SURAH AL-IMRAN (AYAH 51 to 60)
إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۗ
هَٰذَا صِرَاطٌ مُسْتَقِيمٌ {3:51}
[Q3:51] Innal laaha
Rabbee wa Rabbukum fa'budooh; haazaa Siraatum Mustaqeem.
[Q3:51] Surely ALLAH (SWT) is my Lord and your
Lord, therefore serve Him; this is the right path.
[Q3:51] Sesungguhnya ALLAH (SwT) ialah Tuhanku dan Tuhan
kamu, oleh itu beribadatlah kamu kepadaNya. Inilah jalan yang lurus.
(see
commentary for verse 50)
______________________________________________________________________________________________
(3:51) Surely,
Allah is my Lord and your Lord; so serve Him alone. This is the straight
way.' *48
*48. This shows that as with the other Prophets, the
fundamental points of Jesus' mission were the following:
(1) Man should acknowledge- the exclusive sovereignty of God which demands absolute service and obedience to Him, and Him alone. This principle serves as the basis for the entire structure of human morality and social behaviour.
(2) Man should obey the Prophets since they are the representatives of the true Sovereign.
(3) The Law which should regulate man's conduct by elaborating what is right and what is wrong should be none other than the Law of God. The laws devised by others should be abrogated. There is, thus, no difference between the missions of Jesus, Moses and Muhammad (peace be on them all). Those who think that the missions of the Prophets differ from one another and who believe that their objectives vary have fallen into serious error. Whoever is sent by the Lord of the Universe to His creatures can have no other purpose than to dissuade God's subjects from disobeying Him and assuming an attitude of vanity and disregard towards Him, and to admonish them against associating anyone with God in His divinity (that is, either holding anyone to be a partner with the Lord of the Universe in His Sovereignty or recognizing others beside God as having a rightful claim on part of man's loyalty, devotion and worship), and to invite them all to be loyal to, and to serve, obey and worship God alone.
It is unfortunate that the Gospels in their present form do not offer as clear a picture of the mission of Jesus as that presented by the Qur'an. Nevertheless, we find scattered throughout the Gospels all the three fundamentals mentioned above. The notion that man ought to submit himself totally to God is embodied in the following statement:'You shall worship the Lord your God and Him only shall you serve' (Matthew 4: 10).
In addition, Jesus believed that the object of his efforts was that God's commands relating to the moral realm should be obeyed in this world in the sphere of human conduct just as His commands about the operation of the physical universe are obeyed in the heavens: 'Thy kingdom come,Thy will be done,On earth as it is in heaven' (ibid., 6: 10).
The fact that Jesus presented himself as a Prophet and a representative of the Kingdom of Heaven, and that in this capacity he asked people to follow him is borne out by several statements. When, for instance, he began his mission in Nazareth and when his own kith, kin and compatriots turned against him, he remarked: 'A prophet is not without honour except in his own country . . .' (Matthew 13: 57; see also Luke 4: 24 and Mark 6: 4). And when conspiracies were hatched in Jerusalem to put an end to his life, and people counselled him to go away, he replied: 'Nevertheless I must go on my way . . . for it cannot be that a prophet should perish away from Jerusalem' (Luke 13: 33). When Jesus entered Jerusalem for the last time the disciples cried with a loud voice: 'Blessed be the King who comes in the name of the Lord' (Luke 19: 38). This angered the Pharisees, who asked Jesus to rebuke his disciples. But he replied: 'I tell you, if these were silent the very stones would cry out' (ibid, 19: 40). On another occasion he said: 'Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you. For my yoke is easy, and my burden is light' (Matthew 11: 28-30).
The fact that he invited people to obey the Laws of God rather than the laws made by man is evident from his response (found in both Matthew and Mark) to the objection raised by the Pharisees to the conduct of their disciples who ate with defiled hands, that is, without washing.
'Well did Isiah prophesy of you hypocrites, as it is written:
This people honours me with their lips,but their heart is far from me;in vain do they worship me,teaching as doctrines the precepts of men.'And he said to them: 'You have a fine way of rejecting the commandment of God in order to keep your tradition. For Moses said, "Honour your father and your mother", and "He who speaks evil of his father or mother, let him surely die", but you say, "If a man tells his father or mother what you would have gained from me is Corban (that is, given to God), and then you no longer permit him to do anything for his father or mother, thus making void the word of God through your tradition which you hand on"' (Mark 7: 6-13; see also Matthew 15: 2-9).
(1) Man should acknowledge- the exclusive sovereignty of God which demands absolute service and obedience to Him, and Him alone. This principle serves as the basis for the entire structure of human morality and social behaviour.
(2) Man should obey the Prophets since they are the representatives of the true Sovereign.
(3) The Law which should regulate man's conduct by elaborating what is right and what is wrong should be none other than the Law of God. The laws devised by others should be abrogated. There is, thus, no difference between the missions of Jesus, Moses and Muhammad (peace be on them all). Those who think that the missions of the Prophets differ from one another and who believe that their objectives vary have fallen into serious error. Whoever is sent by the Lord of the Universe to His creatures can have no other purpose than to dissuade God's subjects from disobeying Him and assuming an attitude of vanity and disregard towards Him, and to admonish them against associating anyone with God in His divinity (that is, either holding anyone to be a partner with the Lord of the Universe in His Sovereignty or recognizing others beside God as having a rightful claim on part of man's loyalty, devotion and worship), and to invite them all to be loyal to, and to serve, obey and worship God alone.
It is unfortunate that the Gospels in their present form do not offer as clear a picture of the mission of Jesus as that presented by the Qur'an. Nevertheless, we find scattered throughout the Gospels all the three fundamentals mentioned above. The notion that man ought to submit himself totally to God is embodied in the following statement:'You shall worship the Lord your God and Him only shall you serve' (Matthew 4: 10).
In addition, Jesus believed that the object of his efforts was that God's commands relating to the moral realm should be obeyed in this world in the sphere of human conduct just as His commands about the operation of the physical universe are obeyed in the heavens: 'Thy kingdom come,Thy will be done,On earth as it is in heaven' (ibid., 6: 10).
The fact that Jesus presented himself as a Prophet and a representative of the Kingdom of Heaven, and that in this capacity he asked people to follow him is borne out by several statements. When, for instance, he began his mission in Nazareth and when his own kith, kin and compatriots turned against him, he remarked: 'A prophet is not without honour except in his own country . . .' (Matthew 13: 57; see also Luke 4: 24 and Mark 6: 4). And when conspiracies were hatched in Jerusalem to put an end to his life, and people counselled him to go away, he replied: 'Nevertheless I must go on my way . . . for it cannot be that a prophet should perish away from Jerusalem' (Luke 13: 33). When Jesus entered Jerusalem for the last time the disciples cried with a loud voice: 'Blessed be the King who comes in the name of the Lord' (Luke 19: 38). This angered the Pharisees, who asked Jesus to rebuke his disciples. But he replied: 'I tell you, if these were silent the very stones would cry out' (ibid, 19: 40). On another occasion he said: 'Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you. For my yoke is easy, and my burden is light' (Matthew 11: 28-30).
The fact that he invited people to obey the Laws of God rather than the laws made by man is evident from his response (found in both Matthew and Mark) to the objection raised by the Pharisees to the conduct of their disciples who ate with defiled hands, that is, without washing.
'Well did Isiah prophesy of you hypocrites, as it is written:
This people honours me with their lips,but their heart is far from me;in vain do they worship me,teaching as doctrines the precepts of men.'And he said to them: 'You have a fine way of rejecting the commandment of God in order to keep your tradition. For Moses said, "Honour your father and your mother", and "He who speaks evil of his father or mother, let him surely die", but you say, "If a man tells his father or mother what you would have gained from me is Corban (that is, given to God), and then you no longer permit him to do anything for his father or mother, thus making void the word of God through your tradition which you hand on"' (Mark 7: 6-13; see also Matthew 15: 2-9).
فَلَمَّا أَحَسَّ عِيسَىٰ مِنْهُمُ الْكُفْرَ قَالَ
مَنْ أَنْصَارِي إِلَى اللَّهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ
آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ {3:52}
[Q3:52] Falammaaa ahassa 'Eesaa minhumul kufra qaala man
ansaaree ilal laahi qaalal Hawaariyyoona nahnu ansaarul laahi aamannaa billaahi
washhad bi annaa muslimoon.
[Q3:52] But when Isa perceived unbelief on their part, he said Who will be my helpers in ALLAH (SWT)'s way? The disciples said: We are helpers (in the way) of ALLAH (SWT): We believe in ALLAH (SWT) and bear witness that we are submitting ones.
[Q3:52] But when Isa perceived unbelief on their part, he said Who will be my helpers in ALLAH (SWT)'s way? The disciples said: We are helpers (in the way) of ALLAH (SWT): We believe in ALLAH (SWT) and bear witness that we are submitting ones.
[Q3:52] Maka
ketika Nabi Isa merasa (serta mengetahui dengan yakin) akan kekufuran dari
mereka (kaum Yahudi), berkatalah ia: Siapakah penolong-penolongku (dalam perjalananku)
kepada ALLAH (SwT) (dengan menegakkan agamaNya)? Orang-orang Hawariyyuun
(Penyokong-penyokong Nabi Isa) berkata: Kamilah penolong-penolong (utusan) ALLAH
(SwT). Kami telah beriman kepada ALLAH (SwT) dan saksikanlah (wahai Nabi ALLAH
(SwT)) sesungguhnya kami ialah orang-orang Islam (yang berserah bulat-bulat
kepada ALLAH (SwT)).
THE JEWS DISBELIEVED THAT WHICH ISA
HAD SAID AND PLANNED TO KILL HIM.
Ü Hawariyyun refers to the disciples
of Isa, who were usually
dressed in white garments, OR to those who were
deputed by Isa to preach the unity
of ALLAH (SWT), the true gospel. IN
BOTH CASES IT MAY ALSO REFER TO THE PURITY OF THEIR HEARTS.
Ü Man ansari (who will be my
helpers unto ALLAH (SWT)?) CORRESPONDS to an identical event known as dawat al ashirah. When the verse "And warn your tribe of near relatives" was revealed, the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) asked Ali to invite the
tribe of his near relatives at the house of Abu Talib. Before the leaders of the Quraysh, like Isa,
he said:
"O kinsmen! By ALLAH (SWT), I and I alone
can offer you the most precious of gifts, the good of this world and of the
hereafter. ALLAH (SWT) has commanded me to call you to that which is the
best-His worship.
I, therefore, call upon you to come forward and
testify to my prophethood. Who among you will help me and join me in my task,
and be my brother, my lieutenant, my vicegerent and my successor?"
ALI WAS THE ONLY PERSON WHO CAME FORWARD IN RESPONSE to the call of the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). Then and
there the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) declared:
"Verily Ali is my brother, my vicegerent
and my successor. From this day it has been made obligatory upon every one to
obey the superior authority of Ali."
The above event and address have been recorded by a
large number of notable scholars and prominent traditionists in their books,
for example, 1. Ibn Ishaq, Ibn Jarir, Ibn Abu Hatam, Ibn Marduwayh and Abu Na'im, and
Bayhaqi, who has recorded it in both of his books, Sunan and Dala'il, and
Tha'labi and Tabari in their great commentaries of surah al-Shu'ara'. 2. Tabari has recorded this also in his Tarikh
al-Umam wa al-Muluk (i.e. the history of the various people and their rulers),
Vol. 2, p. 217, in somewhat different words, and 3. Ibn Athir has
recorded this among the traditions universally accepted to be genuine in his
Tarikh al Kamil Vol 2, p. 22, under the caption "ALLAH (SWT) ordered
His messenger to declare his messengership." 4. Abd al-Fida has recorded this event in Vol. 1, p. 116 of his book on
history in connection with the account of the person who was the first to
embrace Islam, and 5. Abu Jafar al-Iskafi Mu'tazali has
recorded it in his book Naqd al-Uthmaniyyah and fully explained its
authenticity, as mentioned in Sharh al-Nahj al-Balagha, vol. 3, p. 263, by Ibn
Abi Hadid, printed in Egypt. As regards the book Naqd al-Uthmaniyya it is really
matchless. The author has thoroughly discussed everything connected with the
Prophet's invitation in vol. 3, pp. 257-281, in his comments on the concluding
portion of Khutbah al-Qasiah. 6. Halabi has
recorded it in his famous Sirah al-Halabiyah where he has described it in the
chapter on the hiding of the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad) and his companions in the house
of Araqam. Please refer to vol. 1, p. 381. The reckless narration of the event
and indiscriminate comments thereon by Ibn Taymiyah deserve no attention
because of his well-known party spirit, for this event has been recorded even
by the socialist writer 7. Muhammad Hasanayn Haykal of Egypt, who
has described the event at length in his magazine Al-Siyasah no. 2751, p. 5,
col. 2, published on 12 Dhil-Qadah. 1350 A.H. If you refer to no. 2785 of the
said magazine, p. 6, col. 4, you will find that he (Mr. Haykal) has recorded
this tradition (i.e., the address) on the authority of Muslim's Sahih, Ahmad's
Musnad, Abdullah ibn Ahmad's Ziyadat al-Musnad, Ibn Hajar Makki's
Jami'al-Fawaid, Ibn Qutaybah's Ayun al-Akhbar, Ahmad ibn Abd Rabbuh's Aqd
al-Farid, Umar ibn Bahr al-Hajiz's pamphlet Banu Hashim and Abu Ishaq
al-Tha'labi's commentary of the Qur’an.
In
view of the importance and universal fame of this tradition, many European
writers (the
French, the English and the German, etc.) have mentioned this tradition in
their books, and Thomas
Carlyle has also mentioned this
briefly in his “Heroes and Hero Worship.”
Besides the above, many
notable scholars and traditionists have recorded this tradition in their books
with some difference in words but no difference in implication, e.g., Tahawi,
Diya Maqdasi in his Mukhtarah, Said ibn Mansur in his Sunan, etc. However, sufficient for our purpose is the tradition recorded by 8. Ahmad ibn Hanbal, who has related the
tradition from Ali in his Musnad, vol. 1, pp 111 and 159. He has recorded in
Musnad, Vol. 1, beginning of p. 331, another important tradition from Ibn Abbas
that enumerates ten such characteristics of Ali which distinguish him from all
others; 9. Nasai has also quoted this from Ibn Abbas in his Khasais al Alawiyah
(distinguishing qualities of Ali), p. 6; 10. Hakam has recorded it in his Mustadrak, Vol. 3, p. 132, and 11. al-Dhahabi in his Talkhis (abridged edition) of Mustadrak. He has also
admitted the genuineness of the tradition. In 12. Kanz al-Ummal,
vol. 6, the event has been related at length.
If you will refer to 13. Muntakhabi (selections from) Kanz
al-Ummal, which has been printed on the margin of Musnad of Ahmad and peruse
the contents of the margins of vol. 5, pp. 41-43, you will find the tradition
in its details.
THIS ONE EVENT
OF WARNING TO THE KINSFOLK AND THE ADDRESS BY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD) ALONE, WHICH HAS BEEN
RECORDED BY ALMOST ALL THE SCHOLARS, HISTORIANS OR TRADITIONISTS, AMPLY PROVE
THAT THE IMAMAT AND KHILAFAT WERE THE RIGHT OF ALI. What Ali undertook that day, successfully and truly, was carried out
through out his life.
Ä In verse 52, the devoted disciples of Isa bear witness that they have surrendered themselves to His will.
Ä In verse 53 they pray for attaining the quality of the witness
referred to in verse
11:17 of al Hud, which refers to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as a clear
sign of ALLAH (SWT) and to Ali as a
witness, a guide and a mercy, from ALLAH (SWT).
THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)'S DECLARATIONS ("I AND ALI ARE FROM ONE AND THE SAME DIVINE LIGHT" AND "ALI
IS FROM ME AND I AM FROM ALI") ARE
BASED UPON
THIS VERSE and VERSE 61 OF THIS SURAH, THROUGH
WHICH ALI HAS BEEN ESTABLISHED AS
THE SOLE "SELF" (NAFS) OF THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). See Sahih Bukhari,
chapter "manaqib".
______________________________________________________________________________________________
(3:52) And
when Jesus perceived their leaning towards unbelief, he asked: 'Who will be my
helpers in the way of Allah?' The disciples *49 said: 'We are the helpers of Allah. We believe
in Allah, *50 and
be our witness that we have submitted ourselves exclusively to Allah.
*49. The
word hawari means approximately the same as the word ansar
in the Islamic tradition. In the Bible the usual terms are 'apostles' and
'disciples'. Jesus' chosen disciples were called apostles in the sense that
they had been entrusted with a mission by him rather than in the sense of
having been entrusted with a mission by God.
*50. At various places the Qur'an characterizes man's participation in the effort to establish the supremacy of Islam as 'helping God'. This needs a little explanation. God has endowed man with the freedom of will and choice, with the result that He does not resort to His omnipotent will to compel man either to do certain things or to refrain from others. He rather leaves man free to adopt the course that pleases him - be it that of either belief or unbelief, of either obedience or disobedience. God prefers to instruct man by means of persuasive argument and admonition, so as to bring home to him that even though he is free to disbelieve, disobey and defy the Will of God, his own interest and well-being lie in serving and obeying his Creator.
Hence, directing people to the right path by persuasion and admonition is of concern to God, He regards those who contribute to this cause as His allies and helpers. This is, in fact, the most exalted position attainable by man. When a man performs Prayers, keeps his fast and worships God in other ways, he is merely on the level of service and subjection to God. But when a man strives to spread God's true religion and to enthrone it in actual life, he is honoured with the status of God's ally and helper, which is the zenith of man's spiritual growth. 'Literally, 'and be our witness that we are Muslims' - Ed.
*50. At various places the Qur'an characterizes man's participation in the effort to establish the supremacy of Islam as 'helping God'. This needs a little explanation. God has endowed man with the freedom of will and choice, with the result that He does not resort to His omnipotent will to compel man either to do certain things or to refrain from others. He rather leaves man free to adopt the course that pleases him - be it that of either belief or unbelief, of either obedience or disobedience. God prefers to instruct man by means of persuasive argument and admonition, so as to bring home to him that even though he is free to disbelieve, disobey and defy the Will of God, his own interest and well-being lie in serving and obeying his Creator.
Hence, directing people to the right path by persuasion and admonition is of concern to God, He regards those who contribute to this cause as His allies and helpers. This is, in fact, the most exalted position attainable by man. When a man performs Prayers, keeps his fast and worships God in other ways, he is merely on the level of service and subjection to God. But when a man strives to spread God's true religion and to enthrone it in actual life, he is honoured with the status of God's ally and helper, which is the zenith of man's spiritual growth. 'Literally, 'and be our witness that we are Muslims' - Ed.
رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ وَاتَّبَعْنَا
الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ {3:53}
[Q3:53] Rabbanaaa aamannaa bimaaa anzalta wattaba'nar
Rasoola faktubnaa ma'ash shaahideen.
[Q3:53] Our Lord! We believe in what Thou hast
revealed and we follow the messenger, so write us down with those who bear
witness.
[Q3:53] Wahai Tuhan kami! Kami telah beriman kepada apa
yang telah Engkau turunkan, dan kami mengikut RasulMu; oleh itu suratkanlah
kami berserta orang-orang yang menjadi saksi (yang mengakui keesaanMu dan
kebenaran RasulMu).
(see commentary for
verse 52)
______________________________________________________________________________________________
(3:53) Our
Lord! We believe in the com-mandment You have revealed and we obey the
Messenger; make us, then, one of those who bear witness (to the Truth).'
وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ
الْمَاكِرِينَ {3:54}
[Q3:54] Wa makaroo wa makaral laahu wallaahu khairul
maakireen.
[Q3:54] And they planned and ALLAH (SWT) (also) planned, and ALLAH (SWT) is the best of planners.
[Q3:54] And they planned and ALLAH (SWT) (also) planned, and ALLAH (SWT) is the best of planners.
[Q3:54] Dan
orang-orang (Yahudi yang kafir) itupun merancangkan tipu daya (hendak membunuh
Nabi Isa) dan ALLAH (SwT) pula membalas tipu daya (mereka) dan (ingatlah), ALLAH
(SwT) sebijak-bijak yang membalas (dan menggagalkan segala jenis) tipu
daya.
Makr means to employ a plan, not known to the opponent, to outwit
and have an upper hand over him. It is uncondemnable if employed for an evil purpose. IT
IS COMMENDABLE IF EMPLOYED FOR A GOOD PURPOSE. The Jews plotted to put Isa to death, BUT ALLAH (SWT) saved him by frustrating his enemies' plot.
Ë A SIMILAR BUT
UNSUCCESSFUL ATTEMPT WAS MADE BY THE
HYPOCRITES TO KILL THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), while [1] he was returning from Tabuk, AND ALSO when [2] he was coming back to Madina from Makka, after
performing the last Hajj.
**Hudhayfa, the trusted companion of the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad), knew the
names of the plotters. Every well-known companion
of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) used to ask
him if his name was also in the list of plotters.
______________________________________________________________________________________________
(3:54) Then
they schemed (against the Messiah), and Allah countered their schemes by
schemes of His own. Allah is the best of schemers.
SECTION 6
Promise of rescue to Jesus-The Christians invited
to the Spiritual Contest (Muhabila)
The Divine promise to Jesus for the ultimate rescue from the Jews---The
Christians of Najrah invited to a spiritual contest a Mubahila to prove the truthfulness of each parties (i.e., Muslims
and the Christians)
إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ
وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ
اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ
إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ
تَخْتَلِفُونَ {3:55}
[Q3:55] Iz qaalal laahu yaa 'Eesaaa innee mutawaffeeka wa
raafi'uka ilaiya wa mutah hiruka minal lazeena kafaroo wa jaa'ilul lazeenattaba
ooka fawqal lazeena kafarooo ilaa Yawmil Qiyaamati summa ilaiya marji'ukum fa
ahkumu bainakum feemaa kuntum feehi takhtaliifoon.
[Q3:55] And when ALLAH (SWT) said: O Isa, I am going to terminate the period of your stay (on earth) and cause you to ascend unto Me and purify you of those who disbelieve and make those who follow you above those who disbelieve to the day of resurrection; then to Me shall be your return, so l will decide between you concerning that in which you differed.
[Q3:55] And when ALLAH (SWT) said: O Isa, I am going to terminate the period of your stay (on earth) and cause you to ascend unto Me and purify you of those who disbelieve and make those who follow you above those who disbelieve to the day of resurrection; then to Me shall be your return, so l will decide between you concerning that in which you differed.
[Q3:55] (Ingatlah) ketika ALLAH (SwT) berfirman: Wahai
Isa! Sesungguhnya Aku akan mengambilmu dengan sempurna dan akan mengangkatmu ke
sisiKu dan akan membersihkanmu dari orang-orang kafir dan juga akan menjadikan
orang-orang yang mengikutmu mengatasi orang-orang kafir (yang tidak beriman kepadamu),
hingga ke hari kiamat. Kemudian kepada Akulah tempat kembalinya kamu, lalu Aku
menghukum (memberi keputusan) tentang apa yang kamu perselisihkan.
As stated in verses 45 to 47 of this surah (please refer to
their commentary) [**] THE BIRTH OF
ISA WAS A MIRACLE. [***] HIS DEPARTURE FROM THIS WORLD TO THE HEAVEN, ALIVE, WAS ALSO A MIRACLE.
Ì It is stated in Minhaj al Sadiqin that Isa was kept in custody in a room during the night following which
he was to be crucified in the morning. At daybreak, Judas the hypocrite companion of Isa, who had betrayed him to the Roman soldiers, went into the room
to escort Isa to the place of
crucifixion. As soon as he entered the room, he was
miraculously transformed into a person who resembled Isa. When he came out of the
room the Roman soldiers took him to the cross and crucified him, in spite of
his loud and desperate protestations.
Ì In Badshah Husain's English translation of the Holy Qur’an, Sale is quoted on page 14 of Vol. 11. as under: "It is supposed by
several that this story was an original of Mohammad's
but they are certainly mistaken, for several sectarians held the same opinion,
long before his time. The Basilidians (Irrenus I.I.C 23 and C. Epiphan Haeres
24 num III) in the very beginning of Christianity, denied that Christ himself suffered, but that Simon the Cyraracean was crucified in his place. The Corinthians
before them and the Carpocratians next (to name no more of those who affirmed Jesus to have been a mere man) did
believe the same thing; it was not himself, but one of his followers very like
him that was crucified. Photius tells us that he read a book entitled "The
Journeys of the Apostles", relating the acts of Peter, John, Andrew, Thomas and
Paul, and among other things contained
therein, this was one, that Christ
was not crucified, but another in his stead, and that therefore he laughed at
his crucifiers (Photius Bible Cod 114, col. 291)
or those who thought they had crucified him (Tolands'
Nazrenus p. 17 and c.)"
ä THE JEWISH PLOT TO KILL ISA WAS PREVENTED
BY THE BEST OF PLANNERS, THE ALMIGHTY ALLAH (SWT).
Tawaffa is to fulfil a promise. Inni mutawaffika means "I
will complete your term". The word may mean death or to take
away. It has been used in both its meanings in the Qur’an.
THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THE HOLY
IMAMS HAVE SAID THAT ISA WILL COME DOWN AGAIN FROM THE
HEAVEN BEFORE THE DAY OF RESURRECTION AND OFFER PRAYERS BEHIND IMAM
MUHAMMAD AL MAHDI, THE LAST IMAM IN THE PROGENY OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD).
"And set those who follow
you (victorious) above those who disbelieve", refers to those Christians who accepted Isa as a true prophet of ALLAH (SWT),
followed his teachings, and believed in his prophecy about the advent of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). See Genesis 17: 7, 8, 20; Acts 3: 22 to 25;
John 1: 19 to 21; 14: 16, 17, 26; 15:26; 16:7 to 13. **THE TRUE
BELIEVERS IN ISA,
WERE MUSLIMS. **THOSE WHO BELIEVE IN ISA AS A
SON OF ALLAH (SWT) OR ALLAH (SWT) ARE INFIDELS.
THE INCOHERENT
RECORDING OF THE EVENTS OF ISA'S
CRUCIFIXION, BURIAL AND RESURRECTION IN THE NEW TESTAMENT, proves that the
whole story had been fabricated to suit the doctrines of the Christian church. Paul had distorted the true faith of Isa to accommodate Roman paganism. Their story should be judged in the light of the following analysis:
1)
Those who came to arrest Isa, in the darkness of night, had
never seen his face.
2)
It was Judas who, standing beside Isa,
identified him.
3)
Judas' features were very much like Isa's.
4)
As the light was very dim, their
faces could not be seen clearly.
5)
The soldiers were afraid of the
people, who certainly would have started a struggle at any moment and made
their task difficult, so they were in a great hurry.
6)
It was Judas who was crucified.
7)
The crucified body was brought
down from the cross in the early hours of dawn.
8)
The disciples ran away from the
scene and did not witness the burial.
9)
The grave, in which the crucified
body was buried, was found empty.
10) The only witness of the resurrection was Mary Magdalene whose versions, given in the four gospels, differ from each other. In some, she was there when Isa rose from the grave; and in some, when she approached the grave,
she was told by another unknown witness that her Lord was raised to heaven.
11) Isa was seen by the disciples after the resurrection
IT IS A FACT
THAT IT WAS NOT ISA WHO WAS CRUCIFIED. HE WAS
SAVED. His disciples gave currency to the idea of his
crucifixion so that the Jews remained assured of
his death, else they would have gone in his pursuit. The Roman soldiers also kept quiet in order to avoid the blame
of killing a wrong person and also
the certain punishment for not executing Isa.
As Sale has observed in his above noted explanation, the early
Christians did not believe in Isa's crucifixion.
ALL THE MUSLIMS, IN THE LIGHT OF THIS AND OTHER VERSES OF THE QUR’AN, DO
NOT GIVE ANY CREDENCE TO THE FALSE STORY OF ISA'S
CRUCIFIXION AND RESURRECTION, FABRICATED BY THE CHRISTIAN CHURCH.
Tawaffa (to take
away), tahar (to purify), raf-a (to raise) and nuzul (to descend) are the four effects of the
divine will in connection with Isa,
out of which the first three have already taken place AND THE FOURTH is expected to happen, before the final resurrection.
THE RELIGION OF ALLAH (SWT) SHALL TRIUMPH OVER ALL
OTHER RELIGIONS AND CREEDS. The light of truth shall enlighten the world, and a
perfect human society shall be established before the world comes to an end. THIS IS HIS PROMISE.
» If tawaffa means death, then also there
should be no doubt in the mind of a believer about Isa's nuzul BECAUSE, as said
in verses 2:258 to 260 of al Baqarah, ALLAH (SWT) can give life to the dead or raise up any dead living being to life. In the opinion of Shaykh Saduq, this
explanation is more credible.
» If tawaffa means departure
from this world without dying, then his nuzul will be
re-appearance after his temporary disappearance, similar to Imam Muhammad al Mahdi, who is living on the earth as a necessary
link between man and ALLAH (SWT), while Isa
has been raised up unto ALLAH (SWT).
SO ISA HAS NO
JURISDICTION IN THE MATTERS OF THIS WORLD, WHEREAS IMAM MAHDI IS THE SOLE DEPUTY OF ALLAH (SWT) TO LOOK
AFTER AND TAKE CARE OF THE TERRESTRIAL AFFAIRS. WHEN BOTH OF
THEM SHALL RE-APPEAR ISA SHALL
FOLLOW THE LEADERSHIP OF IMAM AL MAHDI.
______________________________________________________________________________________________
(3:55) (And
it was part of His scheme) when Allah said: 'O Jesus! I will recall you *51 and raise you up to Me and will purify you (of
the company) of those who disbelieve, *52 and
will set your followers above the unbelievers till the Day of Resurrection.
Then to Me you shall return, and I will judge between you regarding what you
differed.
*51. The expression used is mutawaffika. The original meaning of tawaffa is to take and receive. To 'seize a
person's sou!' constitutes the figurative rather than the literal meaning
of the word. Here the word is used in the sense of 'recall', for example, the
recall of an official from his work. The Israelites had persisted in their
disobedience, and despite repeated warnings and admonitions their collective
behaviour had become increasingly corrupt. They had killed a succession of
Prophets and were out to shed the blood of all those who invited them to
righteousness and moral rectitude. In order to complete His argument against
them, AND TO GIVE THEM A LAST CHANCE TO
REFORM THEMSELVES, GOD SENT TO THEM TWO GREAT PROPHETS, JESUS AND JOHN THE
BAPTIST. These Prophets carried with them such overwhelming proof of their
designation by God that no ground was left for anyone to disbelieve in them,
except those who were obstinately hostile to the Truth and who had become
exceedingly bold in their opposition to it.
Yet the Israelites let this last opportunity slip away. They not only spurned the message of the Prophets but also brazenly indulged in many other atrocious crimes. One of their chiefs had John beheaded at the behest of a dancing girl, and their priests and scribes conspired to have Jesus put to death by the Roman authorities. Further admonition would have been a sheer waste of time. God, therefore, decided to recall His Prophet and condemned the Israelites to perpetual disgrace.
It should be noted that this whole discourse (verses 3: 33 ff.) is devoted to repudiating the Christian belief in the godhead of Jesus, and to reforming their beliefs. The main reasons for the spread of these false beliefs were: (i) the miraculous birth of Jesus; (ii) the miracles which he performed; and (iii) his ascension into heaven (which is mentioned categorically in the Christian scriptures). THE QUR'AN CONFIRMS THE MIRACULOUS BIRTH OF JESUS AND ASSERTS THAT THIS FATHERLESS BIRTH IS A MANIFESTATION OF GOD'S OMNIPOTENCE. GOD CREATES WHOMSOEVER HE WILLS AND IN THE MANNER HE CHOOSES. This extraordinary birth neither proves that Jesus was God nor that he had any share in God's godhead. The miracles of Jesus are also verified by the Qur'an; in fact it enumerates them one by one. The Qur'an, however, makes it clear that Jesus performed these miracles in accordance with God's will, and not of his own innate power.
Had the traditions cherished by the Christians regarding Jesus' ascension into heaven been without foundation, they would have been told that he whom they regarded as either God or the son of God had died long ago and become part of the earth, and that if they wanted to satisfy themselves on that score they could go and witness for themselves his grave at a certain place. But not only does the Qur'an not make any categorical statement that Jesus died, it employs an expression which, to say the least, contains the possibility of being interpreted as meaning that he had been raised into heaven alive. Further, the Qur'an tells the Christians that Jesus, contrary to their belief, was not crucified. This means that the man who cried out at the end of his life: 'Eli, Eli, lama sabach-thani?', that is, 'My God, my God, why hast thou forsaken me?' (Matthew 27: 46), and the one whose image was seen on the cross was not Christ; God had already raised Christ into heaven.
As for those who try to interpret these Qur'anic verses as indicating the death of Jesus, they actually prove only that God is incapable of expressing His ideas in clear, lucid terms.
*52. The words 'those who disbelieve' here refer to the Jews whom Jesus had invited to believe, and who had refused that invitation. The expression: 'your followers', if it denotes the true followers of Jesus, can only mean Muslims. Should 'followers' signify all those who profess allegiance to Jesus, it would include both Christians and Muslims.
Yet the Israelites let this last opportunity slip away. They not only spurned the message of the Prophets but also brazenly indulged in many other atrocious crimes. One of their chiefs had John beheaded at the behest of a dancing girl, and their priests and scribes conspired to have Jesus put to death by the Roman authorities. Further admonition would have been a sheer waste of time. God, therefore, decided to recall His Prophet and condemned the Israelites to perpetual disgrace.
It should be noted that this whole discourse (verses 3: 33 ff.) is devoted to repudiating the Christian belief in the godhead of Jesus, and to reforming their beliefs. The main reasons for the spread of these false beliefs were: (i) the miraculous birth of Jesus; (ii) the miracles which he performed; and (iii) his ascension into heaven (which is mentioned categorically in the Christian scriptures). THE QUR'AN CONFIRMS THE MIRACULOUS BIRTH OF JESUS AND ASSERTS THAT THIS FATHERLESS BIRTH IS A MANIFESTATION OF GOD'S OMNIPOTENCE. GOD CREATES WHOMSOEVER HE WILLS AND IN THE MANNER HE CHOOSES. This extraordinary birth neither proves that Jesus was God nor that he had any share in God's godhead. The miracles of Jesus are also verified by the Qur'an; in fact it enumerates them one by one. The Qur'an, however, makes it clear that Jesus performed these miracles in accordance with God's will, and not of his own innate power.
Had the traditions cherished by the Christians regarding Jesus' ascension into heaven been without foundation, they would have been told that he whom they regarded as either God or the son of God had died long ago and become part of the earth, and that if they wanted to satisfy themselves on that score they could go and witness for themselves his grave at a certain place. But not only does the Qur'an not make any categorical statement that Jesus died, it employs an expression which, to say the least, contains the possibility of being interpreted as meaning that he had been raised into heaven alive. Further, the Qur'an tells the Christians that Jesus, contrary to their belief, was not crucified. This means that the man who cried out at the end of his life: 'Eli, Eli, lama sabach-thani?', that is, 'My God, my God, why hast thou forsaken me?' (Matthew 27: 46), and the one whose image was seen on the cross was not Christ; God had already raised Christ into heaven.
As for those who try to interpret these Qur'anic verses as indicating the death of Jesus, they actually prove only that God is incapable of expressing His ideas in clear, lucid terms.
*52. The words 'those who disbelieve' here refer to the Jews whom Jesus had invited to believe, and who had refused that invitation. The expression: 'your followers', if it denotes the true followers of Jesus, can only mean Muslims. Should 'followers' signify all those who profess allegiance to Jesus, it would include both Christians and Muslims.
فَأَمَّا الَّذِينَ كَفَرُوا فَأُعَذِّبُهُمْ عَذَابًا
شَدِيدًا فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ {3:56}
[Q3:56] Fa ammal lazeena kafaroo fa u'az zibuhum 'azaaban
shadeedan fiddunyaa wal Aakhirati wa maa lahum min naasireen.
[Q3:56] Then as to those who disbelieve, I will chastise them with severe chastisement in this world and the hereafter, and they shall have no helpers.
[Q3:56] Then as to those who disbelieve, I will chastise them with severe chastisement in this world and the hereafter, and they shall have no helpers.
[Q3:56] Adapun orang-orang kafir, maka Aku (ALLAH (SwT)) akan
menyeksa mereka dengan azab yang amat berat di dunia dan di akhirat dan mereka
pula tidak akan beroleh sesiapa pun yang dapat menolong.
THOSE WHO DISBELIEVED IN **ISA AND THOSE WHO DISBELIEVED IN THE **HOLY
PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
shall be severely punished AND THERE WILL BE NO helpers to save them
from the hell-fire.
Ë IT IMPLIES THAT THERE ARE SOME APPROVED INTERCESSORS (Muhammad and ali Muhammad)
who will help and save those believers who remain attached with them.
______________________________________________________________________________________________
(3:56) As for those who disbelieved, I shall punish
them with a terrible chastisement in this world and in the Next; and they shall
find none to help them.
وَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
فَيُوَفِّيهِمْ أُجُورَهُمْ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ {3:57}
[Q3:57] Wa ammal lazeena aamanoo wa 'amilus saalihaati fa
yuwaffeehim ujoorahum; wallaahu laa yuhibbuz zaalimeen.
[Q3:57] And as to those who believe and do good deeds, He will pay them fully their rewards; and ALLAH (SWT) does not love the unjust.
[Q3:57] And as to those who believe and do good deeds, He will pay them fully their rewards; and ALLAH (SWT) does not love the unjust.
[Q3:57] Adapun orang-orang yang beriman dan mengerjakan
amal-amal soleh, maka ALLAH (SwT) akan menyempurnakan pahala mereka dan
(ingatlah), ALLAH (SwT) tidak suka kepada orang-orang yang zalim.
ALLAH (SWT) DOES NOT LOVE THE UNJUST which includes **usurpers, **tyrants,
and **those who associate partners with ALLAH
(SWT).
Ü Those who persecuted and killed
the children of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) are also in the category of unjust usurpers and tyrants.
______________________________________________________________________________________________
(3:57) But those who believe and do righteous deeds,
He will reward them in full. Allah does not love the unjust.'
ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ
الْحَكِيمِ {3:58}
[Q3:58] Zaalika natloohu 'alaika
minal Aayaati wa Zikril Hakeem.
[Q3:58] This We recite to you of the communications and the wise reminder.
[Q3:58] This We recite to you of the communications and the wise reminder.
[Q3:58] Demikianlah (perihal Nabi Isa), yang Kami
membacakannya kepadamu (wahai Muhammad, adalah ia) sebahagian dari hujah-hujah
keterangan (yang membuktikan kebenarannya), dan dari Al-Quran yang penuh dengan
hikmat-hikmat (pengetahuan yang tepat, lagi sentiasa terpelihara).
THE MIRACLES MANIFESTED THROUGH ISA AND OTHER PROPHETS ARE THE SIGNS OF ALLAH
(SWT).
» Dhikr (reminder) is a name given to the Qur’an. Also refer to
Nahl 16:43
and Anbiya 21:7.
» Hakim means
wise. The book of all-wise ALLAH (SWT) is FREE FROM *IMPERFECTION,
*INCREDIBILITY AND *CONJECTURE.
IT IS WRAPPED UP IN WISDOM.
______________________________________________________________________________________________
(3:58) What We recite to you consists of signs and
wise admonition.
إِنَّ مَثَلَ عِيسَىٰ عِنْدَ اللَّهِ كَمَثَلِ آدَمَ
ۖ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ {3:59}
[Q3:59] Inna masala 'Eesaa 'indal laahi kamasali Aadama
khalaqahoo min turaabin summa qaala lahoo kun fayakoon.
[Q3:59] Surely the likeness of Isa is with ALLAH (SWT) as the likeness of Adam; He created him from dust, then said to him, Be, and he was.
[Q3:59] Surely the likeness of Isa is with ALLAH (SWT) as the likeness of Adam; He created him from dust, then said to him, Be, and he was.
[Q3:59] Sesungguhnya
perbandingan (kejadian) Nabi Isa di sisi ALLAH (SwT) adalah sama seperti
(kejadian) Nabi Adam. ALLAH (SwT) telah menciptakan Adam dari tanah lalu
berfirman kepadanya: Jadilah engkau! maka menjadilah ia.
The Christians of Najran came to the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) and asked him as to why he had been abusing Jesus (Isa) by saying that
he was a man created by ALLAH (SWT), when he was born without a father. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) told them that he could
not abuse Isa as he was the "word of ALLAH
(SWT)" communicated through a purified virgin, Maryam, BUT the reason (birth of a man without a father) put forward by them
to accept him as a son of ALLAH (SWT) or ALLAH (SWT) was untenable because ALLAH (SWT) created Adam without a
father and a mother.
µ The process of
creation has been discussed in verses 6 and
37 of this surah according to which ALLAH (SWT)'s will is the
principal factor in the process of creation. The birth of Isa to a virgin mother, without a male partner, was an immediate effect of His will, manifested to the world as a
miracle, JUST AS the birth of Adam took place without the agency of a father and a
mother. WHEN HE WILLS A THING TO "BE", IT BECOMES.
Even in the theory of evolution there
comes a stage, while backtracking, when one has to accept the fact that a
living being must have come into being without the agency of a sexual
procedure. Whatever once happened in the process of creation can take place any
time, may be once in a great while but not altogether impossible. There are
several examples in nature, which are inexplicable through any law known to
man. THE ONLY
EXPLANATION, AS THE QUR’AN POINTS OUT, IS
THE IMPERATIVE WORD OF ALLAH (SWT). As has been stated in the commentary of
verse 6 of
this surah, the hand of ALLAH
(SWT) is visible in the working of the whole universe.
© THE LIKENESS OF ISA WITH ALLAH (SWT) IS AS THE LIKENESS OF ADAM. Therefore, as the Christian church
argues, if Isa was a son of ALLAH (SWT) because
he was born without a father, Adam deserved more
to be ALLAH (SWT) or son of ALLAH (SWT) as he came into being without a father
and a mother.
______________________________________________________________________________________________
(3:59) Surely,
in the sight of Allah, the similitude of the creation of Jesus is as the
creation of Adam whom He created out of dust, and then said: 'Be', and he
was. *53
*53. This means that if Jesus' miraculous birth is
sufficient proof that he should be regarded either as God or as the son of God
then there are even stronger grounds to apply this to Adam. For, while Jesus
was born without a father, Adam was born with neither father nor mother.
الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُنْ مِنَ
الْمُمْتَرِينَ {3:60}
[Q3:60] Alhaqqu mir Rabbika falaa takum
minal mumtareen.
[Q3:60] (This is) the truth from your Lord, so be not of the disputers.
[Q3:60] (This is) the truth from your Lord, so be not of the disputers.
[Q3:60] Perkara
yang benar ialah yang datang dari Tuhanmu. Maka jangan sekali-kali engkau
menjadi dari orang-orang yang ragu-ragu.
IN THIS VERSE THE PEOPLE (THE WHOLE MANKIND) IS
ADDRESSED THROUGH THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). That which has been said in the preceding
verse is the truth. A general principle has been laid down that ALLAH
(SWT) is the absolute truth. The material
aspects of nature, known to us, are unable to explain every thing.
¥
THE TRUTH WHICH PROCEEDS FROM THE ABSOLUTE
TRUTH SHOULD BE ACCEPTED AS TRUE, OTHERWISE
the unusual events in the working of creation will
lead to confusion and doubt.
______________________________________________________________________________________________
(3:60) This
is the truth from your Lord; be not, then, among those who doubt. *54
*54. The main points set before the Christians so
far are the following: First, it was impressed upon them that none of the
various arguments which gave rise to the doctrine of the divinity of Jesus
provided valid grounds to support that doctrine. JESUS WAS MERELY A HUMAN
BEING WHOM GOD HAD CREATED IN AN EXTRAORDINARY MANNER FOR REASONS BEST KNOWN TO
HIM. God had also invested Jesus with the power to perform certain miracles by
means of which he could categorically establish his claim to prophethood. It
seems perfectly reasonable that God should not have allowed such an
extraordinary person to be crucified by unbelievers and should have raised him
up to Himself. As the Sovereign, God has the power to treat any of His subjects
as He wishes. How can this extraordinary
treatment of Jesus justify the conclusion that the subject was himself either
the Sovereign, the son of the Sovereign or an associate with Him in His
Sovereignty?
Second, the message of Muhammad (peace be on him) is the same as that of Jesus. The missions of the two are identical.
Third, even after [the ascension of] Jesus the religion of his disciples remained the same, namely, Islam, which is now expounded by the Qur'an. What has happened is that, in the course of time, the Christians have abandoned the teachings of Christ, and have deviated from the religion followed by the early disciples of Jesus.
Second, the message of Muhammad (peace be on him) is the same as that of Jesus. The missions of the two are identical.
Third, even after [the ascension of] Jesus the religion of his disciples remained the same, namely, Islam, which is now expounded by the Qur'an. What has happened is that, in the course of time, the Christians have abandoned the teachings of Christ, and have deviated from the religion followed by the early disciples of Jesus.
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