Commentary on the Quran (Chapter 3:79-80)

Commentary on the Quran (Chapter 3:79-80)

By: Mohammad Sobhanie

Worship Solely God

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِّي مِن دُونِ اللَّهِ وَلَٰكِن كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ ‎﴿٧٩﴾‏ وَلَا يَأْمُرَكُمْ أَن تَتَّخِذُوا الْمَلَائِكَةَ وَالنَّبِيِّينَ أَرْبَابًا ۗ أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ ‎﴿٨٠﴾‏‏

3:79 It is not conceivable for a human that Allah (SWT) should give him the Scripture and authority and prophethood and then he would say to the people: “Be my worshippers rather than Allah’s (SWT).” But (would say) “Be Rabbaniyun (pious learned men), because you are teaching the Scripture and because you are studying it.”

3:80 And (similarly) he never orders you to take the angels and prophets as lords. Would he order you to disbelief after you had been submitted to God’s Command?

Commentary: Two events led to the revelation of the Verses above [1]. In the first event, a person approached the Prophet of Islam (PBUH) and said: “We greet you like others, but we believe this is insufficient respect. Would you allow us to honor you with prostration!” The Prophet (PBUH) responded: “Prostration to anyone other than God is not permissible in Islam. It is a sign of utmost respect and reverence that should be reserved for Allah (SWT). Nevertheless, it is important to respect your Prophet (PBUH) as a human being, recognizing his rights and following his commands.”

In the second event, a Jew named Abū Rāfiʿ (اَبو رافِع) and the leader of the delegation from Najran visited the Prophet (PBUH) in Medina. Abū Rāfiʿ asked the Prophet (PBUH): “Should we regard you as a divine being and worship you?” The Prophet (PBUH), with a profound sense of humility and devotion to monotheism, responded: “I seek refuge in Allah (SWT) from allowing anyone to be worshipped except God. Allah (SWT) has never sent me for such a purpose!”

Abū Rāfiʿ and the leader of the Christians of Najran might have thought that if they accepted the Prophet (PBUH) as a divine being, he would agree with Christ’s (AS) divinity. This intriguing suggestion, rooted in theological considerations, could have been a plot to discredit the Prophet (PBUH) and sway public opinion against him.

Verse 3:79 reads: “It is not conceivable for a human (مَا كَانَ لِبَشَرٍ) that Allah (SWT) should give him the Scripture and authority and prophethood (أَن يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ), and then he would say to the people (ثُمَّ يَقُولَ لِلنَّاسِ): “Be my worshippers rather than Allah’s (SWT) (كُونُوا عِبَادًا لِّي مِن دُونِ اللَّهِ). But (he would say to the people): “Be pious learned men (وَلَٰكِن كُونُوا رَبَّانِيِّينَ) because you are teaching the Scripture (بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ) and because you are studying it (وَبِمَا كُنتُمْ تَدْرُسُونَ).”

The term “Rab” (رب) translates to lord, cherisher, and nurturer, specifically referring to Allah (SWT) as the Lord.  The word “Rabbāniyyīna” (رَبَّانِيِّينَ) is plural of “Rabbāniyy” (رَبّانِىّ) and represents a religious scholar in Scripture who strongly connects with the Lord, practices what he knows, and preaches to others.

Some Arab polytheists erroneously identified the angels as the daughters of Allah (SWT) and worshipped them [2]. The Jews claim that Ezra is the son of God, while Christians consider Jesus (AS) to be the son of God and worship him as their Lord [3]. Verse 3:80 refutes all these claims, stating that a prophet with divine knowledge and awareness will not invite people to worship anyone other than God. Verse 3:80 reads:

“And he (a prophet) never orders you to take the angels and prophets as lords (وَلَا يَأْمُرَكُمْ أَن تَتَّخِذُوا الْمَلَائِكَةَ وَالنَّبِيِّينَ أَرْبَابًا).”

Verse 3:80 concludes by questioning how a prophet can initially invite people to God, and after they have accepted his invitation and submitted to God’s command—thereby becoming Muslims—later encourage them to disbelieve, practice polytheism, and worship others besides God. Verse reads:

“Would he order you to disbelief after you had been submitted to God’s Command, (أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ)?”

The phrase “Ba’da idh Antum Mus’limūna” (بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ) translates to “after you have been Muslims.” “Muslim” here means the one who has submitted to God’s Command and Faith.

[1] Tafseer-e-Namoona, Vol. 2, P. 631

[2] Al-Anbiya, 21:16

[3] At-Tawba, 9:30