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79. " it is not for a human being that allah should give him the book,
the judgement and prophethood, then he should say to people:
` be my servants rather than allah's '; but rather, (he would say):
` be godly because of your constant teaching the book and your constant
studying (it yourselves)."
occasion of revetation:
upon the occasion of the revelation of this verse and the following
one, it is cited that once a person came to the prophet of islam (p.b.u.h.)
and said that people greeted him (p.b.u.h.) as they did unto others, while
they thought that kind of ordinary greeting was not enough for them to
respect him.
the man asked the prophet (p.b.u.h.) to allow people honour him
(p.b.u.h.) somehow privileged, and, for example, prostrate before him.
the prophet (p.b.u.h.) said that prostration was not authorized
before anybody other than allah. so, they would respect their prophet
only as a human being, but they ought to know his due and follow him.
commentary:
this verse continues stating to nullify and improve the vain thoughts
of a group of the people of the book. it specially reminds the christians
that never jesus (a.s.) claimed divinity. it also clearly responds the request
of those who wanted to repeat those kind of claims about the prophet of
islam (p.b.u.h.). it says:
" it is not for a human being that allah should give him the book,
the judgement and prophethood, then he should say to people:
` be my servants rather than allah's '; ..."
neither the prophet of islam (p.b.u.h.) nor either of other prophets
is rightful to say such a statement. therefore, the qualities of this kind
attributed to prophets were totally made and finished by some unaware
persons who had been far from the prophets' trainings.
then, it adds:
"... but rather, (he would say): ` be godly because of your constant teaching the
book and your constant studying (it yourselves)."
yes, the messengers of allah never exceeded the limits of servitude
and worship and they were always humble before allah more than that
others were.
it is understood from the aforementioned sentence that the aims of
prophets were not only to educate individuals but also to train some godly,
virtuous and learned scholars among the societies who could enlighten
their environments with their knowledge.
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