4-163 Surely We have revealed to thee as We revealed to Noah and the prophets after him, and We revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and We gave to David a scripture.a
إِنَّآ أَوۡحَيۡنَآ إِلَيۡكَ كَمَآ أَوۡحَيۡنَآ إِلَىٰ نُوحٍ۬ وَٱلنَّبِيِّـۧنَ مِنۢ بَعۡدِهِۦۚ وَأَوۡحَيۡنَآ إِلَىٰٓ إِبۡرَٲهِيمَ وَإِسۡمَـٰعِيلَ وَإِسۡحَـٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَـٰرُونَ وَسُلَيۡمَـٰنَۚ وَءَاتَيۡنَا دَاوُ ۥدَ زَبُورً۬ا (١٦٣)
4-163a: Different kinds of revelations (وحی ): أَوۡحَيۡنَآ – The literal meaning of وحی is الاشارۃ السریعة that is a hasty suggestion or a flash of inspiration and sometimes it is just a sign, hint or veiled reference and sometimes it is a sign through a person’s limbs as in the narration of Zechariah: فَأَوۡحَىٰٓ إِلَيۡہِمۡ (…proclaimed to them (through sign language)) (19:11). The Divine communication received by prophets and saints is also called وحی and is of three kinds as stated in: مَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآىِٕ حِجَابٍ أَوۡ يُرۡسِلَ رَسُولاً۬ (it is not vouchsafed to a mortal that Allah should speak to him, except by revelation or from behind a veil or by sending a messenger…) (42:51) (R). These three kinds are: First is an idea that enters the heart of a person, which the Holy Prophet explained as: ان روح القدس نفث فی روعی . Second is مِن وَرَآىِٕ حِجَابٍ which include vision, dreams or words spoken to a person as if coming from behind a veil. These are mentioned as parts of prophethood that will stay in the ummah after full prophethood is terminated. Third, is by a messenger, the angel Gabriel, who is seen with the spiritual eye and whose speech is heard. This third kind is specific to prophets, while the saints are also included in the first two kinds. The وحی mentioned in this verse is of the third kind, specific to prophets.
Revelation to the Holy Prophet is similar to the revelation of other prophets: It is mentioned at the end of the last section that those from the Ahle Kitab who search for the truth come to believe in the Holy Prophet just as they believe in the previous prophets. Hence it is stated that the revelation to the Holy Prophet is not a revelation of a different kind. Simultaneously a response is given to the demand mentioned at the start of the last section by the Ahle Kitab that a Book be brought down to the Holy Prophet from heaven. The response given is that the revelation to the Holy Prophet is similar in kind to that of the previous prophets. A Book from heaven was not brought down either for Noah or for Moses or for that matter for any other prophet. Allah has a method for communicating His messages to prophets and the same method is employed in the case of the Holy Prophet. There is also an indication in this verse that the universal ideology of monotheism given to previous prophets is now being given to the ummah of the Holy Prophet.
Holy Prophet has the perfection of all previous prophets: Mention is made of some prophets in this verse and the indication is that the Holy Prophet is the personification of the perfection of all these prophets. Noah is mentioned first because he is the first historical Messenger. Then Abraham is mentioned who is an ancestor of the Holy Prophet and is recognized as an eminent personality by all nations. His progeny is mentioned next, followed by Jesus who was last of the Israelite prophets and the last of the regional prophets. After Jesus some prophets who preceded him are mentioned and Jesus has been kept in the middle to show that the essential teachings of all of them was the same, that is monotheism. Jesus is followed by Job to set up a comparison that if Jesus suffered some and was taken to the brink of death, Job who was also an Israelite prophet much before Jesus suffered even more privations and was an amazing example of patience, just as Jesus was an amazing example of spirituality. The distinction of Jonah is that his nation was saved from the threatened punishment. The excellence of Aaron lies in the performance of priestly duties and leading his congregation in worship. Solomon and David were distinguished by glory and magnificence along with prophethood and kingdom. Solomon is mentioned first because he was more glorious and magnificent and David is mentioned separately because the Holy Prophet is mentioned repeatedly in his scripture. The individual excellences found in these prophets were all combined in the person of the Holy Prophet.
4-164 And (We sent) messengers We have mentioned to thee before and messengers We have not mentioned to thee. And to Moses Allah addressed His word, speaking (to him)—a
وَرُسُلاً۬ قَدۡ قَصَصۡنَـٰهُمۡ عَلَيۡكَ مِن قَبۡلُ وَرُسُلاً۬ لَّمۡ نَقۡصُصۡهُمۡ عَلَيۡكَۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَڪۡلِيمً۬ا (١٦٤)
4-164a: One of the things stated in this verse is that all the prophets have not been mentioned in the Quran from which it transpires that there have been messengers in other nations as well as detailed in: إِن مِّنۡ أُمَّةٍ إِلَّا خَلَا فِيہَا نَذِيرٌ۬ (there is not a nation but a warner has gone among them) (35:24). The real purpose of mentioning this here is that the Holy Prophet incorporates the excellence not only of the prophets mentioned here or elsewhere in the Quran but of all the prophets of the world.
Gabriel bringing revelation to Moses: Moses has been mentioned separately and it is stated about him: كَلَّمَ ٱللَّهُ مُوسَىٰ تَڪۡلِيمً۬ا (to Moses Allah addressed His word, speaking (to him). The purport is not that communication with Moses was of a different type because all prophets were communicated in the same manner, that is through the angel Gabriel. A narration in Bukhari supports this: ھذا النموس الذی نزل اللّٰه علےٰ موسٰی. Moses has been specially mentioned because there is a great similarity between Moses and the Holy Prophet. Both of them were given the shariah and the number of prophecies regarding the Holy Prophet in the scripture of Moses are more than in the scripture of any other prophet.
4-165 Messengers, bearers of good news and warners, so that the people may have no plea against Allah after the (coming of) messengers. And Allah is ever Mighty, Wise.
رُّسُلاً۬ مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةُۢ بَعۡدَ ٱلرُّسُلِۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمً۬ا (١٦٥)
4-165a: The meaning of حُجَّةُۢ here is an excuse as is also stated elsewhere: رَبَّنَا لَوۡلَآ أَرۡسَلۡتَ إِلَيۡنَا رَسُولاً۬ فَنَتَّبِعَ ءَايَـٰتِكَ (Our Lord, why didst Thou not send to us a messenger, so that we might have followed Thy messages). In addition to validating past messages and giving good news and a warning, messengers serve another purpose, namely that people may have no pleas that they were left unguided.
4-166 But Allah bears witness by that which He has revealed to thee that He has revealed it with His knowledge, and the angels (also) bear witness. And Allah is sufficient as a witness.a
لَّـٰكِنِ ٱللَّهُ يَشۡہَدُ بِمَآ أَنزَلَ إِلَيۡكَۖ أَنزَلَهُ ۥ بِعِلۡمِهِۦۖ وَٱلۡمَلَـٰٓٮِٕكَةُ يَشۡهَدُونَۚ وَكَفَىٰ بِٱللَّهِ شَہِيدًا (١٦٦)
4-166a: The truthfulness of Quran is verified by the Quran itself: This is so because Allah has displayed His perfect knowledge in the Quran. Someday, the world will see that what Quran reveals is the truth. There are many teachings of Quran that are being proven in its favor but were considered as erroneous in the past. Christians are beginning to accept the falsehood of the Trinity and atonement while monotheism and reward based on requital is gaining ground.
4-167 Those who disbelieve and hinder (others) from Allah’s way, they indeed have erred, going far astray.
إِنَّ ٱلَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ ٱللَّهِ قَدۡ ضَلُّواْ ضَلَـٰلاَۢ بَعِيدًا (١٦٧)
4-168 Those who disbelieve and act unjustly, Allah will never forgive them, nor guide them to a path,
إِنَّ ٱلَّذِينَ كَفَرُواْ وَظَلَمُواْ لَمۡ يَكُنِ ٱللَّهُ لِيَغۡفِرَ لَهُمۡ وَلَا لِيَہۡدِيَهُمۡ طَرِيقًا (١٦٨)
4-169 Except the path of hell, to abide in it for a long time. And that is easy to Allah.a
إِلَّا طَرِيقَ جَهَنَّمَ خَـٰلِدِينَ فِيہَآ أَبَدً۬اۚ وَكَانَ ذَٲلِكَ عَلَى ٱللَّهِ يَسِيرً۬ا (١٦٩)
4-169a: If the requital for injustice and rejection of Allah’s messages is the same as for belief and goodness then there will be no order. If one acts unjustly and rejects the messages of Allah, then the consequences will reflect these actions. Rejection and injustice is the path of hell and proceeding along it will only take a person to hell. Allah has mentioned here His clear and manifest rule that good begets good and evil begets evil or as you sow so shall you reap.
أَبَدً۬ – See 3-119a.
4-170 O mankind, the Messenger has indeed come to you with truth from your Lord, so believe, it is better for you. And if you disbelieve, then surely to Allah belongs whatever is in the heavens and the earth. And Allah is ever Knowing, Wise.
يَـٰٓأَيُّہَا ٱلنَّاسُ قَدۡ جَآءَكُمُ ٱلرَّسُولُ بِٱلۡحَقِّ مِن رَّبِّكُمۡ فَـَٔامِنُواْ خَيۡرً۬ا لَّكُمۡۚ وَإِن تَكۡفُرُواْ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمً۬ا (١٧٠)
4-171 O People of the Book, exceed not the limits in your religion nor speak anything about Allah, but the truth.a The Messiah, Jesus, son of Mary, is only a messenger of Allah and His word which He communicated to Mary and a mercy from Him.b So believe in Allah and His messengers. And say not, Three. Desist, it is better for you. Allah is only one God. Far be it from His glory to have a son. To Him belongs whatever is in the heavens and whatever is in the earth. And sufficient is Allah as having charge of affairs.c
يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ وَلَا تَقُولُواْ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّۚ إِنَّمَا ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ رَسُولُ ٱللَّهِ وَڪَلِمَتُهُ ۥۤ أَلۡقَٮٰهَآ إِلَىٰ مَرۡيَمَ وَرُوحٌ۬ مِّنۡهُۖ فَـَٔامِنُواْ بِٱللَّهِ وَرُسُلِهِۦۖ وَلَا تَقُولُواْ ثَلَـٰثَةٌۚ ٱنتَهُواْ خَيۡرً۬ا لَّڪُمۡۚ إِنَّمَا ٱللَّهُ إِلَـٰهٌ۬ وَٲحِدٌ۬ۖ سُبۡحَـٰنَهُ ۥۤ أَن يَكُونَ لَهُ ۥ وَلَدٌ۬ۘ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِۗ وَكَفَىٰ بِٱللَّهِ وَڪِيلاً۬ (١٧١)
4-171a: تَغۡلُواْ – Its root is غلا and exceeding the limit is called غُلُوّ. When the excess is in the price of a thing, it is called غَلا and when the excess is in respect and status, it is called غُلُو. The verb form for both is غَلا یغلُوۡ. Further, when the pot begins to boil, it is called غَلۡی and غَلۡیان, and derived from it is: يَغۡلِى فِى ٱلۡبُطُونِ كَغَلۡىِ ٱلۡحَمِيمِ (it seethes in their bellies like boiling water) (44:45-46).
تَقُولُواْ عَلَى ٱللَّهِ – قال علیه – It means accused him or fabricated a lie.
In this last verse of the section, the subject is turned towards Christianity and a number of points are conveyed. First, it is conveyed that the object in the revelation of every prophet is to communicate the knowledge of monotheism. Second, prophets were sent to all the nations of the world and not just to one nation. Third, those who have given divinity to a human and preach Trinity have fabricated this doctrine. Fourth, the Christians and Jews believe prophets came only among the Israelites. Fifth, the Jews are guilty of a deficiency in their belief by rejecting Jesus and are walking on the wrong path. Sixth, another nation exceeded the limit in respect of Jesus. Seventh, in an extreme irony, the Jews consider Jesus to have been crucified and therefore accursed and a liar and Christians too consider him as crucified and cursed but add that he took on the curse for them. What an ambiguity! God, on the one hand, and cursed, on the other.
4:171b: رُوحٌ۬ مِّنۡهُ – رُوح and ریح have the same root. رُوح is used in many senses, such as spirit, that is breath and that which makes a man alive, or life. It has also been used in the sense of inspiration or Divine revelation (وحی ), and affair of prophethood (امر نبوت ). The Quran has also been called رُوح and it also means mercy (رحمت ) (LA). The meaning of رُوحٌ۬ مِّنۡهُ is رُوح from Allah and Jesus has been called رُوحٌ۬ مِّنۡهُ by which is meant, according to Zehri, mercy from Allah (LA). Others too have taken رُوح to mean mercy here because in another place in the Quran Jesus is called رَحۡمَةً۬ مِّنَّاۚ (a mercy from Us) (19:21). ٰ If the meaning of رُوح is taken to be spirit then Jesus is called رُوحٌ۬ مِّنۡهُ (a spirit from Us) in the same sense that it is stated for Adam: وَنَفَخۡتُ فِيهِ مِن رُّوحِى (…and breathed into him of My spirit) (15:29) and for all humans: ثُمَّ جَعَلَ نَسۡلَهُ ۥ مِن سُلَـٰلَةٍ۬ مِّن مَّآءٍ۬ مَّهِينٍ۬ ثُمَّ سَوَّٮٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِ (Then He made his progeny of an extract, of worthless water. Then He made him complete and breathed into him of His spirit) (32:8-9). In the same sense Jesus is called رُوحٌ۬ مِّنۡهُ and رُوح and رُوحٌ۬ مِّنۡهُ convey the same sense. The extension of مِّنۡهُ is a means of honoring Jesus and the need for it arose because the Jews accused Mary of fornication and an illegitimate child by virtue of its ancestry could not be sanctified by Allah. So, it is made quite clear that the birth of Jesus is from a legitimate liaison and not an illegitimate one. Even in the case of Adam, the statement breathed into Him of His spirit is to contradict the Christian belief of the original sin that holds Adam as a sinner by nature but it is the Divine spirit that is breathed into him and this spirit is pure by nature. So, just as to contradict a wrong belief, it is stated that the Divine spirit was breathed into him, similarly in order to dispel an impure belief, Allah has attributed the spirit of Jesus to Himself.
4:171c: Trinity has been refuted here and belief in the messengers of Allah is pronounced as being necessary, that is Jesus should be considered as a messenger like other messengers. Christians have accused Islam of considering God, Jesus and Mary as the Trinity of Christianity. Quran has denied the Divinity of Mary, but there is a Christian group that does consider Mary to be Divine and supplicates to her. Nowhere in the Quran has Mary been called one of the triunes of Trinity and neither is Divinity of Mary mentioned anywhere in the discussion of Trinity.
There is a powerful command in ٱنتَهُواْ (desist). Separate arguments to refute this command are not given except that Allah has been pronounced free from the need to have a son because the foundation of Trinity is that Jesus is the son of God. Trinity is so patently absurd that there is no need to offer any proof against it. Christians say there is God the father, God the son, and God the Holy Ghost but do not say that there are three gods, instead God is one. This logic of three in one and one in three is a puzzle that no one has been able to solve till this day and will never be solved going into the future. If Christians are asked to provide proof of this, their response is that rationality has no place in religion. Such a religion cannot be for humans because God has made religion for a creation that is distinguished from the rest of creation on the basis of having intelligence. This is the reason Quran does not go beyond stating “Desist”. It is much like a command to a child who does not yet have the power to rationalize and is commanded to stop without giving any lengthy argument. The concepts of sonship and atonement can be argued rationally and Quran has rebutted these concepts with rational arguments. Even Christians do not give any argument for Trinity and make people accept it forcefully. Hence, Quran too rejects this concept powerfully. All worshippers of God have accepted different attributes of God but three different Beings is only the product of Christianity. The analogy that they sometimes give of the rays of the sun supports different attributes but not three beings.
Bayan-ul-Quran 