4. An-Nisaa

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.

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.

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.

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.

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.