这一节是这部在《古兰经》中篇幅居第二的章的最后一段，它与前一段针对犹太人的论辩相呼应，是针对基督徒的论辩。两者都曾在古时通过各自的先知接受过神的启示，因此在《古兰经》中被称为“有经人”，或按我们偏好的译法，称为“先前启示的承受者”。在前一段中，本章为尊贵的耶稣（麦尔彦之子）及其纯洁的母亲作了公正的辩白，驳斥了犹太人的捏造；它也阐明了真信仰对所谓钉十字架一事的看法，并为真理本身作了辩护，揭露了犹太人的阴谋与顽固对抗。在本段中，本章同样阐明真信仰的观点，并为麦尔彦之子耶稣作了公正的辩白，反对基督徒自身的过度之处。它还指出了那些随着基督教与各民族、各信仰的密切接触而渗入其中的异教传说的谬误，其中包括希腊和罗马的传说，以及埃及和印度的神话。

This last passage of this second longest sūrah in the Qur’ān is a confrontation with the Christians just as the preceding one was a confrontation with the Jews. Both had received revelations from God through their prophets in earlier times. They are, therefore, addressed in the Qur’ān as “people of the Book”, or “people of earlier revelations” in our preferred rendering of the relevant Arabic terms. In the preceding passage, the sūrah did justice to Jesus, son of Mary, and his pure mother against the fabrications of the Jews. It also stated the view of the true faith concerning the alleged crucifixion and also did justice to the truth itself against the Jews, their schemes and stubborn opposition. In this passage, the sūrah also states the view of the true faith and does justice to Jesus, son of Mary, against the excesses of the Christians themselves. It also shows the fallacy of pagan legends that have crept into Christianity from all nations and creeds with whom Christianity has come into close contact. These include Greek and Roman legends as well as Egyptian and Indian mythology.

鉴于《古兰经》发现早先启示的信徒的信仰充满了扭曲，并夹杂着外来的神话，它便担负起将这一信仰恢复到其原初真实形态的使命。它也陈述了关于阿拉伯多神教徒信仰的真相：这一信仰混杂着易卜拉欣（愿主赐他平安）原初信仰的一些残存痕迹，却被大量传说和愚昧的荒谬之说所掩盖。

Having found the faith of the people of earlier revelations full of distortions and rife with alien mythology, the Qur’ān has taken it upon itself to put this faith back into its original, true form. It also states the truth concerning the faith of the pagan Arabs which combined some remaining traces of the original faith of Abraham, (peace be upon him) covered by a great heap of legends and ignorant absurdities.

诚然，伊斯兰教旨在向全人类阐明关于神性的真正概念。它消除了人类思想中的一切扭曲、过度和懈怠。它纠正了其他哲学中关于真主独一性概念的错误观念，包括基督纪元前雅典的亚里士多德哲学、基督教兴起后亚历山大城的普罗提诺哲学，以及此后出现的一切哲学和观念。所有这些都如同在黑暗中摸索，仅凭人类理智那微弱闪烁的光芒引路，而若没有来自真主的启示，这种理智本无法得到正确的引导。

Indeed, Islam aims to state the true concept of Godhead to all mankind. It eliminates every distortion, excess, and complacency in human thinking. It puts right among other philosophies mistaken notions about the concept of God’s oneness in the philosophy of Aristotle in Athens before the Christian era, Plotinus in Alexandria after Christianity, as well as all intervening and subsequent philosophies and concepts. All these grope in the dark, guided only by the flickering ray of the human mind which cannot be properly guided without a message from God.

本段主要讨论三位一体的问题，包括关于耶稣是谁之子的传说。接着阐明了真主独一的正确概念。

哦,有经人啊!你们在宗教上不要过分,关于真主,除了真理之外不要妄言。麦尔彦之子麈西,只是真主的使者,是真主给麦尔彦的一句话(Kalimah),是从真主发出的一个灵魂。所以你们应当信仰真主和他的使者,不要说“三位一体”。你们应当停止,这对你们更好。真主只是独一的真主。他超绝万物,至圣至尊!他怎会有儿子呢?天上和地上的一切都属于他。真主作保护者,足够了。(第171节)

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)

这节经文将断言真主有儿子的说法视为越过真理的界限。这种说法无异于一种过度的越轨，正是这种过度使早先接受启示的人们得以捏造关于真主的虚假言论，并宣称祂有一个儿子。这样的想法与祂相去甚远。他们还宣称真主是三位一体的。

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.

关于父子关系和三位一体的观念，基督徒的理解随着各个时代的智识水平或高或低而经历了不同的阶段。上帝有一个儿子的想法，与人的天性相违背。一个人受教育程度越高，就越觉得这一观念荒谬。因此，基督徒不得不设法使自己的主张显得更加合理，他们说，圣子并非像人类那样生育而来，而只是父与子之间的一种爱的关系。他们还试图把三位一体的观念解释为：三个要素是神圣存在的“属性”，这一存在可以有三种不同的状态。他们虽然竭力为之，却始终无法对这些悖论性的观念给出理性的解释。于是，他们赋予这些观念一种神秘的色彩，并声称，除非天地的奥秘被揭示，否则这些观念的真相将无法完全显现。

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.

无限的是荣耀中的真主。祂既无伙伴，也不需要伙伴。也没有任何事物在任何方面与祂相似。祂是造物主，这一事实本身就表明祂与一切受造物不同。造物主理应不同于其所造之物，所有者理应不同于其所有之物，这是显而易见的道理。古兰经中的这段经文正是指向这一事实：{真主只是一位独一的主。祂超绝万物，荣耀无限！[妄称]祂有儿子！天上和地上的一切都属于祂。}

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.

以前,真主将祂的灵魂吹入用来造亚当的泥土中,亚当因此成为一个人。真主在《古兰经》中说:"当你的主对众天使说:'我将从泥土中创造一个人。当我把他造好并将我的灵魂吹入他体内时,你们就要向他叩拜。'"(38:71-72)在耶稣的受造以及提及耶稣的母亲时,祂又说:"至于那位保守贞洁的女子,我把我的灵魂吹入她体内。"(21:91)因此,此事并非没有先例。在所有这些经文中所提及的灵魂是同一个。在伊斯兰教之前接受过启示、并相信亚当受造以及真主将祂的灵魂吹入他体内的人,没有一个声称亚当是神,或是构成神性存在的某个元素,而有些人在耶稣的问题上则如此宣称。这两种情况相似:两者都被吹入了灵魂,并且都以同样的方式受造。事实上,亚当既无父亲也无母亲而受造,而耶稣则有母亲。真主还说:"在真主看来,耶稣的情况与亚当的情况相同。祂用泥土造了他,然后对他说:'有!',他就有了。"(3:59)

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)

我们看到整个问题是何等清晰而简单。因此我们不禁要问，个人成见和残存的多神论痕迹，如何一代又一代地在人们心中为耶稣受造这一简单问题增添了如此多的复杂性。那位创造了亚当的造物主，亚当没有父母，祂将自己的灵魂吹入他的身体，使他拥有不同于其他一切受造物的人类生命；同一位造物主，也赐予了没有父亲的耶稣同样的人类生命。这种简单、直接的解释，远比那些无休止的传说更合乎逻辑，也更易于理解。那些传说仅仅因为耶稣没有父亲，便宣称他具有神性。然而，这些传说并不止于此，它们还宣称三位一体的三个位格同样具有神性。真主超越于这一切之上，至高无上！

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.

这一章接着确立了正信中最重要的问题。它阐明了真主独一性概念的一个直接结果，即一切受造物都是祂的仆人。实际上这意味着，只有一位神圣的主宰，宇宙间的每一件事物、每一个生灵，都是祂的仆人。在此处，《古兰经》揭示了基督教观念的谬误，也揭示了一切认为天使是神之子女或神之同伴的观念的谬误。

The sūrah goes on to establish the most important issue of the true faith. It states one direct result of the concept of God’s oneness, namely, that all creatures are His servants. This means in effect that there is one Godhead to whom everything in the universe, every living creature is a servant. At this juncture, the Qur’ān shows the fallacy of Christian concepts as well as every concept which considers angels to be the children of God or His partners.

基督从未因自己是神的仆人而感到傲慢，那些亲近主的天使也从未如此。那些因傲慢而拒绝崇拜主、并以自大为荣的人，主将把他们全部聚集到自己面前。至于信道并行善的人，主将足额地给予他们应得的报酬，并以自己的恩惠赐予他们更多；而那些自大、以傲慢为荣的人，主将使他们遭受痛苦的惩罚。他们找不到任何人能保护他们免受真主的惩罚，也找不到任何人能给予他们帮助。（第172-173节）

Never did the Christ feel too proud to be God’s servant, nor do the angels who are near to Him. Those who feel too proud to worship Him and glory in their arrogance will He gather all together before Himself, then, to those who believe and do good deeds, He will grant their reward in full, and will give them yet more out of His bounty; while those who feel too proud and glory in their arrogance He will cause to suffer a grievous punishment. They shall find none to protect them from God and none to bring them any help. (Verses 172-173)

伊斯兰教极为注重以最清晰的措辞阐明真主的独一性，使任何与真主同列为伴、或在任何形式上与祂相似的想法都无从生出。它也同样注重说明：不存在任何与真主相似的事物——祂的荣耀至高无上。没有任何事物与真主在任何要素、属性或品质上相同。伊斯兰教还注重说明，真主与万物之间，包括一切有生命的造物之间，真正的关系是造物主——即宇宙的主宰——与祂的仆人之间的关系，这一描述适用于宇宙中的一切事物。当我们仔细研读《古兰经》时，必定会注意到它为阐明这些事实，或者说为从各个方面阐明这唯一的事实，所付出的巨大努力，以至于不留下任何模糊或疑虑的痕迹。

Islam has taken much care to state God’s oneness in the clearest of terms so that no trace of partnership with God or similarity to Him in any shape or form may be entertained. It has also taken care to explain that there is absolutely nothing which has any similarity with God — limitless is He in His glory. Nothing has any element, attribute or quality in common with God. Islam also takes care to explain that the true relationship between God and all things, including living creatures, is one between the Creator who is the Lord of the universe and His servants, a description which applies to everything in the universe. When we study the Qur’ān carefully we will not fail to notice the great care it takes to state these facts, or indeed this single fact in all its aspects, so that no trace of ambiguity or suspicion is left.

伊斯兰清楚地表明，这是所有真主的使者都以最明确的言辞宣告的真理。《古兰经》中关于每一位使者及其与本族人民交往方式的叙述，都包含这一点。从努哈（Noah）的时代直到最后一位先知穆罕默德ﷺ的时代，这是所有神圣启示的核心原则。他们每一位都非常明确地宣告："我的人民啊，你们只应崇拜独一的真主，你们除他以外没有别的神灵。"（11：61）

Islam makes it clear that this is the truth which all God’s messengers have stated in the clearest of terms. It includes it in the Qur’ānic account of every messenger and his approach to his people. This is the central principle of all Divine messages from the time of Noah, to the time of Muĥammad, the last of all prophets. Every single one of them has declared very clearly: “My people, worship God alone, for you have no deity other than Him.” (11: 61)

现在,这一章对于关于耶稣基督神性、所谓子嗣身份以及圣灵所被赋予的神性的说法,作出了最终而决定性的表态。它对一切宣称真主有任何子嗣,或宣称真主以外的任何人在任何形式上拥有神性的传说,给出了最终而决定性的回答。古兰经的做法是:声明耶稣,玛利亚之子,只是真主的仆人,他不会拒绝承认自己的这一身份。同样,那些蒙受真主亲近的天使,也是真主的仆人,他们也不会以被如此称呼为耻。经文还指出,一切受造物都将被召集到真主面前;那些以作真主的仆人为耻的人,将遭受痛苦的刑罚;而那些承认自己是真主仆人的人,将获得丰厚的报酬。

Now the sūrah makes a final and decisive statement concerning the claims about the Divine nature of Jesus Christ, his alleged sonship and the divinity claimed for the Holy Spirit. It provides a final and decisive word about every legend claiming that God has any son whatsoever, or that anyone other than God has any element of divinity in any shape or form. This the Qur’ān does by stating that Jesus, son of Mary, is only God’s servant who will not disdain to acknowledge his position as such. Similarly, the angels who are favoured with being near to God are also His servants and they will not disdain to be so named. It also states that all creatures shall be gathered together before God and that those who disdain to be described as His servants will have grievous suffering awaiting them. As for those who acknowledge their servitude to God, these shall have great reward.

基督从未因自己是神的仆人而感到傲慢，那些亲近主的天使也从未如此。那些因傲慢而拒绝崇拜主、并以自大为荣的人，主将把他们全部聚集到自己面前。至于信道并行善的人，主将足额地给予他们应得的报酬，并以自己的恩惠赐予他们更多；而那些自大、以傲慢为荣的人，主将使他们遭受痛苦的惩罚。他们找不到任何人能保护他们免受真主的惩罚，也找不到任何人能给予他们帮助。（第172-173节）

Never did the Christ feel too proud to be God’s servant, nor do the angels who are near to Him. Those who feel too proud to worship Him and glory in their arrogance will He gather all together before Himself, then, to those who believe and do good deeds, He will grant their reward in full, and will give them yet more out of His bounty; while those who feel too proud and glory in their arrogance He will cause to suffer a grievous punishment. They shall find none to protect them from God and none to bring them any help. (Verses 172-173)

耶稣，玛利亚之子，绝不会因骄傲而不肯接受自己作为真主仆人的身份。

Jesus, son of Mary, will never be too proud to accept his position as God’s servant.

作为上帝的先知和使者，耶稣（愿主赐福与他）最能认识神性与奴仆身份的真正本质，也最清楚两者不可并存。他深知自己只是上帝的受造物，而受造物不可能与上帝相似，也不可能成为祂的一部分。他还知道，侍奉上帝不仅是一个确定的事实，而且丝毫不降低他的地位。事实上，除了不承认创造过程本身所蕴含的恩典的不信者，没有人会拒绝这种对上帝的侍奉。这也正是上帝赐予祂的使者们的品级，当他们达到最崇高的地位时，便是如此。对于蒙受恩宠的天使也是同样，包括圣灵加百列。如前所述，这一品级既适用于耶稣，也适用于所有先知。奇怪的是，耶稣的一部分追随者不接受他本人所接受、并且完全清楚的事情。

Being God’s Prophet and Messenger, Jesus (peace be upon him) was the best one to recognise the true nature of Divinity and that of servitude and that the two cannot be combined. He knew very well that he was only God’s creature and that God’s creatures cannot be like God or part of Him. He also knew that it is not merely that servitude to God is the only established fact, but also that it does not lower his position in any way. Indeed, no one rejects such servitude to God except an unbeliever who does not recognise the grace involved in the very process of being created. It is also the rank God assigns to His messengers, when they occupy their highest positions. The same applies to favoured angels, including Gabriel, the Holy Spirit. As has already been said, this is a rank that applies to Jesus as well as to all prophets. It is certainly strange that a section of Jesus’s followers do not accept for him what he himself accepts and knows full well.

随着本章接近尾声,它向全人类发出了一个普遍的呼吁,与前文同犹太人辩论之后的那段呼吁相似。经文告诉人们,这份最后的讯息自带来自真主的证据,它是一道光辉的光,能够驱散一切疑惑。接受其指引的人将获得真主的慈悯与恩惠,他们将在这道光的指引下,走上正直的道路。

As the sūrah moves to its conclusion, it makes a general call to all mankind, similar to the one that followed the confrontation with the Jews earlier in the sūrah. It tells people that this final message brings its own proof from God and that it is a glorious light which removes all doubt. Those who accept its guidance will receive God’s mercy and His grace. They will find themselves guided by this light along a straight path.

人类啊，现在，一个明确的证据已经从你们的主那里降临到你们面前，我们也已向你们降下了一道光明的光。那些信奉真主…… Wait, I must use "God" word for Chinese: 真主 is for Allah; the rule says write Chinese word for God, never "Allah". Chinese "God" is 上帝 or 神 in Simplified; in Islamic texts, 安拉 is Allah. Use 神. Also the Qur'an verse is in { }? The text isn't enclosed in braces, so no ﷺ here. Corrected: 人类啊，现在，一个明确的证据已经从你们的主那里降临到你们面前，我们也已向你们降下了一道光明的光。那些信奉神并紧握神之绳索的人，神必使他们进入祂的慈悲与恩典之中，并将他们引领到祂那条正直的道路上。

Mankind, a clear proof has now come to you from your Lord, and We have sent down to you a glorious light. Those who believe in God and hold fast to Him, will He surely admit to His mercy and grace, and will guide them to Himself along a straight path.

（第174-175节）《古兰经》再次为人类从其主那里带来了自身的证明："人啊！一份明确的证据已从你们的主那里降临到你们中间了。"（第174节）《古兰经》中有一种神圣的印记，无论在结构还是内容上，都使它有别于人类所说或所写的东西。这一点十分明显，甚至有时连完全不懂阿拉伯语的人也会令人惊讶地承认这一点。

(Verses 174-175) Again, the Qur’ān brings its own proof to mankind from their Lord: “Mankind, a clear proof has now come to you from your Lord.” (Verse 174) The Divine mark is apparent in the Qur’ān which distinguishes it from what human beings say or write in both construction and message. This is so clear that it is sometimes acknowledged, quite remarkably, by people who do not understand Arabic at all.

我们曾乘船横渡大西洋，前往目的地纽约。我们六名来自不同阿拉伯国家的乘客，以及大部分来自埃及南部偏远地区努比亚的船员，一起组织了主麻拜（周五聚礼）。由我负责发表讲话，我在讲话中引用了《古兰经》的几节经文。船上所有的乘客都聚拢过来围观。

We were once travelling by sea across the Atlantic towards our destination, New York. We, six passengers from different Arab countries and most of the crew who came from Nubia in the remote south of Egypt, organised Friday Prayer. It was left to me to deliver the sermon, in which I included several verses from the Qur’ān. All the passengers on board gathered around us to watch.

礼拜结束后，许多乘客前来向我们表达他们对我们礼拜的赞赏。其中有一位南斯拉夫女士，正在逃离共产主义的暴政，希望在美国定居。她眼含泪水，声音颤抖，用蹩脚的英语对我们说："我无法掩饰对你们精彩礼拜的极大赞赏。不过，这还不是我想说的。我一个字也听不懂你们的语言，但我感到它有一种特别的韵律，这是我在其他任何语言中都未曾遇到过的。讲道中有些段落更加精彩，对我的触动也更大。" 很明显，她指的是我在演讲中引用的《古兰经》经文，因为这些经文有其独特的韵律。我并不是说这适用于每一个不懂阿拉伯语的人，但这无疑是非常值得注意的。

After we finished Prayer, many passengers came to express to us their admiration for our worship. One of them was a Yugoslav lady fleeing the tyranny of Communism, hoping to settle in the United States. There were tears in her eyes and her voice was trembling as she said in broken English: “I cannot hide my great admiration of your remarkable Prayer. However, this is not what I want to say. I do not understand a single word of your language but I feel that it has an exceptional rhythm which I have not come across in any other language. There were certain paragraphs in the sermon which were even more remarkable and had a greater effect on me.” It was clear that she was referring to the Qur’ānic verses that I had included in the speech, because these have their own special rhythm. I do not say that this applies to everyone who does not speak Arabic, but it is certainly very significant.

他们会向你求教裁决。你说：真主亲自就无直系继承人之人的遗产给出了裁决。若有人去世而无子嗣，且有一位姐妹，她应继承其所遗之半；若她去世而无子嗣，他则继承她的全部遗产。若有两位姐妹，她们共同可继承其所遗之三分之二；若有兄弟姐妹，则男性所得为女性所得的两倍。真主为你们阐明这一切，以免你们迷误；真主是全知万物的。

They will ask you for a verdict. Say, God Himself gives you His ruling concerning [inheritance from] a person who leaves no heir in the direct line. If a man dies childless and has a sister, she shall inherit one-half of what he has left, just as he shall inherit all her [property] if she dies childless. But if there are two sisters, they shall both together have two-thirds of whatever he has left; and if there are brothers and sisters, then the male shall have the equal of two females’ share. God makes all this clear to you, lest you go astray; and God knows everything. (Verse 176)

因此，本章以一节与家庭制度以及家庭内部所提供的社会保障相关的经文作结。这与章首相呼应，章首之处正是对这一社会制度的诸多规定首次作出阐明。在结尾处，我们看到的是对一个被称为"卡拉拉"（kalālah）之人的遗产继承规定。这一术语由艾卜·伯克尔以及所有学者所界定，指没有父母、也没有子女的人。换言之，他没有留下处于直系继承序列中的继承人。

Thus, this sūrah is concluded with a verse that relates to the family system and to social security which is provided within the family. This brings the sūrah’s conclusion in line with its beginning, when many of the rules of this social system were first explained. Here in conclusion, we have rules governing the inheritance of a person who is described as kalālah. This term, defined by Abū Bakr and all scholars, describes someone who has no parents and no children. In other words, he leaves no heir in the direct line of inheritance.

有些关于这类人遗产的规定,在本章的开头已经给出,即当死者没有父系一方的继承人、而由母系一方的继承人继承时,遗产应如何分配。本节则给出了这种继承形式其余的规定。如果无直系继承人的死者有一个姐妹,无论是同父同母的还是仅同父的,她继承其兄弟所留遗产的一半。如果她死亡,且没有子女和父母,那么在其他有定额份额的继承人取得各自的份额之后,她的兄弟取得她的全部财产。如果死者恰好有两个同父同母或仅同父的姐妹,她们共同继承其遗产的三分之二。如果他有更多的兄弟姐妹,那么在分配其遗产时,适用男子得到女子两倍份额的一般原则。当两种兄弟姐妹都在世时,同父同母的兄弟姐妹排除仅同父的兄弟姐妹。

Some of the rules which relate to the estate of such a person were given very early in the sūrah defining the way his estate is distributed when he has no heirs on his father’s side but is inherited by heirs on his mother’s side. In this verse, the rest of the rules governing this form of inheritance are provided. If the deceased who has no heir in the direct line has a sister, whether by both of his parents or by his father only, she inherits half of what her brother leaves behind. In the case of her death, leaving behind no children and no parents, her brother takes all her property after the other heirs who have apportioned shares have taken their shares. If it happens that the deceased person has two sisters by both his parents or by his father only, they share together two-thirds of his property. If he has more brothers and sisters, then the general rule which gives a male twice the share of a female applies in the distribution of his estate. Brothers and sisters by both parents exclude brothers and sisters on the father’s side only when both types happen to survive the deceased person.