4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
وَاللّهُ
أَعْلَمُ
بِأَعْدَائِكُمْ
...
4: 45. But Allah hath full knowledge of your enemies:
... وَكَفَى بِاللّهِ وَلِيًّا وَكَفَى بِاللّهِ نَصِيرًا ﴿٤٥﴾
Allah is enough for a Protector, and Allah is enough for a Helper.
مِّنَ
الَّذِينَ
هَادُواْ يُحَرِّفُونَ
الْكَلِمَ عَن
مَّوَاضِعِهِ
وَيَقُولُونَ...
4: 46. Of the Jews there are those who displace words from their (right) places, and say:
... سَمِعْنَا وَعَصَيْنَا ...
"We hear and we disobey;" and
... وَاسْمَعْ غَيْرَ مُسْمَعٍ...
"Hear what is not heard":
A trick of the Jews was to twist words and expressions, so as to ridicule the most solemn teachings of Faith. Where they should have said, "We hear and we obey,"
they said aloud, "We hear," and whispered. "We disobey."
Where they should have said respectfully. "We hear," they added in a whisper, "May you not hear," by way of ridicule.
Where they claimed the attention of the Prophet, they used an ambiguous word apparently harmless, but in their intention disrespectful. (R).
... وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ...
and "Ra'ina;" with a twist of their tongues and a slander to faith.
"Raina" if used respectfully in the Arabic way, would have meant
"Please attend to us."
With a twist of their tongue, they suggested an insulting meaning, such as
"O thou that takest us to pasture!" or
in Hebrew. "Our bad one!"
... وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا ...
If only they had said:
"We hear and we obey;" and "Do hear;" and "Do look at us":
... لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ...
it would have been better for them, and more proper;
... وَلَكِن لَّعَنَهُمُ اللّهُ بِكُفْرِهِمْ ...
but Allah hath cursed them, for their unbelief;
... فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً ﴿٤٦﴾
and but few of them will believe.
يَا
أَيُّهَا الَّذِينَ
أُوتُواْ الْكِتَابَ
...
4: 47. O ye People of the Book!
... آمِنُواْ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم...
believe in what We have (now) revealed, confirming what was (already) with you,
... مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَى أَدْبَارِهَا...
before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards,
C567. Literally, "before We obliterate some features (or faces) and turn them front to back (or back to front)": an Arabic idiom, which must be translated freely to yield its proper meaning in English.
The face is the chief expression of a man's own real essence; it is also the index of his fame and estimation. The People of the Book had been specially favoured by Allah with revelations. If they proved themselves unworthy, they lost their "face".
Their eminence would, owing to their own conduct, be turned into degradation. Others would take their place.
The first shall be last and the last shall be first: Matt. 19:30.
... أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ...
or curse them as We cursed the Sabbath-breakers:
... وَكَانَ أَمْرُ اللّهِ مَفْعُولاً ﴿٤٧﴾
for the decision of Allah must be carried out.
إِنَّ
اللّهَ لاَ
يَغْفِرُ أَن
يُشْرَكَ بِهِ
وَيَغْفِرُ
مَا دُونَ ذَلِكَ
لِمَن يَشَاء...
4: 48. Allah forgiveth not that partners should be set up with him; but He forgiveth anything else, to whom He pleaseth;
... وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا ﴿٤٨﴾
to set up partners with Allah is to devise a sin most heinous indeed.
C569. Just as in an earthly kingdom the worst crime is that of treason, as it cuts at the very existence of the State, so in the Divine Kingdom, the unforgivable sin is that of contumacious treason against Allah by putting up Allah's creatures in rivalry against Him. This is rebellion against the Creator.
It is what Plato would call the "lie in the soul."
But even here, if the rebellion is through ignorance, and is followed by sincere repentance and amendment, Allah's Mercy is always open (4:17).
4: 45
Pickthall Allah knoweth best (who are) your enemies. Allah is sufficient as a Friend, and Allah is sufficient as a Helper.
Transliteration Walla_hu a'lamu bi a'da_'ikum, wa kafa_ billa_hi waliyya_(w), wa kafa_ billa_hi nasira_(n).
4: 46
Asad Among those of the Jewish faith there are some who distort the meaning of the [revealed] words, taking them out of their context and saying, [as it were,] “We have heard, but we disobey.” and, “Hear without hearkening.” [note 59] and, “Hearken you unto us, [O Muhammad]” – thus making a play with their tongues, and implying that the [true] Faith is false [note 60]. And had they but said, “We have heard, and we pay heed,” and “Hear [us], and have patience with us,” it would indeed have been for their own good, and more upright: but God has rejected them because of their refusal to acknowledge the truth – for it is in but few things they believe [note 61].
Pickthall Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "Listen to us!" distorting with their tongues and slandering religion. If they had said: "We hear and we obey; hear thou, and look at us" it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save a few.
Transliteration Minal lazina ha_du_ yuharrifu_nal kalima 'an mawa_di'ihi wa yaqu_lu_na sami'na_ wa 'asaina_ wasma' gaira musmi'iw wa ra_'ina_ layyam bi alsinatihim wa ta'nan fid din(i), wa lau annahum qa_lu_ sami'na_ wa ata'na_ wasma' wanzurna_ laka_na khairal lahum wa aqwam(a), wa la_kil la'anahumulla_hu bi kufrihim fala_ yu'minu_na illa_ qalila_(n).
[[ Asad’s note 59 – Cf. 2:93. …………describes their attitude towards both their own scriptures and the message of the Quran.
60- Lit., “making a thrust (ta’n) against te Faith” – i.e., attributing to it a fundamental defect. The saying “Hearken you unto us” is meant to convey the convection of the Jews that they had nothing to learn from the teaching propounded by the Prophet Muhammad and that he should rather defer to their views on religious matters. See, in this connection, their assertion, “Our hearts are already full of knowledge”, in 2:88.
61 – See surah 2, note 74.]]
[[ Ali’s notes - 565 See ii. 93, n. 98. A trick of the Jews was to twist words and expressions, so as to ridicule the most solemn teachings of Faith. Where they should have said, "We hear and we obey," they said aloud, "We hear," and whispered, "We disobey." Where they should have said respectfully, "We hear," they added in a whisper, "May you not hear," by way of ridicule. Where they claimed the attention of the Prophet, they used an ambiguous word apparently harmless, but in their intention disrespectful. (4.46)
566 See ii. 104, n. 106. "Raina" if used respectfully in the Arabic way, would have meant "Please attend to us." With a twist of their tongue, they suggested an insulting meaning, such as "O thou that takest us to pasture!" or in Hebrew, "Our bad one!" (4.46) ]]
4: 47
Asad O you who have been granted revelation [aforetime]! Believe in what We have [now] bestowed form n high in confirmation of what ever [of the truth] you already possess, lest We efface your hopes ad bring them to an end [note 62] – just as We rejected those people who broke the Sabbath: for God’s will is always done. [note 63]
Pickthall O ye unto whom the Scripture hath been given! Believe in what We have revealed concerning that which ye possess, before We destroy countenances so as to confound them, or curse them as We cursed the Sabbath breakers (of old time). The commandment of Allah is always executed.
Transliteration Ya_ ayyuhal lazina u_tul kita_ba a_minu_ bima_ nazzalna_ musaddiqal lima_ ma'akum min qabli an natmisa wuju_han fa naruddaha_ 'ala_ adba_riha_ au nal'anahum kama_ la'anna_ asha_bas sabt(i), wa ka_na amrulla_hi maf'u_la_(n).
[[ Asad’s note 62 – Lit., “Lest We obliterate the faces” – i.e., that towards which one turns, or that which one faces, with expectation (Abduh in Manar V, 144 ff)………….
63 – This is an allusion to the story of the Sabbath-breakers (lit., “the people of the Sabbath”) referred to in 2:65 and fully explained in 7:163-166.]]
[[ Ali’s notes - 567 Literally, "before We obliterate some features (or faces) and turn them front to back (or back to front)": an Arabic idiom, which must be translated freely to yield its proper meaning in English. The face is the chief expression of a man's own real essence; it is also the index of his fame and estimation. The People of the Book had been specially favoured by Allah with revelations. If they proved themselves unworthy, they lost their "face". Their eminence would, owing to their own conduct, be turned into degradation. Others would take their place. The first shall be last and the last shall be first: Matt. xix. 30. (4.47)
568 Cf. ii. 65 and n. 79. (4.47) ]]
4: 48
Asad Verily, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin [note 64] unto whoever Hi wills: for he who ascribes divinity to auth besides has indeed contrived an awesome sin [note 65].
Pickthall Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth (all) save that to whom He will. Whoso ascribeth partners to Allah, he hath indeed invented a tremendous sin.
Transliteration Innalla_ha la_ yagfiru ay yusyraka bihi wa yagfiru ma_ du_na za_lika limay yasya_'(u), wa may yusyrik billa_hi fa qadiftara_ isman 'azima_(n).
[[ Ruby’s notes – The reason why “shirk” is the highest sin is because it is a falsification of the highest truth. A distortion of a “root” corrupts the entire existence. A misconception or distortion of the Creator’s Oneness and omnipotence which is the foundation from which all ideas and actions emanate from is the failure and corruption of the highest degree. ]]
[[ Asad’s note 65 – The continuous stress, in the Quran, on God’s transcendental oneness and uniqueness aims at freeing man from sense of dependence on other influences and powers, and thus at elevating him spiritually and bringing about the “purification” alluded to in the next verse. Since this objectives is vitiated by the sin of “shirk” ( “the ascribing of divine qualities to aught beside God”), the Quran describes it as “unforgivable” so long as it is persisted in, i.e., unless and until the sinner repents (cf. verses 17 and 18 of this surah.).
[[ Ali’s note - 569 Just as in an earthly kingdom the worst crime is that of treason, as it cuts at the very existence of the State, so in the Divine Kingdom, the unforgivable sin is that of contumacious treason against Allah by putting up Allah's creatures in rivalry against Him. This is rebellion against the Creator. It is what Plato would call the "lie in the soul." But even here, if the rebellion is through ignorance, and is followed by sincere repentance and amendment, Allah's Mercy is always open (iv. 17). (4.48) ]]