Commentary on the Quran (Chapter 3:59-60)

Shafaqna – Commentary on the Quran (Chapter 3:59-60)

By: Mohammad Sobhanie

Divinity of Prophet Isa (AS)

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ ‎﴿٥٩﴾‏ الْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ الْمُمْتَرِينَ ‎﴿٦٠﴾

3:59 Indeed, the example of Jesus to Allah (SWT) is like that of Adam. God created him from dust; then God said to him, “Be,” and he was.

3:60 The truth is from your Lord, so do not be among the doubters.

Commentary: The Verse refers to the historical event of ‘Al-Mubahala,’ which took place between the Prophet (PBUH) and the Christians of Najran in the year 10 A.H. Najran was a fertile land in the northern mountainous region of Yemen, approximately 20 km from Sana’a. The land was inhabited by around 40,000 Christians, who were divided into 73 small towns.

After the conquest of Mecca, Islam spread rapidly, and many warring groups adopted the religion of Islam. The Prophet (PBUH) also sent emissaries to tribes that had not yet accepted Islam, inviting them to join the faith. For instance, he wrote a letter to Abul Harith bin Alqamah, the Archbishop of Najran, inviting the people of Najran to embrace Islam.

After careful consideration, the Christian community sent a delegation to Medina to engage in a dialogue with the Muslims. The delegation was led by Al-`Aqib, also known as Abdul-Masih, As-Sayyid, also known as Al-Ayham, and Abu Harithah bin `Alqamah. Abu al-Harith was regarded as the greatest Bishop and scholar of the Christian world of the time. Al-‘Aqib was the head of the community, and  As-Sayyid looked after the collective and political affairs of the people [1].

When the group arrived at Masjid Al-Nabawi, Prophet Mohammad (PBUH) noticed their expensive clothing, which was embellished with jewellery, gold, and silk. However, he turned away and paid no attention to them.

The Al-Tafsir of Ali bin Ibrahim Al-Qummi quoted Imam Al-Sadiq (AS) as saying that the delegation of Christians from Najran entered the Masjid, rang their bells, and began to pray. The Prophet’s (PBUH) companions initially objected, but the Prophet (PBUH) allowed them to continue with their prayer [2].

After finishing their prayers, they waited a while, but the Prophet (PBUH) showed no interest in meeting them. Feeling ignored, they wondered why the Prophet (PBUH) was indifferent to them. Eventually, they left the Mosque and met Uthman B. ‘Affan and ‘Abd-ur-Rahman B. ‘Awf outside.

Uthman advised the delegation to seek counsel from Imam Ali (AS). Upon meeting with Imam Ali (AS), he advised them to remove their silk dresses and gold ornaments and dress modestly instead. He told them that the Prophet (PBUH) would only accept meeting them if they followed this instruction. The delegation followed Imam Ali’s (AS) advice and dressed modestly, and Prophet Mohammad (PBUH) met them after the Asr prayers [3].

In their meeting, the Prophet (PBUH) explained that Islam is a religion that calls people to worship God, and that Isa (AS) was a human being and a servant of God. The Christians of Najran refuted the latter statement and pointed out that Isa’s (AS) birth without a father signified his divinity.

The Christian argument led to the revelation of the above Verses. Verse 3:59 posits that if the birth of Prophet Isa (AS) without a father makes him the son of God, then Prophet Adam (AS) should also be considered a son of God. Adam, the first human being, was created from dust without needing a father or mother. However, Christians do not believe that Adam (AS) had a Divine Nature.

Verse 3:59 emphasizes that God’s will is the ultimate driving force behind all creation, irrespective of how that creation is brought into existence. Allah (SWT) created Adam (AS) from dust without needing a father or mother. Allah (SWT) created Isa (AS) without a father, whereas the rest of us are created from both a mother and a father. Let’s explore the significance of these verses.

Verse 3:59 says: Verily, the creation of Isa for Allah (SWT) was like that of Adam (إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ). God created Adam from dust (خَلَقَهُ مِن تُرَابٍ), then commanded him to “Be.” (ثُمَّ قَالَ لَهُ كُن) and Adam came into existence! (فَيَكُونُ) Similarly, Allah (SWT) created Isa (AS) in the womb of Maryam without the intervention of a man. Then God said to him, “Be,” and Isa came into existence.

إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ ‎﴿٥٩﴾‏

3:59 Indeed, the example of Jesus to Allah (SWT) is like that of Adam. God created him from dust; then God said to him, “Be,” and he was.

Verse 3:60 confirms that truth comes from the Lord (الْحَقُّ مِن رَّبِّكَ). Therefore, the preceding verses that narrate the birth of Prophet Isa (AS) should not be doubted (فَلَا تَكُن مِّنَ الْمُمْتَرِينَ).

الْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ الْمُمْتَرِينَ ‎﴿٦٠﴾

3:60 The truth is from your Lord, so do not be among the doubters.

The statement “The truth is from your Lord” (الْحَقُّ مِن رَّبِّكَ) is one of the most profound expressions in the Quran. It employs the preposition “from,” indicating the starting point of the truth. It signifies that the truth originates from the Divine Lord. If we replace “from” with another preposition, such as “with,” the sentence would suggest that God and the truth are two separate entities [4].

[1] Forugh-e-Abadyyat (فروغ  ابديّت), Vol.2, P.432

[2] https://www.al-islam.org/articles/event-or-eid-al-mubahalah

[3] Forugh-e- Abadyyat (فروغ  ابديّت), Vol.2, P.433

 

[4] AL-Mizan, Vol.3, P.334