Surah Al-Maaida (5): Read Online and Download - English Translation

From the first verse, 5:13, which dealt with the breach of trust by Jews and their punishment for it, we now move to the next verse, 5:14, which refers to Christians: وَمِنَ الَّذِينَ قَالُوا إِنَّا نَصَارَ‌ىٰ. In this verse, the punishment described for Christians is mutual dissension. Being for their breach of trust, this wi11 continue right upto the Last Day.

Looking at the contemporary scene, one may have doubts about Christians who seem to be united. The answer is that the present statement covers genuine Christians, observing and abiding. As for those who have moved away from their own religion turning into non-conformist, secular or atheistic individuals or groups, they are, for all practical purposes, out of the list of Christians - even though, they may count them as Christians among the nationalities of a country. If, among such people, that religious dissension and mutual hostility does not exist, it would not be contrary to this verse - because the conflict was based on religion, once the religion is not there, conflict too would not be there. As said earlier, this verse describes people who profess and practice the religion of Christianity - and their division is well-known.

Given below is a brief reference from Taysir in the marginal notes of commentator, al-Baydawi which reports that there were three sects among Christians originally:

1. Fisturyah (Nestorians) who took Sayyidna ` Isa (علیہ السلام) (Jesus) as the son of God.

2. Ya'qubiyah (Jacobites) who believed in Sayyidna ` Isa (علیہ السلام) (Jesus) himself as one with God.

3. Malka'iyah (Malkites) who believed in Sayyidna ` Isa (علیہ السلام) (Jesus) as one of the Trinity.

And it goes without saying that in the presence of such major divisions in matters of belief, mutual malice is inevitable.

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.