Surah an-Nisa' (Women ) 4 : 171

يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَٰهٌ وَٰحِدٌ ۖ سُبْحَٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌ ۘ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًا

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
O People of the Book, do not go to extremes in your religion and do not say about Allāh except the truth. The Messiah, Jesus, the son of Mary, was only a messenger of Allāh and His word which He delivered to Mary and a soul from Him. So believe in Allāh and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allāh is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allāh as Disposer of affairs.

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

People of earlier revelations! Do not overstep the bounds [of truth] in your religious beliefs, and do not say about God anything but the truth. The Christ Jesus, son of Mary, was no more than a messenger from God and His Word which He gave to Mary and a soul from Him. So believe in God and His messengers and do not say, “[God is] a trinity!” Desist, for that will be better for you. God is only One God. Infinite He is in His Glory! [To imagine] that He may have a son! To Him belongs all that is in the heavens and all that is on earth. Sufficient is God as a guardian. 

Infinite is God in His glory. He neither has nor needs any partner. Nor is anyone similar to Him in any way. The very fact that He is the Creator means that He is different from all creatures. It stands to reason that the Creator should be different from His creation, the owner different from his property. It is to this fact that this Qur’ānic verse refers: “God is only One God. Infinite He is in His Glory! [To imagine] that He may have a son! To Him belongs all that is in the heavens and all that is on earth. Sufficient is God as a guardian.” 

That the birth of Jesus (peace be upon him) without a father seems miraculous and preternatural to human beings is only because it is totally different from what is familiar. We must remember that what is familiar to us is certainly not all that is in the universe. Nor are the natural laws we know the only laws in the universe. We must remember that God creates natural laws and sets them into operation according to His will, which is unrestricted, free, absolute.

As regards Jesus Christ, God says the following, and what He says is always true: “The Christ Jesus, son of Mary, was no more than a messenger from God and His Word which He gave to Mary and a soul from Him." He is, then, definitely and undoubtedly “a messenger from God”. He is the same as the rest of God’s messengers, Noah, Abraham, Moses and Muĥammad, and the other most honourable servants of God whom He selected to convey His message to mankind at various points in time.

“So believe in God and His messengers and do not say, ‘(God is] a trinity!’ Desist, for that will be better for you.” Having given this simple and straightforward explanation, the sūrah makes this timely call to all mankind to believe in God and His messengers, including Jesus, who was only a messenger of God, and including Muĥammad, the last of God’s messengers. To do so means to desist from making any false claim or advancing any legend or superstition.

“God is only One God.” This is a fact to which the consistency of natural laws, the unity of creation and its single method testify. It is also endorsed by human intellect, for the whole matter is easily appreciated by our minds which cannot imagine a creator looking the same as his creation and cannot conceive how three can merge into one, nor how one can be three.

“Infinite He is in His Glory! [To imagine] that He may have a son! To Him belongs all that is in the heavens and all that is on earth.” To have a son is only an extension of the existence of someone who dies. It is a sort of survival through offspring. God the Eternal has no need to continue His existence in the shape of mortals. Whatever exists in the heavens and on earth belongs to Him. It is sufficient for all mankind to be God’s servants. He takes care of them all and there is no need to claim or imagine that He may have a closer relationship with them by having a son from among their number. The relationship between Him and them is one of protection and guardianship: “Sufficient is God as a guardian.” 
 

 

 

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of year 3 A.H. and the end of 4 A.H. or the beginning of 5 A.H. Although it is difficult to determine the exact dates of their revelations it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein. A few instances are given below by way of illustration:

1. We know that the inheritance law for those martyred and protection for the rights of the orphans was sent down after the Battle of Uhud (in which 70 Muslims were martyred). From this we conclude that v. 1 -28 were revealed on that occasion.

2. We learn from the traditions that the ruling regarding the prayer (Salah) during war time was given on the occasion of the Zat-ur-Riqa’aan expedition. This took place in 4 A.H. From this we conclude that the discourse containing v. 102 was revealed on that occasion.

3. The last warning to the Jews was given before the Banu-Nadheer were exiled from Madinah in Rabi’-ulAwwal 4 A.H. It may therefore be assumed that the discourse containing v. 47 was revealed before that date.

4. The permission about performing ablution with dust in the event of no water (tayammum) verse 43, was given during the Bani-al-Mustaliq expedition which took place in 5 A.H. [REF: Mawdudi]

8. Reasons for Revelation

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Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Prophet at the time. First of all he was engaged in bringing about an all round development of the islamic Community that had been formed at the time of his migration to Madinah. For this purpose he was introducing new moral cultural social economic and political ways in place of the old ones of the pre-islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the polytheist Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all, he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.

Accordingly detailed instructions have been given for the consolidation and strengthening of the islamic Community in continuation of those given in Surah 2: Al-Baqarah (The Cow). Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made. Laws and regulations have been laid down for the division of inheritance and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down, drinking has been prohibited and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their God and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.

The moral and religious condition of The People of the Book (Jews and Christians) has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two. In order to cope with the aftermath of the Battle of Uhud, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for defeat in the Battle had so emboldened the polytheist Arab clans and the neighbouring Jews and the hypocrites at home, that they were threatening the Muslims on all sides. At this critical juncture God filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumours that were being spread by the hypocrites and the Muslims of weak faith they were asked to make a thorough enquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their prayer during the expeditions to some places where no water was available for performing their ablutions etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the prayer or to offer the “Prayer of Fear” when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Madinah the abode of Islam.

This Surah also deals with the case of Banu nadir who were showing a hostile and menacing attitude in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Prophet and the Muslim Community even at Madinah itself. They were taken to task for their inimical behaviour and given a final warning to change their attitude and were at last exiled from Madinah on account of their misconduct.

The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties. Therefore, they were divided into different categories to enable the Muslims to deal with them appropriately. Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them.

Though this Surah mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islam. On the one hand, the superiority of the islamic morality and culture has been established over that of the Jews, Christians and polytheists; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth. 

9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

Overview (Verse 171)

Truth and Falsehood in People’s Beliefs
 
People of earlier revelations! Do not overstep the bounds [of truth] in your religious beliefs, and do not say about God anything but the truth. The Christ Jesus, son of Mary, was no more than a messenger from God and His Word which He gave to Mary and a soul from Him. So believe in God and His messengers and do not say, “[God is] a trinity!” Desist, for that will be better for you. God is only One God. Infinite He is in His Glory! [To imagine] that He may have a son! To Him belongs all that is in the heavens and all that is on earth. Sufficient is God as a guardian. (Verse 171)
 
This verse describes the claim that God has a son as overstepping the bounds of truth. It is nothing short of the type of excess which enabled the people who had received earlier revelations to make false claims about God and allege that He had a son. Far removed is such an idea from Him. They also allege that God is a trinity.
 
The concepts of fatherhood and trinity have gone through different stages with Christians, according to how advanced or backward the intellectual status of different generations may have been. The thought of God having a son sounds repugnant to human nature. The higher one’s education, the more absurd that idea appears to him. The Christians were compelled, therefore, to try to make their claims more plausible by saying that the Son was not born as human beings are. It was merely a relationship of love between the father and the son. They have also tried to explain away the concept of trinity by saying that the three elements are “attributes” of the Divine Being who may have three different states. Hard as they may try, they remain unable to give a rational explanation of these paradoxical concepts. Hence, they give them a mysterious outlook and claim that their reality will not completely appear until the secrets of the heavens and the earth are revealed.
 
Infinite is God in His glory. He neither has nor needs any partner. Nor is anyone similar to Him in any way. The very fact that He is the Creator means that He is different from all creatures. It stands to reason that the Creator should be different from His creation, the owner different from his property. It is to this fact that this Qur’ānic verse refers: “God is only One God. Infinite He is in His Glory! [To imagine] that He may have a son! To Him belongs all that is in the heavens and all that is on earth. Sufficient is God as a guardian.” (Verse 171)
 
That the birth of Jesus (peace be upon him) without a father seems miraculous and preternatural to human beings is only because it is totally different from what is familiar. We must remember that what is familiar to us is certainly not all that is in the universe. Nor are the natural laws we know the only laws in the universe. We must remember that God creates natural laws and sets them into operation according to His will, which is unrestricted, free, absolute.
 
As regards Jesus Christ, God says the following, and what He says is always true: “The Christ Jesus, son of Mary, was no more than a messenger from God and His Word which He gave to Mary and a soul from Him.” (Verse 171) He is, then, definitely and undoubtedly “a messenger from God”. He is the same as the rest of God’s messengers, Noah, Abraham, Moses and Muĥammad, and the other most honourable servants of God whom He selected to convey His message to mankind at various points in time.
 
“And His Word which He gave to Mary” Perhaps the best explanation of this phrase is that God created Jesus through a direct command which is described in various places in the Qur’ān and which means that when God wants to create something He only says to it “Be”, and there it is. He casts this Word to Mary to create Jesus in her womb, without going through the process which is familiar to us humans and which involves a woman’s egg being fertilised by a man’s sperm. That is how human beings are created, apart from Adam. God’s command can create everything and anything from nothing. No wonder that it can create Jesus in Mary’s womb with the breathing of His spirit to which reference is made in the following part of the verse. “And a soul from Him.”

The Breathing of God’s Spirit
 
Formerly, God breathed of His spirit into the clay from which Adam was made, and thus Adam became a man. God says in the Qur’ān: “When your Lord said to the angels: I am creating a human being from clay. When I have fashioned him and breathed into him of My spirit, fall down before him in prostration.” (38: 71-2) In the context of the creation of Jesus and referring to Jesus’s mother, He also says: “As for the one who guarded her chastity, We breathed into her of Our spirit.” (21: 91) The matter is, then, not without precedent. The spirit to which reference is made in all these statements is the same. None of the people who received revelations before Islam and who believed in Adam’s creation and that God breathed into him of His spirit claim that Adam was a god, or one of the elements which constitute the Divine Being, as some people allege regarding Jesus. The two cases are similar: both have spirit breathed into them and both were created in the same fashion. Indeed, Adam was created without either a father or a mother, while Jesus was created having a mother. God also states: “The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust, and then said to him: ‘Be’, and he was, (3: 59)
 
We see how clear and simple the whole issue is. We, therefore, wonder how personal prejudices and lingering traces of polytheism have added all this complexity to the simple issue of the creation of Jesus in the minds of one generation after another. The Creator who gave Adam, who had no parents, a human life which is different from that of all other creatures by breathing into him of His own spirit is the One who has given the same human life to Jesus who had no father. This simple, straightforward explanation is far more logical and easier to understand than those endless legends which speak of Jesus’s Divine nature simply because he was born with no father. These legends, however, do not stop there. They also speak of the Divinity of the three elements of the trinity. Far exalted is God above all that.
 
“So believe in God and His messengers and do not say, ‘(God is] a trinity!’ Desist, for that will be better for you.” (Verse 171) Having given this simple and straightforward explanation, the sūrah makes this timely call to all mankind to believe in God and His messengers, including Jesus, who was only a messenger of God, and including Muĥammad, the last of God’s messengers. To do so means to desist from making any false claim or advancing any legend or superstition.
 
“God is only One God.” (Verse 171) This is a fact to which the consistency of natural laws, the unity of creation and its single method testify. It is also endorsed by human intellect, for the whole matter is easily appreciated by our minds which cannot imagine a creator looking the same as his creation and cannot conceive how three can merge into one, nor how one can be three.
 
“Infinite He is in His Glory! [To imagine] that He may have a son! To Him belongs all that is in the heavens and all that is on earth.” (Verse 171) To have a son is only an extension of the existence of someone who dies. It is a sort of survival through offspring. God the Eternal has no need to continue His existence in the shape of mortals. Whatever exists in the heavens and on earth belongs to Him. It is sufficient for all mankind to be God’s servants. He takes care of them all and there is no need to claim or imagine that He may have a closer relationship with them by having a son from among their number. The relationship between Him and them is one of protection and guardianship: “Sufficient is God as a guardian.” (Verse 171)
 
We see that the Qur’ān does not stop at explaining the truth in perfect clarity with regard to beliefs. It goes further to reassure people that God looks after them and will see to it that they have their needs and interests served. With such reassurance, they are able to surrender themselves to Him


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