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Commentary :
One of the most important matters which Islam emphasizes on is the subject of observing and protecting the rights and properties of people, and, in general, the execution of social justice.
At first, in order that the inheritors' rights in the properties of the diseased not to be spoilt, and that the rights of those members remained behind, including orphans and minors, not to be violated, the Qur'an instructs the believers, saying:
" O' you who have Faith ! call to witness between you when death approaches any of you, while making a bequest, two just persons from among you, ..."
Here, the expression of bearing witness, of course, is accompanied with the accomplishment of testament. In other words, these two persons are witnesses to both the testament and the executors of the testament. Thus, the verse indicates that if you are on a journey and one of you is going to die and you cannot find any executors of testament and witnesses, then you may take two persons from non-Muslims for the purpose. The verse continues saying:
"... or two others from other than you, if you are travelling in the land and the affliction of death befalls you, ..."
The objective meaning of 'other than you' (non-Muslims) is only the people of the Book, viz. the Jews and the Christians, because nowhere Islam has attached importance to pagans and idolators.
Then the verse says:
"... detain the two after the prayer, then if you doubt them, they shall swear by Allah (saying) : ' We will not sell it for any gain, even if it were a relative, ..."
And also they should add:
"... and we will not conceal the testimony of Allah; for then we would indeed be among the sinners'."
It is cited in Qurar-ul-Hikam, vol. 1, p. 185 that Hadrat Imam Amir-ul-Mu'mineen Ali (a.s.) said: " The quickest retribution is the retribution of a false oath."
* * * *
(107) فَإِنْ عُثِرَ عَلى أَنَّهُمَا اسْتَحَقَّا إِثْماً فَآخَرانِ يَقُومانِ مَقامَهُما مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيانِ فَيُقْسِمانِ بِاللَّهِ لَشَهادَتُنا أَحَقُّ مِنْ شَهادَتِهِما وَ مَا اعْتَدَيْنا إِنَّا إِذاً لَمِنَ الظَّالِمِينَ
107. " Then if it becomes known that both of them have been guilty of a sin (of perjury), then two others (of Muslims) shall stand up in their place from among those nearest (to the diseased) who have a claim against them, and swear by Allah: ' Certainly our testimony is truer than the testimony of those two, and we have not transgressed (the limits), for then we would indeed be of the unjust'."
Commentary :
It should be unconcealed that when those persons, who are next of kin to the dead, bear witness or make an oath, their action is based on the information that they have had from before about the dead person's properties at the time of journey or other than that.
Therefore, you are not rightful to search or to be inquisitive, but when there comes forth a new information, the situation changes. As the explanation of Mufradat-i-Raqib, an Arabic-Persian dictionary, indicates, an acknowledgment without any research, in Arabic language, is called /'uthr/ The verse says :
" Then if it becomes known that both of them have been guilty of a sin (of perjury), then two others (of Muslims) shall stand up in their place from among those nearest (to the diseased) who have a claim against them, and swear by Allah: ' Certainly our testimony is truer than the testimony of those two, and we have not transgressed (the limits), for then we would indeed be of the unjust'."
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(108) ذلِكَ أَدْنى أَنْ يَأْتُوا بِالشَّهادَةِ عَلى وَجْهِها أَوْ يَخافُوا أَنْ تُرَدَّ أَيْمانٌ بَعْدَ أَيْمانِهِمْ وَ اتَّقُوا اللَّهَ وَ اسْمَعُوا وَ اللَّهُ لا يَهْدِي الْقَوْمَ الْفاسِقِينَ
108. " This (style) is more proper that they give testimony truely, or fear that other oaths be given after their oaths. And be in awe of Allah and hearken (His commandments), and Allah does not guide the transgressing people."
Commentary :
The statement of this verse is about the philosophy of severity and accuracy of the case which was referred to in the previous verses upon bearing witness and taking witnesses.
Taking oath after the establishment of prayer at the presence of people, causes that witnesses to be certainly true (not false), because if their witness is not accepted, that invalidity of their oath and witness may disgrace them in the society.
The verse says:
" This (style) is more proper that they give testimony truely, or fear that other oaths be given after their oaths. And be in awe of Allah and hearken (His commandments), and Allah does not guide the transgressing people."
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Section 15
Covetousness of this worldly life
Jesus only an apostle of Allah - The disciples of Jesus demanding Jesus to get food for them descended from heaven - Their coveting of this worldly provision.
(109)يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ ما ذا أُجِبْتُمْ قالُوا لا عِلْمَ لَنا إِنَّكَ أَنْتَ عَلاَّمُ الْغُيُوبِ
109. " (Remember) the Day Allah will gather the messengers, and say: ' What response were you given ?' They will say : We have no knowledge, verily You are the All-Knowing of the Unseen'."
Commentary :
This verse, in fact, is a complement for the previous verses. At the end of those verses, where the words were about bearing witness upon right or wrong, the Qur'an enjoins people to piety and being afraid of offending the command of Allah. In this verse, it warns people of the Day Allah gathers the prophets and asks them about their messengership and responsibility, and tells them what the people responded when they invited those people to the Truth. The verse says :
"(Remember) the Day Allah will gather the messengers, and say: ' What response were you given ? ' ..."
The messengers will negate of having any knowledge from their own selves, and they will depend the whole facts to the knowledge of Allah (s.w.t.) Who knows all the Unseen and the concealed affairs of the world of existence.
Here is the rest of the verse :
"... They will say : ' We have no knowledge, verily You are the All-Knowing of the Unseen'."
Thus, the verse, addressing the concerning people, implies that they are confronted with such a Lord Who is All-Knowing and Who is the Judge of such a court. Therefore, they must be careful of right and justice in their bearing witnesses, too.
In the concluding phrase of the verse, the Qur'an remarks that the real knowledge belongs to Allah, and whatever knowledge is found in any person bas been obtained from Him. It is simlar to the fact that only He knows the Unseen, and He gives a part of its knowledge to whomever He desires.
* * * *
(110) إِذْ قالَ اللَّهُ يا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَ عَلى والِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَ كَهْلاً وَ إِذْ عَلَّمْتُكَ الْكِتابَ وَ الْحِكْمَةَ وَ التَّوْراةَ وَ الْإِنْجِيلَ وَ إِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيها فَتَكُونُ طَيْراً بِإِذْنِي وَ تُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ بِإِذْنِي وَ إِذْ تُخْرِجُ الْمَوْتى بِإِذْنِي وَ إِذْ كَفَفْتُ بَنِي إِسْرائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّناتِ فَقالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هذا إِلاَّ سِحْرٌ مُبِينٌ
110. " (Remember) when Allah said : ' O' Jesus, son of Mary! Remember My blessing on you and on your mother, when I strengthened you with the Holy Spirit, you spoke to the people (both) in the cradle (through miracle) and in adulthood (through revelation), and when I taught you the Book and the Wisdom and the Turah and the Evangel, and when you did make of clay a thing like the shape of a bird, by My leave, and then did breathe into it and it became a bird, by My leave; and you did heal the blind and the leprous, by My leave, and you did raise the dead (from their graves), by My leave; and (remember) when I withheld the Children of Israel from you when you brought them manifest proofs, but those who disbelieved among them said : 'This is nothing but clear magic'."
Commentary :
From the above verse on, up to the end of Sura Al-Ma'idah, the contents of the verses are about Jesus (a.s.).
In this verse, speaking about Messiah (a.s.), sorts of Divine favours, and at the top of all, strengthening him with the Holy Spirit, have been stated.
The purpose of blessing on Messiah's mother may be the gladtidings about Jesus to her and the talk between Mary and the angels, referred to in verses 45 to 50 from Sura 'Al-i-'Imran, No 3, where it says: "(Remember) when the angels said : ' O' Mary ! ..."
Thus, even prophets should not neglect the remembrance of the blessings of Allah. Allah's graces and blessings of Allah. Allah's graces and blessings bestowed to His saints, cause encouragement in the followers of Truth.
There are some matters stated in this verse which will be referred to as follows:
1. A woman can be promoted so high in the rank that she may be spoken about together with a prophet.
" (Remember) when Allah said : ' O' Jesus, son of Mary! Remember My blessing on you and on your mother, when I strengthened you with the Holy Spirit, ..."
2. By a single statement in the cradle, Jesus confirmed both his own prophethood and his mother's chastity and inerrancy.
"... you spoke to the people (both) in the cradle (through miracle) and in adulthood (through revelation), ..."
3. Prophets should have both knowledge and awareness; and also they should know the words of the former prophets and have a new message both.
"... and when I taught you the Book and the Wisdom and the Turah and the Evangel, ..."
4. The miraculous breath of Christ caused an inanimate thing to fly. But the hearts of the Children of Israel were not moved by it.
"... and when you did make of clay a thing like the shape of a bird, by My leave, ..."
5. When Allah gives prophets the ability of restoring to life and healing the sick, people's supplicating and imploring for help must also be permissible. (We question the opponents of this idea whether it can be considered that Allah gives an ability to a person but prohibits people from paying attention to it.)
"... and then did breathe into it and it became a bird, by My leave; and you did heal the blind and the leprous, by My leave, and you did raise the dead (from their graves), by My leave; ..."
6. The Children of Isreal attempted the life of Jesus (a.s.), but that malice was warded off by Allah.
"...and (remember) when I withheld the Children of Israel from you when you brought them manifest proofs, but those who disbelieved among them said: 'This is nothing but clear magic'."
Imam Rida (a.s.) said: " there were two phrases carved on the ring of Jesus (a.s.) which were recited: " Happy is the servant by whom Allah is remembered; and woe on the servant because of whom Allah be forgotten." (Bihar-ul-'Anwar, vol. 14, p. 247).
Jesus (a.s.) said: " Whatever bad word that you utter, you will receive its respose in Hereafter." (Bihar-ul-'Anwar, vol. 14, p. 314)
Imam Sajjad (a.s.) said that Jesus (a.s.) told the disciples: " Verily the world is a bridge to pass through, so do not try to furnish and maintain it." (Bihar-ul-'Anwar, vol. 14, p. 319)
* * * *
(111) وَ إِذْ أَوْحَيْتُ إِلَى الْحَوارِيِّينَ أَنْ آمِنُوا بِي وَ بِرَسُولِي قالُوا آمَنَّا وَ اشْهَدْ بِأَنَّنا مُسْلِمُونَ
111. " And (remember) when I revealed unto the disciples: ' Believe in Me and in My Messenger,' they said: ' We believe, and bear You witness that we areMuslims (who submit ourselves) '."
Commentary :
The objective meaning of ' revealing unto the disciples', mentioned in the verse, is either inspiring unto their own hearts, or conveying the Message by the way of revealing it unto Jesus (a.s.).
Thus, sometimes Allah may inspire some inspiration unto the receptive hearts.
The Divine inspirations unto people are alongside the path of confirming the Divine Prophets, inspirations, not against them. Therefore believing in Allah is not aloof from believing in His Messenger.
The verse says :
" And (remember) when I revealed unto the disciples: ' Believe in Me andin My Messenger,' they said: ' We believe, and bear You witness that we are Muslims (who submit ourselves) '."
* * * *
(112) إِذْ
قالَ الْحَوارِيُّونَ يا عِيسَى ابْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ
يُنَزِّلَ عَلَيْنا مائِدَةً مِنَ السَّماءِ قالَ اتَّقُوا اللَّهَ إِنْ كُنْتُمْ
مُؤْمِنِينَ
(113) قالُوا نُرِيدُ أَنْ نَأْكُلَ مِنْها وَ تَطْمَئِنَّ قُلُوبُنا وَ نَعْلَمَ
أَنْ قَدْ صَدَقْتَنا وَ نَكُونَ عَلَيْها مِنَ الشَّاهِدِين
112. " (Remember) when the disciples said : ' O' Jesus son of Mary! is your Lord able to send down to us a table from the sky ? ' (Jesus) said: ' Be in awe of Allah if you are believers '. "
113. " They said: ' We desire to eat from it, and our hearts would be at rest, and we would know that you have told us the truth, and that we may be of the witnesses upon it'."
Commentary :
This holy verse points the well-known process of ' The table of Food ' sent from the sky. It says: </P<>
" (Remember) when the disciples said : ' O' Jesus son of Mary! is your Lord able to send down to us a table from the sky ? ..."
Messiah became uneasy of this question of theirs, their statement containted the smell of doubt, because he had brought plenty of verses and signs for them. So, as a warning, he admonished them:
"... (Jesus) said: ' Be in awe of Allah if you are believers '. "
* * * *
But, soon after that, they informed Jesus that they had not an evil aim by that suggestion. They said that they did not intend obstinacy, but they wanted to eat from that ' Table of Food ' in order to obtain not only the luminosity created by that nutrition in their souls (because nutrition certainly affects in man's soul), but also their hearts would be at rest. So, by observing that great miracle, they might reach the bound of certainty of sight and knew that whatever he had told them was true, and that they could bear witness over it.
The verse says:
" They said: ' We desire to eat from it, and our hearts would be at rest, and we would know that you have told us the truth, and that we may be of the witnesses upon it'."
Explanations :
1. The reason that the Sura has been nominated by the appellation of 'Al-Ma'idah' is because of the very desire of 'Table of Food' that they demanded to come from the sky.
2. The Arabic word ' Al-Ma'idah ' means both 'food' and 'the table wherein there is food'.
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(114) قالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنا أَنْزِلْ عَلَيْنا مائِدَةً مِنَ السَّماءِ تَكُونُ لَنا عِيداً لِأَوَّلِنا وَ آخِرِنا وَ آيَةً مِنْكَ وَ ارْزُقْنا وَ أَنْتَ خَيْرُ الرَّازِقِينَ
114. " Jesus, son of Mary, said : ` O' Allah, our Lord ! send down to us a table from the sky, to be a festival for us, for the first of us and for the last of us and a sign from You; and provide us (with our) sustenance, for You are the best of sustainers."
Commentary :
All supplications mentioned in the Qur'an begin with /rabbana/ ' O' Our Lord ' ! , but in this verse it has begun with two words ' O' Allah, our Lord !'. This difference may be for the importance of this miraculous happening and the concerning consequences.
Supplication, imploring for help and asking a boon from the side of the friends of Allah, is permissible. The supplication of Jesus in this verse is as follows:
" Jesus, son of Mary, said : 'O'Allah, our Lord ! send down to us a tablefrom the sky, to be a festival for us, for the first of us and for the last of us and a sign from You; and provide us (with our) sustenance, for You are the best ofsustainers."
There have been prophets sent for all human beings and generations in the history of man.
To celebrate a festival is a proper action from the point of the Qur'an. The birth of the friends of Allah and the mission of the Messenger of Allah (p.b.u.h.) is not less than the descent of the table of food from the sky. So, we must always learn things from the Signs of Allah and His Power.
* * * *
(115) قالَ اللَّهُ إِنِّي مُنَزِّلُها عَلَيْكُمْ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذاباً لا أُعَذِّبُهُ أَحَداً مِنَ الْعالَمِينَ
115. " Allah said: ` Verily I will send it unto you, but whoever shall disbelieve thereafter among you, surely will I punish him with a punishment such as I do not punish anyone in the worlds (with the like of it)'. "
Commentary :
From the point of threat, this verse is at the top in the Qur'an for warning people.
" Allah said: ' Verily I will send it unto you, but whoever shall disbelievethereafter among you, surely will I punish him with a punishment such as I do not punish anyone in the worlds (with the like of it)'. "
It is evident that the more a person expects (ie. the Table of Food from the sky) the more he should undertake. A high summit has a dangerous deep valley.
However, it should be noted that although the table of food was discended from the sky for the companions of Jesus (a.s.), according to some traditions, there discended fruits from Heaven for the holy Prophet (p.b.u.h.), too, and the essence of Fatimah (a.s.) was formed from those heavenly fruits.
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Section 16
Teachings of Jesus corrupted after his departure
Teachings of Jesus - Jesus was deified after his departure - Reward for the Faithful
(116) يَكوَ إِذْ قالَ اللَّهُ يا عِيسَى ابْنَ مَرْيَمَ أَ أَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَ أُمِّي إِلهَيْنِ مِنْ دُونِ اللَّهِ قالَ سُبْحانَكَ ما ُونُ لِي أَنْ أَقُولَ ما لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ ما فِي نَفْسِي وَ لا أَعْلَمُ ما فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلاَّمُ الْغُيُوبِ
116. " And when Allah says: ' O' Jesus son of Mary! did you say to the people : ' Take me and my mother for two gods besides Allah ?' He (Jesus) says: 'Glory be to You ! It was not mine to utter what I had no right to (say). Had I said it, then You would have known it. You know whatever is in my self, and I do not know what is in Your Self. Verily You are the Knower of all the unseen'."
Commentary :
Disgust of Jesus from His Followers' Idolatry !
This verse and a couple of verses next to it discuss about the word of Allah with Jesus (a.s.) on the Day of Judgement. It says:
" And when Allah says: ' O' Jesus son of Mary! did you say to the people: ' Take me and my mother for two gods besides Allah ?' ..."
With a high respect, Jesus replies a few sentences in answer to this question.
1. At first he begins his expression with glorification of Allah from any partner and compeer, and says :
He (Jesus) says : ' Glory be to You! ..."
2. Then he continues saying that how he could say what was not appropriate to him.
"... It was not mine to utter what I had no right to say ..."
In fact, not only he negates this meaning from himself, but also he says that basically he has not such a right, and a statement like that does not apt to his rank and his situation at all.
3. Then he refers to the infinite knowledge of Allah, and, as his evidence, he says:
Had I said it, You wold have known it. You know whatever is in my self, and I do not know what is in Your Self. Verily You are the Knower of all the unseen'."
* * * *
(117) ما
قُلْتُ لَهُمْ إِلاَّ ما أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَ
رَبَّكُمْ وَ كُنْتُ عَلَيْهِمْ شَهِيداً ما دُمْتُ فِيهِمْ فَلَمَّا
تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَ أَنْتَ عَلى كُلِّ
شَيْءٍ شَهِيدٌ
(118) إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبادُكَ وَ إِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ
أَنْتَ الْعَزِيزُ الْحَكِيمُ
117. " I did not say to them (anything) except what you commanded me with; (saying) : ' That worship Allah, my Lord and your Lord.' And I was a witnessto them so long as I was among them. But when You took me up, You were the Watcher over them, and You are witness to all things."
118. " If You punish them, then surely they are Your servants; and if You forgive them, then You are indeed the Mightly, the Wise."
Commentary :
Prophets are infallible and do not do anything but the command of Allah. They cause no change in the Divine revelation.
Prophet Jesus (a.s.) considered himself as other people and trained by Allah. However, prophets are witnesses to the deeds of people. The verse says :
" I did not say to them (anything) except what you commanded me with;(saying) : ' That worship Allah, my Lord and your Lord.' And I was a witness to them so long as I was among them. But when You took me up, You were theWatcher over them, and You are witness to all things."
* * * *
In the above-mentioned second holy verse, Jesus (a.s.) introduces himself as a good-for-nothing one, and, depending the acts of punishment and forgiveness on Allah, he confesses that he has no ability nor effectiveness in this regard. It is only He (s.w.t.) Who has authority over His Own servants. He may punish them or forgive them as He pleases. Neither His forgiveness is a sign of weakness, nor His punishment is undue and unwise.
The verse says :
" If You punish them, then surely they are Your servants; and if You forgivethem, then You are indeed the Mightly, the Wise."
As Abuthar has narrated, one night the holy Prophet (p.b.u.h.) repeated this verse again and again until morning. He (p.b.u.h.) recited it in his prayers when he bowed down and prostrated. He asked for forgiveness so much so that it was bestowed to him.(1)
* * * *
(1) Tafsir-i-Maraqi, Vol. 7, P. 66
(119) قالَ
اللَّهُ هذا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ لَهُمْ جَنَّاتٌ تَجْرِي
مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها أَبَداً رَضِيَ اللَّهُ عَنْهُمْ وَ
رَضُوا عَنْهُ ذلِكَ الْفَوْزُ الْعَظِيمُ
(120) لِلَّهِ مُلْكُ السَّماواتِ وَ الْأَرْضِ وَ ما فِيهِنَّ وَ هُوَ عَلى
كُلِّ شَيْءٍ قَدِيرٌ
119. " Allah said: ' This is the day when shall benefit the truthful ones their truth. For them there are gardens beneath which rivers flow wherein shall they abide forever. Allah is well-pleased with them and they are well-pleased with Him. This is the great success."
120. " To Allah belongs the sovereignty of the heavens and the earth and whatever is in them, and He is All-Powerful over all things."
Commentary :
Following the explanation mentioned about the talk of Allah with Jesus, the content of this verse refers to the words of Allah after that talk and it says:
" Allah said: ' This is the day when shall benefit the truthful ones their truth. ..."
Then, concerning the reward of the truthful ones, the Qur'an says as follows:
"... For them there are gardens beneath which rivers flow wherein shall they abide forever. ..."
More significant than that blessing, which is of the material examples, there is this blessing that:
"... Allah is well-pleased with them and they are well-pleased with Him. ..."
And, there is no doubt that this great merit, which is inclusive of material and spiritual merits, is counted the great salvation. The verse continues saying:
"... This is the great success."
* * * *
In the second verse, it points to the possession and sovereignty of Allah, when it says:
" To Allah belongs the sovereignty of the heavens and the earth and whatever is in them, and He is All-Powerful over all things."
The End of Sura Al-Ma'idah
(The Food)
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