Jesus and Prophethood, 3:51 and 52
…The proofs that Allah gave to Jesus as evidence of his truthfulness are similar to those given to other messengers as proof of their truthfulness. “And a proof of his prophethood.” … The phrase “when Jesus sensed” means when he found or perceived. The word “sensed” here is used to mean existence or presence, as in the verse: “Can you enumerate for me all those who are in the heavens and on earth?” (Quran 19:98). On the other hand, the word “hash” without an “alif” means annihilation or killing, as in the verse: “When you were about to kill them by Allah’s permission.” (Quran 3:152). The word “hash” can also mean affection and tenderness.
[Further, regarding 3:52]
Jesus found among the Children of Israel, whom Allah had sent him to, rejection of his prophethood and denial of his message. He said: “Who will support me in the cause of Allah?” (meaning) Who will help me against those who reject the proof of Allah and turn away from His religion? When he said “to Allah”, he meant “with Allah”.
The Arabs sometimes use the word “to” instead of “with” when they want to report about two things that are together. For example, they might say: “The dawd (a type of sheep) is with the dhud (a group of sheep)” meaning that if you add the dawd to the dhud, it becomes a group of sheep. Similarly, Jesus said: “Who will support me in the cause of Allah?” Some people have interpreted this as meaning “who will help me against those who reject the proof of Allah?”
[Further, regarding 3:52]
According to Al-Suddi, this verse means that Jesus asked who would help him reach Allah.
Another narration by Ibn Jurayj also states that Jesus said, “Who will help me reach Allah?” The reason for Jesus’ request for help from the disciples is a matter of disagreement among scholars. Some say it was due to an incident narrated by Musa ibn Harun, who said that when Allah sent Jesus as a prophet, the Israelites rejected him and expelled him. Jesus and his mother Mary had to wander in the land until they came to a village where they were hosted by a man. The man’s wife told Mary that her husband was worried because the king of the city would come to their house with his soldiers and demand food and drink, including wine.
If they failed to provide it, he would punish them. The woman asked Mary if she could ask Jesus to pray for them so that Allah might relieve their distress. Mary told Jesus about the situation, but he refused to help, saying that doing so would be wrong. However, his mother convinced him to help the man, and Jesus agreed to pray for him when the king’s soldiers arrived.
[Further, regarding 3:52, now with “the King…” I asked the AI who were the local Kings during Jesus time, understanding that Rome was largely in control, there were some others. It reported:
- Herod the Great – Wikipedia Herod the Great was the king of Judea at the time of Jesus’ birth.
- Herod Antipas – Wikipedia “He was one of the sons of Herod the Great, and he ruled over Galilee and Perea. Herod Antipas is mentioned in the Gospels for his role in the events leading up to the death of John the Baptist (whom he beheaded) and his involvement in the trial of Jesus (where he questioned Jesus during his arrest).” Note, that statement is from the AI and likely leans on Christian viewpoints, so take it with a grain of salt and do your own research.
- Herod Archelaus – Wikipedia Another son of Herod the Great, Archelaus ruled over Judea, Samaria, and Idumea. However, he was a brutal and unpopular ruler, and the Roman Emperor Augustus deposed him in 6 CE, replacing him with a Roman prefect.
- Pontius Pilate (r. 26–36 CE): While not a king, Pilate was the Roman governor of Judea, appointed by Emperor Tiberius.
Could the “King” be any of them?]
The king ordered his servants to fill pots and large jars with water, then he informed Jesus (peace be upon him).
When they had filled them, Jesus prayed to Allah, and suddenly the water in the pots turned into meat, broth, and bread, while the water in the jars became wine. The people had never seen anything like it before. When the king arrived, he ate and drank, but when he tasted the wine, he asked, “Where did this wine come from?” They replied, “It’s from such-and-such land.” The king said, “But my own wine is not as good as this!” They told him, “This wine is from another land.”
When the king mixed his own wine with the miraculous wine, it became even stronger. He exclaimed, “I have a servant who never asks Allah for anything without being granted it. He prayed to Allah and turned water into wine!” The king had a son whom he wanted to appoint as his successor, but the son had died just days before. The king loved him dearly and said, “If this man can turn water into wine, surely he can bring my son back to life!” So he called upon Jesus (peace be upon him) and asked him to pray for his son’s resurrection.
[Could the King then maybe be “Herod the Great” if perhaps his son was Antipater (son of Herod the Great) – Wikipedia? A quick search on Antipater didn’t immediately suggest a clear record of this, so it maybe just one of many stories al-Tabari collected.]
Jesus replied, “Don’t do that, for if your son comes back to life, he will only cause evil.” The king insisted, saying, “I don’t care what happens, I just want to see my son again!” Jesus said, “Very well,” and prayed to Allah. The boy came back to life. When the people of the kingdom saw that the boy had been resurrected, they rebelled against the king, fearing that he would appoint his son as his successor and they would suffer the same fate as before.
[This story then continues for 3:52, it launches into a story I call the “Story of the Bread”]
They fought each other, and Jesus (peace be upon him) took this opportunity to leave with his mother and a Jewish companion. The Jewish man had two loaves of bread, while Jesus had only one. Jesus asked him to share, but when the Jewish man saw that Jesus’ single loaf was enough for all of them, he realized the miracle and joined Jesus on his journey… There was only one loaf of bread with Jesus.
When they fell asleep, the Jew wanted to eat the loaf. When he took a bite, Jesus asked him, “What are you doing?” He replied, “Nothing.” He threw it away until he finished the whole loaf. When they woke up, Jesus said to him, “Bring your food.” The Jew brought one loaf and Jesus asked, “Where is the other loaf?” The Jew replied, “I only had one.” Jesus remained silent.
They left and passed by a shepherd. Jesus called out to him, “O shepherd, give us some of your sheep.” The shepherd said, “Yes, send your companion to take it.” Jesus sent the Jew, who brought a sheep. They slaughtered and cooked it, then Jesus told the Jew, “Eat but do not break any bones.” After they finished eating, Jesus threw the bones into the skin and struck them with his staff, saying, “Rise by God’s permission!” The sheep stood up bleating.
Jesus said to the shepherd, “Take your sheep.” The shepherd asked, “Who are you?” Jesus replied, “I am Jesus son of Mary.” The shepherd exclaimed, “You are a magician!” and ran away. Jesus asked the Jew, “By the one who brought this sheep back to life after we ate it, how many loaves did you have?” The Jew swore that he only had one loaf.
They passed by an owner of cattle, and Jesus called out to him, “O owner of cattle, give us a calf from your cattle.” The owner said, “Send your companion to take it.” Jesus sent the Jew, who brought a calf. They slaughtered and cooked it, and the owner watched as Jesus told the Jew, “Eat but do not break any bones.” After they finished eating, Jesus threw the bones into the skin and struck them with his staff, saying, “Rise by God’s permission!” The calf stood up with its tail. The owner said, “Take your calf.” He asked Jesus, “Who are you?” Jesus replied, “I am Jesus.” The owner exclaimed, “You are a magician!” and ran away.
The Jew said to Jesus, “You brought it back to life after we ate it!” Jesus said, “By the one who brought the sheep back to life after we ate it, and the calf after we ate it, how many loaves did you have?” The Jew swore that he only had one loaf.
[Further Tafsir says…]
Jesus and a Jew were traveling together, with only one loaf of bread between them. They arrived at a village, where the Jew stayed in an upper room and Jesus in a lower one. The Jew took a staff similar to Jesus’ and claimed he could bring the dead back to life.
[I wonder if this story is the same Jewish man, and perhaps, having seen what Jesus did, decided he could emulate it? I had wondered if this man was “Asclepiades,” but an immediate finding on that isn’t clear. If it were, it could be a man who used that name since it seems related to a Greek god.]
The king of that city was severely ill, so the Jew went around calling out for a doctor. When he reached the king’s palace, he was informed of the king’s condition and said, “Let me in, I will cure him. If you see him dead, I will bring him back to life.” The people replied, “The king has already been treated by many doctors before you, but none have succeeded.”
[I asked the AI about this, it claimed, “Yes, there are a few instances in the historical accounts of the Herodian kings where they were said to have suffered from illnesses, and in some cases, individuals were recorded as coming to them claiming to be able to cure or offer healing.”]
Despite this, the Jew insisted on seeing the king. When he entered the palace, he took hold of the king’s leg and struck it with his staff until the king died. Then, he began to strike the king’s body with his staff, saying, “Rise up by God’s permission!” The people seized him to crucify him. When Jesus heard about this, he went to the Jew, who was already on the cross.
Jesus said, “If I bring your companion back to life, will you let my companion go?” They agreed, and Jesus brought the king back to life through God’s power. The king stood up, and the Jew was taken down from the cross. The Jew then said to Jesus, “You are greater than anyone else in my eyes, by a hundred times. I swear by God that I will never leave you.”
Jesus asked the Jew, “I adjure you by the One who brought the sheep and the calf back to life after they were eaten, and who brought this king back to life after he died, and who took you down from the cross after you were raised up to be crucified, how many loaves of bread did you have with you?” The Jew swore that he had only one loaf.
[I would note, I asked the AI as well if there is any Tafsir about Herod line Kings and resurrection, it wasn’t aware. But these are old stories, so we learn what we can… The story of the Bread Continues…]
[Jesus] said, “No problem.”
So they went on until they came across a pit that had been dug by wild beasts and animals. The Jew asked Jesus, “O Jesus, who does this wealth belong to?” Jesus replied, “Leave it alone, for it has people who will be destroyed because of it.” The Jew’s soul began to covet the wealth, but he was reluctant to disobey Jesus. So he went with Jesus, and they came across four men who had found the wealth. When they saw it, they gathered around it.
Two of them said to their companions, “Go and buy us food, drink, and animals to carry this wealth.” The two men went and bought animals, food, and drink. One of them said to his companion, “Why don’t we put poison in the food of our companions? When they eat, they will die, and the wealth will be between you and me?” His companion replied, “Yes.” So they did it.
The other two men said, “When they bring us the food, let each one of us get up and kill his companion, so that the food and animals will be between you and me.” When they brought the food, they got up and killed their companions. Then they sat down to eat, but they died after eating. Jesus was informed about this, and he said to the Jew, “Take it out so we can divide it.”
The Jew took it out, and Jesus divided it into three parts. The Jew asked, “O Jesus, fear Allah and do not wrong me. It is only you and I, what are these three parts?” Jesus replied, “This part is for me, this part is for you, and the third part is for the owner of the loaf.” The Jew said, “If you tell me who the owner of the loaf is, I will give you this wealth.” Jesus replied, “Yes.” The Jew said, “I am he.” Jesus said, “Take my share, your share, and the share of the owner of the loaf. It is your share from this world and the Hereafter.” When the Jew took it, he was swallowed up by the earth.
Jesus went on his way, passing by his disciples who were fishing. He asked them, “What are you doing?” They replied, “We are fishing.” Jesus said, “Why don’t you go and fish for people?” They asked him, “Who are you?” Jesus replied, “I am Jesus, the son of Mary.” They believed in him and went with him. This is what Allah says: “Who will be my helpers to Allah?” The disciples said, “We are the helpers of Allah. We have believed in Allah, and we bear witness that we are Muslims.”
[So concludes the story of the bread.]
[3:52 Tafsir goes on to mention an interesting note regarding the disciples…]
As for the disciples being called “Hawaariyyoon”, the scholars of Tafseer have differed on the reason behind this name. Some said that they were named so because of their white clothes. Sa’id ibn Jubayr narrated that the disciples were called Hawaariyyoon because of their white garments. [Further…] The term “Hawari” refers to a group of people who were known for their white garments, which symbolized purity and innocence. The word “Hawari” is derived from the Arabic root “h-w-r,” which means “to whiten” or “to purify.
In this context, the Hawariyun (plural of Hawari) were a group of companions who accompanied Jesus (peace be upon him) and were known for their piety and righteousness. It is possible that the term “Hawari” was given to them because of their white garments, which they wore as a symbol of their spiritual purity. They may have also been tailors or clothiers by profession, which would explain why they were associated with Jesus (peace be upon him) and his mission. The Prophet Muhammad (peace be upon him) said, “Every prophet has a Hawari,” meaning that every prophet had a group of close companions who supported and accompanied them on their mission.
The term “Hawari” became synonymous with the idea of a close companion or supporter of a prophet. In Arabic literature, women who lived in villages or towns were sometimes referred to as “Hawariyat” (plural of Hawariyah), which means “white ones.” This term was used to describe their purity and innocence. The poet Abu Jaldah al-Yashkuri wrote: “Tell the Hawariyat not to weep for us, For only the barking dogs will mourn our loss.” This poem highlights the idea that the Hawariyat were known for their piety and righteousness, and that they would not be swayed by worldly concerns.
The verse from Surah Al-Imran (3:52) states: “When Jesus sensed their disbelief, he said, ‘Who are my supporters in the cause of Allah?’ The disciples replied, ‘We are the supporters of Allah. We believe in Allah, and bear witness that we are Muslims.'” This verse highlights the idea that the Hawariyun were a group of believers who supported Jesus (peace be upon him) on his mission and accepted Islam as their faith.
[This continues in additional Tafsir under Jesus Asks Helpers]
The Hawariyyun replied, ‘We are the helpers of Allah. We believe in Allah, and this is what we have been blessed with by our Lord.’ This statement earned them a great reward from their Lord. The Hawariyyun also said: ‘Our Lord, we believe in what You have revealed, and we follow the Messenger.
So write us down among those who bear witness (to the truth).’ This verse is an account from Allah about the Hawariyyun, where they say: ‘Our Lord, we believe in what You have revealed to Your Prophet Jesus from Your Book.’ They became followers of Jesus on the path that You sent him with, and they supported him in the truth that You sent him with to Your servants. When they said, ‘Write us down among those who bear witness,’ they meant: ‘Establish our names alongside those who testified to the truth, acknowledged Your Oneness, believed in Your messengers, followed Your commands, and avoided what You prohibited.
Place us among them, and grant us a share of the honor that You bestow upon them.’ Allah is showing His creation the path of those whose words and deeds He has accepted, so that they may follow their example and attain similar ranks of honor. This verse also refutes those who claim to be on a different path than the one followed by Allah’s prophets.
[3:54 from Quran.com and then following Tafsir]
The people of Najran were told that those who pleased Allah among the followers of Jesus (peace be upon him) were different from what they claimed, and that some of them had deviated from their path.
As narrated …from Muhammad ibn Ja’far ibn al-Zubayr: “Our Lord, we believe in what You have revealed and follow the Messenger. So write us down among those who bear witness.” This was their statement of faith. Regarding the interpretation of the verse: “And they plotted, but Allah also plotted; and Allah is the best of plotters” (Quran 3:54), it refers to the plotting of those who disbelieved from the Children of Israel.
They were the ones about whom Allah said that Jesus (peace be upon him) sensed their disbelief. Their plot, as described by Allah, was their agreement among themselves to kill Jesus and his mother after they had expelled them from their midst. According to …al-Suddi: After Jesus (peace be upon him) was taken out of the city by his people, he returned to them with his disciples, who were fishermen and had believed in him when he called them. He came to the Children of Israel at night and cried out to them, saying: “A group among the Children of Israel believed, while a group disbelieved” (Quran 61:14).
As for Allah’s plot against them, it was His casting of Jesus’ likeness on one of those who plotted against him, so that they thought he was Jesus. However, Allah had already raised up Jesus and his followers before that.
[Jesus’ Ascension Story, and Quran.com 3:55]
…from as-Suddi: The Children of Israel besieged Jesus and nineteen of his companions in a house. Jesus asked his companions, “Who among you will take my form and be killed, and then enter Paradise?” One of them took on Jesus’ form, and Jesus ascended to heaven with him. This is the meaning of Allah’s statement: “And they plotted, and Allah plotted; but Allah is the best of plotters.” (Quran 3:54)
When the companions came out, they saw nineteen men, but when they counted them, they found one missing. They saw Jesus’ form among them, but they were unsure who it was. So, they killed the man they thought was Jesus and crucified him. This is what Allah meant by saying: “They did not kill him, nor did they crucify him; but another was made to resemble him to them.” (Quran 4:157)
[Below is 4:157 per Quran.com]
It may be that the meaning of Allah’s plot against them was to lead them astray, so that the Book could reach its appointed time. As we have explained in Allah’s statement: “Allah mocks them.” (Quran 2:15) Regarding Allah’s statement: “When Allah said, ‘O Jesus, I will take you and raise you to Myself and purify you from those who disbelieve…'”, it means that Allah plotted against the people who tried to kill Jesus, despite their disbelief in Allah and their rejection of Jesus’ message. The scholars differed on the meaning of “death” mentioned in this verse. Some said it refers to sleep, as if Allah were saying: “I will make you sleep.”
[Tafsir continues…]
Abdullah bin Abi Ja’far narrated to us from his father from Ar-Rabi’, regarding the verse “Indeed, I will take you” (Quran 3:55). He said: It means the death of sleep; Allah raised him in his sleep. Al-Hasan said: The Messenger of Allah (peace be upon him) said to the Jews: “Jesus did not die, and he will return to you before the Day of Judgment.” Others said: The meaning of that is: I am taking you from the earth and raising you to Me.
They said: And the meaning of death is taking. As it is said: I took from so-and-so what was due to me, meaning: I took it and received it. They said: So the meaning of His statement “And indeed, I will take you and raise you to Myself” (Quran 3:55) is: I am taking you alive from the earth to My presence, and taking you to what is with Me without death, and raising you from among the polytheists and the people of disbelief in you. Mention of those who said that Ali bin Sahl narrated to us, saying: Damrah bin Rabi’ah narrated to us from Ibn Shawdhab from Matar Al-Warraq regarding Allah’s statement “Indeed, I will take you.”
He said: Taking you from the world, and it is not a death of annihilation…from Abdullah bin Abi Ja’far about Al-Hasan’s statement.
[Tafsir continues…]
Al-Hasan said regarding Allah’s statement, “Indeed, I will take you [Jesus] in full” (Quran 3:55): “Take you in full” means to take your soul from the earth. We were told by …Ibn Jurayj, regarding Allah’s statement, “Indeed, I will take you and raise you to Myself and purify you from those who disbelieve” (Quran 3:55). He said, “His raising him is His taking his soul, and His purification of him is from those who disbelieved.”
…Ka’b al-Ahbar, who said: “Allah did not intend to kill Jesus son of Mary. Rather, Allah sent him as a caller and a bringer of good news, calling people to worship Him alone. When Jesus saw how few were following him and how many were rejecting him, he complained about this to Allah, the Exalted. So Allah revealed to him, ‘Indeed, I will take you in full and raise you to Myself.’ He did not raise him as a dead person, but rather He will send him against the one-eyed Dajjal (Antichrist), and he will kill him.
Then he will live for twenty-four years after that, then die a natural death.” Ka’b al-Ahbar said: “This confirms the hadith of the Messenger of Allah, in which he said, ‘How can a nation perish when I am at its beginning and Jesus is at its end?'” …Muhammad ibn Ja’far ibn al-Zubayr said: “Indeed, I will take you in full” (Quran 3:55) means “I will take your soul.”
[Tafsir continues…]
…from Al-Hasan, regarding the verse of Allah, “O Jesus, I am taking you and raising you to Myself…” (Quran 3:55). He said that Allah raised him to Himself, and he is with Him in heaven. Others said that the meaning of this verse is “I will take your soul” as a death.
[Tafsir continues…]
Ibn ‘Abbas, regarding the verse “And I will take you…” (Quran 3:55). He said that it means “I will give you death.” Ibn Hamid narrated to us, saying: Salamah told us, from Ibn Ishaq, from someone trustworthy, from Wahb bin Munabbih Al-Yamani, who said that Allah took the soul of Jesus son of Mary for three hours during the day until He raised him.
[There are clearly different thoughts on this topic.]
[Jesus Second Coming, still around 3:55]
It is said that Allah took him [Jesus] away for seven hours of the day, then brought him back to life. Others say that the meaning of this verse is when Allah said: “O Jesus, I will take you up to Me and purify you from those who disbelieve, and I will take your soul after I have sent you down to the world.”
They also say that this is an example of the concept of “muqaddam” (bringing forward) and “mu’akhkhar” (delaying). Abu Ja’far says: The most correct interpretation of this verse, in our opinion, is the one that says: “I will take your soul from the earth and raise you up to Me.” This is because there are many reports from the Prophet Muhammad (peace be upon him) that he said: “Jesus son of Mary will descend, kill the Dajjal [Antichrist], and then live on earth for a period of time – which the narrators differ about in terms of its length. Then he will die, and the Muslims will pray over him and bury him.”
…Abu Hurairah, who said: “I heard the Messenger of Allah (peace be upon him) say: ‘Allah will send down Jesus son of Mary as a just judge and fair leader. He will break the cross, kill the pig, abolish the jizyah [tax on non-Muslims], and cause wealth to flow so much that no one will accept it. He will also perform Hajj or Umrah, or both.'”
[Jesus Second Coming, still around 3:55]
…from Abu Hurairah, who said that the Messenger of Allah (peace be upon him) said:
“The prophets are brothers in faith, though their mothers may differ. Their religion is one, and I am the closest to Jesus son of Mary among all people. There will be no prophet between me and him, and he will be my successor among my nation. He will descend, so when you see him, recognize him. He is a man with a reddish-white complexion, his hair is straight as if it were dripping with water even though it has not been wetted. He will break the cross, kill the pig, and wealth will overflow to such an extent that no one will accept charity. He will fight people for Islam until Allah destroys all other religions in his time. Allah will also destroy the Antichrist (Dajjal) during his time. Peace and security will prevail on earth to such an extent that a lion will graze with camels, a leopard with cows, and wolves with sheep. Children will play with snakes without being harmed by them. He will remain on earth for forty years, then die, and Muslims will pray over him and bury him.”
Abu Ja’far said: “It is known that if Allah had caused Jesus to die, it would not have been a second death, as Allah only informs His servants that He creates them, provides for them, causes them to die, and then resurrects them. As Allah says in the Quran: ‘And it is Allah who created you, then provided for you, then will cause you to die, and then will give you life.’ (Quran 30:40)
The interpretation of this verse is that Allah said to Jesus: “O Jesus, I am taking you from the earth, raising you up, and purifying you from those who disbelieved in your prophethood.” This narration contains an argument from Allah against those who disputed with the Messenger of Allah about Jesus among the delegation of Najran, that Jesus was not killed and did not die.
[Jesus Crucifixion Claim, still around 3:55]
…They claimed that Jesus was crucified, and they, along with the Jews who acknowledged this and made claims against Jesus, were liars in their assertions. As narrated by …Muhammad bin Ja’far bin Zubair: Then he (the Prophet) informed them – meaning the delegation from Najran – and responded to what they and the Jews had said about his crucifixion, how God raised him up and purified him from among them.
He said: “When Allah said, ‘O Jesus, I will take you and raise you to Myself and purify you from those who disbelieve.'” (Quran 3:55) This means that God saved him from those who disbelieved in him and denied the truth he brought. As narrated by …Muhammad bin Ja’far bin Zubair: “And purify you from those who disbelieve.” He said: When they intended to harm him with what they had planned.
…from al-Hasan regarding the verse: “And purify you from those who disbelieve in God.” He said: God purified Jesus from the Jews, Christians, Magians, and the disbelievers among his people.
[Jesus Creation Explained, 3:58, 3:59]
…Ibn Abbas regarding the verse “And the mention” (Quran 3:58). He said: It refers to the Quran, which is complete in its wisdom. Regarding the interpretation of Allah’s statement: “Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, ‘Be,’ and he was.” (Quran 3:59)
Allah means: If Jesus’ creation without a father is similar to my creation of Adam from dust, then tell the delegation of Christians from Najran about it, O Muhammad! Allah says: Just as I created Adam from dust without a male or female, and said to him “Be” and he was, so too did I create Jesus from his mother without a father. My command is such that when I say “Be,” it becomes. The scholars of interpretation have mentioned that Allah revealed this verse as an argument for His Prophet against the delegation of Christians from Najran who debated with him about Jesus.
…from Amir, saying: The people of Najran were the most extreme among the Christians in their claims about Jesus. They used to debate with the Prophet (peace be upon him), so Allah revealed this verse in Surah Al-Imran: “Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, ‘Be,’ and he was.” until His statement: “So we will place a curse of Allah upon those who disbelieve.”
…
This verse was revealed because a group of people from Najran came to Muhammad (peace be upon him), including their leader and bishop. They asked him about Jesus, saying: “What is your opinion about our companion?” He replied: “Who is that?” They said: “Jesus, whom you claim is the servant of Allah.” He said: “Yes, he is indeed the servant of Allah.” They asked him: “Have you seen his likeness or compared him to anyone?” Then they left him. After that, Gabriel came to Muhammad with a message from our Lord, the All-Hearing and All-Knowing, saying: “Tell them when they come to you: ‘Indeed, the example of Jesus in the sight of Allah is like that of Adam…'” (Quran 3:59)
It was narrated by …Qatadah, regarding the verse: “Indeed, the example of Jesus in the sight of Allah is like that of Adam. He created him from dust, then said to him, ‘Be,’ and he was.” It was mentioned to us that the leaders of Najran and their bishops met with the Prophet (peace be upon him) and asked him about Jesus.
They said: “Every human being has a father, so what is the case with Jesus, who has no father?” Allah revealed this verse in response: “Indeed, the example of Jesus in the sight of Allah is like that of Adam. He created him from dust, then said to him, ‘Be,’ and he was.”
…
The Example of Jesus in the Sight of Allah When the Messenger of Allah (peace be upon him) was sent, and the people of Najran heard about it, four men from among their nobles came to him. They were Al-Aqib, As-Sayyid, Masarjis, and Marihaz. They asked him what he said about Jesus.
He replied, “He is a servant of Allah, His word which He cast into Mary, and a spirit from Him.” (Quran 3:59) They said, “No, but he is Allah, who descended from His throne, entered the womb of Mary, and then came out of her, showing us His power and authority. Have you ever seen a human being created without a father?” Allah, the Exalted, revealed: “Indeed, the example of Jesus in the sight of Allah is like that of Adam. He created him from dust, then said to him, ‘Be,’ and he was.” (Quran 3:59)
…Ibn Jurayj reported that the Christians of Najran sent a delegation to the Prophet Muhammad (peace be upon him), which included As-Sayyid and Al-Aqib, who were their leaders at that time. They said, “O Muhammad, why do you insult our companion?” He asked, “Who is your companion?” They replied, “Jesus, son of Mary, whom you claim to be a servant.” The Prophet (peace be upon him) said, “Yes, he is indeed a servant of Allah, His word which He cast into Mary, and a spirit from Him.” They became angry and said, “If you are truthful, show us a servant who can bring the dead back to life, heal the blind, and create something…
…
And as for His statement ‘Then He said to him, “Be!” and he was’ (Quran 3:59), it means that Allah informed His Prophet Muhammad that whatever He says ‘Be!’ to is created. The interpretation of this verse is that Jesus is like Adam in the sight of Allah, whom He created from dust and then said to him, “Be!” And know, O Muhammad, that what your Lord says ‘Be!’ to is indeed created.
…
“So do not be among those who doubt,” meaning that the truth has come to you from your Lord, so do not doubt it…Ibn Zayd said regarding the verse: “Do not be among those who doubt.” He said: Those who doubt are the ones who have uncertainty. Uncertainty and doubt are the same thing, like when you say, “Give me” or “Hand it over to me.”
[Let us invoke God’s curse…]
…means that whoever argues with you, O Muhammad, about Jesus the son of Mary. The pronoun “he” in this verse refers back to Jesus. The phrase “after what has come to you of knowledge” means after the knowledge that has been revealed to you about Jesus, that he is a servant of Allah.
So say: “Come! Let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us invoke the curse of Allah upon the liars.” (Quran 3:61) It means that we will pray to Allah to curse those who are lying about Jesus. The phrase “let us invoke the curse of Allah” is an expression used in Arabic to mean “may Allah curse them.”
It is said that Labid, a famous poet, used this phrase when describing a people who were destroyed, saying: “Time looked at them and invoked the curse upon them.” (Diwan al-Labid, p. 197) This means that time itself seemed to call for their destruction. As Qatadah narrated: “The verse ‘And whoever disputes with you about him after what has come to you of knowledge…’ means that we will invoke the curse of Allah upon those who lie about Jesus.”
[This to me is an impressive offer, who would call for something like this unless totally certain? This is not a call to a golden calf or some polytheist god like Zeus or Amen-Ra, this is a clear call to God, the One, to judge and curse. And God is the best of judges.]
…The Prophet Muhammad (peace be upon him) was reported to have said: “I wish there was a barrier between me and the people of Najran, so I wouldn’t see them and they wouldn’t see me.” This is because they were arguing with him about Jesus.
[The People of Najran]
…The Prophet said: “Indeed, I have been informed of the destruction of the people of Najran. If they had sworn to it, even the birds on the trees would have perished.” … “I asked Al-Mughira about the narration regarding the people of Najran, and he replied that Ash-Sha’bi did not mention Ali in his narration. I do not know if this is due to the negative view of Banu Umayyah towards Ali or if it was simply not part of the original narration.” We were also told by …Muhammad bin Ja’far bin Al-Zubair: “This is indeed a true account. When the Prophet called them to swear an oath, he invited them to be fair and just, cutting off any excuse they might have had. However, when Allah revealed to him the truth about their situation and the judgment between him and them, and commanded him to do what He willed, they refused.”
The people of Najran said: “O Abu Al-Qasim, let us think this over and then come back to you with our decision.” They left his presence and consulted with Al-Aqib, who shared their views. They asked him: “What do you think?” He replied: “By Allah, O Christians, you know that Muhammad is a prophet sent by Allah, and he has brought you the truth about your companion (Jesus). You have never seen this happen to any people before.
If you refuse to swear an oath, it will lead to your destruction. However, if you insist on sticking to your faith and what you say about Jesus, then leave the man alone and return to your lands until time reveals its verdict.” They returned to the Prophet and said: “O Abu Al-Qasim, we have decided not to swear an oath against you, and we will leave you as you are… [I think this continues in another translated block…] “…our religion, and we will return to our own religion. But send with us a man from your companions whom you are pleased with, who can judge between us in matters where we have differed regarding our wealth.”
…The Prophet took hold of Hasan and Husayn’s hands, as well as Fatimah’s, and said to Ali, “Follow us.” They went out together. However, the Christians did not emerge that day, saying, “We fear that this is indeed the Prophet, and his invitation is unlike any other.” So they stayed behind. The Prophet then made a peace treaty with them on the condition that he would receive 80,000 dirhams from them. If the dirhams were insufficient, they would provide goods instead: 40 garments, 33 coats of armor, 33 camels, and 34 horses for warfare every year.
…We were told that the Prophet invited a delegation of Christians from Najran to debate about Jesus. However, they backed down and became fearful. It is also mentioned that the Prophet would say, “By the one who holds Muhammad’s soul in His hand, if the punishment had descended upon the people of Najran, they would have been utterly destroyed.”
It is said that this verse was revealed about a group of people from the People of the Book who said to the Prophet: “Do you call us to worship you?” …from Ikrima or Sa’id ibn Jubair… Abu Rafi’ al-Qurazi said when the news gathered from the Jews and Christians of Najran at the Messenger of Allah, and he invited them to Islam: “Do you want us to worship you as the Christians worship Jesus son of Mary?” A man from Najran, a Christian, known as Al-Ra’is (the leader), said: “Is this what you want from us, O Muhammad? Do you call us to this?” The Messenger of Allah replied: “I seek refuge in Allah that we should worship anyone other than Allah or order the worship of anyone other than Him. I was not sent for this, nor was I commanded to do so.”
[Although this chain of narration had that interesting “or” in it, this response looks like something Muhammad, pbuh, would certainly say.]
…O people who seek a religion other than Islam – from the Jews, Christians, and all others – you will be returned. He says: You will come back to Him after your death, and then you will be rewarded according to your deeds; the good-doer among you with his good deed, and the evil-doer with his evil deed. This is a warning from Allah, the Almighty, to His creation that none of them should return to Him except on the path of Islam.
The interpretation of the verse: “Say, ‘We believe in Allah and what has been sent down to us and what was sent down upon Abraham and Ishmael and Isaac and Jacob and the Descendants, and what was given to Moses and Jesus and the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.'”
…The Jews and Christians, their repentance will not be accepted at the time of death. …Qatadah regarding the verse: “Indeed, those who disbelieve after their belief and then increase in disbelief” – Those are the enemies of Allah, the Jews. They disbelieved in the Gospel and Jesus, and then they increased in disbelief with Muhammad and the Criterion (Quran)… Qatadah regarding the verse: “Then they increase in disbelief.” He said: They increased in disbelief until death approached them, and their repentance was not accepted when death approached them. … ‘Ata’ al-Khurasani said something similar… Qatadah regarding the verse: “Indeed, those who disbelieve after their belief and then increase in disbelief – never will their repentance be accepted, and they are the ones astray.” He said: They are the Jews. They disbelieved in the Gospel, and then they increased in disbelief when Allah sent Muhammad, so they denied him and lied about him.
[Slander of Maryam]
…The Punishment for Their Slander of Maryam In the Quran, it is written: “And [We cursed them] for their disbelief and their saying about Maryam a tremendous calumny” (Quran 4:156). Abu Ja’far explains that this verse refers to the punishment of those who disbelieved and slandered Maryam, the mother of Jesus.
He says that they accused her of committing adultery, which is a great falsehood. The scholars of interpretation have also said something similar. It has been narrated from Ibn Abbas that he said: “Their saying about Maryam a tremendous calumny” means that they accused her of committing adultery. Another narration from As-Suddi says: “Their saying about Maryam a tremendous calumny” refers to when they accused her of committing adultery.