4. Sūrat al-Nisāʾ (4/4)

٤۔ سُورَةُ النِّسَاء ص ٤

Qurʾān > Chapter 4
القرآن > كتاب ٤

The Women (Medinan)

quran:4:151 –

Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment.  

Those are the disbelievers truly (haqqan is the verbal noun, emphasising the content of what precedes it in the sentence); and We have prepared for the disbelievers a humiliating chastisement, namely, the chastisement of the Fire.
القرآن:٤:١٥١ –

أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّا ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا  

{أولئك هم الكافرون حقا} مصدر مؤكد لمضمون الجملة قبله {وأعتدنا للكافرين عذابا مهينا} ذا إهانة وهو عذاب النار.
quran:4:152 –

But they who believe in Allah and His messengers and do not discriminate between any of them - to those He is going to give their rewards. And ever is Allah Forgiving and Merciful.  

And those who believe in God and, all of, His messengers and do not seek to divide between any of them, those — We shall surely give them (nu’tīhim, also read yu’tīhim, ‘He shall surely give them’) their wages, the reward for their deeds. God is ever Forgiving, to His friends, Merciful, to those who obey Him.
القرآن:٤:١٥٢ –

وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ أُولَٰئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا  

{والذين آمنوا بالله ورسله} كلهم {ولم يفرقوا بين أحد منهم أولئك سوف يؤتيهم} بالياء والنون {أجورهم} ثواب أعمالهم {وكان الله غفورا} لأوليائه {رحيما} بأهل طاعته.
quran:4:153 –

The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Moses ˹even˺ greater than that and said, "Show us Allah outright," so the thunderbolt struck them for their wrongdoing. Then they took the calf ˹for worship˺ after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority.  

The People of the Scripture, the Jews, will ask of you, O Muhammad (s), to cause a Book to be revealed to them from the heaven, all at once, as was revealed to Moses, merely to harass ˹you˺. If you consider this shocking, then ˹know that˺, they, their forefathers, asked Moses for something greater than that, for they said, ‘Show us God openly’, before our eyes; so the thunderbolt, death, seized them, as punishment for them, for their evildoing, when they harassed him ˹Moses˺ with this demand. They then took to themselves the ˹golden˺ calf, for a god, after clear proofs, the miracles testifying to God’s Oneness, had come to them; yet We pardoned that, and did not annihilate them; and We bestowed upon Moses clear authority, evident and manifest sway over them, for when he commanded them to slay themselves in repentance, they obeyed him.
القرآن:٤:١٥٣ –

يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ ۚ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِنْ ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ اتَّخَذُوا الْعِجْلَ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَنْ ذَٰلِكَ ۚ وَآتَيْنَا مُوسَىٰ سُلْطَانًا مُبِينًا  

{يسألك} يا محمد {أهل الكتاب} اليهود {أن تنزِّل عليهم كتابا من السماء} جملة كما أنزل على موسى تعنتا فإن استكبرت ذلك {فقد سألوا} أي آباؤهم {موسى أكبر} أعظم {من ذلك فقالوا أرنا الله جهرة} عيانا {فأخذتهم الصاعقة} الموت عقابا لهم {بظلمهم} حيث تعتنوا في السؤال {ثم اتخذوا العجل} إلها {من بعد ما جاءتهم البينات} المعجزات على وحدانية الله {فعفونا عن ذلك} ولم نستأصلهم {وآتينا موسى سلطانا مبينا} تسلطا بينا ظاهرا عليهم حيث أمرهم بقتل أنفسهم توبة فأطاعوه.
quran:4:154 –

And We raised over them the mount for ˹refusal of˺ their covenant; and We said to them, "Enter the gate bowing humbly", and We said to them, "Do not transgress on the sabbath", and We took from them a solemn covenant.  

And We raised above them the Mount, by the covenant with them, that is, on account of the covenant made with them, that they might fear, and so they accepted it; and We said to them, while it cast a shadow ˹hovering˺ above them: ‘Enter the gate, the gate of the town, bowing’; and We said to them, ‘Transgress not (a variant reading ˹of lā ta‘dū˺ is lā ta‘addū, where the original tā’ ˹of lā tata‘addū˺ is assimilated with the dāl, in other words ˹it is similar in meaning to˺ lā ta‘tadū, ‘do not act unjustly ˹in˺’) the Sabbath’, by fishing during it, and We took from them a firm covenant, over this, but they broke it.
القرآن:٤:١٥٤ –

وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا  

{ورفعنا فوقهم الطور} الجبل {بميثاقهم} بسبب أخذ الميثاق عليهم ليخافوا فقبلوه {وقلنا لهم} وهو مُظلِّ عليهم {ادخلوا الباب} باب القرية {سجدا} سجود انحناء {وقلنا لهم لا تعدوا} وفي قراءة بفتح العين وتشديد الدال وفيه إدغام التاء في الأصل في الدال أي لا تعدوا {في السبت} باصطياد الحيتان فيه {وأخذنا منهم ميثاقا غليظا} على ذلك فنقضوه.
quran:4:155 –

And ˹We cursed them˺ for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, "Our hearts are wrapped". Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few.  

So, for their breaking (fa-bi-mā naqdihim: the mā is extra; the bā’ is causative and connected to a missing element ˹such as sabab, ‘reason’˺, in other words ˹it should be understood as˺ la‘annāhum bi-sabab naqdihim, ‘We cursed them for the reason of their breaking’) their covenant and disbelieving in the signs of God, and slaying the prophets wrongfully, and for their saying, to the Prophet (s): ‘Our hearts are covered up’, and cannot grasp what you say — nay, but God sealed them for their disbelief, and so they cannot heed any admonition; so they do not believe, except for a few, among them, like ‘Abd Allāh b. Salām and his companions.
القرآن:٤:١٥٥ –

فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ وَكُفْرِهِمْ بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ ۚ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا  

{فبما نقضهم} ما زائدة والباء للسببية متعلقة بمحذوف، أي لعناهم بسبب نقضهم {ميثاقهم وكفرهم بآيات الله وقتلهم الأنبياء بغير حق وقولهم} للنبي ﷺ {قلوبنا غلف} لا تعي كلامك {بل طبع} ختم {الله عليها بكفرهم} فلا تعي وعظا {فلا يؤمنون إلا قليلا} منهم كعبد الله بن سلام وأصحابه.
quran:4:156 –

And ˹We cursed them˺ for their disbelief and their saying against Mary a great slander,  

And for their disbelief, a second time, in Jesus (the bā’ ˹of bi-kufrihim, ‘for their disbelief’˺ is repeated in order to separate it ˹‘their disbelief’ in Jesus˺ from what is supplemented to it ˹‘their utterance against Mary’˺) and their uttering against Mary a tremendous calumny, when they accused her of fornication.
القرآن:٤:١٥٦ –

وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا  

{وبكفرهم} ثانيا بعيسى وكرر الباء للفصل بينه وبين ما عطف عليه {وقولهم على مريم بهتانا عظيما} حيث رموها بالزنا.
quran:4:157 –

And ˹for˺ their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but ˹another˺ was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.  

And for their saying, boastfully, ‘We slew the Messiah, Jesus son of Mary, the Messenger of God’, as they claim: in other words, for all of these ˹reasons˺ We have punished them. God, exalted be He, says, in repudiating their claim to have killed him: And yet they did not slay him nor did they crucify him, but he, the one slain and crucified, who was an associate of theirs ˹the Jews˺, was given the resemblance, of Jesus. In other words, God cast his ˹Jesus’s˺ likeness to him and so they thought it was him ˹Jesus˺. And those who disagree concerning him, that is, concerning Jesus, are surely in doubt regarding, the slaying of, him, for some of them said, when they saw the slain man: the face is that of Jesus, but the body is not his, and so it is not he; and others said: no, it is he. They do not have any knowledge of, the slaying of, him, only the pursuit of conjecture (illā ittibā‘a l-zann, is a discontinuous exception) in other words: ‘instead, they follow conjecture regarding him, that which they imagined ˹they saw˺’; and they did not slay him for certain (yaqīnan, a circumstantial qualifier emphasising the denial of the slaying).
القرآن:٤:١٥٧ –

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِنْ شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ ۚ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا  

{وقولهم} مفتخرين {إنا قتلنا المسيح عيسى بن مريم رسول الله} في زعمهم، أي بمجموع ذلك عذبناهم قال تعالى تكذيبا لهم في قتله {وما قتلوه وما صلبوه ولكن شبه لهم} المقتول والمصلوب وهو صاحبهم بعيسى، أي ألقى الله عليه شبهه فظنوه إياه {وإن الذين اختلفوا فيه} أي في عيسى {لفي شك منه} من قتله حيث قال بعضهم لما رأوا المقتول الوجه وجه عيسى والجسد ليس بجسده فليس به، وقال آخرون: بل هو هو {ما لهم به} بقتله {من علم إلا اتباع الظن} استثناء منقطع، أي لكن يتبعون فيه الظن الذي تخيلوه {وما قتلوه يقينا} حال مؤكدة تنفي القتل.
quran:4:158 –

Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.  

Nay, God raised him up to Him. God is ever Mighty, in His kingdom, Wise, in His actions.
القرآن:٤:١٥٨ –

بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا  

{بل رفعه الله إليه وكان الله عزيزا} في ملكه {حكيما} في صنعه.
quran:4:159 –

And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness.  

And there is not one of the People of the Scripture but will assuredly believe in him, in Jesus, before his death, that is, ˹before the death˺ of one belonging to the People of the Scripture upon seeing the angels of death with his very eyes, at which point his faith will not profit him; or ˹it means˺ before the death of Jesus, after he descends at the approach of the Hour, as is stated in hadīth; and on the Day of Resurrection he, Jesus, will be a witness against them, of what they did when he was sent to them.
القرآن:٤:١٥٩ –

وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ۖ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا  

{وإنْ} ما {من أهل الكتاب} أحَد {إلا ليؤمنن به} بعيسى {قبل موته} أي الكتابي حين يعاين ملائكة الموت فلا ينفعه إيمانه أو قبل موت عيسى لما ينزل قرب الساعة كما ورد في حديث {ويوم القيامة يكون} عيسى {شهيدا} بما فعلوه لما بعث إليهم.
quran:4:160 –

For wrongdoing on the part of the Jews, We made unlawful for them ˹certain˺ good foods which had been lawful to them, and for their averting from the way of Allah many ˹people˺,  

And because of the evildoing (fa-bi-zulmin is ˹to be understood as˺ fa-bi-sababi zulmin, ‘and for the reason of the evildoing’) of some of those of Jewry, the Jews, We have forbidden them certain good things that were lawful for them, those things ˹mentioned˺ where God says ˹And to those of Jewry˺ We have forbidden every beast with claws ˹Q. 6:146˺; and because of their barring, of people, from God’s way, ˹from˺ His religion, many, a time.
القرآن:٤:١٦٠ –

فَبِظُلْمٍ مِنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَنْ سَبِيلِ اللَّهِ كَثِيرًا  

{فبظلم} أي فبسبب ظلم {من الذين هادوا} هم اليهود {حرمنا عليهم طيبات أحلت لهم} من التي في قوله تعالى: (حرمنا كل ذي ظفر) الآية {وبصدهم} الناس {عن سبيل الله} دينه صدا {كثيرا}.
quran:4:161 –

And ˹for˺ their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And we have prepared for the disbelievers among them a painful punishment.  

And because of their taking usury when they had been forbidden it, in the Torah, and their consuming people’s wealth through falsehood, through bribes in adjudications, and We have prepared for the disbelievers among them a painful chastisement.
القرآن:٤:١٦١ –

وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا  

{وأخذهم الربا وقد نُهوا عنه} في التوراة {وأكلهم أموال الناس بالباطل} بالرشا في الحكم {وأعتدنا للكافرين منهم عذابا أليما} مؤلما.
quran:4:162 –

But those firm in knowledge among them and the believers believe in what has been revealed to you, ˹O Muhammad˺, and what was revealed before you. And the establishers of prayer ˹especially˺ and the givers of zakah and the believers in Allah and the Last Day - those We will give a great reward.  

But those of them who are firmly rooted, established, in knowledge, like ‘Abd Allāh b. Salām, and the believers, the Emigrants and the Helpers, believing in what has revealed to you, and what was revealed before you, of scriptures, and those who observe the prayer (wa’l-muqīmīna l-salāta is in the accusative because it is a laudative; it is also read in the nominative ˹wa’l-muqīmūna l-salāta˺); and pay the alms, and those who believe in God and the Last Day — to them We shall surely give (nu’tīhim, is also read yu’tīhim, ‘He shall surely give’) a great wage, namely, Paradise.
القرآن:٤:١٦٢ –

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

{لكن الراسخون} الثابتون {في العلم منهم} كعبد الله بن سلام {والمؤمنون} المهاجرون والأنصار {يؤمنون بما أنزل إليك وما انزل من قبلك} من الكتب {والمقيمين الصلاة} نصب على المدح وقرئ بالرفع {والمؤتون الزكاة والمؤمنون بالله واليوم الآخر أولئك سنؤتيهم} بالنون والياء {أجرا عظيما} هو الجنة.
quran:4:163 –

Indeed, We have revealed to you, ˹O Muhammad˺, as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book ˹of Psalms˺.  

We have revealed to you as We revealed to Noah, and the prophets after him, and, as, We revealed to Abraham and, his two sons, Ishmael and Isaac, and Jacob, the son of Isaac, and the Tribes, his ˹Jacob’s˺ children, and Jesus and Job and Jonah and Aaron, and Solomon, and We gave to, his father, David the Inscribed Book (read zabūran, it would denote the name of the revealed Book ˹cf. the Psalms˺; read zubūran would make it a verbal noun, meaning mazbūran, that is to say, maktūban, ‘inscribed’).
القرآن:٤:١٦٣ –

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

{إنا أوحينا إليك كما أوحينا إلى نوح والنبيين من بعده و} كما {أوحينا إلى إبراهيم وإسماعيل وإسحاق} ابنيه {ويعقوب} ابن إسحاق {والأسباط} أولاده {وعيسى وأيوب ويونس وهارون وسليمان وآتينا} أباه {داود زَبورا} بالفتح اسم للكتاب المؤتى والضم مصدر بمعنى مزبورا أي مكتوبا.
quran:4:164 –

And ˹We sent˺ messengers about whom We have related ˹their stories˺ to you before and messengers about whom We have not related to you. And Allah spoke to Moses with ˹direct˺ speech.  

And, We sent, messengers We have told you of before, and messengers We have not told you of: it is related that God sent eight thousand prophets ˹in total˺, four thousand ˹of them˺ from ˹the Children of˺ Israel, and ˹the remaining˺ four thousand from other peoples, as stated by the Shaykh ˹Jalāl al-Dīn alMahallī˺ in ˹his commentary on˺ sūrat Ghāfir ˹Q. 40:78˺; and God spoke directly, without mediation, to Moses,
القرآن:٤:١٦٤ –

وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا  

{و} أرسلنا {رسلا قد قصصناهم عليك من قبل ورسلا لم نقصصهم عليك} روي أنه تعالى بعث ثمانية آلاف نبي أربعة آلاف من إسرائيل وأربعة آلاف من سائر الناس قاله الشيخ في سورة غافر {وكلَّم اللهُ موسى} بلا واسطة {تكليما}.
quran:4:165 –

˹We sent˺ messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise.  

messengers (rusulan, substitutes for the previous rusulan, ‘messengers’) bearing good tidings, of reward for those that believe, and warning, of punishment for those that disbelieve; We sent them, so that people might have no argument, to make, against God after, the sending of, the messengers, to them, and say: Our Lord, why did you not send a messenger to us so that we might follow Your signs and be among the believers ˹Q. 28:47˺; thus We sent them to pre-empt such excuses. God is ever Mighty, in His kingdom, Wise, in His actions.
القرآن:٤:١٦٥ –

رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا  

{رسلا} بدل من رسلا قبله {مبشرين} بالثواب من آمن {ومنذرين} بالعقاب من كفر أرسلناهم {لئلا يكون للناس على الله حجة} تقال {بعد} إرسال {الرسل} إليهم فيقولوا: ربنا لولا أرسلت إلينا رسولا فنتبع آياتك ونكون من المؤمنين فبعثناهم لقطع عذرهم {وكان الله عزيزا} في ملكْه {حكيما} في صنعه.
quran:4:166 –

But Allah bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness ˹as well˺. And sufficient is Allah as Witness.  

When the Jews were asked about his ˹Muhammad’s˺ prophethood (s) and they denied him, the following was revealed: But God bears witness, He makes clear ˹the truth of˺ your prophethood, with what He has revealed to you, of the miraculous Qur’ān; He has revealed it, enveloped, through His knowledge, that is, ˹He has revealed it˺ knowing it fully, or ˹He has revealed it˺ with His knowledge therein; and the angels also bear witness, to you; and God suffices as a Witness, to this.
القرآن:٤:١٦٦ –

لَٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ ۖ أَنْزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا  

ونزل لما سئل اليهود عن نبوته ﷺ فأنكروه {لكن الله يشهد} يبين نبوتك {بما أنزل إليك} من القرآن المعجز {أنزله} ملتبسا {بعلمه} أي عالما به أو فيه علمه {والملائكة يشهدون} لك أيضا {وكفى بالله شهيدا} على ذلك.
quran:4:167 –

Indeed, those who disbelieve and avert ˹people˺ from the way of Allah have certainly gone far astray.  

Surely those who disbelieve, in God, and bar, people, from the way of God, ˹from˺ the religion of Islam, by concealing the descriptions of Muhammad (s), and these are the Jews, they have indeed gone far astray, from the truth.
القرآن:٤:١٦٧ –

إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا  

{إن الذين كفروا} بالله {وصدوا} الناس {عن سبيل الله} دين الإسلام بكتمهم نعت محمد ﷺ وهم اليهود {قد ضلوا ضلالا بعيدا} عن الحق.
quran:4:168 –

Indeed, those who disbelieve and commit wrong ˹or injustice˺ - never will Allah forgive them, nor will He guide them to a path.  

Surely those who disbelieve, in God, and who have done wrong, to the Prophet, by concealing his descriptions, it is not for God to forgive them, neither to guide them to any path, whatever,
القرآن:٤:١٦٨ –

إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا  

{إن الذين كفروا} بالله {وظلموا} نبيه بكتمان نعته {لم يكن الله ليغفر لهم ولا ليهديهم طريقا} من الطرق.
quran:4:169 –

Except the path of Hell; they will abide therein forever. And that, for Allah, is ˹always˺ easy.  

except for the path of Hell, that is, ˹to˺ the path that leads to it, abiding, it is decreed for them to abide, therein, once they enter it, forever; and for God that is an easy matter.
القرآن:٤:١٦٩ –

إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا  

{إلا طريق جهنم} أي الطريق المؤدي إليها {خالدين} مقدرين الخلود {فيها} إذا دخلوها {أبدا وكان ذلك على الله يسيرا} هينا.
quran:4:170 –

O Mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve - then indeed, to Allah belongs whatever is in the heavens and earth. And ever is Allah Knowing and Wise.  

O people, of Mecca, the Messenger, Muhammad (s), has now come to you with the truth from your Lord; so believe, in him and seek what, it is better for you, than that which you are presently seeking. And if you disbelieve, in him, then surely to God belongs all that is in the heavens and in the earth, as possessions, creatures and servants, and your disbelief will not harm Him; and God is ever Knowing, of His creation, Wise, in what He does with them.
القرآن:٤:١٧٠ –

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

{يا أيها الناس} أي أهل مكة {قد جاءكم الرسول} محمد ﷺ {بالحق من ربكم فآمنوا} به واقصدوا {خيرا لكم} مما أنتم فيه {وإن تكفروا} به {فإن لله ما في السماوات والأرض} ملكا وخلقا وعبيدا فلا يضره كفركم {وكان الله عليما} بخلقه {حكيما} في صنعه بهم.
quran:4:171 –

O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul ˹created at a command˺ from Him. So believe in Allah and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.  

O People of the Scripture, the Gospel, do not go to extremes, do not go beyond the bounds, in your religion and do not say about God except, the saying of, the truth, such as exalting Him above any associations with a partner or a child: the Messiah, Jesus the son of Mary, was only the Messenger of God, and His Word which He cast to, ˹which˺ He conveyed to, Mary, and a spirit, that is, one whose spirit is, from Him: he ˹Jesus˺ is here attached to God, exalted be He, as an honouring for him, and not as you claim, that he is the son of God, or a god alongside Him, or one of three, because one that possesses a spirit is compound, while God transcends being compound and the attribution of compounds to Him. So believe in God and His messengers, and do not say, that the gods are, ‘Three’, God, Jesus and his mother. Refrain, from this and say what, it is better for you, ˹to say˺, which is the profession of His Oneness. Verily, God is but One God. Glory be to Him, transcending ˹the possibility˺, that He should have a son! To Him belongs all that is in the heavens and in the earth, as possessions, creatures and servants, and such sovereignty is not compatible with ˹that˺ prophethood ˹of Jesus˺. God suffices as a Guardian, a Witness to this.
القرآن:٤:١٧١ –

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

{يا أهل الكتاب} الإنجيل {لا تغلوا} تتجاوزوا الحد {في دينكم ولا تقولوا على الله إلا} القول {الحق} من تنزيهه عن الشريك والولد {إنما المسيح عيسى بن مريم رسول الله وكلمته ألقاها} أرسلها الله {إلى مريم وروح} أي ذو روح {منه} أضيف إليه تعالى تشريفا له وليس كما زعمتم ابن الله أو إلها معه أو ثالث ثلاثة لأن ذا الروح مركب والإله منزه عن التركيب وعن نسبة المركب إليه {فآمنوا بالله ورسله ولا تقولوا} الآلهة {ثلاثة} الله وعيسى وأمه {انتهوا} عن ذلك وأتوا {خيرا لكم} منه وهو التوحيد {إنما الله إله واحد سبحانه} تنزيها له عن {أن يكون له ولد له ما في السماوات وما في الأرض} خلقا وملكا وعبيدا، والملكية تنافي النبوة {وكفى بالله وكيلا} شهيدا على ذلك.
quran:4:172 –

Never would the Messiah disdain to be a servant of Allah, nor would the angels near ˹to Him˺. And whoever disdains His worship and is arrogant - He will gather them to Himself all together.  

The Messiah, whom you claim is a god, would never disdain, ˹would never˺ scorn or reject haughtily, to be a servant of God, neither would the angels who are nigh, to God, disdain to be servants: this is a splendid digression ˹to the matter of the angels˺, and it is mentioned as a refutation of those who claim that they ˹the angels˺ are gods or the daughters of God, just as He refuted, with what was stated before, the Christians who claim that which is the subject of the address to them ˹above˺. Whoever disdains to worship Him, and waxes proud, He will assuredly muster them to Him, all of them, in the Hereafter.
القرآن:٤:١٧٢ –

لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا  

{لن يستنكف} يتكبر ويأنف {المسيح} الذي زعمتم أنه إله من {أن يكون عبدا لله ولا الملائكة المقربون} عند الله لا يستنكفون أن يكونوا عبيدا، وهذا من أحسن الاستطراد ذكر للرد على من زعم أنها آلهة أو بنات الله كما رد قبله على النصارى الزاعمين ذلك المقصود خطابهم {ومن يستنكف عن عبادته ويستكبر فسيحشرهم إليه جميعا} في الآخرة.
quran:4:173 –

And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides Allah any protector or helper.  

As for those who believed, who did righteous deeds, He will pay them in full their wages, the reward for their deeds, and He will give them more of His bounty, what no eye has seen, no ear has heard and no man’s heart has ever wished for; and as for them who disdain and are too proud, to worship Him, He will chastise them with a painful chastisement, which is the chastisement of the Fire, and they shall not find for themselves, besides God, that is, other than Him, any friend, to ward it off them, or helper, to protect them from it.
القرآن:٤:١٧٣ –

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

{فأما الذين آمنوا وعملوا الصالحات فيوفيهم أجورهم} ثواب أعمالهم {ويزيدهم من فضله} ما لا عين رأت ولا أذن سمعت ولا خطر على قلب بشر {وأما الذين استنكفوا واستكبروا} عن عبادته {فيعذبهم عذابا أليما} مؤلما هو عذاب النار {ولا يجدون لهم من دون الله} أي غيره {وليا} يدفعه عنهم {ولا نصيرا} يمنعهم منه.
quran:4:174 –

O mankind, there has come to you a conclusive proof from your Lord, and We have sent down to you a clear light.  

O people, a proof, a definitive argument, has now come to you from your Lord, against you, namely, the Prophet (s), and We have revealed to you a manifest, a clear, light, namely, the Qur’ān.
القرآن:٤:١٧٤ –

يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهَانٌ مِنْ رَبِّكُمْ وَأَنْزَلْنَا إِلَيْكُمْ نُورًا مُبِينًا  

{يا أيها الناس قد جاءكم برهان} حجة {من ربكم} عليكم وهو النبي ﷺ {وأنزلنا إليكم نورت مبينا} بينا وهو القرآن.
quran:4:175 –

So those who believe in Allah and hold fast to Him - He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path.  

As for those who believe in God, and hold fast to Him, He will surely admit them to mercy from Him, and bounty, and He will guide them to Him by a straight path, namely, the religion of Islam.
القرآن:٤:١٧٥ –

فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُسْتَقِيمًا  

{فأما الذين آمنوا بالله واعتصموا به فسيدخلهم في رحمة منه وفضل ويهديهم إليه صراطا} طريقا {مستقيما} هو دين الإسلام.
quran:4:176 –

They request from you a ˹legal˺ ruling. Say, "Allah gives you a ruling concerning one having neither descendants nor ascendants ˹as heirs˺." If a man dies, leaving no child but ˹only˺ a sister, she will have half of what he left. And he inherits from her if she ˹dies and˺ has no child. But if there are two sisters ˹or more˺, they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you ˹His law˺, lest you go astray. And Allah is Knowing of all things.  

They will ask you for a pronouncement, concerning indirect heirs. Say: ‘God pronounces to you concerning indirect heirs. If a man (in imru’un is in the nominative because of the verb ˹halaka, ‘perishes’˺ that explains it) perishes, dies, having no children, and no parent, and this is the one referred to as an indirect heir (kalāla), but he has a sister, from both parents or from one, hers is half of what he leaves, and he, a brother, similarly, is her heir, in all that she leaves, if she has no children: but if she has a son, then he ˹the maternal uncle˺ receives nothing, and if a daughter, then whatever is left after her share; if the brother and sister be from the same mother, then the one receives a sixth, as was stipulated at the beginning of the sūra ˹Q. 4:11˺. If there be two sisters, or more — for this was revealed regarding Jābir ˹b. ‘Abd Allāh˺, who died and was survived by sisters —, theirs are two-thirds of what he, the brother, leaves; if there be, among the inheritors, siblings, men and women, then the male, among them, shall receive the equivalent of the portion of two females. God makes clear to you, the stipulations of your religion, lest you go astray; and God has knowledge of all things’, including ˹matters of˺ inheritance: it is reported by the two Shaykhs ˹Bukhārī and Muslim˺ that al-Barā’ ˹b. ‘Āzib˺ said that this was the last of the ‘duty’ verses to be revealed. Medinese: ˹consisting of˺ 120 verses, revealed after ˹sūrat˺ al-Fath.
القرآن:٤:١٧٦ –

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

{يستفتونك} في الكلالة {قل الله يفتيكم في الكلالة إن امرؤ} مرفوع بفعل يفسره {هلك} مات {ليس له ولد} أي ولا والد وهو الكلالة {وله أختٌ} من أبوين أو أب {فلها نصف ما ترك وهو} أي الأخ كذلك {يرثها} جميع ما تركت {إن لم يكن لها ولد} فإن كان لها ولد ذكر فلا شيء له أو أنثى فله ما فضل من نصيبها ولو كانت الأخت أو الأخ من أم ففرضه السدس كما تقدم أول السورة {فإن كانتا} أي الأختان {اثنتين} أي فصاعدا لأنها نزلت في جابر وقد مات عن أخوات {فلهما الثلثان مما ترك} الأخ {وإن كانوا} أي الورثة {إخوة رجالا ونساء فللذكر} منهم {مثل حظ الأنثيين يبين الله لكم} شرائع دينكم لـ {أن} لا {تضلوا والله بكل شيء عليم} ومنه الميراث روى الشيخان عن البراء أنها آخر آيه نزلت أي من الفرائض.