Tafsir of Surah Al-Ma'idah - Verse 17

The Polytheism and Disbelief of the Christians

Allah states that the Christians are disbelievers because of their claim that `Isa, son of Maryam, one of Allah's servants and creatures, is Allah. Allah is holier than what they attribute to Him. Allah then reminds them of His perfect ability over everything and that everything is under His complete control and power,

قُلْ فَمَن يَمْلِكُ مِنَ اللَّهِ شَيْئاً إِنْ أَرَادَ أَن يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَن فِى الاٌّرْضِ جَمِيعاً

(Say: "Who then has the least power against Allah, if He were to destroy the Messiah, son of Maryam, his mother, and all those who are on the earth together") Therefore, if Allah wills to do that, who would be able to stop Him or prevent Him from doing it Allah then said,

وَللَّهِ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا يَخْلُقُ مَا يَشَآءُ

(And to Allah belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills.) All things in existence are Allah's property and creation and He is able to do everything. He is never asked about what He does with His power, domain, justice and greatness so this refutes the Christian creed, may Allah's continued curses be upon them until the Day of Resurrection.

Refuting the People of the Book's Claim that they are Allah's Children

Allah then refutes the Christians' and Jews' false claims and lies,

وَقَالَتِ الْيَهُودُ وَالنَّصَـرَى نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ

(And the Jews and the Christians say, "We are the children of Allah and His loved ones.") They claim: "We are the followers of Allah's Prophets, who are His children, whom He takes care of. He also loves us." The People of the Book claim in their Book that Allah said to His servant Isra'il, "You are my firstborn." But they explained this statement in an improper manner and altered its meaning. Some of the People of the Book who later became Muslims refuted this false statement saying, "This statement only indicates honor and respect, as is common in their speech at that time." The Christians claim that `Isa said to them, "I will go back to my father and your father," meaning, my Lord and your Lord. It is a fact that the Christians did not claim that they too are Allah's sons as they claimed about `Isa. Rather this statement by `Isa only meant to indicate a closeness with Allah. This is why when they said that they are Allah's children and loved ones, Allah refuted their claim,

قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم

(Say, "Why then does He punish you for your sins") meaning, if you were truly as you claim, Allah's children and loved ones, then why did He prepare the Fire because of your disbelief, lies and false claims

بَلْ أَنتُمْ بَشَرٌ مِمَّنْ خَلَقَ

(Nay, you are but human beings, of those He has created,) Allah states: you are just like the rest of the children of Adam, and Allah is the Lord of all His creation,

يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ

(He forgives whom He wills and punishes whom He wills.) Allah does what He wills, there is none who can escape His judgement, and He is swift in reckoning.

وَللَّهِ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا

(And to Allah belongs the dominion of the heavens and the earth and all that is between them;) Therefore, everything is Allah's property and under His power and control,

وَإِلَيْهِ الْمَصِيرُ

(and to Him is the return.) In the end, the return will be to Allah and He will judge between His servants as He will, and He is the Most Just Who is never wrong in His judgment.

Commentary

Refuted here in this verse is only one saying of the Christians - which is the belief of a sect among them - that Sayyidna Masih (علیہ السلام) is God. But, the argument employed in the refutation virtually covers the false beliefs of all sects against the inalienable principle of Tauhid, that is the Oneness of Allah. This may be a belief in a son of God or a belief in one of the three Gods - the argument refutes all of them.

That Sayyidna Masih (علیہ السلام) and his blessed mother have been mentioned here jointly could be because of two wise considerations. Firstly, it is the humility of Sayyidna Masih before Allah Ta` ala that he could never think of saving himself against the will of Allah, or his mother whose care and service a good son considers dearer than his own life. Secondly, by doing so, the view of the sect which takes Sayyidah Maryam as one of the three Gods also stands refuted.

Also noteworthy at this point is the mention of the death of Sayyidna ` Isa (علیہ السلام) and Sayyidah Maryam, peace be upon both of them, as a supposition - although, the death of Sayyidah Maryam was no supposition at the time of the revelation of the Qur'an; it had already occured, in fact. The reason for this may either be the superimposition (Taghlib) of the desired subject, that is, since the real intent here was to describe the death of Sayyidna ` Isa (علیہ السلام) as a supposition, the mention of his blessed mother was also made as a corollary of the same subject, even though, her death had already occurred - or, it can also be said that the expression means: The way We have made death take away Sayyidah Maryam, it lies within Our power to make it overtake Sayyidna Masih (علیہ السلام) and the rest of the creation as well. And the statement: يَخْلُقُ مَا يَشَاءُ (He creates what He wills - 5:17), is there to refute this particular base which Christians use to deify Sayyidna Masih (علیہ السلام) because they reason out that his birth came to pass, against all rules of nature operative in this world, without a father and from the mother alone - had he too been a human being, he would have been born through a mother and father both, very much in accordance with the natural law.

This one sentence answers the reasoning by saying that Allah has the most perfect and the most comprehensive power to create what He wills and how He wills. The same doubt has been removed in the verse: إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّـهِ كَمَثَلِ آدَمَ (Surely, the case of ` Isa, in the sight of Allah, is like the case of Adam - 3:59) where it has been established that the creation of Sayyidna Masih (علیہ السلام) as separate from the habitual law of nature cannot become an argument in favour of his being taken as God.

The reason lies in pondering that Allah Ta` ala did create Sayyidna Adam (علیہ السلام) without a father and mother both. He has the power, all power, over everything. He is the Creator and the Master and the most worthy of worship. No one else can be associated with His Divinity as a partner or sharer.

A community which is blessed with the Book and a prophet, and proves that it accepts them, receives many blessings from God—special help and victory over opponents; domination on the earth; God’s pardon and the promise of paradise, etc. In the case of the earlier generations of a community, this is a reward for their actions; they surrendered their existence to God, therefore, God blessed them with His bounties. However, in the case of later generations, the position changes. Now the whole matter assumes a national or communal character. Whereas the earlier people enjoyed the blessings of God by virtue of their performance, the later generations assume that they are entitled to the same blessings—whatever their actions—simply because they belong to a certain community or race. Then they start believing that they are the specially favoured people of God, and whatever they do, they will definitely receive the bounties of God. With a view to removing this misunderstanding on the part of the people of the Book, God has specifically ordained that the rewards meant for them will start right here in this world. Such people can see in the present world itself how their God is going to deal with them in the future world. If, in this world, they are enjoying supremacy over their enemies, then it means that they are the favourite group of God, and if their enemies prevail over them, then it means that the reverse is true. If a group which is in possession of the Book is repeatedly vanquished and remains downtrodden in this world, in spite of being large in number, it should never entertain the hope of enjoying a high position and honours in the Hereafter.