well. Knowledge without action is a calamity (wabāl), and action without knowledge is misguidance (ḍalāl); when knowledge and action are joined together, that is perfection.
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: Innā awḥaynā ilayka kamā awḥaynā ilā Nūḥin wa-l-nabiyyīna min baʿdihī — indeed We sent revelation to you, as We did to Noah and to the other prophets after Noah. Ḥaḍrat Ismāʿīl (upon him be peace) was the elder son of Ibrāhīm (upon him be peace); his descendants spread through Arabia, and among his descendants is Ḥaḍrat Muḥammad Muṣṭafāﷺ. Isḥāq (upon him be peace) was the younger son of Ibrāhīm (upon him be peace). Yaʿqūb (upon him be peace) is also named Isrāʾīl, and the descendants of Yaʿqūb (upon him be peace) are also called the Children of Israel (Banū Isrāʾīl). Asbāṭ is the plural of sibṭ: the clans of the Arabs are called qabāʾil, and the tribes of the Children of Israel are called asbāṭ. And We sent revelation to ʿĪsā, Ayyūb, Yūnus, Hārūn and Sulaymān (upon them all be peace). The Jews did not accept ʿĪsā (upon him be peace), and the Christians do not accept Ḥaḍrat Muḥammad Muṣṭafāﷺ. The pure qualities found in the prophets, and the reform of nations that they carry out, Ḥaḍrat Muḥammadﷺ and ʿĪsā (upon him be peace) also accomplished; the standard of prophethood is met in both. Not to accept them is sheer stubbornness, personal obstinacy. Wa-ātaynā Dāwūda zabūrā — and We gave David the Zabūr: zabara means "he wrote", and zabūr means a written book. The Psalms of David consist mostly of supplications.
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 messengers We have narrated to you before — such as Ṣāliḥ (upon him be peace), Zakariyyā (upon him be peace) and others — and some We have not narrated to you. God sent some prophet or other to every nation: wa-in min ummatin illā khalā fīhā nadhīr — there is no community but a warner has passed 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: (The opponents and those who do not recognise the truth do not bear witness — so be it.) 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: Qad jāʾakumu l-rasūl — the Messenger has come to you; bi-l-ḥaqq — bringing the true religion and the true faith; min rabbikum — 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! The Messenger has come to you bringing the true religion from your Lord. Believe — it will be better for you. And if you disbelieve (what does God care?), all that is in the heavens and the earth belongs to Allāh (all are His servants and His creation; they are His property) — 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. Innamā l-Masīḥu ʿĪsā bnu Maryama — the Messiah is none other than Jesus, son of Mary. If the Messiah is blessed, he is also, after all, the son of Mary — how can he be God? Or how can he become a part of God? Had Ḥaḍrat Masīḥ been God, then, according to the Christians' own religion, when he was being crucified he would not have said, "Eli, Eli, lama sabachthani" (O God, O God, why are You displeased with me?). 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). Rūḥ (spirit) is that from which motion arises — walking, moving about, speaking. Spirit is in everyone, so what is special about the Messiah? He was a subtle spirit, from whom non-material effects appeared in greater measure: he brought the dead to life, healed the sick and drove away evil spirits. 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.
Gentlemen! The Self-Existent (mawjūd bi-l-dhāt), which has real existence, is God, who is One. Together with God are His names and attributes, which have no independent existence; they are abstract, conceptual things. God created all things knowingly; it is not that He came to know them after creating them. All the things that were known to God, the Most High, beforehand are called the fixed entities (aʿyān thābita), the realities of things (ḥaqāʾiq al-ashyāʾ), natures (ṭabāʾiʿ), possibles (jāʾizāt) and the realities of contingent things (ḥaqāʾiq al-mumkināt). Have all the things known to God come into existence? No — not all known things have come into existence. The manifestation (tajallī) of Allāh's names and attributes falls upon the fixed entities, the realities of things; and when Allāh says kun ("Be") to that fixed entity, the thing comes into existence. From their meeting the contingent being — that is, the servant — comes into being. The Christians have principles of constitution and three hypostases (aqānīm thalātha), three things: (1) the Father, (2) the Son, (3) the Holy Spirit. The Hindus have (1) God, (2) matter (mādda), (3) jīv, that is, the soul; and some have a fourth part, ākāsh, that is, the vastness of divine knowledge in which all things are manifest. For lack of investigation and reflection they have become stuck in the swamp of trinity. Allāh they call the Father, who is the origin of all. The fixed entity and reality of a thing, which became manifest from the divine essence, they call the Son and matter. The manifestation of the divine names, which falls with the command kun upon the possible reality, they call the Holy Spirit and jīv. And the vastness of divine knowledge, in which all things are becoming manifest (and nothing is outside divine knowledge), they call ākāsh and the void. Therefore Allāh, the Most High, says: intahū khayran lakum — come out of the maze of the Trinity; it will be for your own good. The One God is enough for you; He alone is the Disposer of affairs. That which has no existence by itself — how can it have motion by itself? God created you and all your works. In sum, tawḥīd is the root principle of the Muslims, and one must always remain firm upon it.
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.
Gentlemen! Some gentlemen imagine that the rank of the angels is higher than that of the prophets, but this is not correct. The angels are non-material and enjoy nearness to the Real (qurb-e ḥaqq). Man is not merely material; rather he is a compound of both spirit and body. The comprehensiveness (jāmiʿiyya) found in man — where is it in the angels? The knowledge of the angels is specific and limited; the knowledge of man is unlimited — it "stops at no limit" (lā yaqifu ʿinda ḥadd) and never comes to an end. Hence when man does evil he is worse than the animals, for the animals have no intellect to restrain them from evil; and when man does good he is better than the angels, for he does good in spite of obstacles. As for the prophets — and especially the Master of the Messengers (Sayyid al-Mursalīn)ﷺ — what question can there be of their superiority over the angels? The Perfect Man (insān-e kāmil) is the one before whom the angels prostrated, the object of the divine gaze.
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 (He honoured you with faith and honoured you with the Prophet: walk in his light and follow him).
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.
Before this, the rulings on inheritance (tarka) and on kalāla were set out. Sūrat al-Nisāʾ is now coming to its close, and so the completion of the rulings on inheritance is given. Note that many people lay great stress on the need for a connection (rabṭ) between the verses. An Englishman has written something which I too approve of: the noble Qurʾān is not a compilation or an authored work; it is the Word of Allāh. As people had need, they asked, and they were given the answer. Look at the Torah and the Gospel — all the heavenly books are in the same state. Rulings came down according to need; this very lack of connection is a proof of its being the Word of Allāh. Yet a discerning heart does find the connection.
[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.