Commentary on the Quran (Chapter 3:65-68)

Commentary on the Quran (Chapter 3:65-68)

By: Mohammad Sobhanie

Prophet Ibrahim’s Religion (AS)

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

يَا أَهْلَ الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنزِلَتِ التَّوْرَاةُ وَالْإِنجِيلُ إِلَّا مِن بَعْدِهِ ۚ أَفَلَا تَعْقِلُونَ ‎﴿٦٥﴾‏ هَا أَنتُمْ هَٰؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُم بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُم بِهِ عِلْمٌ ۚ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ ‎﴿٦٦﴾‏ مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ ‎﴿٦٧﴾‏ إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا ۗ وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ ‎﴿٦٨﴾‏

3:65 O’ People of the Scripture, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason?

3:66 Here you are – those who have argued about that of which you have (some) knowledge, but why do you argue about that of which you have no knowledge? And Allah (SWT) knows, while you know not.

3:67 Abraham was neither a Jew nor a Christian, but he was an upright man, a Muslim (submitting to Allah). And he was not of the polytheists.

3:68 Indeed, the nearest of people to Abraham are those who followed him (in submission to Allah (SWT)) and this Prophet, and those who believe (in his message). And Allah (SWT) is the ally of believers.

Commentary: According to Islamic tradition, Jewish and Christian scholars from Najran approached Prophet Mohammad (PBUH) to express their views on Prophet Ibrahim (AS). The Jews claimed Prophet Ibrahim (AS) was a Jew, while the Christians argued he was a Christian. Each group sought to claim Prophet Ibrahim (AS) as part of their tradition to establish a significant privilege. This privilege was no small matter; Prophet Ibrahim (AS) is regarded as one of God’s greatest prophets across all religious communities. In response to these unfounded claims, Verses 3:65-69 were revealed to refute them [1].

Verse 3:65 indicates Prophet Ibrahim (AS) lived long before the times of Prophet Musa (AS) and Isa (AS), and the Torah and the Gospel were revealed after him. This chronological order is significant as it raises the question of how the People of the Scripture can claim Prophet Ibrahim (AS) was one of them. The translation of Verse 3:65 is as follows:

“O’ People of the Scripture (يَا أَهْلَ الْكِتَابِ), why do you argue about Abraham (لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ) while the Torah and the Gospel (التَّوْرَاةُ وَالْإِنجِيلُ) were not revealed (وَمَا أُنزِلَتِ) until after him (إِلَّا مِن بَعْدِهِ)? Then will you not reason (أَفَلَا تَعْقِلُونَ)?

Verse 3:66 discusses the debates between the Jews and Christians of Najran over two topics: one they were knowledgeable about, and the other they were not. The verse does not specify the issues that the Christians and Jews debated. According to Al-Mizan [2], their discussions centered around Prophet Isa (AS) and the religion of Ibrahim (AS).

Regarding Prophet Isa (AS), both sides had some knowledge of him; nevertheless, their perspectives differed significantly. The Christians viewed him as divine, whereas the Jews viewed him as human. Regarding their debates about Isa (AS), verse 3:66 says, “You are those who have argued (هَا أَنتُمْ هَٰؤُلَاءِ حَاجَجْتُمْ) about matters of which you have knowledge. (فِيمَا لَكُمْ بِهِ عِلْمٌ)”

Regarding the religion of Prophet Ibrahim (AS), the Jews and Christians confused the religion with Shria (religious law). Prophet Ibrahim (AS), Musa (AS), and Isa (AS) all submitted to the will of Allah (SWT), which is why they are referred to as Muslims. However, each followed the Sharia that was revealed to them. The Sharia of Prophet Ibrahim (AS) differed from that of Prophet Musa (AS) and Isa (AS). If one claims that Prophet Ibrahim (AS) was a Christian, it implies that he followed the Sharia of Prophet Isa (AS), which is incorrect. The same argument applies to Prophet Mohammad (PBUH); He was a Muslim who adhered to the Sharia that was revealed to him.

In conclusion, Islam was the religion of the five Ulu al-Azm [3]  prophets, but each followed the Sharia that was revealed to them. The term “Islam” has two meanings: the literal meaning is submission, while the other refers to the Sharia of Prophet Mohammad (PBUH). It is important to distinguish between these two definitions [4].

Regarding their debate about the religion of Prophet Ibrahim (AS), verse 3:66 states, “why do you argue about that of which you have no knowledge? (فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُم بِهِ عِلْمٌ). And Allah (SWT) knows (the religion of Ibrahim) while you know not, (وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ).”

Verse 3:67 states, “Abraham was neither a Jew (مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا) nor a Christian (وَلَا نَصْرَانِيًّا), but he was an upright man (وَلَٰكِن كَانَ حَنِيفًا), a Muslim (مُّسْلِمًا submitting to Allah (SWT)). And he was not of the polytheists (وَمَا كَانَ مِنَ الْمُشْرِكِينَ).”

The term “Hanīfan” (حَنِيفًا) comes from the Arabic root “Hnf” (حنف), which means “incline to.” In the Qur’an, “Hanif” refers to a person who has turned away from false religions and embraced the true faith. God describes Prophet Ibrahim (AS) as a “Hunfa” (حنفاء) because he rejected the prevalent idolatry of his time and never prostrated to idols despite being in an environment steeped in such practices [5].

The idolaters of Arabia claimed to follow “the Hanif religion of Ibrahim”. This term became so widespread that both the Jews and Christians referred to them as “hunfa.” However, God clarifies Prophet Ibrahim (AS) was both Hanif and Muslim, emphasizing that “He was never one of the polytheists (وَمَا كَانَ مِنَ الْمُشْرِكِينَ).” This statement underscores the distinction between Ibrahim and the pagans of Arabia.

When examining the relationship between Prophet Ibrahim (AS) and later generations, it is important to realize that he cannot be considered a follower of those who came after him. Instead, it is the future generations that follow the early ones. Therefore, the appropriate question is, “Who is closest to Prophet Ibrahim (AS)? ”Typically, the individuals nearest to Prophet Ibrahim (AS) are those who followed him in submission to God. Amongst them are Prophet Mohammad (PBUH), and those who believed in him. This understanding is derived from the Al-Mizan interpretation [6].

The translation of verse 3:68 is, “Indeed (إِنَّ), the nearest of people to Ibrahim (أَوْلَى النَّاسِ بِإِبْرَاهِيمَ) are those who followed him (Ibrahim) (لَلَّذِينَ اتَّبَعُوهُ) and this Prophet (وَهَٰذَا النَّبِيُّ) and those who believed (in him) (آمَنُوا).”

The phrase “those who followed him (Ibrahim)” (لَلَّذِينَ اتَّبَعُوهُ) implies that the Jews and Christians were not closest to Prophet Ibrahim (AS) because they do not follow him or submit to God.

The phrase “and this Prophet and those who believe” (وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا) distinguishes the Prophet (PBUH) from those who believed in him. This distinction emphasizes the Prophet’s exalted status, indicating that he is too great to be regarded in the same category as other believers.

[1] Tafseer-e-Namoona, Vol. 2, P.604

[2] Al-Mizan, Vol. 3, P. 397

[3] The Ulu Al-Azm are five prophets in Islam who are Prophet Noah (AS), Ibrahim (AS), Musa (AS), Isa (AS) and Prophet Mohammad (PBUH)

[4] Al-Mizan, Vol.3, P.399

[5] Tafseer-e-Namoona, Vol.2, P. 605

[6] Al-Mizan, Vol.3, P.400