4-153 The People of the Book ask thee to bring down to them a Book from heaven; indeed they demanded of Moses a greater thing than that, for they said: Show us Allah manifestly. So destructive punishment overtook them on account of their wrongdoing. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this. And We gave Moses clear authority.
يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَـٰبِ أَن تُنَزِّلَ عَلَيۡہِمۡ كِتَـٰبً۬ا مِّنَ ٱلسَّمَآءِۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ أَكۡبَرَ مِن ذَٲلِكَ فَقَالُوٓاْ أَرِنَا ٱللَّهَ جَهۡرَةً۬ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ بِظُلۡمِهِمۡۚ ثُمَّ ٱتَّخَذُواْ ٱلۡعِجۡلَ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَـٰتُ فَعَفَوۡنَا عَن ذَٲلِكَۚ وَءَاتَيۡنَا مُوسَىٰ سُلۡطَـٰنً۬ا مُّبِينً۬ا (١٥٣)
4-154 And We raised the mountain above them at their covenant. And We said to them: Enter the door making obeisance. And We said to them: Violate not the Sabbath; and We took from them a firm covenant.
وَرَفَعۡنَا فَوۡقَهُمُ ٱلطُّورَ بِمِيثَـٰقِهِمۡ وَقُلۡنَا لَهُمُ ٱدۡخُلُواْ ٱلۡبَابَ سُجَّدً۬ا وَقُلۡنَا لَهُمۡ لَا تَعۡدُواْ فِى ٱلسَّبۡتِ وَأَخَذۡنَا مِنۡہُم مِّيثَـٰقًا غَلِيظً۬ا (١٥٤)
4-155 Then for their breaking their covenant and their disbelief in the messages of Allah and their killing the prophets wrongfully and their saying, Our hearts are covered; nay, Allah has sealed them owing to their disbelief, so they believe not but a little:
بِمَا نَقۡضِہِم مِّيثَـٰقَهُمۡ وَكُفۡرِهِم بِـَٔايَـٰتِ ٱللَّهِ وَقَتۡلِهِمُ ٱلۡأَنۢبِيَآءَ بِغَيۡرِ حَقٍّ۬ وَقَوۡلِهِمۡ قُلُوبُنَا غُلۡفُۢۚ بَلۡ طَبَعَ ٱللَّهُ عَلَيۡہَا بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلاً۬ (١٥٥)
4-155a: Demand for a Book in written form to be brought down from heaven and response: All of these affairs have previously been narrated in Surah Baqarah. Because the transgression of the Jews against Jesus is now going to be the focus of the discussion and as a preliminary to it, the previous transgressions of the Jews are repeated. The demand for a written Book is that a Book fully transcribed on paper written by God with His own hand should come down from heaven. It is stated that this is a demand similar to the one they made to Moses to see God with their physical eye. Just as God cannot be seen with the physical eye, his commands too do not come down in writing like books made by men. Instead it is the angel Gabriel that conveys the messages of Allah to the heart of the prophet. This response is given clearly in the first verse of the next ruku: إِنَّآ أَوۡحَيۡنَآ إِلَيۡكَ كَمَآ أَوۡحَيۡنَآ إِلَىٰ نُوحٍ۬ (Surely We have revealed to thee as We revealed to Noah) (4:163), that is the Quran has been revealed in the same manner as Books to previous prophets.
4-156 And for their disbelief and for their uttering against Mary a grievous calumny:
وَبِكُفۡرِهِمۡ وَقَوۡلِهِمۡ عَلَىٰ مَرۡيَمَ بُہۡتَـٰنًا عَظِيمً۬ا (١٥٦)
4-156a: By their disbelief is meant their rejection of Jesus as is mentioned later, and the grievous calumny against Mary was that they accused her (I seek Allah’s protection from stating this) of fornication. It does not appear from the Jewish traditions that they accused Mary of premarital relationship with Joseph. However, sometimes back, a biography of Jesus from the Jewish viewpoint was published (Jewish Life of Jesus) in which Mary was accused of fornicating with a Jew named Panther. Quran has called such an accusation as a great calumny and thereby exonerated Mary and testified to her purity. Christians should have been greatly thankful to the Holy Prophet for this favor but the reward this unthankful nation gave was to levy unholy accusations on the Chief of pious persons, the Holy Prophet. It is so true that pious people speak pious talk and unholy people utter unholy talk.
4-157 And for their saying: We have killed the Messiah, Jesus, son of Mary, the messenger of Allah, and they killed him not, nor did they cause his death on the cross, but he was made to appear to them as such.a And certainly those who differ therein are in doubt about it. They have no knowledge about it, but only follow a conjecture, and they killed him not for certain:b
وَقَوۡلِهِمۡ إِنَّا قَتَلۡنَا ٱلۡمَسِيحَ عِيسَى ٱبۡنَ مَرۡيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمۡۚ وَإِنَّ ٱلَّذِينَ ٱخۡتَلَفُواْ فِيهِ لَفِى شَكٍّ۬ مِّنۡهُۚ مَا لَهُم بِهِۦ مِنۡ عِلۡمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّۚ وَمَا قَتَلُوهُ يَقِينَۢا (١٥٧)
4-157a: قَتَلُوهُ – قتل means to put a person to death by hitting him, or by striking him with a stone, or by poisoning or by any other way (LA – T), or to part the soul from the body (R).
صَلَبُوهُ – The meaning of صَلَب is الصدید الذی یسیل من المیت that is the bone marrow or pus that exudes out of a dead body. Another meaning of صَلَب is given as:: و الصَّلب ھٰذہ القتلة المعروفة مشتق من ذٰلك لَانّ وَدَکه و صدیدہ یسیل (he put him to death in a certain well-known manner, (that does not require explanation). This meaning is derived from the original definition of صَلَب because bone marrow and pus exudes from the body) (LA). Taj al Arus has the same definition. So, صَلَب is not to hang someone on the cross but to kill the person, that is to cause him to die or to separate the soul from the body according to a special way. As an analogy, the statement that a person was not killed by an attack means that he did not die from the attack but does not rule out that he was not struck by a sword. Similarly مَا صَلَبُوهُ only negates that Jesus did not die as a result of crucifixion and not that Jesus was not put on the cross at all.
Jewish method of crucifixion: The manner of crucifixion among the Jews was that a person was hung on a wooden cross in the shape of the letter T by nailing him through the hands and feet. It is stated in the encyclopedia of the Bible that the body was left on the Cross until it became completely dried up and that death occurred from starvation and waning strength. The body was left on the cross sometimes for three days but if death had to be expedited, the legs of the crucified person were broken. According to the terminology of the Arabs, Jews and the Bible, only such a person could be called مصلوب or crucified who died as a result of this method.
Jesus’ death by killing and crucifixion negated: The statement negates the death of Jesus both by killing and crucifixion and the statement structure is one of going from the general (that is killing) to the specific (that is the method of killing, namely crucifixion). In other words, it is stated that the soul of Jesus did not leave his body by any one of these two methods that is neither by killing or by crucifixion. The question is whether this is proof that Jesus is still alive. If it is stated about a person that he did not die either from being killed or from being crucified, does it follow that he has not died? Such an idea is inconceivable. It is surprising however that in the case of Jesus, a negation of his killing or crucifixion is considered to be a negation of his death. If Jesus was not killed or crucified, then what happened? Quran itself narrates what happened. It says: وَلَـٰكِن شُبِّهَ لَهُمۡ (…but he was made to appear to them as such). It is incorrectly understood to mean that a person was made to resemble Jesus. This clear mistake is made on the basis of a story ingrained in the minds of people otherwise the actual words of the Quran lends no support to it. The pronoun he in شُبِّهَ can only refer to Jesus who is the subject of the narration in this verse and not to an unknown person who died in place of Jesus about whom there is no reference in the Quran anywhere nor in any authentic hadith. Even more surprising is that if this meaning is adopted here, then there is no rational answer for مَا قَتَلُوهُ وَمَا صَلَبُوهُ because there is no connection between the two things that Jesus did not die by killing or crucifixion and that another person got transformed to a Jesus look alike and was crucified. There is not even an indication of this unknown person getting killed or crucified.
Testimony of Gospels that Jesus was crucified but survived: If the historical facts are perused, it becomes abundantly clear that the meaning of the Quranic words as interpreted here are correct. The following events reveal that Jesus was hung on the cross but did not die and was taken down alive. However as a result of the trauma on the cross, his appearance began to resemble that of a person who has been killed or met his death on the cross. First, according to Mark, Jesus stayed on the cross for six hours (15:25) and according to John less than three hours (19:14). Second, it is proven from John 19:32 that the two thieves who had been put on the cross at the same time as Jesus were alive when they were taken down and their legs were broken to expedite their death. Jesus was put on the cross and taken down at the same time as the two thieves but his legs were not broken. Third, one of the soldiers poked Jesus on the side of his body with a lance and blood and water flowed out (John 19:34). This is a sure sign of life. Fourth, when somebody told Pontius Pilot that Jesus had died on the cross, he expressed surprise, and doubted that he could have died so soon (Mark 15:44). Fifth, Jesus was not buried but was taken to a spacious tomb hewn in the side of a rock and a stone was rolled in front of it which allowed for ventilation (Mark 15:46). Ventilation is not required for a person who is buried. Sixth, when Mary Magdalene and others came to the cave on the third day, the stone had been rolled away from the mouth of the cave (Mark 16;4). This shows that the stone was removed to allow Jesus to come out. Seventh, John 20:15 proves that Mary Magdalene saw Jesus and mistook him for a gardener which shows that he had disguised himself. Eighth, when the disciples saw Jesus after many days, there were still wounds on his hands from the nails (John 20:25-28). Ninth, it is evident from Lucas 24:39-44 that after the event of crucifixion, Jesus ate roasted fish and honey in the company of his disciples. Ten, he travelled to Galilee on foot (Mathew 28:10).
Convincing proofs from historical events: On the one hand there are these historical events which show that Jesus was put on the cross, appeared to have died on the cross but did not die. In response to this, it is said that these statements are from the Gospels which are Books that have been changed and tampered with and therefore not acceptable. It is a gross mistake to consider changed and tampered to mean that the historical events mentioned in such Books are totally fictitious from the beginning to the end. Tampering generally occurs in matters of belief, and historical events which are agreed upon by all the Gospels cannot be rejected on the basis of tampering. If the canonical Gospels are tampered with, what is the testament from the Quran or Hadith that the Gospel of Barnabas has not been tampered with. The purport here in the Quran is to provide unrebuttable arguments against the Jews and Christians. In the matter of disputed beliefs, one must contend with arguments but in the matter of historical events one can only contend on the basis of the accepted history of the nation. The accepted history is the one that is accepted by the Christians. One can argue with them on the basis of their Books that the events they accept clearly show that Jesus did not die on the cross. However, if a new story is presented to them that a person resembling Jesus was crucified and Jesus was raised to heaven, this may be of some satisfaction to the presenter of the story but will fail to convince the person from the other religion. The surprising thing with the Quran is that it provides convincing arguments against the Christians from their own history. It would be impossible for an unlettered person to bring out such fine details from the Books of another religion. It is the work of Allah the Knower of the unseen.
The story of Jesus look alike: The story that is presented on the other hand is found neither in the Quran nor in the Hadith, nor in the Bible, nor in any book of history. It is stated that someone was made to look like Jesus so that the Jews may crucify this look alike. What was the need for this? If God had raised Jesus to heaven could the Jews have followed him there to bring him back. So, what was the need of making a Jesus look alike to deceive the Jews? Further, the made up narrative is contradictory. According to one version, Jesus asked a disciple to agree to become his look alike and the disciple accepted and was crucified. For a prophet to save himself and send his innocent disciple to his death is not only meaningless but highly objectionable. So, a second version was made that the look alike was a hypocrite. A third version is that the one who came to arrest Jesus was made his look alike. It is strange that in the latter two versions, the look alike did not raise a hue and cry and inform the crowd who he was. This is even stranger than the first version of the story. Yet another version is that when the Jews could not find Jesus, they grabbed one from among themselves and crucified him so that people may not find out that Jesus had risen to the heaven. It is further stated that they did not allow anyone to come close to the site of crucifixion so that people may not know about their deception. These are only conjectures. When an objection is made against one version, a new version is manufactured. If Jesus had gone missing from where he was detained, would the conclusion be that he was raised to heaven or that he had escaped and run away? There is not a single witness who saw Jesus rise to the heaven. Is it believable that finding Jesus missing from the place of his detention, people would be led to believe that he had risen to the heaven?
No mention in the Quran about Jesus being raised to heaven: Further it is proven from the Quran what happened to Jesus if he was not killed or met his death on the cross. There is a clear promise made in Surah Ale Imran in the statement: يَـٰعِيسَىٰٓ إِنِّى مُتَوَفِّيكَ (O Jesus, I will cause thee to die…) (3:55) that God was about to cause Jesus to die a natural death. This promise was made at a time when the Jews were planning to kill Jesus as stated in the verses prior to (3:55) and their plan was to crucify Jesus. So, Allah stated that Jesus will not die on the cross but would die a natural death. In Surah Maidah, there is a mention of the fulfilment of this promise where Jesus says: فَلَمَّا تَوَفَّيۡتَنِى (…but when Thou didst cause me to die) (5:117). There is neither a promise that Jesus would be raised to heaven alive nor is there a mention that he was raised alive to heaven. Thus, the whole issue has been clarified by negating that Jesus was killed or died on the cross, but was only made to resemble as if he had been killed or died on the cross, and then by mentioning that he will die a natural death.
4-157b: وَمَا قَتَلُوهُ يَقِينَۢا : The meaning of مَا قَتَلُهُ يَقِينَۢا (they killed him not for certain) is clear, that is the Jews were not certain that they had killed Jesus and had doubts about it which is confirmed by historical narrations. Imam Raghib has taken the meaning to be: ما علمو اکونه
مصلوباً علماً یقیناً(They did not know that he had died on the cross with the knowledge of certainty) and this meaning too is correct given the context of the passage because there is mention of doubt at the end of the passage. Some have taken the pronoun in قَتَلُوهُ to be a stand in for knowledge because قتلت العلم and قتلت کذا علمًا mean obtained full knowledge of it. (R). Whichever meaning is taken, the conclusion is the same. The first meaning implies that they did not kill him for certain and remained doubtful about the killing. The second meaning is that they were not certain that Jesus had been killed and remained in doubt. There is no mention about the killing of another person.
The presence of doubt negatives the ascend of Jesus to heaven: The dissenters include both Jews and Christians. History testifies that both these communities are in doubt and neither is certain about the killing. The taking down from the cross after a brief period of three hours, the fact that his legs were not broken, the doubts expressed by Pontius Pilot, the removal of the stone at the mouth of the tomb, and secret meetings with the disciples are clear events that create doubt in the hearts of both the parties. If Jesus had ascended to heaven and a look alike had been crucified then what is the meaning of having doubt, and not having knowledge and what were the reasons for lack of belief? If the Jews had seen Jesus ascending to heaven, then they would be certain that Jesus did not die on the cross. If they did not see Jesus ascending, they would be sure that Jesus had been crucified. There is no doubt in both these conditions. As for the Christians, they should have been certain because a person became a look alike of Jesus in their presence and the actual Jesus was not crucified. They too should not have had any doubt. The only condition in which there can be doubt is the one that has been explained above and certain proof of which exists in the Bible.
4-158 Nay, Allah exalted him in His presence. And Allah is ever Mighty, Wise.a
بَل رَّفَعَهُ ٱللَّهُ إِلَيۡهِۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمً۬ا (١٥٨)
4-158a: بَل – It is used either as a disavowal or disclaimer of the previous idea or as a transition from the previous topic to the next topic. An example of the first use is: وَقَالُواْ ٱتَّخَذَ ٱلرَّحۡمَـٰنُ وَلَدً۬اۗ سُبۡحَـٰنَهُ ۥۚ بَلۡ عِبَادٌ۬ مُّكۡرَمُونَ (And they say: The Beneficent has taken to Himself a son. Glory be to Him! Nay, they are honored servants) (21:26) and an example of the second use is: قَدۡ أَفۡلَحَ مَن تَزَكَّىٰ وَذَكَرَ ٱسۡمَ رَبِّهِۦ فَصَلَّىٰ بَلۡ تُؤۡثِرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا (He indeed is successful who purifies himself, and remembers the name of His Lord, then prays, but you prefer the life of this world) (87:14-16).
رَّفَعَهُ ٱللَّهُ إِلَيۡهِۚ – See 3:55b. Ibn Jarir has narrated from Ibn Jarij that the meaning of رَّفَعَهُ ٱللَّهُ إِلَيۡهِۚ is: فرفعه ایاہ توفیه ایاہ و تطھیرہ من الذین کفروا that is, the meaning of Allah raising the Messiah is to cause him to die and to purify him from (the charges levied by) the disbelievers.
What is the connection between the events of the previous verses and the raising of Jesus: The connection that most commentators have made is that Jesus was not killed or died on the cross and Allah elevated him alive to heaven. However, this interpretation of رفع is contrary to the lexicon and is unacceptable. The reality is that there is a mention in the previous verse that the Jews considered Jesus to have been killed and that he met his death on the cross but both Jews and Christians are not certain of this. This uncertainty is resolved by the statement that Allah granted him رفع , that is an elevated status. Now whether بَل is considered to be disavowal or a transition of the previous discussion, the meaning is that the Ahle Kitab by considering Jesus to have died on the cross consider him cursed, that is distanced from God but God granted Jesus nearness to him. Now, nearness to Allah and being cursed by death on the cross are polar opposite of each other because the Jews used to crucify people who falsely claimed to be the Messiah and also because a person who died on the cross according to Deuteronomy 21:23 and Galatians 3:13 dies a cursed death. The meaning of cursed is being distanced from Allah. Hence, to contradict a cursed death, mention is made of رفع because curse is being distanced from Allah and رفع is being near to Allah.
4-159 And there is none of the People of the Book but will believe in this before his death; and on the day of Resurrection he will be a witness against them.
وَإِن مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ إِلَّا لَيُؤۡمِنَنَّ بِهِۦ قَبۡلَ مَوۡتِهِۦۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكُونُ عَلَيۡہِمۡ شَہِيدً۬ا (١٥٩)
4-159a: A narration by Abu Huraira: According to a narration allegedly by Abu Huraira, after mentioning the coming down of the Son of Mary, he states فاقرؤان شئتم و ان من أَهۡلِ ٱلۡكِتَـٰبِ . Thus, along with the statement of the Holy Prophet that the Son a of Mary will be a just arbiter when he descends, will break the cross, will kill the swine, and will be your Imam from amongst you, Abu Huraira appends this statement from himself that if one wants, one can read this verse: And there is none of the People of the Book but will believe in this before his death. This has been interpreted to mean that all Jews will believe in Jesus in his second coming. Now, a person who believes that the Son of Mary who will come will be your Imam from among you cannot keep the contradictory belief that the second coming of Jesus will be that of the Israelite Jesus. So, Abu Huraira’s intention in drawing attention to this verse cannot be that all Jews will believe in Jesus when he comes the second time. In addition, it has been specifically stated: يَوۡمَ ٱلۡقِيَـٰمَةِ يَكُونُ عَلَيۡہِمۡ شَہِيدً۬ا (…on the day of Resurrection he will be witness against them). The question is against whomwill he be a witness? It cannot be the Jews because the Quran states in another place the people against whom Jesus will be witness: وَكُنتُ عَلَيۡہِمۡ شَہِيدً۬ا مَّا دُمۡتُ فِيہِمۡۖ (and I was a witness of them so long as I was among them) (5:117), that is the Christians, who identify as his followers. So, it is not the Jews who are meant here by Ahle Kitab but the Christians. Further, it is meaningless for the Jews to believe in Jesus in his second coming.
If Jesus was to come again people will not believe in him but believe in the Holy Prophet: Even if a second coming of Jesus is accepted, people will believe in the Holy Prophet and not in Jesus. Believing in Jesus at that time will mean that Jesus is the prophet of that time and even according to the commonly held belief, Jesus will only be a Mujaddid or reformer and not a prophet. Further, it is stated here that Jesus will be a witness on the day of Resurrection against those who believe in him. Thus a large section of the Holy Prophet’s ummah who will become Muslims through Jesus will have Jesus as a witness for them and not the Holy Prophet. The Quran, however, states in another place: فَكَيۡفَ إِذَا جِئۡنَا مِن كُلِّ أُمَّةِۭ بِشَهِيدٍ۬ وَجِئۡنَا بِكَ عَلَىٰ هَـٰٓؤُلَآءِ شَہِيدً۬ا (But how will it be when We bring from every people a witness and bring thee as a witness against these?) (4:41). Thus, for every ummah their prophet will be a witness and the Holy Prophet will be witness for his ummah. Those who seek to bring back Jesus imply that Jesus will be a witness for a substantial part of the Holy Prophet’s ummah and the Holy Prophet will be a witness for the rest. تِلۡكَ إِذً۬ا قِسۡمَةٌ۬ ضِيزَىٰٓ (This indeed is an unjust division) (53:22). If only Muslims looked at it rationally, the issue of the second advent of Jesus could be resolved easily.
Then, there is the reliance that all Jews will believe in Jesus. To begin with millions of Jews would have died before the second advent. How will they be able to believe? Further, the Quran states: وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوۡقَ ٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ (and make those who follow thee above those who disbelieve to the day of Resurrection) (3:55). So those who reject Jesus will be there till the day of Resurrection and the belief that all Jews will believe in Jesus is belied by this verse.
As has been shown above, it is the Christians who are meant by Ahle Kitab here. This is the reason why in the next verse when the discussion returns to a mention of Jews, it is not considered sufficient to use a pronoun and neither is the word Ahle Kitab used there, as was used before, instead the words used are: فَبِظُلۡمٍ۬ مِّنَ ٱلَّذِينَ هَادُواْ (So for the inequity of the Jews) . The meaning is clear that although the Christians themselves are doubtful about the death of Jesus on the cross but even so each one of them believes in this before their death. Foundational to Christianity is the death of Jesus on the cross. If Jesus did not die on the cross then he neither took over the curse of the sins of people and neither is there atonement for their sins. The term before their death is added because it is necessary before death that the Christian clergyman makes the dying man to reaffirm the Christian belief. So the meaning is very clear and is consistent with the context that the Christians themselves are uncertain whether Jesus died on the cross or not but even so reiterate their belief in it before their death. It is thus made manifest that their belief is against their own historical records and Jesus will be a witness against them on the Day of Resurrection and will tell them how they acted against his teachings and manufactured their belief contrary to the events.
If it is said that Abu Huraira did not understand its correct meaning [that is all Jews will believe in Jesus before Jesus’ natural death after his second coming] then Ibn Abbas has contradicted this. There are several narrations that show that Ibn Abbas took the meaning to be that every Jew before his own death in the final moments of life comes to believe in Jesus that he was a messenger of God. Further the alternative reading قبل موتہم (before their death) [instead of قبل موته (before his death)] supports this interpretation (IK). In any case, Ibn Abbas has a greater understanding of the Quran as compared to Abu Huraira.
In the translation I have done, the transition of the subject is towards the Christians as is clear from يَوۡمَ ٱلۡقِيَـٰمَةِ يَكُونُ عَلَيۡہِمۡ شَہِيدً۬ا , and at the start of the next section also there is a mention of the erroneous Jewish belief. Thus, the Quran on the one hand mentions the under exaggeration of the Jews and on the other has made the Christians liable for their over exaggeration.
4-160 So for the iniquity of the Jews, We forbade them the good things which had been made lawful for them, and for their hindering many (people) from Allah’s way.
فَبِظُلۡمٍ۬ مِّنَ ٱلَّذِينَ هَادُواْ حَرَّمۡنَا عَلَيۡہِمۡ طَيِّبَـٰتٍ أُحِلَّتۡ لَهُمۡ وَبِصَدِّهِمۡ عَن سَبِيلِ ٱللَّهِ كَثِيرً۬ا (١٦٠)
4-161 And for their taking usury — though indeed they were forbidden it — and their devouring the property of people falsely. And We have prepared for the disbelievers from among them a painful chastisement.a
وَأَخۡذِهِمُ ٱلرِّبَوٰاْ وَقَدۡ نُہُواْ عَنۡهُ وَأَكۡلِهِمۡ أَمۡوَٲلَ ٱلنَّاسِ بِٱلۡبَـٰطِلِۚ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِينَ مِنۡہُمۡ عَذَابًا أَلِيمً۬ا (١٦١)
4-161a: What are the good things that were forbidden and why? The reasons for forbidding are disclosed as follows: for their iniquity, for taking usury and falsely taking the property of others. By taking usury and the property of others, their love of this life overwhelmed them at the expense of the attributes of selflessness and sacrifice. In another place, it is stated: أَمۡ لَهُمۡ نَصِيبٌ۬ مِّنَ ٱلۡمُلۡكِ فَإِذً۬ا لَّا يُؤۡتُونَ ٱلنَّاسَ نَقِيرًا (Or have they a share in the kingdom? But then they would not give to people even the speck on a date-stone) (4:53). How can they get a kingdom because they would not give even a speck on a date stone to people. Such niggardly people do not get a kingdom to govern. These are the good things that were forbidden to them and instead they have a painful chastisement which is the chastisement of getting despised and scattered.
4-162 But the firm in knowledge among them and the believers believe in that which has been revealed to thee and that which was revealed before thee, and those who keep up prayer and give the poor-rate and the believers in Allah and the Last Day — these it is to whom We shall give a mighty reward.a
لَّـٰكِنِ ٱلرَّٲسِخُونَ فِى ٱلۡعِلۡمِ مِنۡہُمۡ وَٱلۡمُؤۡمِنُونَ يُؤۡمِنُونَ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَۚ وَٱلۡمُقِيمِينَ ٱلصَّلَوٰةَۚ وَٱلۡمُؤۡتُونَ ٱلزَّڪَوٰةَ وَٱلۡمُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ أُوْلَـٰٓٮِٕكَ سَنُؤۡتِيہِمۡ أَجۡرًا عَظِيمًا (١٦٢)
4-162a: Jews and Christians who are well established in knowledge and do not just conform with issues but analyze and research them find their way to the Quran and believe in it. مُقِيمِينَ ٱلصَّلَوٰةَ is in Arabic grammar terminology of the form نصب علی المدح which means that there is a special emphasis on prayer because here again the mention is of finding the truth and that is not possible unless one turns to Allah.
Bayan-ul-Quran 