Alhassanain(p) Network for Heritage and Islamic Thought

Section 22: Violation of the Covenant by the Jews

Jews Violating the Covenant - Their accusing Jesus and his mother Mary - The truth concerning the Crucifixion of Jesus,

Surah An-Nisa', Verse 153

يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاء فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذَلِكَ فَقَالُواْ أَرِنَا اللّهِ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُواْ الْعِجْلَ مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَلِكَ وَآتَيْنَا مُوسَى سُلْطَانًا مُّبِينًا

153. "The People of the Book will ask you to bring down for them a Book from heaven; and indeed they asked Moses for greater than that, for they said: 'Show us Allah vividly'. So the lightning seized them on account of their injustice. Then they took the Calf (for a god) after the clear signs had come to them; yet We pardoned that; and We gave Moses a clear authority."

The demand of the Jews from the Prophet of Islam (S) was that the Qur'an, like the Torah , should be sent down together, too. But, that demand was nothing save a mere pretext. In Surah Al-'An'am, concerning the matter, Allah says:

"And if We had sent to you a writing on a paper, then they had touched it with their hands, certainly those who disbelieve would have said: 'This is nothing but clear enchantment'."1

The Qur'an, in the above verse, says:

"The People of the Book will ask you to bring down for them a Book from heaven…..."

The Children of Israel were not seeking for the Truth, otherwise, why did they become the worshippers of the Calf after they had got those abundant miracles?

"...Then they took the Calf (for a god) after the clear signs had come to them….."

Therefore, the continuation of this very verse, in order to console the Prophet, tells him (S) not to be worried about the disbelievers when they do not believe, since there had also been some obstinate persons against all former prophets.

"...and indeed they asked Moses for greater than that, for they said: 'Show us Allah vividly'. ..."

When we become acquainted with the difficulties that other people are involved in, it can sometimes be a remedy over our own pains.

However, it should be noted that rejection of the Truth and aberration in thought brings forth the Wrath of Allah even in this very world.

"... So the lightning seized them on account of their injustice....."

Yet, the prophets had always been supported by Allah.

"...and We gave Moses a clear authority."

Surah An-Nisa', Verse 154

وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُواْ الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لاَ تَعْدُواْ فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا

154. "And We raised the (Sinai) Mount above them at (the taking of) their covenant and We said to them: 'Enter the door prostrating', and We said to them: 'Do not transgress the Sabbath!' and We took from them a firm covenant."

The verse implies that the Children of Israel, the Jews, did not awaken from the sleep of negligence and did not come down from the mount of pride and obstinacy. It was for that reason that Allah raised the Sinai Mount above them, and in the meanwhile, He took covenant from them.

"And We raised the (Sinai) Mount above them at (the taking of) their covenant…"

The holy verse implies that Allah (s.w.t.) told them to enter the door of Jerusalem in the state of prostration and humility as a sign of repentance from their sins.

Allah also decreed emphatically for them not to work on Saturday and not to transgress, (and not to use the sea-fish that the hunting of which was prohibited for them). Allah (s. w.t.) took serious covenant for all of these things from them. But they fulfilled none of those confirmed promises.

"...and We said to .them: 'Enter the door prostrating', and We said to them: 'Do not transgress the Sabbath!' and We took from them a firm covenant."

Surah An-Nisa', Verse 155

فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بَآيَاتِ اللّهِ وَقَتْلِهِمُ الأَنْبِيَاء بِغَيْرِ حَقًّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللّهُ عَلَيْهَا بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً

155. "So, for their breaking their covenant and their disbelief in the Signs of Allah and their slaying the prophets wrongfully and their saying: 'Our hearts are covered', nay! but Allah sealed them for their disbelief, so they do not believe save a few. "

In this verse, the Qur'an points to some other parts of the wrong doings of the Children of Israel, and also those committing offences and hostilities that the Jews performed against the prophets of Allah.

At first, it refers to the breach of promise and disbelief of a group of them, by whom the slaughter of many prophets occurred. It says:

"So, for their breaking their covenant ..."

Following to this breach of promise, they rejected the Signs of Allah and paved the way of opposition.

".....and their disbelief in the Signs of Allah ..."

They did not suffice only to this wrong-doing, but also they set their hands to another great crime. They killed the leaders and the guides of the way of Truth, viz. the prophets. They slew the prophets without having any reason for their action.

".....and their slaying the prophets wrongfully ..."

They were so insolent in committing offences that they mocked the statements of the prophets and they used to explicitly say to them that their hearts were locked so that they hindered them to hear and accept the invitation of the prophets.

".....and their saying 'Our hearts are covered'; ..."

Here, the Qur'an adds a sense that their hearts are sealed totally and no truth penetrates into them, but the reason of that situation is their own infidelity and disbelief. That is why they do not believe in truth, except a small group of them who avoid these kinds of obstinacies and that they pave the path of truth. It says:

"... nay! but Allah sealed them for their disbelief, So they do not believe save a few. "

Surah An-Nisa', Verse 156

وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا

156. "And because of their disbelief and their speaking against Mary a grievous calumny."

The question of calumny against Mary is also referred to in Surah Maryam No.19, verse 27.

The calumny of fornication unto Mary was not only a sin but it was also a calumny of bastardy to Jesus (as) and his incompetence for guidance and leadership. This very sin was the reason of their disbelief unto Jesus (as).

Therefore, calumny is counted in the same row with infidelity, and, consequently, a grievous calumny deserves a grievous chastisement.

"And because of their disbelief and their speaking against Mary a grievous calumny"

However, in an immoral society, there may sometimes happen that the most disgraceful calumnies be attributed to the most immaculate persons.

Surah An-Nisa', Verses 157 - 158

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا

بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا

157. "And because of their saying (in boast): 'Verily we slew Messiah, Jesus, son of Mary, Allah's Messenger; 'but they did not slay him nor did they crucify him, but it appeared to them (a likeness of that); and indeed those who differ therein are only in doubt about it, they have no knowledge respecting it, but only follow a conjecture, and, certainly, they did not slay him."

158. "But Allah took him up unto Himself; and Allah is the Mighty, the Wise."

They (the Children of Israel) were even proud of slaying Jesus, and they said that they themselves slew Jesus, son of Mary, the Messenger of Allah. The verse says:

"And because of their saying (in boast): 'Verily we slew Messiah, Jesus, son of Mary, Allah's Messenger…..."

Perhaps, the sense of 'Allah's Messenger' that they said about Jesus (as) was said mockingly in order to scorn him, while they were not true in their claim. The verse continues saying:

"... but they did not slay him nor did they crucify him, but it appeared to them (a likeness of that)…"

Then, the Qur'an, as an emphasis on the matter, says:

"....and, certainly, they did not slay him."

Then, the Qur'an, as a separate verse, continues saying:

"But Allah took him up unto Himself ..."

The reason that the Qur'an has emphasized particularly on the subject that Jesus (as) has not been crucified, is for the purpose of perfectly nullifying the superstitious belief of ransom and making ummah (community) free from sin by payment, so that the Christians find rescue in the pledge of their own good deeds not in seeking refuge to the Cross.

We are absolutely certain that both the birth and departure of Jesus from this world occurred abnormally. He (as) was taken up to be a provision for future.

"... and Allah is the Mighty, the Wise."

Surah An-Nisa', Verse 159

وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

159. "And there is not anyone of the People of the Book but surely believes in him (Jesus) before his death, and on the Day of Resurrection, he will be a witness over them."

There are two probabilities in commenting on this verse, each of which is considerable for, some views.

1. The verse says:

"And there is not anyone of the People of the Book but surely believes in him (Jesus) before his death......"

The above-mentioned time is when a person is going to die and his connection with the world becomes weak while it becomes more serious with the world after death. The curtains will be removed from before his eyes and he will see many things of the reality.

It is at this time that his inward eye of seeing the truth will see Jesus (as) and he will surrender before him (as).Those who denied him will believe in him, and those who considered him God, will recognize their error. But it is too late and this belief is of no vail for them. Then, it is better for them to believe just now, when belief is useful for them.

2. The purpose of the verse is that all the People of the Book will believe in Jesus (as) before death. The Jews will accept him for his messenger ship, and the Christians will leave out the god ship of Jesus.

This circumstance will happen, according to the Islamic literature, when Jesus (as) comes down from heaven at the time of the reappearance of Hadrat Mahdi (may Allah hasten his glad advent) and establishes prayer at the back of him.

The Jews and Christians will see him and will believe both in him (as) and Imam Mahdi (May Allah hasten his glad advent). So, it is clear that, at this time, Jesus, whose religion relate to the former times has to follow the present creed, i.e. Islam, the executor of which is Mahdi (May Allah hasten his glad advent).

Basing on the recorded Islamic traditions, at the time of Mahdi's rightful government, the security will be so much so that wolf and sheep, lion and cow, and other savage animals will graze in the same pasture. The security of life, wealth and honour will be found in the world thoroughly. There will be no cruelty and transgression anywhere, and justice will cover the whole world of existence.

However, at the end of the verse, it says:

"... and on the Day of Resurrection, he will be a witness over them."

The objective meaning of the 'witness of Jesus against them' is that he (as) will bear witness that he has preached the messenger ship but he has never invited them to his own divinity and god ship. On the contrary, he has invited them to the Divinity of Allah.2

Surah An-Nisa', Verse 160

فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللّهِ كَثِيراً

160. "And for the injustice from those of the Jews We did forbid them those good things which had been made lawful for them (before), and for their much hindering (people) from the path of Allah."

Perhaps, the objective meaning of the good things that became forbidden for them is the same things which are mentioned in Surah Al-'An'am. No.5. verse 146. It says:

"And to those who were Jews We made unlawful every animal having claws, and of oxen and sheep "....

This very prohibition is also found in the present Torah. (Leviticus, Chapter 11)

Explanations

Injustice is the preparation for deprivation from bounties.

Sometimes, some economical deprivations and material straitened circumstances are signs for the wrath and retribution of Allah.

"And for the injustice from those of the Jews We did forbid them those good things which had been made lawful for them (before)..."

Hindering people from the path of Allah, in any form it may be, (including: distortion, concealment, innovation, corruption, and deviation), is the cause of deprivation.

"…and for their much hindering (people) from the path of Allah"

In fact, the main punishments will be given in Hereafter, yet the worldly retributions are for awareness. They are as penalty for the evil doers and as trial for the good doers.

Surah An-Nisa', Verse 161

وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُواْ عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا

161. "And (for) their taking usury when indeed they were forbidden from it, and (for) their devouring the property of people unrightfully, and We prepared for the disbelievers from among them a painful chastisement."

The prohibition of usury is also mentioned in the present Torah (Deuteronomy, Chapter 23, and No. 19 & 20):

19. Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of anything that is lent upon usury:

20. Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou set test thine hand to in the land whither thou goest to possess it.

Usury seems to be the source of profit and the factor of happiness, but it is the cause of deprivations and punishments.

All heavenly religions are sensitive, and have words, due to the material and financial connections between human-beings and also due to their gains and expenditures.

As long as injustice, usury, and living on unlawful money have not set a person in the course of infidelity, it is easy for him to return to the right path, otherwise the sins may become the cause of infidelity, and infidels are involved in punishment.

"And (for) their taking usury when indeed they were forbidden from it, and (for) their devouring the property of people unrightfully, and We prepared for the disbelievers from among them a painful chastisement."

Surah An-Nisa', Verse 162

لَّـكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلاَةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ أُوْلَـئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا

162. "But those firmly rooted in knowledge among them and the believers believe in what has been revealed to you and what has been revealed (to the messengers) before you, and the establishers of prayer and the givers of poor-rate, and the believers in Allah and the Last Day. Upon these We shall give a great reward."

In this verse, a great fact is referred to, on which the Holy Qur'an has repeatedly emphasized. This fact is that the reproach and reprimanding of the Qur'an upon the Jews has never had an aspect of racial or tribal combat.

Islam reproaches no race as a 'race', but it blames and reprimands the filthy and deluded persons. That is why this verse separates the believers and virtuous ones from among the Jews as an exception and admires them when it gives them the glad tidings of a great reward. The Qur'an says:

"But those firmly rooted in knowledge among them and the believers believe in what has been revealed to you and what has been revealed (to the messengers) before you, and the establishers of prayer and the givers of poor-rate, and the believers in Allah and the Last Day. Upon these We shall give a great reward."

The proof for this meaning is the fact that at the time of the advent of the Prophet of Islam (S), when some of the prominent people of the Jews saw the reasons of his rightfulness, embraced Islam and defended it heartily. These persons were respected by the Prophet of Islam (S) and other Muslim members.

Notes

1. Surah, Al- 'An'am, No.6, verse 7

2. Nur-uth-Thaqalayn, vol. 1, p. 572

Section 23: The Qur'an testified in the previous heavenly Books

Surah An-Nisa', Verse 163

Heavenly Books were revealed to the previous messengers - The disbelievers -The truth about the personality of Jesus,

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا

163. "Verily We revealed to you as We revealed to Noah and the prophets after him, and We (also) revealed to Abraham and Ishmael and Isac and Jacob and the Tribes, and Jesus and Job and Jonah and Aaron, and Solomon, and We gave David the Psalms."

The names of twenty-five prophets of Allah have been mentioned, in the Qur'an. Eleven names of these prophets are referred to in the verse under discussion, and the rest of them are: 'Adam, Andreas, Hud, -Salih, Lot, Yusuf (Joseph), Shu'aib (Jethro), Thilkafl, Moses, Elyas (Elija), Yasa' (Elisha), Zakaria (Zachariah), Yahya (John), and 'Uzair (Ezra).

Some Islamic recorded traditions denote that whatever had been revealed to the former prophets (as) were revealed to Prophet Muhammad (S), too.1

The Qur'anic term /'asbat/ is a title for those prophets who are the children of Ya'qub (Jacob).

The word /zabur/ in philology means 'book', but, as a technical term, it is used for David's Book. Psalms of David can be found in the Books of the Old Testament. This book contains 150 Chapters, each of which is a Psalm. (p.p. 606 to 681 of the Holy Bible). Here is the verse:

"Verily We revealed to you as We revealed to Noah and the prophets after him, and We (also) revealed to Abraham and Ishmael and Isac and Jacob and the Tribes, and Jesus and Job and Jonoh and Aaron, and Solomon, and We gave David the Psalms."

Allah sent down revelations to all prophets one after another. But here, in this regard, before mentioning the names of some other prophets, Allah says:

"We revealed to you.”

This precedence may be for the superiority of the holy Prophet's rank. .

Explanations

1. In the history of man, revelation and Messenger ship has been an unalterable process and rule.

2. In revelation both aim, and style, and the generality of the content, and the origin of them, wholly is the same; and that origin is Allah.

"Verily We revealed ..."

3. The divine revelations unto the prophets have repeatedly occurred in the history. Yet, why do the opponents of prophet hood not accept the Prophet of Islam (S) and do differ between him and other prophets? (Such people are certainly astray).

Surah An-Nisa', Verse 164

وَرُسُلاً قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلاً لَّمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللّهُ مُوسَى تَكْلِيمًا

164. "And earlier (there were) messengers We have already told you of, and messengers We have not told you of; and Allah spoke directly unto Moses a (peculiar) speech."

Suras Hud (No.11) and Al-'Anbiya (No.21), comparing other Suras of the Qur'an, are more inclusive in stating the stories of the prophets. In regard to learning good qualities, acquainting oneself with the history of the lives of prophets is so useful for men that Allah (s.w.t.) has paid to it, too. It says:

"....messengers We have already told you of....."

The history of prophets, of course, is more abundant than what has been mentioned in the Qur'an. Neither the length of the life of a person is enough to listen to the whole history, nor is listening to the whole history necessary.

But listening to it should be as much as to take example and to take lesson from it. This very thing shows that the Qur'an is a Book of guidance and teaching, not a Book for telling stories.

"... and messengers We have not told you of ..."

However, the styles of receiving revelations are different, inspiration in heart, or sending down the angel, or revealing from behind the (curtain), and all prophets had been the addressee of Allah (s.w.t.), but among them only Moses (as), as his epithet, was entitled /kalim-ul-lah/ ' The Interlocutor of Allah'.

"... and Allah spoke directly unto Moses a (peculiar) speech."

This title was given to Moses (as) maybe for the reason that it was necessary for him to communicate repeatedly with Allah in order to struggle and work hard against Pharaoh, or against obstinacy and stubbornness of the Children of Israel.

Surah An-Nisa', Verse 165

رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا

165. "(We sent) messengers as givers of glad tidings and as warners, so that people might have no argument against Allah after the (invitations of) the messengers, and Allah is the Mighty, the Wise."

This verse expresses the words of prophets' invitation and the method of their effort, together with the purpose of the mission of prophets to prophet hood.

The method of the work of prophets is based on two pivots: 'glad tidings' and 'warning'.

"(We sent) messengers as givers of glad tidings and as warners, so that people might have no argument against Allah after the (invitations of) the messengers, and Allah is the Mighty, the Wise."

The philosophy of the mission of prophets is Allah's 'completing the argument' for humankind so that they cannot say that they had not any leader or guide.

It is necessary to mention that from the point of personal epithets, background of life, social, political, genealogical, and physical situation, and also from the point of having miracles, clear statements, and being aided by hidden helps, prophets should be in a state that no one be able to object any things of theirs.

And, since 'Allah is the Mighty, the Wise', none has any proof against Him, as the Qur'an states:

"Say: ' Then Allah's is the conclusive argument;'..."2

Surah An-Nisa', Verse 166

لَّـكِنِ اللّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ أَنزَلَهُ بِعِلْمِهِ وَالْمَلآئِكَةُ يَشْهَدُونَ وَكَفَى بِاللّهِ شَهِيدًا

166. "But Allah bears witness to what He has sent down to you that He has sent it down with His knowledge, and the angels (also) bear witness; and Allah is Sufficient as witness."

This very fact that the high standard of knowledge of the Qur'an has been delivered by an illiterate person in an environment full of ignorance and enmity, and that it changed the state of people from dispersion to unity, from avarice to donation, from paganism to theism, from ignorance to knowledge, and from descent to spiritual ascent so that they reached to the condition of formation of 'the Islamic Ummah', is an evidence for Allah's grace (s.w.t.) toward the holy Prophet (S) and for His favour to his religion.

That is why the best shelter and the source of hope in all prophets has been the support and aid of Allah.

"But Allah bears witness to what He has sent down to you ..."

By the way, the origin of revelation is the infinite knowledge of Allah. So, with the advance of science, every day some parts of the Qur'anic wisdom will be manifested.

"...that He has sent it down with His knowledge. ..."

It should be regarded that if there are some obstinate sinful persons in some corners of the world who seek pretexts, in spite of that, there are all the pure knowledgeable angels in the world of existence who bear witness alongside the Holiness of Allah. It says:

"... and the angels (also) bear witness; and Allah is Sufficient as witness."

Surah An-Nisa', Verses 167 - 169

إِنَّ الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللّهِ قَدْ ضَلُّواْ ضَلاَلاً بَعِيدًا

إِنَّ الَّذِينَ كَفَرُواْ وَظَلَمُواْ لَمْ يَكُنِ اللّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ طَرِيقاً

إِلاَّ طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا

167. "Verily, those who disbelieve and hinder (people) from the way of Allah, have gone astray far away (from felicity)."

168. "Verily, those who disbelieve and act unjustly, it is not for Allah to forgive them, nor will He guide them to a way."

169. "Except the way to Hell, to abide therein forever and that (retribution) is easy for Allah."

In the first verse of the above verses, the phrase 'have gone astray far away (from felicity)' denotes to the intensive stray of the disbelievers. Infidelity is an aberration, and hindering others from Faith is another one!

Disbelief is a deviation, while a disbeliever considering oneself rightful, is a deviation greater than that. Disbelief in a person is injustice to his own self, while hindering others from the right path is injustice unto generation, in the history.

"Verily, those who disbelieve and hinder (people) from the way of Allah, have gone astray far away (from felicity)."

The objective meaning of the phrase 'act unjustly', mentioned in verse No.168, may be in the same sense of hindering others to be guided. Which injustice, in comparison, can be higher than the mental, cultural, and creedal injustice?

"Verily, those who disbelieve and act unjustly, it is not for Allah to forgive them, nor will He guide them to a way."

The most painful chastisement and the most disgraceful senses have been appointed against those pagans who hinder the message of truth to reach the ears of the truth-seekers by different kinds of propagations, accusations and Intimidations.

The lack of forgiveness, the lack of guidance, to be counted among those who abide in Hell forever and the like of them is the fruit of the indecency of their deeds.

"Except the way to Hell, to abide therein forever and that (retribution) is easy for Allah"

Surah An-Nisa', Verse 170

يَا أَيُّهَا النَّاسُ قَدْ جَاءكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُواْ خَيْرًا لَّكُمْ وَإِن تَكْفُرُواْ فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

170. "O' mankind! the Messenger has came to you with the truth from your Lord; then believe (in him), it is good for you And if you disbelieve, still, to Allah belongs whatever is in the heavens and the earth, and Allah is All-Knowing, All-Wise."

The invitation of Islam is an invitation to all humankind throughout the world. The verse says:

"O' mankind!...."

The means of the spread of this invitation, and the weapon of the prophets for the aim, has been its rightfulness.

"... with the truth from your Lord...."

Before the advent of the holy Prophet (S), the People of the Book, and even the pagans, were waiting for a prophet to come.

When the same prophet came, they should believe in him and they would know that believing in him is beneficial for the people themselves. So, they might not hold Islam under obligation for their belief in it, but Allah has conferred a favour upon them for that He has guided them.

"...then believe (in him), it is good for you…."

Neither the disbelief of people incurs a loss to Allah, nor does their belief bring a gain for Him.

".. And if you disbelieve, still, to Allah belongs whatever is in the heavens and the earth…."

Allah knows that the felicity of people lies in following the path of prophets, and His Wisdom requires sending prophets.

"... and Allah is All-Knowing, All-Wise."

Surah An-Nisa', Verse 171

يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ فَآمِنُواْ بِاللّهِ وَرُسُلِهِ وَلاَ تَقُولُواْ ثَلاَثَةٌ انتَهُواْ خَيْرًا لَّكُمْ إِنَّمَا اللّهُ إِلَـهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي السَّمَاوَات وَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيلاً

171. "O' People of the Book! do not exaggerate in your religion, and do not say upon Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His Word that He cast unto Mary and a Spirit from Him. So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you; verily Allah is only one God. Far be it from His Glory that there be for Him a son; to Him belongs whatever is in heavens and whatever is in the earth; and Allah is sufficient as a Protector."

Adapting to the contents of the previous verses which were about the People of the Book and pagans, in this verse the Qur'an has pointed to one of the most important deviations of the society of the Christians, i.e. trinity or believing in three foldness ( the father, the son, and the Holy Spirit). In a short and reasonable sentence, it tells them to avoid this great aberration.

At first, it warns them that:

"O' People of the Book! do not exaggerate in your religion, and do not say upon Allah save the truth. ..."

The subject of exaggeration about the religious leaders has been one of the most important origins of deviation in heavenly religions. For this reason, Islam has treated with a severe strictness against Extremists, 'Qalat'. So, in Islamic jurisprudence, Qalat have been introduced as the worst infidels.

Then the verse hints to some points where each of which is as a reason for the nullification of trinity, and divinity of Jesus (as). They are as follows:

1. Jesus (as) was but a son of Mary:

"... The Messiah, Jesus son of Mary....."

This phrase indicates that Jesus, similar to every other human being, was in the womb of his mother, and passed the foetal course. Like any other members of men, he was born, sucked milk and grew up in the bosom of his mother.

In other words, all the human qualities existed in him (as). How can such a person, who is object to the laws of nature and the changes of the world of matter, be a God without beginning and without end.

2. Jesus was the messenger of Allah and he was sent by Him. This rank does not fit with his divinity:

"...was only a messenger of Allah....."

3. Jesus was the 'word' of Allah that He cast unto Mary. This meaning is for hinting to the fact that Jesus was a creature of Allah. In the same manner that 'words' are His creatures, all the things of the world of creation are creatures of Allah, too.

4. Jesus is a 'spirit' that has been created by Allah (s.w.t.). This expression that has been mentioned in the Qur'an for the creation of 'Adam or, in another sense for the creation of humankind, points to that spirit which Allah created and set in the selves of human beings, in general, and in Jesus and prophets, in particular.

"…and a Spirit from Him…"

Next to stating this meaning, the Qur'an says:

"... So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you....."

Here, the Qur'an emphasizes on the unity of Allah once more and says:

"... verily Allah is only One God. ..."

This phrase means that you believe in oneness of God, and yet in the meantime, you accept trinity. But if Allah had a child, the child would be like Him, and, in this case, oneness of God is meaningless.

How can Allah have a child while He is far from being in need of the deficiency of wife and child, and from the deficiency of body and of being a body?

"... Far be it from His Glory that there be for Him a son....."

Besides that, He is the possessor of what is in the heavens and the earth. They are all His creatures and He is the Creator of them all. And, Muses (as) is one of these creatures.

"...to Him belongs whatever is in heavens and whatever is in the earth....."

How can an exceptional case be assumed for Him? Can a slave and a creature be both the child and the creator of his possessor! Allah not only is the Creator and the Possessor of them but also is a controller, protector, sustainer, and guardian of them. And, He is sufficient to direct and guard them.

"...and Allah is sufficient as a protector."

Basically, how is the Lord in need of a child, the One Who is without beginning and without end, and Who is in charge of the guardianship of all creatures from beginning to the end? Is He like us, the mortals, to demand a child in order to substitute that child after His death?

Notes

1. Nur-uth-Thaqalayn, vol. 1, p. 572

2. Surah Al-'An'am, No 6, verse 149