Surah An-Nisa >> Currently viewing Surah An-Nisa Ayat 157 (4:157)

Surah An-Nisa Ayat 157 in Arabic Text

وَقَوۡلِهِمۡ إِنَّا قَتَلۡنَا ٱلۡمَسِيحَ عِيسَى ٱبۡنَ مَرۡيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمۡۚ وَإِنَّ ٱلَّذِينَ ٱخۡتَلَفُواْ فِيهِ لَفِي شَكّٖ مِّنۡهُۚ مَا لَهُم بِهِۦ مِنۡ عِلۡمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّۚ وَمَا قَتَلُوهُ يَقِينَۢا
Wa qawlihim innaa qatal nal maseeha ‘Eesab-na-Maryama Rasoolal laahi wa maa qataloohu wa maa salaboohu wa laakin shubbiha lahum; wa innal lazeenakh talafoo feehee lafee shakkim minh; maa lahum bihee min ‘ilmin illat tibaa’az zann; wa maa qataloohu yaqeenaa

English Translation

Here you can read various translations of verse 157

Sahih International
And [for] their saying, “Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.” And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.

Yusuf Ali
That they said (in boast), “We killed Christ Jesus the son of Mary, the Messenger of Allah”;- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:-

Abul Ala Maududi
and their saying: ‘We slew the Messiah, Jesus, son of Mary’, the Messenger of Allah – whereas in fact they had neither slain him nor crucified him but the matter was made dubious to them – and those who differed about it too were in a state of doubt! They have no definite knowledge of it, but merely follow conjecture; and they surely slew him not,

Muhsin Khan
And because of their saying (in boast), “We killed Messiah ‘Iesa (Jesus), son of Maryam (Mary), the Messenger of Allah,” – but they killed him not, nor crucified him, but the resemblance of ‘Iesa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Iesa (Jesus), son of Maryam (Mary)]:

And because of their saying: We slew the Messiah, Jesus son of Mary, Allah’s messenger – they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain.

Dr. Ghali
And for their saying, “Surely we killed the Masih, Isa son of Maryam, (The Messiah, Jesus son of Mary) the Messenger of Allah.” And in no way did they kill him, and in no way did they crucify him, but a resemblance of him was presented to them (i.e. the matter was made obscure for them through mutual resemblance). And surely the ones who differed about him are indeed in doubt about him. (Or: it, “that”) In no way do they have any knowledge about him except the close following of surmise, and in no way did they kill him of a certainty.

Abdul Haleem
and said, ‘We have killed the Messiah, Jesus, son of Mary, the Messenger of God.’ (They did not kill him, nor did they crucify him, though it was made to appear like that to them; those that disagreed about him are full of doubt, with no knowledge to follow, only supposition: they certainly did not kill him-

Muhammad Junagarhi
اور یوں کہنے کے باعﺚ کہ ہم نے اللہ کے رسول مسیح عیسیٰ بن مریم کو قتل کر دیا حاﻻنکہ نہ تو انہوں نے اسے قتل کیا نہ سولی پر چڑھایا بلکہ ان کے لئے ان (عیسیٰ) کا شبیہ بنا دیا گیا تھا۔ یقین جانو کہ حضرت عیسیٰ (علیہ السلام) کے بارے میں اختلاف کرنے والے ان کے بارے میں شک میں ہیں، انہیں اس کا کوئی یقین نہیں بجز تخمینی باتوں پر عمل کرنے کے اتنا یقینی ہے کہ انہوں نے انہیں قتل نہیں کیا

Quran 4 Verse 157 Explanation

For those looking for commentary to help with the understanding of Surah An-Nisa ayat 157, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(4:157) and their saying: ‘We slew the Messiah, Jesus, son of Mary’, the Messenger of Allah[191] – whereas[192] in fact they had neither slain him nor crucified him but the matter was made dubious to them[193] – and those who differed about it too were in a state of doubt! They have no definite knowledge of it, but merely follow conjecture;[194] and they surely slew him not,

191. Their criminal boldness had reached such proportions that they attempted to put an end to the life of the one they themselves knew to be a Prophet, and subsequently went around boasting of this achievement. The least reflection on the incident of Jesus talking in his cradle (see the preceding note) makes it clear that there was no strong reason to doubt his prophethood. Moreover, the miracles of Jesus which they themselves witnessed – see (Surah Al-Imran, ayat 49) had firmly established his claim to prophethood. Thus, whatever treatment they meted out to him was not based on any misconception, for they were fully aware that the person whom they were subjecting to criminal treatment had been appointed by God as the bearer of His message. It seems strange that a people should recognize a man to be a Prophet in their hearts and still try to assassinate him. The ways of degenerate nations are indeed strange. Such people are absolutely unprepared to tolerate the existence of those who reproach them for their corruption and seek to prevent them from evil. Hence the reformers, including Prophets, who arise among corrupt nations are always persecuted; they are imprisoned and even put to death. The Talmud mentions that:

Nebuchadnezzar laid waste the land of Israel. . . when the city had been captured, he marched with his princes and officers into the Temple … on one of the walls he found the mark of an arrow’s head, as though somebody had been killed or hit nearby, and he asked: ‘Who was killed here?’ ‘Zachariah, the son of Yohoyadah, the high priest’, answered the people. ‘He rebuked us incessantly on account of our transgressions, and we tired of his words, and put him to death.’ (The Talmud Selections by H. Polano, London, Frederick Warne & Co.)

The Bible also mentions that when the corrupt practices of Israel exceeded all limits, and Jeremiah warned them that God would have them overrun by other nations in punishment for their wickedness, his warning was greeted by the Jews with the accusation that he was a collaborator with the Chaldeans and hence a traitor. And under that pretext Jeremiah was sent to prison. In the same manner, about two and a half years before Jesus’ crucifixion, John the Baptist suffered a cruel fate. On the whole the Jews knew him to be a Prophet, or at least acknowledged him to be one of the most religious people in the nation. But when he criticized the royal court of Herod, the King of Judah, he was first thrown into prison, and then, in response to the demand of a dancing girl, who was Herod’s favourite mistress’, his head was cut off.

If this record of the Jews is kept in mind, it does not seem surprising that, after having subjected Jesus – according to their belief – to crucifixion, they might have been overcome by jubilation and in a fit of self-congratulation might have boastfully exclaimed: ‘Yes, we have put a Prophet of God to death!’ For similar incidents see (Surah Al-Baqarah, ayat 61) note 79.

192. This again is a parenthetical statement.

193. This verse categorically states that Jesus was raised on high before he could be crucified, and that the belief of both the Jews and the Christians that Jesus died on the cross is based on a misconception. As a result of a comparative study of the Qur’anic and Biblical versions we are persuaded that, so far as the trial at the court of Pilate is concerned, it was probably Jesus who was tried. Pilate sentenced him to death after the Jews showed their deep hostility to Truth and righteousness by openly declaring that, in their view, the life of a thief was of higher value than that of a man with such a pure soul as Jesus. It was then that God raised Jesus up to heaven. The person the Jews subsequently crucified was someone else who, for one reason or another, was mistaken for the person of Jesus. The fact that the person who had actually been crucified was someone other than Jesus does not in any way detract from the guilt of those Jews, for in their minds it was Jesus whose head they were crowning with thorns, in whose face they were spitting, and whom they were subjecting to crucifixion. We are not in a position now to find out how and why such a confusion arose. As no authentic source of information is available to us, it would be inappropriate to conjecture and speculate about the cause of the misapprehension which led the Jews to believe that they had crucified Jesus, the son of Mary, whereas he had already passed far beyond their grasp.

194. “Those who differed’ refers to the Christians. The Christians have dozens of different versions, rather than one universally agreed view, regarding the crucifixion of the Messiah. This in itself is an eloquent testimony that the Christians were doubtful about the actual event. Some of them held the view that the one who was crucified was someone other than-Jesus and that Jesus himself in fact remained standing somewhere nearby, laughing at their folly. Others were of the opinion that the one who was crucified was certainly Jesus himself, but that he did not die on the cross and was still alive when brought down from it. Others asserted that though Jesus died on the cross, he later returned to life, met his disciples and conversed with them about ten times. Again, some believe that the human body of Jesus suffered death and was buried, while the spirit of godhead in him was taken up on high. Yet others believe that after his death the Messiah was resurrected physically and was subsequently taken up to heaven in physical form. Had the truth been fully known and well-established so many divergent views could not have gained currency.


The tafsir of Surah Nisa verse 157 by Ibn Kathir is unavailable here.
Please refer to Surah Nisa ayat 155 which provides the complete commentary from verse 155 through 159.

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