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Commentary:
This verse is also the continuation of the expressions of Jesus (a.s.). In fact, he explains a part of the aims of his appointment to prophethood. It says:
"And (I come) conforming that which is before me of the Torah..."
He said he also came to allow them to use some of the things which (because of transgression and sin) had become forbidden for them. (The things were such as the meat of camel, some of animal fats, some birds, and some kinds of fish.)
" ... and to make lawful to you a part of that which has been forbidden unto you;..."
Then, it adds:
"... and I came unto you with a sign from your Lord; ..."
Through Sura Al-'An'am, No 6, verse 146, Allah says: "And to those who were Jews We made unlawful every animal having claws, and of oxen and sheep We made unlawful to them the fat of both, except such as was on their backs or the entrails or what was mixed with bones: ..."
Therefore; may be, those unlawful things which became lawful by Jesus (a.s.) are these very things.
And, at the end of the verse, it concludes thus:
"... therefore, be in awe of Allah and obey me."
(51) Åöäøó Çááøåó ÑóÈøöí æóÑóÈøõßõãú ÝóÇÚúÈõÏõæåõ åóÐóÇ ÕöÑóÇØñ ãøõÓúÊóÞöíãñ
51. " Verily Allah is my lord and your lord: therefore worship (only) Him; this is a straight path."
Commentary:
In this verse, the Qur'an speaks from the tongue of Jesus (a.s.), and to remove any ambiguity or doubt and falsehood, and also in order that some people do not attach his exceptional birth as a means for his divinity, it says:
" Verily Allah is my lord and your lord: therefore worship (only) Him; this is a straight path."
Here, Jesus (a.s.) emphasizes that you must worship only Allah (s.w.t.) neither me nor anything else. This is the way of monotheism, the straight path, not the path of paganism nor the path of duality or polytheism.
There are many other verses in the Qur'an, too, wherein Jesus (a.s.) emphasizes on his worship and servitude before Allah. In spite of what is cited in the present perverted Evangels from the tongue of Jesus (a.s.) that he often used the term 'Father' about himself, the Qur'an narrates the word /rabb/ (Lord) and the like of it from Jesus (a.s.) which itself is an evidence to his utmost attention toward the effort and strive against paganism, or against the claim of divinity of Jesus (a.s.). Hence, as long as Jesus (a.s.) was alive and was among people, no one dared to introduce him as one of gods. Besides that, as the Christian researchers have confessed, the subject of Trinity and belief in three gods (the Father, the Son, and the Holy Ghost) appeared from the third century A.D.
(52) ÝóáóãøóÇ ÃóÍóÓøó ÚöíÓóì ãöäúåõãõ ÇáúßõÝúÑó ÞóÇáó ãóäú ÃóäÕóÇÑöí Åöáóì Çááøåö ÞóÇáó ÇáúÍóæóÇÑöíøõæäó äóÍúäõ ÃóäÕóÇÑõ Çááøåö ÂãóäøóÇ ÈöÇááøåö æóÇÔúåóÏú ÈöÃóäøóÇ ãõÓúáöãõæäó
52. "And when Jesus perceived infidelity on their part, he said: "who are going to be my helpers (on the way) towards Allah" The disciples: said: 'We are the helpers (on the way of) Allah! We believe in Allah and bear you witness that we are Muslims'."
Commentary:
The Arabic term /hawariyun/ (helpers) is the plural form of /hawari/ in the sense of ' change of way'. The ' helpers ' on the way towards Allah were those who left the deviated way of people and joined to the path of right.
In Safinat-ul-Bihar, it is narrated from Imam Rida (a.s.) who in this respect, said : "They were some people who purified and brightened themselves and tried to purify others both." (1)
It is cited in Al-Kafi, narrated from Imam sadiq (a.s.) who said: "The helpers of Jesus left him when the stage of action came forth, but our helpers heartily accept kind of calamities and do not abandon our obedience. ..." (2)
As Moses (a.s.) prophesied, too, before coming Jesus (a.s.), the Jewish people were waiting for his advent, but when he appeared and the unlawful interest of a perverted group of Children of Israel were exposed to danger, only a small group followed Jesus (a.s.). The verse says:
"And when Jesus perceived infidelity on their part, he said : ' Who are going to be my helpers (on the way) towards Allah?'..."
Here, only a small group responded this invitation positively. The Qur'an refers to these people as /hawariyun/ (helpers, the special disciples of Jesus (a.s.).)
"...The disciples said: 'We are the helpers (0n the way of) Allah! We believe in Allah and bear you witness that we are Muslims '."
To prove their sincerity; the disciples of Jesus, in answer to him, said that they were the helpers (on the way of) Allah and they did not say that they were his helpers.
(1) Safinat-ul-Bihar, vol. 2, p.493
(2) Ibid, narrated from AI-Kafi, Kitab-ul-Kufr
(53) ÑóÈøóäóÇ ÂãóäøóÇ ÈöãóÇ ÃóäúÒóáúÊó æóÇÊøóÈóÚúäóÇ ÇáÑøóÓõæáó ÝóÇßúÊõÈúäóÇ ãóÚó ÇáÔøóÇåöÏöíäó
53. "Our lord! We believe in what You have revealed and we follow the Messenger, so record us among the witnesses."
Commentary:
In this verse, there are some expressions stated which denote to the utmost sincerity and theistic belief of the disciples.
They presented their belief unto Allah like this and said:
" Our lord! We believe in what You have revealed and we follow the Messenger, so record us among the witnesses."
(54) æóãóßóÑõæÇú æóãóßóÑó Çááøåõ æóÇááøåõ ÎóíúÑõ ÇáúãóÇßöÑöíäó
54. "And they devised, and Allah devised, and Allah is the best devisers. "
Commentary:
At the time of the holy Christ (a.s.), to stop the call of his invitation, a group of evil people planned some Satanic plots against him. They devised to capture and prison him in order to set the preparation of his execution by hanging him. So, they assigned some prizes to those who could show his place or would deliver him (a.s.). But Allah (s.w.t.) obliterated their plots totally and rescued him in the best form.
"And they devised, and Allah devised, and Allah is the best devisers."
Explanations:
1. The Will and device of Allah is above all kinds of effort and device that anybody may bring forth.
2. The Lord is the supporter of His saints.
3. The evil or good devices and deeds of human beings are the main factors to call the wrath or the grace of Allah.
(55) ÅöÐú ÞóÇáó Çááøåõ íóÇ ÚöíÓóì Åöäøöí ãõÊóæóÝøöíßó æóÑóÇÝöÚõßó Åöáóíøó æóãõØóåøöÑõßó ãöäó ÇáøóÐöíäó ßóÝóÑõæÇú æóÌóÇÚöáõ ÇáøóÐöíäó ÇÊøóÈóÚõæßó ÝóæúÞó ÇáøóÐöíäó ßóÝóÑõæÇú Åöáóì íóæúãö ÇáúÞöíóÇãóÉö Ëõãøó Åöáóíøó ãóÑúÌöÚõßõãú ÝóÃóÍúßõãõ Èóíúäóßõãú ÝöíãóÇ ßõäÊõã ú Ýöíåö ÊóÎúÊóáöÝõæäó
Section 6
Promise of Rescue to Jesus The Christians were
invited to the Spiritual Contest
55. "(Remember) when Allah said: ' O' Jesus! I will take you and raise you up to Myself and purify you of those who disbelieve and place those who follow you above those who disbelieve until the Day of Judgement Then, unto Me shall be your return and I shall judge between you as to that therein you used to differ!"
Commentary:
This holy verse is again the continuation of the explanatory verses concerning the life of Jesus (a.s.) Basing on Sura Nisa, No. 4, verse 157, it is popularly assumed amongst the Islamic commentators that Jesus (a.s.) was never killed but Allah (s.w.t.) took him to heaven. The verse under discussion is something referring to the same meaning. It says:
" (Remember) when Allah said: 'O' Jesus! I will take you and raise you up to Myself ..."
And, then it adds:
"... and purify you of those who disbelieve..."
The purpose of this purification is saving him from the grips of disbelieving filthy people; or saving him from unjust accusations and dastardly plots that ended in the victory of his religion.
Then, it continues saying:
"... and place those who follow you above those who disbelieve until the Day of Judgement. ..."
This verse is one of the miraculous predictive verses of the Qur'an which speaks of the hidden news when it says that the followers of Jesus (a.s.) will be always above the Jews who were opponent to Jesus Then it adds:
"...then, unto me shall be your return and I shall judge between you as to that therein you used to differ."
That is, what was said about those victories are related to this world, while the final court and the ultimate Judgement over the deeds of people is something that will happen in Hereafter.
(56) ÝóÃóãøóÇ ÇáøóÐöíäó ßóÝóÑõæÇú ÝóÃõÚóÐøöÈõåõãú ÚóÐóÇÈðÇ ÔóÏöíÏðÇ Ýöí ÇáÏøõäúíóÇ æóÇáÂÎöÑóÉö æóãóÇ áóåõã ãøöä äøóÇÕöÑöíäó
56. "And as to those who disbelieve, I will chastise them with a severe chastisement in this world and the Hereafter, and they will have no helpers."
Commentary:
This verse and the following one are addressed to the Christ (a.s.) It says: when people return to the Lord and He judges between them, the rows of people separate from each other. Then, this is the fate of those who recognized the right and rejected it:
" And as to those who disbelieve, I will chastise them with a severe chastisement in this world and the Hereafter, and they will have no helpers."
It is cited in Majma'-ul-Bayan that the chastisement of this world for them is that they become contemptible by being killed or captured, giving poll-tax, and whatever from despite and insolence come upon them. And the chastisement of the Hereafter is the blazing fire of Hell.(1)
(1) Majma'-ul-Bayan, vol 2, PP. 450 & 451.
(57) æóÃóãøóÇ ÇáøóÐöíäó ÂãóäõæÇ æóÚóãöáõæÇú ÇáÕøóÇáöÍóÇÊö ÝóíõæóÝøöíåöãú ÃõÌõæÑóåõãú æóÇááøåõ áÇó íõÍöÈøõ ÇáÙøóÇáöãöíäó
57." And as to those who believe and do righteous works, He will pay them their rewards (fully) and Allah does not love the unjust."
Commentary:
After the explanation about the first group, in this verse, it refers to the second group and says:
"And as to those who believe and do righteous works, He will pay them their rewards (fully),..."
Then, in conclusion, it emphasizes again that:
"... and Allah does not love the unjust."
Thus, the Lord, Who does not love the unjust, will never treat with the servants unjustly and will give them their rewards completely.
(58) Ðáößó äóÊúáõæåõ Úóáóíúßó ãöäó ÇáÂíóÇÊö æóÇáÐøößúÑö ÇáúÍóßöíãö
58. "This We recite unto you of the Signs and the Wise Reminder."
Commentary:
Next to the explanation of the story of Jesus (a.s.), this verse addresses the Prophet of Islam (p.b.u.h) and says:
"This We recite unto you of the Signs and the Wise Reminder"
That is, this is that which was revealed to you in the form of the verses of the Qur'an that is free from any falsehood and superstition It is in the case that others had polluted the story and the fate of this great prophet, Christ (a.s.), with thousands legends, superstitions, and innovations.
(59) Åöäøó ãóËóáó ÚöíÓóì ÚöäÏó Çááøåö ßóãóËóáö ÂÏóãó ÎóáóÞóåõ ãöä ÊõÑóÇÈò Ëöãøó ÞóÇáó áóåõ ßõä Ýóíóßõæäõ
59. "The likeness of Jesus, with Allah, is as the likeness of Adam He created him from dust then He said to him 'BE!' and he 'was'."
Commentary:
A group of Christian people entered in Medina and went to meet the Prophet of Islam (p.b.u.h.) They, talking with him, stated that the birth of Jesus (a.s.), without having a father, was a sign of, and an evident for, his divinity Then the verse was revealed and answered them such that: if the fatherless creation is the evidence for Christ's divinity or being the Son of Allah the creation of Adam is something more important than that, because Adam had neither father nor mother So, why do you not consider Adam the Lord or Son of the Lord.?
"The likeness of Jesus, with Allah, is as the likeness of Adam. He created him from dust then He said to him 'BE!' and he 'was'.
Explanations:
1. The opponents are usually invited to the right in the same way which they have accepted (The Christians have accepted that Adam (a.s.) is the creature of Allah although he had no parents.)
2. Stating the events of history, explaining the past experiences and presenting the actual specimen are the best way of invitation
3. Power of Allah is not limited.
(60) ÇáúÍóÞøõ ãöä ÑøóÈøößó ÝóáÇó Êóßõä ãøöä ÇáúãõãúÊóÑöíäó
60. (This about Jesus is) the truth from your Lord, therefore be not you of the doubters."
Commentary :
The Arabic term /Mumtarin/ is derived from /miryah/ I which means ' doubt, suspicion'. An expression rather similar to the words of this verse has also occurred in Sura Al-Baqarah, No 2, verse 147. By this verse, it makes clear that the right firm statement and the fix real speech should come from the side of the Lord Who is right and fix.
Otherwise, a fix rule and a steadfast proper speech cannot be expected from some human beings who, because of the storms of desires and instincts, are not often steadfast.
Explanations:
1. There is no rightfulness but in the path of Allah, the word of Allah, and the Law of Allah.
" (This about Jesus is) the truth from your Lord, ..."
2. The large number of the opponents, their hard effort and strive, their wealth, their propagation, and so on; ought not have any effect on you.
"... Therefore be not you of the doubters."
(61) Ýóãóäú ÍóÂÌøóßó Ýöíåö ãöä ÈóÚúÏö ãóÇ ÌóÇÁóßó ãöäó ÇáúÚöáúãö ÝóÞõáú ÊóÚóÇáóæúÇú äóÏúÚõ ÃóÈúäóÇÁóäóÇ æóÃóÈúäóÇÁóßõãú æóäöÓóÇÁóäóÇ æóäöÓóÇÁóßõãú æóÃóäÝõÓóäóÇ æÃóäÝõÓóßõãú Ëõãøó äóÈúÊóåöáú ÝóäóÌúÚóá áøóÚúäóÊó Çááøåö Úóáóì ÇáúßóÇÐöÈöíäó
61. " And whoever dispute with you concerning him, after what has come to you of knowledge, say: 'Come! Let us call our sons and your sons, our women and your women, and our selves and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars."
Commentary:
This
holy verse, because of containing the phrase /nabtahel/ in its Arabic text, is
known in Islamic literature as the verse of 'mutual Cursing' , /mubahilah/ The
Arabic term /mubahilah/ means: to leave the
personal tendencies and attracting the attention towards invocation and
supplication before Allah (s.w.t.) for asking curse and perdition unto
the one who is not right.(1)
In commentary books from both Sunni and Shi'ah school of thought as well as in some books of tradition and history books, it is cited that in the tenth year A.H., from the side of the Prophet (p.b.u.h.), some Muslims were commissioned to go to Najran, a region in Yemen! in order to preach Islam The Christian inhabitants of Najran set out a religious mission from their side to attend Medina and discuss with the prophet of Islam (p.b.u.h.).
After some debates and disputes between them and the Prophet (p.b.u.h.), they felt hesitation and sought for pretexts. Then, this verse was revealed, stating :
" And whoever disputes with you concerning him, after what has come to you of knowledge, say: 'Come! Let us call our sons and your sons, our women and your women, and our selves and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars."
That is, any curse which would reach either of two parties showed that that party was not right Thus, the revelation of this verse put an end to that discussion thereby.
As soon as the missionaries of the Christians of Najran heard the suggestion of performing the mutual curse from the Prophet (p.b.u.h.) looked at each other while they were surprised They asked the Prophet of Islam (p.b.u.h.) for respite to contemplate and consult over the subject. Then, when they were dismissed from the presence of the Messenger of Allah, they began consulting with each other The Chief Monk, the Leader of the selected holy group of the Christians told them that they could accept the suggestion. Then, if the Prophet of Islam (p.b.u.h.) came for cursing with ceremonies and followed by a large group of people, they would not be worried about it and knew that nothing might happen.
But, if they saw that he came to the spot with a few people, they would give up the act of /mubahilah/ and compromise with him.
On the day of cursing, they saw that the Prophet of Islam (p.b.u.h.) entered the appointed spot followed by two boys, a young man and a lady. Those two boys were Hassan and Husayn, (a.s.) the young man was Ali-ibn-Abitalib (a.s.), and the lady was Fatimah (a.s.), the Prophet's daughter.
When the Chief Monk saw them, he exclaimed:
" By God! I see the faces that, if they pray to God for mountains to move from their places, the mountains will immediately move."
"If they curse you, you will be wiped out of existence to the last day of the life of the earth."
Therefore, the Christians asked Muhammad (p.b.u.h.) to give up the idea of the agreed /mubahilah/ (mutual cursing) and they announced they were ready for compromise They offered to pay two thousand suits !ach of which cost, more or less, at forty dirhams (drachma) every year (in addition to some other things)... .
This event is cited in commentary books of both great sects of Islam: Sunnites and Shi'ites.(2)
According to some of the Islamic traditions, the day of Mubahilah (mutual curse) was the twenty fourth or twenty fifth day of Zil-Hajj, and its place, at the time of the holy Prophet (p.b.u.h.) was somewhere outside of Medina which has located inside the city now. At this place, there has been built a mosque by the name of Masjid-ul-'Ijabah which is about two kilo meters far from the Holy Tomb of the Prophet (p.b.u.h.) in Masjid-un-Nabiy.
'Mutual curse' /mubahilah/ was not confined to that time. Some of Islamic traditions indicate that every believer can apply it, too, if the one wishes. In Nur-uth-ThaqaIayn, vol. 1, p 351 a tradition from Imam Sadiq (a.s.) is narrated upon this subject who has issued a few instructions about it.
In Usul-Kafi, vol 2, section ' mutual curse ', there are also cited five traditions which denote that every believer can apply 'mutual curse' with the opponents, too, by improving oneself through observing the fast for three days Its order is such that: at twilight he puts his right hand fingers in his opponent's fingers and recites the concerning special supplication.
There may arise a question that when Fatimah (a.s.) was the only woman attended in that event, why does the Qur'an has applied the plural form of the word; " nisa'ana " (our women) ? The answer is that there are some examples of this specimen in the Qur'an where Allah refers to a single person in the form of plural, like Sura Al-I-Imran, No 3, verse 181 wherein Allah (s.w.t.) says : " ... those who say: 'God is poor..." while only one Jewish preson had said that aspersive sentence. Or, the Qur'an, referring to Abraham (a.s.) as an Ummah in himself standing alone against his world, says : " Abraham was indeed a model, ... " (3)
Explanations:
1. Ali-ibn-'Abitalib (a.s.) has been counted as the ' self ' of the Messenger of Allah (p.b.u.h.): " Our selves "
2. When logic, reasoning, and miracle do not make a person accept the Truth, he must be threatened to destruction.
3. The last winning means and the forceful weapon of a true believer is supplication.
4. If you stand firm, the enemy, because of not being right, will retreat.
5. By that great event, the Lord and the Messenger of Allah (p.b.u.h.) made us understood that these holy persons were the assistants and the associates of the Messenger of Allah (p.b.u.h.) in inviting people to the Truth and to his sacred goal. They, following him, were ready to face with dangers, and continued the path of his movement.
(1) Majma'-ul-Bayan, vol. 702, P. 452
(2) The auther of Al-Mizan has cited in his commentary hook, Al-Mizan, vol 3, P 257 that this event has been reported similarly by 51 Companions of the Prophet. Also, in commentary books by Fakhr-Razi, Aloosi, Maraqi, and in Kitab-ul-kamil, by Ibn-'Athir, Vol 2, P. 293, in Mustadrak Hakim,vol. 3, P.150, in Musnad Ahmad-ibn-Hanbal, vol One, P.185, and also in Ruh-ul-Bayan,Al-minar, Commentary of Ibn-Kathir, and in many other Islamic sources, this event has been recorded and it has been confirmed that the Messenger of Allah, (p.b.u.h.) Ali-ibn-'Abitalib, Fatimah Zahra, Hassan and Husayn (a.s.) were the ones whose prayers were answered This is a worthy document evidence for the greatness and magnificence of Ahlul-Bayt (a.s.) In Ihghagh-ul-Hagh, vol 3, p 49 the names of 61 respected people from the Sunnis school of thought are mentioned who all said this verse is on the greatness of the holy Prophet (p.b.u.h.) and his Ahlul-Bayt (a.s.)
(3) Sura Nahl, No. 16, verse 120
(62) Åöäøó åóÐóÇ áóåõæó ÇáúÞóÕóÕõ ÇáúÍóÞøõ æóãóÇ ãöäú Åöáóåò ÅöáÇøó Çááøåõ æóÅöäøó Çááøåó áóåõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ
62. " Verily this is certainly the true explanation. There is no god but Allah; and verily, Allah is Mighty, Wise."
Commentary:
Next to the explanation of the life of Jesus (a.s.) in this verse, as an emphatic statement, it says that these explanations are the real story of Jesus (a.s.) They are not some false claims such as the divinity of Christ or that he is the son of God:
"Verily this is the true explanation, ..."
Neither the claimants of his divinity nor those who called him the son of God were right. The right is that which Muhammad (p.b.u.h) brought forth and he (p.b.u.h) said that he (Christ) (a.s.) was a mortal creature and a prophet of Allah who, by a divine miracle, was borne from an immaculate mother without having a father.
Again, for a more emphasis, it says:
"... There is no god but Allah; ..."
And for Allah considering His power, the birth of a child without having a father is not an important subject.
"... and verily, Allah is Mighty, Wise."
Yet! such a One deserves to be worshipped, not other than Him.
(63) ÝóÅöä ÊóæóáøóæúÇú ÝóÅöäøó Çááøåó Úóáöíãñ ÈöÇáúãõÝúÓöÏöíäó
63. " But if they turn back, then, verily Allah is All-Knowing of the mischief makers."
Commentary:
In this verse, the Qura'n threatens those who reject accepting these facts after having the proper clear evidences before them It says:
" But if they turn back, then, verily Allah is All-Knowing of the mischief makers."
(64) Þõáú íóÇ Ãóåúáó ÇáúßöÊóÇÈö ÊóÚóÇáóæúÇú Åöáóì ßóáóãóÉò ÓóæóÇÁò ÈóíúäóäóÇ æóÈóíúäóßõãú ÃóáÇøó äóÚúÈõÏó ÅöáÇøó Çááøåó æóáÇó äõÔúÑößó Èöåö ÔóíúÆðÇ æóáÇó íóÊøóÎöÐó ÈóÚúÖõäóÇ ÈóÚúÖÇð ÃóÑúÈóÇÈðÇ ãøöä Ïõæäö Çááøåö ÝóÅöä ÊóæóáøóæúÇú ÝóÞõæáõæÇú ÇÔúåóÏõæÇú ÈöÃóäøóÇ ãõÓúáöãõæäó
64. "Say: O' People of the Book! come to a ward common between us and you, that we worship none but Allah, and that we associate not anything with Him, and (that) some of us do not take any others for lords other than Allah ' And if they turn back, then say: 'Bear witness that we are Muslims'."
Commentary:
An Invitation to Unification
In the former verses, the direction of invitation was towards Islam with its all specialities But, in this verse, the aim is an invitation to the common points between Islam and other creeds of the People of the Book It addresses the Prophet (p.b.u.h.) and states:
" Say: 'O' People of the Book! come to a ward common between us and you, that we worship none but Allah, and that we associate not anything with Him, and (that) some of us do not take any others for lords other than Allah'. ..."
By this method of reasoning, it teaches us that if there are some people who are not willing to cooperate with us in all holy aspects, we may try to attract their cooperation at least in common aims and utilize it as a base for the progression of our holy affairs.
Then, at the end of the verse, it say:
"... And if they torn back, then say: 'Bear witness that we are Muslims'."
That is, after this logical invitation to the common points of theism, when they still reject the Truth, tell them:
We totally submit to Allah but you do not. And, therefore, your distance from the Truth will not have the least effect on our selves and we will keep and continue our way, viz. the path of Islam. So, we worship Allah alone, and only His Laws we follow. And, there will be no human worshipping, of any kind, among us.
(65) íóÇ Ãóåúáó ÇáúßöÊóÇÈö áöãó ÊõÍóÂÌøõæäó Ýöí ÅöÈúÑóÇåöíãó æóãóÇ ÃõäÒöáóÊö ÇáÊøóæÑóÇÉõ æóÇáÅäÌöíáõ ÅöáÇøó ãöä ÈóÚúÏöåö ÃóÝóáÇó ÊóÚúÞöáõæäó
Section 7
Invitation to the followers of the Book to Unity of Allah as a common basis of Faith
65. "O' People of the Book! Way do you dispute about Abraham when the Torah was not sent down, neither the Evangel, but after him? Have you then no sense ? "
Commentary:
Both Jewish people and Christian people considered Abraham exclusively theirs. These kinds of statements were so current that the Qur'an says :
" Abraham was neither (a) Jew nor (a) Christian ..." (1)
Hence this verse, to refer to the absurdity of their claim, addresses them both and says how do you know Abraham (a.s.) the follower of the Torah and the Evangel while he lived before those two Books. Surely, the Book which was not revealed had not any follower. So, do you not contemplate at least thus far that your speech be adapted to the history ?
" O' People of the Book! Why do you dispute about Abraham when the Torah was not sent down, neither the Evangel, but after him ? Have you then no sense? "
(1) Sura 'Al-i-'Imran, No. 3, verse 67
(66) åóÇÃóäÊõãú åóÄõáÇÁö ÍóÇÌóÌúÊõãú ÝöíãóÇ áóßõã Èöåö Úöáãñ Ýóáöãó ÊõÍóÂÌøõæäó ÝöíãóÇ áóíúÓó áóßõã Èöåö Úöáúãñ æóÇááøåõ íóÚúáóãõ æóÃóäÊõãú áÇó ÊóÚúáóãõæäó
66. "Ha, you are those who disputed about that of which you had knowledge; why then do you dispute about that of which you have no knowledge? Surely Allah knows, and you know not."
Commentary:
This verse is both a reminder and a warning to the People of the Book. It tells them that they raised objections and asked some unappropriate questions upon what they knew. For instance at that time, they observed the natural life of Jesus (a.s.) with their own eyes, and saw his material needs: his need to food, his need to clothing, and his need to residence, yet they disputed about him.
Some of them called him (a.s.) a liar and some others considered him Son of God! Or, they disputed about Muhammad (p.b.u.h.) whose tokens were clearly cited in the Torah and Evangel and they were known to them. (1)
When you can not find a definite point and dispute upon what you know, why do you refer to a phenomenon that you have not knowledge about it and, for example, you seek for the religion of Abraham (a.s.)?
" Ha, you are those who disputed about that of which you had knowledge: why then do you dispute about that of which you have no knowledge ? ..."
This is because Allah knows everything but you do not. (Then you should learn it from the concerned ones, viz. from the Prophet (p.b.u.h.) and his book.)
" ... Surely Allah knows, and you know not."
(1) Majma'-ul-Bayan vol. 2, p. 457 and Tafsir-ul-Qutubi
(67) ãóÇ ßóÇäó ÅöÈúÑóÇåöíãõ íóåõæÏöíøðÇ æóáÇó äóÕúÑóÇäöíøðÇ æóáóßöä ßóÇäó ÍóäöíÝðÇ ãøõÓúáöãðÇ æóãóÇ ßóÇäó ãöäó ÇáúãõÔúÑößöíäó
67. " Abraham was neither (a) Jew nor (a) Christian but he was an upright Muslim, and he was not (one) of polytheists."
Commentary:
The Arabic term /hanafa/ means: 'tending to the Truth', while its opposite Arabic term is /janafa/ which means: 'deviation or swerving to falsehood' ?
The term /hanif/ is applied for a person who is on the path of Truth But this very word was one of the perverted words which the idolators used to employ about themselves Therefore, the pagans were also called /hunafa/ which is the plural form of this word.
With the occurrence of the term /Musliman/ 'a Muslim' in this verse and beside the term /hanifan/, the Qur'an has purified both Abraham, from the dirt of polytheism, and this holy word from the misusers.
" Abraham was neither (a) Jew nor (a) Christian but he was an upright Muslim, and he was not (one) of polytheists."
(68) Åöäøó Ãóæúáóì ÇáäøóÇÓö ÈöÅöÈúÑóÇåöíãó áóáøóÐöíäó ÇÊøóÈóÚõæåõ æóåóÐóÇ ÇáäøóÈöíøõ æóÇáøóÐöíäó ÂãóäõæÇú æóÇááøåõ æóáöíøõ ÇáúãõÄúãöäöíäó
68. "Verily the nearest people to Abraham are those who follow him and this Prophet and those who believe, and Allah is the Guardian of the believers."
Commentary:
It is realized from this verse that the theological relationships are higher and fixer than the family relationships. Those who have the same belief, the same line, and the same goal, are closer to each other than those who are apparently relatives but are aloof from each other from the point of idea and belief.
An evidence for this meaning is found in the tradition of Imam Sadiq (a.s.) who in a statement told 'Umar-ibn-Yazid: " By Allah! You are from among the family of Muhammad (p.b.u.h.)", and then he (a.s.) recited the above verse. (1)
Again, the holy Prophet (p.b.u.h) said about Salman:
" Salman is from us, Ahlul-Bayt. " (2)
Explanations:
1. The essential relationship between people and their leader is a theological relationship. It is not a tribal or linguiform, or regional, or racial relationship.
2. The standard of being nigh to the Prophets, in general, is the obedience that one proves of them.
3. The Prophet of Islam (p.b.u.h.) and Muslims are alongside the same line with Abraham (a.s.) and they have the same purpose and the same aim.
4. There is a tradition from Amir-ul-Mu'mineen (a.s.) cited in Majma'-ul-Bayan which says:
" Verily the lover of Muhammad is the person who obeys Allah
although the one is far from him (p.b.u.h.) from the point of relationship And,
verily, the enemy of Muhammad is the
person who disobeys Allah, although the one is a near
relative of him." (3)
(1) Majma'-ul-Bayan, vol. 2, p. 458
(2) Bihar-ul-Anwar, vol. 22, p. 326
(3) Majma'-ul-Bayan, vol. 2, p. 458
(69) æóÏøóÊ ØøóÂÆöÝóÉñ ãøöäú Ãóåúáö ÇáúßöÊóÇÈö áóæú íõÖöáøõæäóßõãú æóãóÇ íõÖöáøõæäó ÅöáÇøó ÃóäÝõÓóåõãú æóãóÇ íóÔúÚõÑõæäó
69. " A group among the people of the Book desire to make you go astray, while they make not astray but themselves, and they are not aware."
Commentary:
The Arabic term /ta'ifah/ is derived from /tawaf/ and is applied for a group or a community who, in order to be safe from the danger of savage animals and robbers, decamp tribally both in summer and in winter to continue their lives.
The feature of cultural attack and ideaological plots are dealt with in this verse and the following three verses. In this verse, it informs of ideological grudges. In the next verse the Quran informs of obtinacy and infidelity. The seventy first verse of the current sura speaks about the style of neglecting aright, overlooking justice, and intentional concealment. Verse seventy second informs of a technical cultural attack arised from inner denial and objecting the existence of weakness and instability among some groups of people.
Explanations:
1- Knowing the enemy and his wants is necessary for being safe from the probable harms.
2- Those who try to pervert others may commit the sin of deceit, hypocrisy, rancour accusation, and plot.
"... While they make not astray but themselves, and they are not aware."
3- One of the aims of the enemies of Islam is planning for the creation of moral and ideological deviation amongst Muslims.
4- In Judgements, do not forget justice and equity.
" A group among the people of the Book desire to make you go astray, ..."
5. The danger of ideological and cultural attacks are the most important dangers which need an earnest awareness.
6. Do not trust in the hypocritical expressions of the opponents. They heartily desire your aberration.
(70) íóÇ Ãóåúáó ÇáúßöÊóÇÈö áöãó ÊóßúÝõÑõæäó ÈöÂíóÇÊö Çááøåö æóÃóäÊõãú ÊóÔúåóÏõæäó
70. " O' People of the Book! Why do you disbelieve in the Signs of Allah while you bear witness (to their truth) ? "
Commentary:
This verse, maybe, hints to the glad news that the people of the Book had studied in the Torah and the Evangel about Hadrat Muhammad (p.b.u.h.). They did know the Prophet of Islam (p.b.u.h.) as they knew their own children. But, they denied all those divine tokens in order to keep their social situation and protect their material interests. So, the Qur'an says:
" O' People of the Book! Why do you disbelieve in the Signs of Allah while you bear witness (to their truth) ? "
(71) íóÇ Ãóåúáó ÇáúßöÊóÇÈö áöãó ÊóáúÈöÓõæäó ÇáúÍóÞøó ÈöÇáúÈóÇØöáö æóÊóßúÊõãõæäó ÇáúÍóÞøó æóÃóäÊõãú ÊóÚúáóãõæäó
71. " O' People of the Book! Why do you confound the Truth with falsehood and hide the Truth while you know (it) ? "
Commentary :
Many of the distorters, under the name of Islamicists, orientalists, historians, and tourists, interfered in books, places, times, and human beings and distorted them. They worked on encyclopedias with the title of researchers and illustrated such a feature for Islam that when the seekers of Islam study them feel the circumstance so inconvenient that they do not even think of believing in it either.
" O' People of the Book! Why do you confound the Truth with falsehood and hide the Truth while you know (it) ? "
(72) æóÞóÇáóÊ ØøóÂÆöÝóÉñ ãøöäú Ãóåúáö ÇáúßöÊóÇÈö ÂãöäõæÇú ÈöÇáøóÐöíó ÃõäÒöáó Úóáóì ÇáøóÐöíäó ÂãóäõæÇú æóÌúåó ÇáäøóåóÇÑö æóÇßúÝõÑõæÇú ÂÎöÑóåõ áóÚóáøóåõãú íóÑúÌöÚõæäó
Section 35
Attempts to discredit Islam
72. " And a group of the People of the Book said: ' Believe in what has been sent down to those who believe, at the opening of the day, and disbelieve at the end of it, perhaps (by this divice) they return (from Islam)."
Commentary :
In the explanation of the occasion of revelation of this verse, it is said as follows.
Once at the time of the Prophet (p.b.u.h.), twelve scholars from Jewish people, in order to create a state of agitation and doubtfulness among the Muslim believers, decided to come to meet Prophet Muhammad (p.b.u.h.) in the morning and express their belief in Islam, but on the same day in the evening they would turn their backs to Islam and say that they met Muhammad (p.b.u.h.) but he was not the same as the Torah and Evangel had explained.
By this skilful plan, they wanted to show off the common people that if Islam were a good creed and the former religions confirmed it, the scholars of the People of the Book would not desist from it. Applying this manner, they could create both doubtfulness among Muslims and prevent other Jews to embrace Islam. But, by revealing this verse, the Lord made their plan manifest to all, saying:
" And a group of the People of the Book said: ' Believe in what has been sent down to those who believe, at the opening of the day, and disbelieve at the end of it, perhaps (by this divice) they return (from Islam)."
Explanations :
1. It is possible that sometimes some individuals penetrate into the lines of Muslims and stab from behind, so we ought to be aware.
2. Muslims must not be simple-minded and credulous.
3. We must set our faith so firm that the return of several individuals does not affect our hearts.
4. In the foreign policy, the motive of holding communication, or ceasing it, is often to bring some special conditions both inside and outside the country.
5. It usually happens that, in sensitive stages, Allah divulges the secrets and plans of His enemies.
(73) æóáÇó ÊõÄúãöäõæÇú ÅöáÇøó áöãóä ÊóÈöÚó Ïöíäóßõãú Þõáú Åöäøó ÇáúåõÏóì åõÏóì Çááøåö Ãóä íõÄúÊóì ÃóÍóÏñ ãøöËúáó ãóÇ ÃõæÊöíÊõãú Ãóæú íõÍóÂÌøõæßõãú ÚöäÏó ÑóÈøößõãú Þõáú Åöäøó ÇáúÝóÖúáó ÈöíóÏö Çááøåö íõÄúÊöíåö ãóä íóÔóÇÁõ æóÇááøåõ æóÇÓöÚñ Úóáöíãñ
73. " And do not believe save in one who follows your religion. say: " Verily the (true) guidance is Allah's guidance - that a person may be given the like of what you have been given; or they would dispute with you in the presence of your Lord '. Say: ' Verily grace is in the hand of Allah. He endows it with whom He pleases, and Allah is All-Embracing, All-Knowing'. "
(4)
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