SURAH AL-MAA IDAH (AYA 111 to 120)

وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ {5:111}

[Q5:111] Wa iz awhaitu ilal hawaariyyeena an aaminoo bee wa bi Rasoolee qaalooo aamannaa washhad bi annanaa muslimoon. 

[Q5:111] And when I revealed to the disciples, saying, Believe in Me and My messenger, they said: We believe and bear witness that we submit (ourselves).
[Q5:111] Dan (ingatlah) ketika Aku ilhamkan kepada orang-orang Hawariyyiin (sahabat-sahabat karib nabi Isa): Berimanlah kamu kepadaku dan kepada RasulKu! Mereka menjawab: Kami telah beriman dan saksikanlah, bahawa sesungguhnya kami orang-orang Islam (yang menyerah diri kepada ALLAH (SwT)).  

Refer to the commentary of Ali Imran 3:52.

Awhaytu has been used here in the sense of Awha of al Nahl 16:68 - inspiration.

ß  REVELATION (WAHI) THROUGH JIBRA-IL WAS SENT TO PROPHETS ONLY.

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(5:111) And recall when I revealed to the disciples to believe in Me and in My Mes-senger, they said: "We do believe, and we bear witness that we indeed are the ones who submit to Allah" *127

*127. Jesus is being told that the faith of the disciples in him was also the result of God's grace and succour, for he, himself, did not have the power to produce even one man of faith in that land of disbelief. It is also made clear that the true religion of the disciples of Jesus was Islam. 

إِذْ قَالَ الْحَوَارِيُّونَ يَا عِيسَى ابْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ ۖ قَالَ اتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ {5:112}

[Q5:112] Iz qaalal hawaariyyoona yaa 'Eesab na Maryama hal yastatee'u Rabbuka ai yunaz zila 'alinaa maaa'idatam minas samaaa'i qaalat taqul laaha in kuntum mu'mineen.
[Q5:112] When the disciples said: O’ Isa son of Marium! Will your Lord consent to send down to us food from heaven? He said: Be careful of (your duty to) ALLAH (SWT) if you are believers.

[Q5:112] Dan (ingatlah) ketika orang-orang Hawariyyiin berkata: Wahai Isa Ibni Mariam! Dapatkah kiranya Tuhanmu berkenan menurunkan kepada kami satu hidangan dari langit? Nabi Isa menjawab: Bertakwalah kamu kepada ALLAH (SwT) jika benar kamu orang-orang yang beriman. 

It was only a miracle of "cooked heavenly food" that the believing disciples asked for, to be blessed thereby, to have additional evidence for firm conviction and to be witnesses of the miracle before others, AND to always celebrate it as an occasion of joy and satisfaction. IN THE SAME SENSE Ibrahim wanted to see how ALLAH (SWT) gives life to the dead (see commentary of al Baqarah 2:260).

NAMES OF ISA'S DISCIPLES:

(1) Simon or Peter; (2) Andrew, brother of Simon; (3) James son of Zebedee; (4) John, brother of James; (5) Philip; (6) Bartholomew; (7) Thomas; (8) Matthew; (9) James son of Alphaeus; (10) Lebbaeus or Thaddaenus; (11) Simon the Canaanite; (12) Judas Iscariot

(Matthew 10: 2 to 4)

v  "One of his disciples, Andrew, the brother of Simon, Peter said to him (Isa): "There is a boy here who has five barley leaves and two fishes; but what is that among so many?' Jesus said: "Make the people sit down.' There was plenty of grass there, so the men sat down, about five thousand of them. Then Jesus took the leaves, gave thanks, and distributed them to the people as they sat there. He did the same with the fishes, and they had as much as they wanted. When everyone had had enough, he said to his disciples: "Collect the pieces left over, so that nothing may be lost.' "(John 6: 8 to 13)

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(5:112) Also recall when the disciples asked Jesus, *128 son of Mary: 'Jesus, son of Mary, has your Lord the power to send down to us a repast from the heaven?' There- upon Jesus said: 'Fear Allah if you do indeed have faith.'

*128. Since the disciples have been mentioned here, the continuity of the subject is interrupted momentarily in order to introduce another incident connected with the disciples. This clearly shows that those who had been directly instructed by Jesus considered him merely a human being and a slave of God; they had no conception of their master either being God or a partner of God or the son of God. Jesus had, rather, presented himself to them as a slave of God with no claims to divine authority.
One might feel inclined here to raise the question: What is the occasion for this parenthetical interjection in a conversation that is to take place on the Day of Judgement? This parenthesis, in my opinion, is not in fact part of such a conversation, but rather forms part of a discussion in this world regarding a conversation that will take place on the Day of Judgement. The conversation that will take place on the Day of Judgement is mentioned here precisely in order that the Christians may derive a lesson from it and direct themselves to the right way. Hence, the mention of this incident regarding the disciples - even though it seems to interrupt the continuity of narration - is in no sense out of place.*That is, are Muslims - Ed. 

قَالُوا نُرِيدُ أَنْ نَأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَنْ قَدْ صَدَقْتَنَا وَنَكُونَ عَلَيْهَا مِنَ الشَّاهِدِينَ {5:113}

[Q5:113] Qaaloo nureedu an naakula minhaa wa tatam'inna quloo bunaa wa na'lama an qad sadaqtana wa nakoona 'alaihaa minash shaahideen. 

[Q5:113] They said: We desire that we should eat of it and that our hearts should be at rest, and that we may know that you have indeed spoken the truth to us and that we may be of the witnesses to it.
[Q5:113] Mereka berkata: Kami hanya ingin hendak makan dari hidangan itu (untuk mengambil berkat) dan supaya tenang tenteram hati kami dan juga supaya kami ketahui dengan yakin, bahawa sesungguhnya engkau telah berkata benar kepada kami, dan supaya menjadilah kami orang-orang yang menyaksikannya sendiri.  

(see commentary for verse 112)

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(5:113) They said: 'We desire to partake of it that our hearts be satisfied and we know that you did speak the truth to us, and that we are its witnesses.'

قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا وَآيَةً مِنْكَ ۖ وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ {5:114}

[Q5:114] Qaala 'Eesab nu Maryamal laahumma Rabbanaaa anzil 'alainaa maaa'idatam minas samaaa'i takoonu lanaa 'eedal li awwalinaa wa aakirinaa wa Aayatam minka warzuqnaa wa Anta khairur raaziqeen. 
[Q5:114] Isa the son of Marium said: O’ ALLAH (SWT), Our Lord! send down to us food from heaven which should be to us an ever-recurring happiness, to the first of us and to the last of us, and a sign from Thee, and grant us means of subsistence, and Thou art the best of the Providers.

[Q5:114] Isa Ibni Mariam (pun berdoalah ke hadrat ALLAH (SwT) dengan) berkata: Ya ALLAH (SwT), Tuhan kami! Turunkanlah kiranya kepada kami satu hidangan dari langit, untuk menjadi hari raya bagi kami, iaitu bagi kami yang ada hari ini dan bagi orang-orang kami yang datang kemudian dan sebagai satu tanda (mukjizat) daripadamu (yang menunjukkan kebesaran dan kekuasaanMu) dan kurniakanlah rezeki kepada kami, kerana Engkau jualah sebaik-baik Pemberi rezeki. 

(see commentary for verse 112)

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(5:114) Jesus, son of Mary, then prayed: 'O Allah, our Lord, send down to us a repast from the heavens that shall be a festival for the first of us and for the last of us, and a sign from You. And provide us with sustenance, for You are the best Provider of sustenance.'

قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ ۖ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ {5:115}

[Q5:115] Waalal laahu innee munaz ziluhaa 'alaikum faman yakfur ba'du minkum fa inneee u'azzibuhoo 'azaabal laaa u'azzibuhooo ahadam minal 'aalameen. 
[Q5:115] ALLAH (SWT) said: Surely I will send it down to you, but whoever shall disbelieve afterwards from among you, surely I will chastise him with a chastisement with which I will not chastise, anyone among the nations. 

[Q5:115] ALLAH (SwT) berfirman: Sesungguhnya Aku akan menurunkan hidangan itu berulang-ulang kepada kamu, kemudian sesiapa di antara kamu kufur ingkar sesudah (turunnya hidangan itu), maka sesungguhnya Aku akan menyeksanya dengan azab sengsara yang tidak pernah Aku seksakan seseorang pun dari sekalian makhluk. 

(see commentary for verse 112)

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(5:115) Allah said: 'I shall indeed send it down to you; *129 then, I shall afflict whoever among you who disbelieves with a chastisement wherewith I will afflict none in the worlds.'

*129. The Qur'an is silent on the question of whether this meal was sent down in response to this prayer. There is also no other authoritative basis to help us arrive at a clear conclusion. It is possible that the repast was actually sent down. It is also possible that the disciples withdrew their prayer after hearing the stern warning in response to it. 

SECTION 16

Teaching of Jesus corrupted after his departure

          Teaching of Jesus---Jesus was deified after his departure---Reward for the Faithful.

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِنْ دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ {5:116}

[Q5:116] Wa iz qaalal laahu yaa 'Eesab na Maryama 'a-anta qulta linnaasit takhizoonee wa ummiya ilaahaini min doonil laahi qaala Subhaanaka maa yakoonu leee anaqoola maa yakkoonu leee an aqoola maa laisa lee bihaqq; in kuntu qultuhoo faqad 'alimtah; ta'lamu maa fee nafsee wa laaa a'almu maa fee nafsik; innaka Anta 'Allaamul Ghuyoob. 
[Q5:116] And when ALLAH (SWT) will say: O’ Isa son of Marium! did you say to men, Take me and my mother for two gods besides ALLAH (SWT) he will say: Glory be to Thee, it did not befit me that I should say what I had no right to (say); if I had said it, Thou wouldst indeed have known it; Thou knowest what is in my mind, and I do not know what is in Thy mind, surely Thou art the great Knower of the unseen things.

[Q5:116] Dan (ingatlah) ketika ALLAH (SwT) berfirman: Wahai Isa Ibni Mariam! Engkaukah yang berkata kepada manusia: Jadikanlah daku dan ibuku dua tuhan selain dari ALLAH (SwT)? Nabi Isa menjawab: Maha Suci Engkau (wahai Tuhan)! Tidaklah layak bagiku mengatakan sesuatu yang aku tidak berhak (mengatakannya). Jika aku ada mengatakannya, maka tentulah Engkau telah mengetahuinya. Engkau mengetahui apa yang ada pada diriku, sedang aku tidak mengetahui apa yang ada pada diriMu; kerana sesungguhnya Engkau jualah Yang Maha Mengetahui perkara-perkara yang ghaib.

ISA DISCLAIMS HERE ANY KNOWLEDGE OF THE SORT OF THINGS THAT ARE ATTRIBUTED TO HIM BY THOSE WHO PROFESS TO FOLLOW HIM.

Ì  The worship of Maryam, though repudiated by the Protestants, was widely spread among the earlier churches, both in the east and the west.

ISA FURTHER ACKNOWLEDGES THAT HE WAS MORTAL, AND THAT HIS KNOWLEDGE WAS LIMITED LIKE THAT OF A MORTAL, AND THAT ALLAH (SWT) ALONE IS THE OWNER OF THE HEAVENS AND THE EARTH AND WHATEVER IS IN THEM, AND THAT ALLAH (SWT) IS THE ALMIGHTY, THE KNOWING AND THE WISE.

Ä  Please refer to the commentary of al Baqarah 2:255; Ali Imran 3:2 and 3 to know pure unity of ALLAH (SWT) and how the ideas of son of ALLAH (SWT) and trinity were introduced by the writers of the New Testament. The perversion of true faith took place after the departure of Isa.

Ä  For Isa's true preaching see commentary of verses 72 to 74 of this surah; and for tawaffaytani (you took me up) see commentary of Ali Imran 3:55.

THE TAWRAT AND THE INJIL

The Tawrat and the Injil are frequently referred to in the Qur’an. It is well to have clear ideas about these two revealed books.

THE TAWRAT

The Tawrat is mentioned with honour as having been, in its purity, a true revelation from ALLAH (SWT). To translate it by the words "The Old Testament" is obviously wrong. The "Old Testament" is a Christian term, applied to a body of old Jewish records. The Protestants and the Roman Catholics are not agreed precisely as to the number of records to be included in the canon of the Old Testament. They use the term in contradiction to the "New Testament" whose composition shall be discussed in "The Injil". Nor is it correct to translate Tawrat as the "Pentateuch", a Greek term meaning the "five books", known as Genesis, Exodus, Leviticus, Numbers and Deuteronomy. A great part of the Jewish law is embodied in these books, which are traditionally ascribed to Musa, BUT it is certain that they were not written by Musa or in any age contemporary with Musa or within an appreciable distance of time from Musa. They were probably compiled sometime after the return of the Jews from the Babylonian captivity. Some new books such as Haggai, Zechariah and Malachi were admittedly written after the return from captivity. The statement in 2 Esdras (about the first century A.D.) that the law was burnt and Ezra (about 458-457 B.C.) was inspired to rewrite it, is probably true as to the historical fact that what is available now is no earlier than the time of Ezra, and some of it a good deal later.

The Jews divide their scripture into three parts: (1) the law (Torah), (2) the prophets (Nebiim), and (3) the writings (Kethubim). The corresponding Arabic words are (1) Tawrat, (2) Nabiyin, (3) Kutub. In Luke 24: 44 Jesus refers to the law and the prophets and psalms. In the Old Testament (2 Chronicles 34: 30), the reference to the "book of the covenant" must be to the Torah or the original law. The Qur’an frequently refers to the covenant with reference to the Jews. The modern Christian terms "Old Testament" and "New Testament" are substitutes for the older terms" "Old Covenant and "New Covenant". The Samaritans, who claim to be the real children of Israel and disavow the Jews as schismatics, only recognise the Pentateuch, their version is slightly different from The Old Testament. In view of the school of higher criticism, two versions of sacred history existed, different in language, style and spirit, and they were combined together into a narrative in the reign of Hezekiah (B.C. 727-697). This forms the greater part of the Pentateuch as it exists today. In the reign of Josiah about 622 B.C., certain priests and scribes (with Jeremiah) promulgated a new code, pretending that they had found it in the temple (11 Kings 22: 8). This law (Torah) was the basis of Judaism, the new religion then founded in Palestine.

The primitive Torah must have been in old Hebrew, but there is no Hebrew manuscript of the Old Testament which can be dated with certainty earlier than 916 A.D. For historical purposes the Creek version, known as the Septuagint, and the Latin version, known as the Vulgate, were the most important versions. Therefore there is no standard text of the Old Testament in its Hebrew form. The Pentateuch includes the laws and regulations associated with the name of Musa, but probably compiled and edited by Ezra or Esdras (Uzayr) in the 5th century B.C.

In its original form "The Law" (Tawrat) was promulgated by Musa, and is recognised in Islam as having been a revealed book; but it was distorted or lost before Islam was preached. What passed as "The Law" with the Jews in the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s time was a mass of traditional writing, as explained above.

THE INJIL

Just as the Tawrat is not the Old Testament, or the Pentateuch, so the Injil, mentioned in the Qur’an, is certainly not the New Testament, and it is not the four gospels as now received by the Christian church, but an original Gospel which was promulgated by Isa, as Tawrat was promulgated by Musa, and the Qur’an by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

The New Testament as now received consists of (a) four gospels with varying contents (Matthew, Mark, Luke, and John); and other miscellaneous matter; viz.; (b) The Act of the Apostles (probably written by Luke and purporting to describe the progress of the Christian church under St. Peter and St. Paul from the supposed crucifixion of Jesus to about 61 A.D.); (c) twenty-one letters or epistles (the majority written by St. Paul to various churches or individuals, but a few written by other disciples, and of a general nature); and (d) the book of revelation or Apocalypse (ascribed to St. John, and containing mystic visions and prophecies, of which it is difficult to understand the meanings).

°          As Prof. F C. Burkitt remarks in the (Canon of the New Testament) it is an odd miscellany. "The four biographies of Jesus Christ are not all independent of each other, and neither of them was intended by its writer to form one of a quartet. But they are all put side by side, unharmonised, one of them being actually imperfect at the end, and one being only the first volume of a large work." All this body of unmethodical literature was casual in its nature. No wonder, because the early Christians expected the end of the world very soon. The four canonical gospels were only four out of many, and some others besides the four have survived. Each writer just wrote down some odd sayings of the master that he recollected. Among the miracles described there is only one which is described in all the four gospels, and others were described and believed in, in other gospels which are not mentioned in any of the four canonical gospels. Some of the epistles contain expositions of doctrine, but this has been interpreted differently by different Churches. There must have been hundreds of such epistles, and not all the epistles now received as canonical were always so received or intended to be so received. The Apocalypse also was not the only one in the field. There were others. They were prophecies of "things which must shortly come to pass"; they could not have been meant for long preservation, "for the time is at hand".

°          When were these four gospels written? By the end of the second century A.D. they were in existence, but it does not follow that they had been selected by that date to form a canon. They were merely pious productions comparable to Dean Farrar's Life of Christ. There were other gospels besides. And further, the writers of two of them, Mark and Luke, were not among the twelve disciples "called" by Jesus. About the gospel of St. John there is much controversy as to authorship, date, and even as to whether it was all written by one person. Clement of Rome (about 97 A.D.) and Polycarp (about 112 A.D.) quote sayings of Jesus in a form different from those found in the present canonical gospels. Polycarp (Epistle, vii) inveighs much against men "who prevent the sayings of the Lord to their own lusts," and he wants to turn "to the word handed down to us from the beginning," thus referring to a book (or a tradition) much earlier than the four orthodox gospels. An epistle of St Barnabas and an Apoclaypse of St. Peter were recognised by Presbyter Clement of Alexandria (flourished about 180 A.D.). The Apoclaypse of St. John, which is a part of the present canon in the west, forms no part of the Peshitta (Syriac) version of the eastern Christians, which was produced about 411-433 A.D. and which was used by the Nestorian Christians. It is probable that Peshitta was the version (or an Arabic form of it) used by the Christians in Arabia in the time of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The final form of the New Testament canon for the west was fixed in the fourth century A.D. (say, about 367 A.D.) by Athanasius and the Nicene creed. The beautiful Codex Sinaiticus which was acquired for the British Museum in 1934, and is one of the earliest complete manuscripts of the Bible, may be dated about the fourth century. It is written in the Greek language. Fragments of unknown gospels have also been discovered, which do not agree with the received canonical gospels.

°          The Injil (Creek, Evangel = Gospel) spoken of by the Qur’an is not the New Testament. It is not the four gospels now received as canonical. It is the single Gospel which, Islam teaches, was revealed to Jesus (Isa) and which he taught. Fragments of it survive in the received canonical gospels and in some others, of which traces survive (e.g. the gospel of childhood or the nativity, the gospel of St. Barnabas, etc.).

MUSLIMS THEREFORE DO NOT ACCEPT THE PRESENT BIBLE (NEW TESTAMENT AND OLD TESTAMENT), AS "the Injil", BUT AS IT CONTAINS some portions of "the Injil" revealed to Isa it is paid due respect, YET THEY REJECT the peculiar doctrines taught by orthodox Christianity or Judaism. They claim to be in the true tradition of Ibrahim and therefore all that is of value in the older revelations, it is claimed, is incorporated in the teaching of the last of the prophets.

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(5:116) And imagine when thereafter Allah will say: 'Jesus, son of Mary, did you say to people: "Take me and my mother for gods beside Allah?" *130 and he will answer: "Glory to You! It was not for me to say what I had no right to. Had I said so, You would surely have known it. You know all what is within my mind whereas I do not know what is within Yours. You, indeed You, know fully all that is beyond the reach of human perception.

*130. The Christians were not content merely with deifying Jesus and the Holy Spirit. They even turned Mary, the mother of Jesus, into a full-fledged object of worship. The Bible does not contain even the remotest suggestion that Mary was in any way either divine or superhuman. During the first three centuries after the Messiah, such a concept was totally alien to Christian thinking. Towards the end of the third century of the Christian era, however, some theologians of Alexandria employed, for the first time, the expression 'Mother of God' in connection with Mary. Subsequently, belief in Mary's divinity and the practice of Mariolatry began to spread among Christians. Even then, however, the Church was not prepared to accord official approval to this belief and denounced the Mariolaters as heretics. It was not until the Council of Ephesus in 431 that the Church officially used the expression 'Mother of God' for Mary. The result was that Mariolatry began to spread fast within the Church itself, so much so that, by the time of the revelation of the Qur'an, Mary had become so important a deity that she obscured even the Father, the Son and the Holy Ghost. Statues of Mary adorned the cathedrals. She became the object of rites and worship. People addressed their prayers to her. She was regarded as the one who responded to people's supplications, who heeded people's grievances and complaints, who relieved them in distress, who provided support and succour to the helpless. For a devout Christian there could be no greater source of comfort and inner strength than the belief that he enjoyed the support and patronage of the 'Mother of God'. In the preamble of his code, Justinian had declared Mary to be the defender and supporter of his empire, and his general, Marses, sought Mary's guidance on the battlefield. Heraclius, a contemporary of the Prophet (peace be on him), had a picture of Mary on his standard and he was confident that by her grace the standard would never be lowered. Several centuries later the Protestants argued strongly against Mariolatry during the movement which led to the Reformation. The Roman Catholic Church has, nevertheless, managed so far to cling to Mariolatry in one form or another. 

مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنْتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ {5:117}

[Q5:117] Maa qultu lahum illaa maaa amartanee bihee ani'budul laaha Rabbeee wa Rabbakum; wa kuntu 'alaihim shaheedam maa dumtu feehim falammaa tawaffaitanee kunta Antar Raqeeba 'alaihim; wa Anta 'alaa kulli shai'in Shaheed. 

[Q5:117] I did not say to them aught save what Thou didst enjoin me with: That serve ALLAH (SWT), my Lord and your Lord, and I was a witness of them so long as I was among them, but when Thou didst cause me to die, Thou wert the watcher over them, and Thou art witness of all things.
[Q5:117] Aku tidak mengatakan kepada mereka melainkan apa yang Engkau perintahkan kepadaku mengatakannya, iaitu: Sembahlah kamu akan ALLAH (SwT), Tuhanku dan Tuhan kamu dan adalah aku menjadi pengawas terhadap mereka (dengan membenarkan yang benar dan menyalahkan yang salah) selama aku berada dalam kalangan mereka; kemudian apabila Engkau sempurnakan tempohku, menjadilah Engkau sendiri yang mengawasi keadaan mereka dan Engkau jualah yang menjadi Saksi atas tiap-tiap sesuatu. 

‘Tawaffaitani’ meaning taken away to Myself--- and not caused to die as the same commentator renders it to prove somehow of other, that Jesus is dead and gone. “Tawafaitani’ literally means receiving a thing in full, and death is only an inferred meaning. ‘Tawaffa’ does not always mean actual death, taking away even with death as it is ordinarily meant--- see verse 6:60--- where it is used to explain how a soul is taken away from the individual during sleep.

SINCE THE REVELATION OF THE HOLY QUR’AN TILL NOW ALL MUSLIMS THEOLOGIANS BELIEVED IN THE LIFE OF JESUS, I.E., JESUS HAVE BEEN RAISED TO HEAVEN AND THE MUSLIMS BELIEVE IN THE SECOND ADVENT OF JESUS BEFORE THE END OF THE WORLD.

·          But a new school of thought wants somehow to prove that Jesus is dead. To establish this newly innovated belief they advance all sorts of arguments by twisting some verse or the other in their own way. Thus they say that they do it just to prove to the Christian world that their god Jesus was only a mortal and he is dead and gone. To do this they need not go away from the right path. There are innumerable other arguments from their own scriptures which clearly prove Jesus to be an ordinary man with a miraculous birth and departure from the world prove the omnipotence of ALLAH (SWT).

When Jesus was given birth into this world through some extraordinarily or a miraculous course without the agency of a male partner to his Virgin mother, where can be any wonder for the same Almighty Lord raising him to some heavenly abode for some divinely determined term. TO DENY JESUS BEING RAISED TO HEAVEN IS TO DENY OMNIPOTENCE TO ALLAH (SWT).

·         It has been said that there will be nothing which happened in the history of the older religions BUT will find parallel in Islam.

·         As a parallel to the continued life of Jesus the last of the Israelite prophets, THERE IS IN ISLAM THE DIVINELY CONTINUED LIFE OF MUHAMMAD IBNE HUSAL-ASKURE AL MAHDI--- THE LAST OF THE IMAMS OF THE ISLAMIC FAITH IN THE SAME SEED OF IBRAHIM THROUGH HIS FIRST SON ISMA-IL.

·         The Mahdi and Jesus, both of the seed of Ibrahim will reappear before the end of the world.

The verse clearly says that the perversion in the Christian faith took place after the departure of Jesus. The Bible also say the same things--- see John 17:12: “While I was with them in the World, I kept them in thy name.”

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(5:117) I said to them nothing except what You commanded me, that is: 'Serve Allah, my Lord and your Lord.' I watched over them as long as I remained among them; and when You did recall me, then You Yourself became the Watcher over them. Indeed, You are Witness over everything.

إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ {5:118}

[Q5:118] In tu'azzibhum fa innahum ibaaduka wa in taghfir lahum fa innaka Antal 'Azzezul Hakeem. 
[Q5:118] If Thou shouldst chastise them, then surely they are Thy servants; and if Thou shouldst forgive them, then surely Thou art the Mighty, the Wise.

[Q5:118] Jika Engkau menyeksa mereka, (maka tidak ada yang menghalanginya) kerana sesungguhnya mereka adalah hamba-hambaMu dan jika Engkau mengampunkan mereka, maka sesungguhnya Engkaulah sahaja Yang Maha Kuasa, lagi Maha Bijaksana. 
 

SALVATION is therefore **for those who die in unintentional error AND [1] not for those who knowingly reject the truth AND [2] who remain willfully perverse.

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(5:118) If You chastise them, they are Your servants; and if You forgive them, You are the All-Mighty, the All-Wise."'

قَالَ اللَّهُ هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ {5:119}

[Q5:119] Qaalal laahu haaza yawmu yanfa'us saadiqeena sidquhum; lahum janaatunn tajree min tahtihal anhaaru khaalideena feehaaa abadaa; radiyal laahu 'anhum wa radoo 'anh; zaalikal fawzul 'azeem. 

[Q5:119] ALLAH (SWT) will say: This is the day when their truth shall benefit the truthful ones; they shall have gardens beneath which rivers flow to abide in them for ever: ALLAH (SWT) is well pleased with them and they are well pleased with ALLAH (SWT); this is the mighty achievement.
[Q5:119] ALLAH (SwT) berfirman: Inilah hari (kiamat) yang (padanya) orang-orang yang benar (pada tutur kata dan amal perbuatan) mendapat manfaat dari kebenaran mereka; mereka beroleh Syurga-syurga yang mengalir di bawahnya beberapa sungai, mereka kekal di dalamnya selama-lamanya. ALLAH (SwT) reda akan mereka dan mereka pula reda akan Dia. Itulah kejayaan yang amat besar.  

(see commentary for verse 116)

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(5:119) Thereupon Allah will say: 'This day truthfulness shall profit the truthful. For them are Gardens beneath which rivers flow. There they will abide for ever. Allah is well- pleased with them, and they well-pleased with Allah. That indeed is the mighty triumph.'

لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا فِيهِنَّ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {5:120}

[Q5:120] Lillaahi mulkus samaawaati wal ardi wa maa feehinn; wa Huwa 'alaa kulli shain'in Qadeer. 
[Q5:120] ALLAH (SWT)'s is the kingdom of the heavens and the earth and what is in them; and He has power over all things.

[Q5:120] ALLAH (SwT) jualah yang menguasai alam langit dan bumi serta segala yang ada padanya; dan Dialah jua Yang Maha Kuasa atas tiap-tiap sesuatu. 

(see commentary for verse 116)

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(5:120) To Allah belongs the dominion of the heavens and the earth and all that is in them and He has full power over everything.