Tafheem ul Quran Surah 4. An-Nisa

[kalamazoo]

(4:127)

They ask you to pronounce laws concerning women, *152 say: 'Allah pronounces to you concerning them, *153 and reminds you of the injunctions which were recited to you in the Book about female orphans whom you do not give what has been ordained for them *154 and whom you wish to marry (out of greed)', *155 and the commandments relating to the children who are weak and helpless. *156 Allah directs you to treat the orphans with justice. Allah is well aware of whatever good you do.


meaning


152.

The actual query about women is not spelled out directly.

The judgement pronounced a little later on in response to that query, however, makes it abundantly clear what the query was.


*153.

This is not a response to the query itself.

Before attending to this, God once again emphasizes that people should implement His directives regarding orphans in general, and orphan girls in particular, as mentioned at the beginning of this surah (see verses 2 ff. above).

This shows the importance of the rights of orphans in the sight of God. The protection of their rights, as we have pointed out, had already been stressed forcefully (see beginning of the surah, verses 1-14). But that was not deemed sufficient. Hence, when problems of family life came up for discussion, the question of the well-being of orphans automatically arose even before answering the questions people raised.

*154.

This alludes to verse 3 of this surah:
'And if you fear that you might not treat the orphans justly, then marry the women that seem good to you. '

*155.

The words of the text may be interpreted as: 'Whom you wish to marry (out of greed)' and also as 'Whom you do not wish to marry.'

In explanation of this verse 'A'ishah states that, in those days, guardians of orphan girls who had any significant inheritance from their parents used to perpetrate many wrongs on their wards. If the girl was both rich and good looking, the guardian desired to marry her and exploit both her attractiveness and wealth without either having to make the bridal-due (mahr) or even having to undertake her maintenance.

If the girl was ugly, the guardian would neither marry her nor allow her to get married, for she might thus get a husband who would support her claim to her legitimate rights. (See the commentary of Ibn Kathir on this verse. The tradition is quoted by Ibn Kathir from Bukhari. See also n. 4 above -Ed.)


*156.

The reference here is to the injunctions regarding the protection of the rights of orphans at the beginning of the surah (see verses 1 ff . and 11 ff. above).

 

[kalamazoo]

(4:128-129)

If *157 a woman fears either ill-treatment or aversion from her husband it is not wrong for the husband and wife to bring about reconciliation among themselves (by compromising on their rights), for settlement is better. *158 Man's soul is always prone to selfishness, *159 but if you do good and are God-fearing, then surely Allah is aware of the things you do. *160
You will not be able to treat your wives with absolute justice not even when you keenly desire to do so. (It suffices in order to follow the Law of Allah that) you incline not wholly to one, leaving the other in suspense. *161 If you act rightly and remain God-fearing, surely Allah is All-Forgiving, All-Compassionate. *162


meaning



*157.

The actual response to the query begins here.

In order to appreciate the response fully one would do well to consider the query itself. In the days of Ignorance a man was free to marry an unlimited number of women, who had virtually no rights. When the preliminary verses of the present surah were revealed (see especially verse 3) this freedom was circumscribed in two ways.

First,

the maximum number of wives was fixed at four.

Second,

justice (that is, equal treatment of wives) was laid down as a necessary condition for marrying more than one.




This gives rise to the question whether a person is obligated by Islam to feel equally towards each of his wives, to love each to an equal degree, and treat them equally even in respect of sexual relationship.

Such questions are especially relevant with regard to a husband one of whose wives might be, say, afflicted with either sterility, permanent sickness or who is incapable of sexual intercourse. Does justice demand that if he fails to live up to the standards of equality mentioned above that he should renounce his first wife in order to marry the second? Moreover, where the first wife is disinclined to agree to annulment of the marriage, is it appropriate for the spouses to make a voluntary accord between themselves, according to which the wife, towards whom the husband feels relatively less attracted, voluntarily surrenders some of her rights, prevailing upon her husband not to repudiate the marriage?

Would such an act be against the dictates of justice?

It is to questions such as these that these verses are addressed.


*158.

It is better for the spouses to come to a mutual understanding so that the wife may remain with the same man with whom she has already spent part of her life.

*159.

The 'selfishness' on the part of the wife is that even though she is conscious of the causes which have contributed to her husband's aversion towards her, she nevertheless expects from him the treatment that a husband accords to the wife that he loves.

The 'selfishness' of the husband, on the other hand, lies in suppressing her unduly and curtailing her rights to an intolerable extent, merely because she is keen to continue to live with him even though she has lost her attraction for him.


*160.

Here, too, God urges the male, as He usually does in such matters, to be magnanimous. God urges a man to treat his wife, who has probably spent a considerable number of years with him as his companion, with kindliness and grace in spite of the aversion that he has come to feel for her He also urges man to love God, for if He were to deprive him of His loving care and blessing in order to punish him for his shortcomings, what place would he have under the sun?


*161.

This means that it is not possible for a man to accord complete equality of treatment to two or more wives under all circumstances and in all respects. It is possible that one is ugly, the other beautiful; one is old, the other young; one is permanently sick, the other healthy; one is irritable, the other good-tempered. These and other differences are likely to make a person less attracted to one and more to the other. In such circumstances, the Law does not demand that one should necessarily maintain absolute equality between the wives in respect of love, emotional attachment and sexual relationship. What it does demand is that if a husband does not repudiate the marriage despite aversion for his wife, either because of his own desire or out of consideration for the desire of his wife, he should at least maintain a good relationship short of which his wife begins to feel as if she is without a husband. In such circumstances, while it is natural that a person should prefer one wife to the other, this should not go to the extent that the woman remains, as it were, in a state of suspension, as if she were without a husband at all.


Some people point out that in this verse the Qur'an in one breath stipulates justice as the necessary condition for plurality of wives and in the other breath declares it to be impossible. On this ground they conclude that the Qur'an has itself revoked the permission to marry more than one wife. There is, however, absolutely no justification for such an inference. Such an inference would have been justified had the Qur'an merely said that 'You will not be able to treat your wives with (absolute) justice.' But this statement has been followed by the directive: ' ... do not allow yourselves to incline wholly to one, leaving the other in suspense.' This leaves no grounds at all for the blind followers of Christian Europe to force an interpretation of their liking on the verse.


*162.

If a man does not deliberately inflict any wrong and tries earnestly to be just in his dealings God will pardon whatever minor shortcomings take place.

 

[kalamazoo]

(4:130) But if the two separate, out of His plenty Allah will make each dispense with the other. Indeed Allah is All-Bounteous, All-Wise.
(4:131) All that is in the heavens and all that is in the earth belongs to Allah. We enjoined upon those who were given the Book before you, and also yourselves, to have fear of Allah. But if you disbelieve, then bear in mind that all that is in the heavens and all that is in the earth belongs to Allah. Allah is Self-Sufficient, Most Praiseworthy.

 

[kalamazoo]

(4:132) And to Allah belongs all that is in the heavens and all that is in the earth; and Allah suffices for help and protection.
(4:133) If He wills, He has the full power to remove you, O mankind, and bring in others in your place.

 

[kalamazoo]

(4:134) He who desires the reward of this world, let him know that with Allah is the reward of this world and also of the World to Come. Allah is All-Hearing, All-Seeing. *163


meaning

*163.

In the Qur'an God often rounds off His enunciation of laws by urging people to reform those aspects of family life and social order in which they are generally liable to commit injustice with admonitions designed to create in people the urge to follow those legal injunctions. Since in the preceding verse the believers were asked to treat women and orphans with justice and kindness it was deemed necessary to bring home to them the following points:


First, that people should not entertain the illusion that they have the power to make or mar the destinies of others, that if they were to withdraw their support, people would be left helpless. The fact is that the destinies of all lie in the Hand of God alone and He need not remain dependent upon any single person as the sole instrument for helping any particular creature. The resources of the Lord of the heavens and the earth are limitless and He also knows how to use those resources.


Second,
that the followers of the Prophet (peace be on him) ought to heed the admonition that was made to them, just as it was made to the followers of the former Prophets: to fear God in all their actions. They are being told in effect that by following God's guidance they will secure their own well-being rather than be the source of any benefit to God, that they can do God no harm by disobeying Him, just as it did not lie in the power of the followers of the former Prophets to cause God any harm. The Lord of the Universe does not need people's obedience. If they disobey He may simply replace them with some other nation, and their dismissal will not diminish the majesty and splendour of His realm in the least.


Third, that God alone has the power to dispense the good of this world as well as that of the Hereafter, to lavish transient benefits as well as abiding felicity. It all depends on a man's nature and the extent of his ambition what kind of benefit he seeks from God. If a man is infatuated with the fleeting benefits of this world, and is prepared to sacrifice the benefits of the everlasting life, then God will grant him only the good of this world and he will have no share in the good of the Hereafter. God's benevolence is like a river which never dries up, a river which is both capable of, and geared to, providing abundant water to all who need their tillage watered. It is short-sighted and unambitious to want one's fields to be irrigated only once, and to be prepared thereafter to face the prospect of eternal drought. Anyone with breadth of vision would commit himself to submit to God and obey Him, thereby earning the well-being of both worlds.




The section ends with the assertion that God is All-Seeing and All-Hearing.

This means that God is fully aware of the actions of His creatures, and is unlike those negligent sovereigns who are blind in lavishing their favours. God governs the universe with full knowledge and awareness. He has an eye on the capacities and ambitions of all human beings and knows their qualities exactly. He is fully aware of the purposes to which people devote their efforts and energies. Anyone who 'wilfully decides to be disobedient to God should therefore not cherish hopes of receiving the favours reserved for those who obey Him.

 

[kalamazoo]

(4:135)

Believers! Be upholders of justice, *164 and bearers of witness to truth for the sake of Allah, *165 even though it may either be against yourselves or against your parents and kinsmen, or the rich or the poor: for Allah is more concerned with their well-being than you are. Do not, then, follow your own desires lest you keep away from justice. If you twist or turn away from (the truth), know that Allah is well aware of all that you do.


meaning


*164.

It is not enough for believers to uphold justice themselves: they are expected to be its standard-bearers. They are supposed not merely to practise justice in their own dealings but to strive for its triumph. They have to do all within their power to ensure that injustice is eradicated and replaced by equity and justice. A true believer is required to be the pillar supporting the establishment of right and justice.

*165.

The testimony of the believers should be solely for the sake of God. Their testimony should not be biased in favour of any of the parties concerned, they should not use any opportunity for personal aggrandizement, and they should not seek to please anyone but God.

 

[Hajjerr]

(4:135)

Believers! Be upholders of justice, *164 and bearers of witness to truth for the sake of Allah, *165 even though it may either be against yourselves or against your parents and kinsmen, or the rich or the poor: for Allah is more concerned with their well-being than you are. Do not, then, follow your own desires lest you keep away from justice. If you twist or turn away from (the truth), know that Allah is well aware of all that you do.


meaning


*164.

It is not enough for believers to uphold justice themselves: they are expected to be its standard-bearers. They are supposed not merely to practise justice in their own dealings but to strive for its triumph. They have to do all within their power to ensure that injustice is eradicated and replaced by equity and justice. A true believer is required to be the pillar supporting the establishment of right and justice.

*165.

The testimony of the believers should be solely for the sake of God. Their testimony should not be biased in favour of any of the parties concerned, they should not use any opportunity for personal aggrandizement, and they should not seek to please anyone but God.

salam aleikum wa rahmatulahy wa barakatuh

thank you so much, i needed to read this, i think i need to read this everyday..i am very much sensitive at others feelings... many that dont agree with my islam...our only goal should be to please Allah and inchallah from this to receive blessings

:salam2:

 

[kalamazoo]

Tafheem ul Quran Chapter : 4. An-Nisa'

136-141)

Believers! Believe *166 in Allah and His Messenger and in the Book He has revealed to His Messenger, and in the Book He revealed before. And whoever disbelieves *167 in Allah, in His angels, in His Books, in His Messengers and in the Last Day, has indeed strayed far away.
Allah will neither forgive nor show the right way to those who believed, and then disbelieved, then believed, and again disbelieved, and thenceforth became ever more intense in their disbelief. *168
Give tidings of painful chastisement to the hypocrites.
who take the unbelievers for their allies in preference to the believers. Do they seek honour from them *169 whereas honour altogether belongs to Allah alone?
Allah has enjoined upon you in the-Book that when you hear the signs of Allah being rejected and scoffed at, you will not sit with them until they engage in some other talk, or else you will become like them. *170 Know well, Allah will gather the hypocrites and the unbe-lievers in Hell - all together.
These hypocrites watch you closely: if victory is granted to you by Allah, they will say: 'Were we not with you?' And were the unbelievers to gain the upper hand, they will say: 'Did we not have mastery over you, and yet we protected you from the believers?' *171 It is Allah Who will judge between you on the Day of Resurrection, and He will not allow the unbelievers, in any way, to gain advantage over the believers.


meaning


*166.

To ask believers to believe might at first seem strange.

The fact is, however, that belief as used here has two meanings. First, belief denotes that a man has preferred to acknowledge the soundness of true guidance, to distance himself from the fold of those who disbelieve, and to join the camp of the believers. Second, belief denotes faith, a man's believing in the truth with all his heart, with full earnestness and sincerity. It denotes man's sincere determination to mould his way of thinking, his taste and temperament, his likes and dislikes, his conduct and character, his friendship and enmity, and the direction of his efforts and striving, in conformity with the creed which he has resolved to embrace. This verse is addressed to all those who are 'believers' in the first sense of the term, and they are asked to change themselves into true believers, i.e. believers in the second sense.


*167.

Kufr has two meanings.

One signifies categorical rejection.

The other signifies that pretense of belief even when either one's heart is not convinced or one's conduct is flagrantly opposed to the demands of one's belief. Here the term Kufr conveys both meanings, and the verse aims at impressing upon people that whichever kind of Kufr they adopt in respect of the fundamental beliefs of Islam, it will only alienate them from the Truth, and lead them instead to falsehood, and ultimately to their tragic failure and destruction.


*168.

This refers to those for whom religion is no more than an object of casual entertainment, a toy with which they like to play as long as it suits their desires and fancies.

One wave carries them to the fold of Islam and the next away to that of disbelief. Whenever Islam appears to suit their interests they become Muslims; and when the glamorous visage of the god of utility leaps up before their eyes they rush off to worship it. To such people God holds out neither the assurance of forgiveness nor of direction to true guidance. The statement that such people 'became even more intense in their disbelief refers to those who are not content with not believing themselves, but also try to undermine the faith of others and to persuade them to disbelief, who engage in secret conspiracies as well as overt activities against Islam, and who devote their energies to the struggle aimed at exalting disbelief and degrading the true religion of God. This is a higher degree of disbelief, involving the progressive heaping of crime upon crime. It is obvious that the punishment for this must be greater than for simple disbelief.



*169.

The term 'jzzah(الْعِزَّةَ) denotes a position which is at once exalted and secure. In other words, the term signifies 'inviolable honour and glory'.



*170.

A person who professes Islam and yet enjoys the company of those who indulge in blasphemy against God, and who bears with equanimity their scoffing at God and His Messenger, is no different' from the unbelievers mentioned here. (For the injunction in this verse, see also Surah al-An'am 6: 68 below.)




*171.

This is typical of the hypocrites of every age.

Such people try to avail themselves of all the benefits which can accrue from a verbal profession of Islam and identification with the Islamic community. They also try to secure the advantages to be obtained by associating with the unbelievers, by assuring them in every possible way about themselves that they are not 'fanatic Muslims', that their association with the Muslims is only nominal. On the other hand, they never fail to assure the unbelievers that their loyalties and concerns are the same as theirs, that in mental outlook, cultural orientation and taste they are in harmony with them, and that if a decisive conflict between Islam and unbelief were to take place, their weight will certainly be on the side of the latter.

 

[kalamazoo]

(4:142-143)
Behold, the hypocrites seek to deceive Allah, but it is they who are being deluded by Him. When they rise to Prayer, they rise reluctantly, and only to be seen by men. They remember Allah but little. *172
They dangle between the one and the other (faith and disbelief), and belong neither to these nor to those completely. And he whom Allah lets go astray, for him you can find no way. *173




meaning

*172.

In the time of the Prophet (peace be on him) no one, unless he prayed regularly, could be reckoned as belonging to the Islamic community.

We know that secular associations consider the absence of any member from their meetings, without a valid excuse, a sign of lack of interest, and that in the event of continued absence, they cancel his membership. The early Islamic community did the same with those who absented themselves from congregational Prayers.
In those days a person's absence from congregational Prayers was considered a clear indication of his indifference towards Islam: if he absented himself from them repeatedly he was no longer held to be a Muslim. In those days, therefore, even the worst hypocrites had to attend the five daily Prayers in the mosque. What distinguished a true believer from the hypocrite was that the former came to the mosque with devotion, fervor and eagerness, came there well before the appointed time for the Prayer, and did not rush out of the mosque as soon as the Prayer was over. In short, everything about him indicated that his heart was in the Prayer. Whereas the call to the Prayer for the hypocrite seemed like the announcement of an unavoidable calamity. When such a person set off for the mosque, he seemed to do so in spite of himself. He walked as if he were dragging the entire weight of his being. No wonder, then, that as soon as the Prayer was over, he escaped like a prisoner released from jail. His entire demeanor testified that the remembrance of God was not what he really had his heart in.

*173.

Here an important fact has been stated about the person who remained unguided to the Truth despite his acquaintance with the Book of God and with the life of His Prophet (peace be on him). He was a person who was so disinclined to the Truth and so infatuated with error that even God let him go forth along the same erroneous direction that he had chosen for himself, a person on whom the door of true guidance had been shut and the way towards error had been made smooth by God. It is virtually beyond the power of human-beings to direct such a person to the Truth.

We may be able to grasp this if we consider the case of man's livelihood. God controls all the sources of man's livelihood. Thus, anyone who receives any portion of livelihood receives it from God alone. At the same time, God grants every man livelihood through the means he has himself sought. If a man seeks his livelihood through lawful means and strives accordingly, God opens the door to honest living to him and closes the avenues of dishonest earnings in proportion to his earnestness. On the other hand, there is the person who is bent upon fattening himself on dishonest earnings and strives accordingly. God permits such a person to continue making an unlawful living, and no one has the power to help him secure an honest means of living.

The same applies to man's belief and conduct in this life. In this respect too, the ultimate control rests with God. No human being can proceed along any path, whether it be good or evil, unless God lets him proceed along it, and bestows upon him the means to do so. However, it is up to man himself to choose his own path, and after he has made the choice, God will let him proceed along it, and will even pave the way for him. If a person really cares about God, genuinely seeks the truth and earnestly tries to pursue the path charted by God, God permits him to follow his choice, and even provides the means necessary to proceed along his chosen path. On the other hand, God shuts the door of true guidance on the person who chooses error and strives to proceed only along wrong paths, and further enables him to follow the path of his choice. It is beyond the power of any human being to prevent such a person from thinking wrongly, acting wrongly and using up his energies in wrong directions. If a man loses the road to his success and is subsequently deprived of true guidance by God, in whose power does it lie, then, to restore to him his lost treasure?

 

[kalamazoo]

(4:144-145)

Believers! Do not take the unbelievers as your allies in preference to the believers. Do you wish to offer Allah a clear proof of guilt against yourselves?
Surely the hypocrites shall be in the lowest depth of the Fire and you shall find none to come to their help,

 

[kalamazoo]

(4:146-147)

except those who re-pent and mend their ways and hold fast to Allah and make their faith exclusive to Allah. *174 Those people shall be numbered with the believers and Allah will certainly bestow on the believers a great reward.
Why should Allah deal chastisement to you if you are grateful *175 to Him and believe? Allah is All-Appreciative, *176 All-Knowing.


meaning

*174.

To make one's faith exclusively to God means to concentrate one's loyalties, concerns, affections, and adorations on God, and not to allow any attachments to strike such deep roots in one's heart that one may cease to be capable of sacrificing them for His sake.


175.

Shukr denotes an acknowledgement of benefaction and a feeling of gratitude. This verse states if a person does not behave ungratefully towards God then there is no reason why God should punish him.

The attitude of gratefulness to God consists of acknowledging His benefaction in one's heart, in confessing it in one's speech and by manifesting it in one's deeds. It is the sum-total of these which is termed shukr. This attitude requires:

(1) that a person should ascribe the benefaction to its real source, letting no one share in either the gratitude or the acknowledgement of benevolence;

(2) that his heart should be overflowing with love for, and loyalty to, the Benefactor, and that he should have no attachment to His opponents;

(3) that he should obey the Benefactor and should not use His bounties contrary to His directives.

*176.

The word used here is shakir which we have translated as 'All-Appreciative'. In the context of the God-man relationship, when the word shukr is used in respect of God, it denotes 'appreciation of services'.

When it is used in respect of man, it denotes his acknowledgement of God's benefaction and his sense of gratitude to Him. To say that God 'thanks' His creatures stresses that God is fully appreciative of the services which His servants have rendered and will recompense them liberally.
This contrasts sharply with the attitude of human beings, who are generally slow and uncharitable in appreciating the services rendered to them, and quick and severe in censuring people for their omissions.

As for God, He is lenient and prone to overlook man's omissions.

On the contrary, He rewards man manifold for his good deeds.

 

[kalamazoo]

:148)-149

Allah does not like speaking evil publicly unless one has been wronged. Allah is All-Hearing, All-Knowing.
(Even though you have the right to speak evil if you are wronged), if you keep doing good -whether openly or secretly -or at least pardon the evil (then that is the attribute of Allah). Allah is All-Pardoning and He has all the power to chastise. *177


meaning

*177.

This verse embodies a moral directive of very high value to the Muslims.

The hypocrites, the Jews and the polytheists were all bent on placing all kinds of obstacles in the way of the spread of Islam: They eagerly persecuted the Muslims and used all possible means, however malicious, against them. Such an attitude inevitably created anger and resentment. It was in the context of this storm of bitter feelings that God told the Muslims that He did not consider speaking ill of people as praiseworthy. No doubt the Muslims had been wronged, and if a wronged person speaks out against a wrong-doer, he is quite justified in doing so. Even though this is a person's right, it is more meritorious to continue to do good both in public and in private, and to ignore the misdeeds of others. For one's ideal should be to try to approximate to God's way as far as possible. God with whom one wants to be close is lenient and forbearing; He provides sustenance even to the worst criminals and seeks mitigating circumstances in even the most serious offences. In order to become close to God, one ought to be generous in spirit and full of tolerance.

 

[kalamazoo]

150-152)

There are those who disbelieve in Allah and His Messengers and seek to differentiate between Allah and His Messengers, and say: 'We believe in some and deny others, and seek to strike a way between the two.'
It is they, indeed they, who are, beyond all doubt, unbelievers; *178 and for the unbelievers We have prepared a humiliating chastisement.
For those who believe in Allah and His Messengers, and do not differentiate between them, We shall certainly give them their reward. *179 Allah is All-Forgiving, All-Compassionate *180

meaning

*178.

Insofar as being an unbeliever is concerned, there is no difference between

(1) those who believe neither in God nor in the Prophets,
(2) those who believe in God but not in the Prophets, and
(3) those whobelieve in some Prophets but reject others.


*179.

This means that only those who acknowledge God to be their sole object of worship and their only sovereign, and who commit themselves to follow all the Prophets, will merit reward for their acts in the Hereafter. What that reward will be depends on the nature and extent of their acts of goodness. Those who do not either acknowledge the exclusive sovereignty of God or who rebelliously reject some Messengers of God and believe only in those whom they choose to, will not be rewarded, for in God's sight their apparently good acts are essentially not valid.

*180.

God will be lenient and forgiving in judging the conduct of those who believe in Him and the Prophets.

 

[kalamazoo]

153-155) The People of the Book now ask of you to have a Book come down on them from heaven; *181 indeed they asked of Moses even greater things than this, for they said: 'Make us see Allah with our own eyes' - whereupon the thunderbolt suddenly smote them for their wickedness. *182 Then they took to worshipping the calf after clear signs had come to them. *183 Still, We forgave them, and conferred a manifest commandment upon Moses,
and We raised the Mount high above them and took from them a covenant *184 (to obey the commandment), and ordered them: 'Enter the gate in the state of prostration.' *185 And We said to them: 'Do not violate the law of the Sabbath', and took from them a firm covenant. *186
(They have incurred Allah's wrath) for their breaking the covenant, and their rejection of the signs of Allah, and for slaying Prophets without right, and for saying: 'Our hearts are wrapped up in covers' *187 -even though in fact Allah has sealed their hearts because of their unbelief, so that they scarcely believe *188


meaning

*181. One of the odd demands which the Jews of Madina made to the Prophet (peace be on him) was that if he wanted them to accept his claim to prophethood he should have them either witness a book descending from the heavens or that each one of them should receive a writ from on high, confirming Muhammad's prophethood and the absolute necessity of believing in him.


*182. The purpose here is not to describe the details of any particular event, but merely to mention, in brief, the crimes of the Jews. Hence passing references are made to the main incidents in the national history of the Jews. The particular event referred to has been mentioned earlier in Surah al-Baqarah.
(See Towards Understanding the Qur'an, vol. I, Surah 2: 55; also n. 71.)


*183. 'Clear signs' refer here to the signs which people had constantly witnessed from the time of Moses' appointment to his prophetic office, to the drowning of Pharaoh and the deliverance of the Israelites out of Egypt. It is clear that He Who had secured the deliverance of the Israelites from the clutches of the powerful Egyptian empire was not the calf, but God, the Lord of the Universe. One is simply staggered at the overpowering predisposition of the Jews to error, as evidenced by the fact that at that very juncture in their history when they had experienced the most illustrious signs of God's power and grace they bowed down before the image of the calf, rather than before God, their Benefactor.

*184. This 'manifest commandment' refers to the commandments which had been handed over to Moses on tablets. (For a more detailed account of this incident see Surah al-A'raf 7, verses 143 ff.) The covenant referred to here is that which had been entered into by the representatives of Israel in the valley of Mount Sinai. (For this see Surah al-Baqarah 2: 63 and Surah al-A'raf 7l:171.)

*185. See Towards Understanding the Qur'an. vol. I, Surah 2: 58-9 and n. 75.

*186. See ibid., Surah 2: 65 and nn. 82-3.


*187. This statement of the Jews has already been mentioned in Surah al-Baqarah 2: 88. In fact, like all ignorant worshippers of falsehood, these people also boasted that their faith in the ideas and prejudices, customs and usages of their forefathers was so firm that they could never be made to forsake them. Whenever the Messengers of God tried to admonish them, they have been told point-blank that no matter what argument or evidence the latter might adduce in support of their message, they would never be prepared to alter their viewpoint. (See Towards Understanding the Qur'an, vol. I, Surah 2, n. 94.)

*188. This is a parenthetical statement.

 

[kalamazoo]

(4:156-162)

and for their going so far in unbelief *189 as uttering against Mary a mighty calumny, *190
and their saying: 'We slew the Messiah, Jesus, son of Mary', the Messenger of Allah *191 - whereas *192 in fact they had neither slain him nor crucified him but the matter was made dubious to them *193 - and those who differed about it too were in a state of doubt! They have no definite knowledge of it, but merely follow conjecture; *194 and they surely slew him not,
but Allah raised him to Himself. *195 Allah is All-Mighty, All-Wise
There are none among the People of the Book but will believe in him before his death, *196 and he will be a witness against them on the Day of Resurrection. *197
Thus, *198 We forbade them many clean things which had earlier been made lawful for them, *199 for the wrong-doing of those who became Jews, for their barring many from the way of Allah, *200
and for their taking interest which had been prohibited to them, *201 and for their consuming the wealth of others wrongfully. And for the un believers among them We have prepared a painful chastisement. *202
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.


meaning

*189. This marks the resumption of the main theme of the discourse.


*190. The Jews had no grounds for suspicion regarding the miraculous birth of Jesus. The day he was born God made the entire Jewish people witness that it was the birth of an extraordinary person, and that his birth had taken place miraculously rather than as the result of an act of moral corruption. When this unmarried girl, of a highly esteemed and pious Israelite family, produced a new-born infant, thousands of people of all age groups thronged to her house out of curiosity. Instead of replying to their queries verbally, Mary pointed to the baby, indicating that he would himself reply. The wonder-struck crowd inquired if they were expected to direct their questions to the infant child who lay in the cradle. To their amazement the child addressed the crowd in a clear and eloquent style: 'I am indeed a servant of God, and to me has He vouchsafed Revelation, me has He made a Prophet'. (Surah Maryam 19: 30.)


Thus God demolished every basis for casting doubt on the birth of Jesus. When Jesus was young no one accused Mary of either unchastity or Jesus of being born illegitimately. When Jesus reached the age of thirty he launched his prophetic mission, censuring the Jews for their misdeeds and reproaching the rabbis and the Pharisees for their hypocrisy. He also called attention to the moral degeneration to which they had sunk, urging people to rise up and engage in the perilous struggle to establish the hegemony of God's religion. Such a struggle called for all kinds of sacrifices and involved confrontation with Satanic forces on all fronts. Once Jesus launched this mission these criminals decided to spare no weapon, however base, in their bid to silence this fearless voice of truth. It was at this point that they flung at Mary the accusation of unchastity and at Jesus that of illegitimate birth. They made these accusations despite full knowledge that both mother and child were absolutely chaste and innocent. That is why this accusation is not characterized as either a wrong or a falsehood. It is rather branded as disbelief (kufr) since the calumny was motivated chiefly by the desire to obstruct the path of true faith and not just to bring an innocent woman into disrepute.


*191. Their criminal boldness had reached such proportions that they attempted to put an end to the life of the one they themselves knew to be a Prophet, and subsequently went around boasting of this achievement. The least reflection on the incident of Jesus talking in his cradle (see the preceding note) makes it clear that there was no strong reason to doubt his prophethood. Moreover, the miracles of Jesus which they themselves witnessed (see Surah Al 'Imran 3: 49) had firmly established his claim to prophethood. Thus, whatever treatment they meted out to him was not based on any misconception, for they were fully aware that the person whom they were subjecting to criminal treatment had been appointed by God as the bearer of His message. It seems strange that a people should recognize a man to be a Prophet in their hearts and still try to assassinate him. The ways of degenerate nations are indeed strange.

Such people are absolutely unprepared to tolerate the existence of those who reproach them for their corruption and seek to prevent them from evil. Hence the reformers, including Prophets, who arise among corrupt nations are always persecuted; they are imprisoned and even put to death. The Talmud mentions that:

Nebuchadnezzar laid waste the land of Israel. . . when the city had been captured, he marched with his princes and officers into the Temple ... on one of the walls he found the mark of an arrow's head, as though somebody had been killed or hit nearby, and he asked: 'Who was killed here?' 'Zachariah, the son of Yohoyadah, the high priest', answered the people. 'He rebuked us incessantly on account of our transgressions, and we tired of his words, and put him to death.' (The Talmud Selections by H. Polano, London, Frederick Warne & Co.)


The Bible also mentions that when the corrupt practices of Israel exceeded all limits, and Jeremiah warned them that God would have them overrun by other nations in punishment for their wickedness, his warning was greeted by the Jews with the accusation that he was a collaborator with the Chaldeans and hence a traitor. And under that pretext Jeremiah was sent to prison. In the same manner, about two and a half years before Jesus' crucifixion, John the Baptist suffered a cruel fate. On the whole the Jews knew him to be a Prophet, or at least acknowledged him to be one of the most religious people in the nation. But when he criticized the royal court of Herod, the King of Judah, he was first thrown into prison, and then, in response to the demand of a dancing girl, who was Herod's favourite 'mistress', his head was cut off.

If this record of the Jews is kept in mind, it does not seem surprising that, after having subjected Jesus - according to their belief - to crucifixion, they might have been overcome by jubilation and in a fit of self-congratulation might have boastfully exclaimed:
'Yes, we have put a Prophet of God to death!'
(For similar incidents see Towards Understanding the Qur'an, vol. I, Surah 2, n. 79 - Ed.)


*192. This again is a parenthetical statement.


*193. This verse categorically states that Jesus was raised on high before he could be crucified, and that the belief of both the Jews and the Christians that Jesus died on the cross is based on a misconception. As a result of a comparative study of the Qur'anic and Biblical versions we are persuaded that, so far as the trial at the court of Pilate is concerned, it was probably Jesus who was tried. Pilate sentenced him to death after the Jews showed their deep hostility to Truth and righteousness by openly declaring that, in their view, the life of a thief was of higher value than that of a man with such a pure soul as Jesus. It was then that God raised Jesus up to heaven.

The person the Jews subsequently crucified was someone else who, for one reason or another, was mistaken for the person of Jesus. The fact that the person who had actually been crucified was someone other than Jesus does not in any way detract from the guilt of those Jews, for in their minds it was Jesus whose head they were crowning with thorns, in whose face they were spitting, and whom they were subjecting to crucifixion. We are not in a position now to find out how and why such a confusion arose. As no authentic source of information is available to us, it would be inappropriate to conjecture and speculate about the cause of the misapprehension which led the Jews to believe that they had crucified Jesus, the son of Mary, whereas he had already passed far beyond their grasp.


(Nowadays we have software as "Morphy"...if i may give as example to what had happen to Prophet Issa,(aleyhi salaam) being another man.......abu ali..as 2ngamaa)


*194. "Those who differed' refers to the Christians.

The Christians have dozens of different versions, rather than one universally agreed view, regarding the crucifixion of the Messiah. This in itself is an eloquent testimony that the Christians were doubtful about the actual event. Some of them held the view that the one who was crucified was someone other than-Jesus and that Jesus himself in fact remained standing somewhere nearby, laughing at their folly. Others were of the opinion that the one who was crucified was certainly Jesus himself, but that he did not die on the cross and was still alive when brought down from it. Others asserted that though Jesus died on the cross, he later returned to life, met his disciples and conversed with them about ten times. Again, some believe that the human body of Jesus suffered death and was buried, while the spirit of godhead in him was taken up on high. Yet others believe that after his death the Messiah was resurrected physically and was subsequently taken up to heaven in physical form. Had the truth been fully known and well-established so many divergent views could not have gained currency.

*195. This is the truth revealed by God.

What is categorically asserted here is merely that the Jews did not succeed in killing the Messiah, but that God raised him unto Himself.

The Qur'an furnishes no detailed information about the actual form of this 'raising'. It neither states categorically that God raised him from the earthly sphere to some place in heaven in both body and soul, nor that his body died on earth and his soul alone was raised to heaven. Hence neither of the two alternatives can be definitely affirmed nor denied on the basis of the Qur'an. If one reflects on the Qur'anic version of the event one gets the impression that, whatever the actual form of this 'raising', the event was of an extraordinary character. This extraordinariness is evident from three things:


First, the Christians believed in the ascension of the Messiah in both body and soul, which was one of the reasons for large sections of people to believe in the godhead of Jesus. The Qur'an does not refute that idea but employs the same term, raf'a(رَفَعَهُ) (i.e. 'ascension'), employed by the Christians. It is inconceivable that the Qur'an, which describes itself as the 'Clear Book', would employ an expression that might lend support to a misconception it seeks to repudiate.

Second, one might assume that either the ascension of the Messiah was of the kind that takes place at every person's death or that this 'ascension' meant merely the exaltation of a Prophet's position, like that of Idris: 'And We raised him to an exalted station' (Surah Maryam 19: 57).

Had it been so, this idea would have been better expressed by a statement such as: And indeed they did not kill the Messiah; Allah delivered him from execution and caused him to die a natural death. The Jews had wanted to slight him but Allah granted him an exalted position.




Third, if this raf'a (exaltation, ascension) referred to in the verse: 'Allah raised him to Himself was of an ordinary kind, the statement which follows, namely that 'Allah is All-Mighty, All-Wise', would seem altogether out of context. Such a statement is pertinent only in the context of an event which manifested, in a highly extraordinary manner, by the overwhelming power and wisdom of God.


The only Qur'anic argument that can be adduced to controvert this view is the verse in which the expression mutawaffika (see Surah Al 'Imran 3: 55) is employed. But as we have pointed out (see Towards Understanding the Qur'an, vol. I, Surah 3, n. 51), this word can denote either God's taking a man unto Himself in soul or taking him unto Himself in both body and soul. Arguments based on the mere use of this word are not enough to repudiate the arguments we have already adduced. Some of those who insist on the physical death of Jesus support their argument by pointing out that there is no other example of the use of the word tawaffa for God's taking unto Himself a man in body as well as in soul. But this argument is not tenable since the ascension of Jesus was a unique event in human history and, therefore, the quest for another example of the use of this term in the same context is meaningless. What is worth exploring is whether or not the use of the word in such a sense is valid according to Arabic usage.

If it is, we will have to say that the choice of this particular word lends support to belief in the ascension of Jesus.

If we reflect on this verse in the light of the assumption that Jesus died physically, it appears strange that the Qur'an does not employ those terms which would exclude signifying the simultaneous physical and spiritual ascension of Jesus.

On the contrary, the Qur'an prefers a term which, since it is liable to both interpretations (i.e. it can mean both spiritual and physical ascension), lends support to belief in the physical ascension of Jesus, even though that notion was used as a basis to support the false belief in the godhead of Jesus.

Belief in the physical ascension of Jesus is further reinforced by those numerous traditions which mention the return of Jesus, son of Mary, to the world and his struggle against the Anti-Christ before the end of time. (For these traditions see our appendix to Surah 33.)

These traditions quite definitively establish the second coming of Jesus. Now it is for anybody to judge which is more reasonable: Jesus' return to this world after his death, or his being alive somewhere in God's universe, and returning to this world at some point in time?


*196. The death mentioned here could refer either to the death of Jesus or to the death of each and every person among 'the People of the Book'. The text lends itself to both meanings.
We have adopted the first in our translation. If we accept the alternative meaning, the verse would mean:
"There is no one among the People of the Book who, before his death, will not believe in Jesus.' The expression, 'People of the Book' here refers to the Jews and possibly even to the Christians. In the light of this latter meaning, the purpose of the verse would be to affirm that at the time when the physical death of Jesus takes place, all the living 'People of the Book' would have come to believe in him (i.e. in his prophethood). Alternatively, the verse would mean that the prophethood of Jesus will become manifest to every person among the People of the Book just before he dies so that they will believe in him, but at a time when believing would be of no avail. Both these views have been supported by several Companions, Successors and outstanding scholars of Qur'anic exegesis. The truth of the matter is best known to God alone.

*197. This means that on the Day of Judgement Jesus will stand in the court of the Almighty and testify to the treatment meted out to him and to the message he brought. (For the nature of this testimony see Surah al-Ma'idah 5: 109 ff. below.)


*198. After this parenthetical statement, the main discourse is once again resumed.

*199. This may refer to the regulation mentioned in Surah al-An'am 6: 146, that all beasts with claws, and the fat of both oxen and sheep, were prohibited to the Jews. It might also refer, however, to the highly elaborate set of prohibitions found in Judaic Law. To restrict the choice of alternatives in their life is indeed a kind of punishment for a people. (For a fuller discussion see Surah al-An'am 6, n. 122 below.)

*200. The Jews, on the whole, are not satisfied with their own deviation from the path of God. They have become such inherent criminals that their brains and resources seem to be behind almost every movement which arises for the purpose of misleading and corrupting human beings. And whenever there arises a movement to call people to the Truth, the Jews are inclined to oppose it even though they are the bearers of the Scripture and inheritors of the message of the Prophets. Their latest contribution is Communism - an ideology which is the product of a Jewish brain and which has developed under Jewish leadership.

It seems ironical that the professed followers of Moses and other Prophets should be prominent as the founders and promoters of an ideology which, for the first time in human history, is professedly based on a categorical denial of, and an undying hostility to God, and which openly strives to obliterate every form of godliness. The other movement which in modern times is second only to Communism in misleading people is the philosophy of Freud. It is a strange coincidence that Freud too was a Jew.

*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.)

*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.

 

[kalamazoo]

(4:163-166)

(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 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. *206These 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. (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.



meaning

*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 gloriousQur'an are like springs which have arisen from one and the same Divine source.

*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.

 

[kalamazoo]

(4:167-169)

Those who denied this truth and barred others from the way of Allah have indeed strayed far. Likewise, Allah will neither forgive those who denied the truth and took to wrong-doing nor will He show them any other way. save that of Hell wherein they will abide. And that is easy for Allah

 

[kalamazoo]

(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

meaning


*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.

 

[kalamazoo]

(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

meaning

*211. The expression 'People of the Book' refers here to the Christians and the word ghuluw ( تَغْلُو)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.

 

[kalamazoo]

(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.
(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.