5-67 O Messenger, deliver that which has been revealed to thee from thy Lord; and if thou do (it) not, thou hast not delivered His message. And Allah will protect thee from men. Surely Allah guides not the disbelieving people.a
يَـٰٓأَيُّہَا ٱلرَّسُولُ بَلِّغۡ مَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَۖ وَإِن لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَهُ ۥۚ وَٱللَّهُ يَعۡصِمُكَ مِنَ ٱلنَّاسِۗ إِنَّ ٱللَّهَ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ (٦٧)
5-67a: Meaning of protection of prophets: يَعۡصِمُكَ – The meaning of عصم is اِمۡساك (R), to restrain or مَنۡع (LA) that is, to protect. Imam Raghib explains وَٱللَّهُ يَعۡصِمُكَ مِنَ ٱلنَّاسِ as و عِصۡمَةُ الانبیاء حِفۡظُهٗ ایّا ھم اوَّلًا بما خَصَّھُم به من صفاءِا لجَوۡھر اثم بما اَوۡلَاھم من الفضائل الۡجِسۡمِیَّةِ وَ النَّفۡسِیَّةِ ثم بالنُّصرۃ و بِتَثَبُّتِ اقدامھم ثمّ بانزالِ السکینة عَلَیۡھِم و بحِفظ قلوبہم وبالتوفیق (By عِصۡمَةُ الانبیاء is meant to protect them. First, by the clarity of the essence from which prophets are created, that is they are sinless from birth, then by conferring them with spiritual and physical excellence, then by granting them help and steadfastness, then bestowing them with tranquility, then by protecting their heart and awarding them with resources and ability). All these things are included in يَعۡصِمُكَ . In Ruh al-Maani, a saying is recorded in its explanation which states that يَعۡصِمُكَ means that his chest will be safeguarded from sin and in this situation, the purport of مِنَ ٱلنَّاسِ is من بین الناس that is that in taking the message to people Allah will protect his chest from sin. It also means that Allah will protect him from the attacks of people.
The connection between preaching the truth and protection: Having talked about the animosity and mockery of the Jews and Christians and after revealing that only a few of them pursue a moderate course while the condition of the majority is grave, it is now stated that the real job of the Messenger and his followers is to deliver the message to them. If the domination of a people or fear of their grandeur and magnificence causes the message not to be delivered to a people, then it is as if the message has not been delivered to any. Messenger here includes his followers who are charged with taking the message to the world after him. In a situation where enemies surround the messenger on all sides, taking a message of reformation to them is fraught with danger. Hence a promise is given that Allah will protect the Holy Prophet and his religion from such enemies. In fact, there is a deep connection between the safety of the mission and the grant of protection from the mischief of the enemies. God creates prophets from a clear essence for a specific objective. If the objective is not fulfilled, then their creation is in vain. Hence, He grants them protection from the mischiefs and plans of the enemies until such time that he fully delivers the message to the world. So, the protection of the mission and the messenger are codependent, and both are meant here. Some commentators have taken the promise of protection to be just physical protection, that is protection from enemies, and some others have taken it to mean only spiritual protection or sinlessness. The reality is that the words here encompass both types of protection.
The Shia interpretation: The Shia interpretation that the purport of delivering the message is to deliver the message of the caliphate of Ali is a laughable construal of the words. According to them, the purport of مَآ أُنزِلَ إِلَيۡكَ is not the message of oneness of God and of leading a pious life but of granting the caliphate of Arabia to Ali. They contend that the Holy Prophet was afraid to mention the caliphate of Ali for fear that the Companions would turn against him. This is the worst charge that can be levied against the Holy Prophet. It is even worse than the Christians contention that the Holy Prophet delivered the Arabs from polytheism, idol worship, drinking, adultery, internecine wars but was unable to dispel from the Arab minds the greatness of the Kabbah.
A hadith narrated by Abu Hurairah is cited under this verse in which he said: “I memorized from the Messenger of Allah (blessings and peace of Allah be upon him) two vessels (of knowledge). As for one of them, I have disclosed it, but as for the other, if I were to disclose it, this throat would be cut.” This does not mean that there is a branch of religious knowledge that the Holy Prophet did not teach to the ordinary people but secretly mentioned it to Abu Hurairah. Such an idea is the result of lack of understanding the hadith. The entire body of religious knowledge is available in the Quran and Hadith. Abu Hurairah was referring to some ahadith regarding tribulations relating to that period. Accordingly, in line with this there is another hadith narrated by Abu Hurairah in which the following statement occurs: I seek protection in Allah from the seventieth year and the governorship of boys. It was in the seventieth year that Yazid became the Caliph and this marked the beginning of tribulations in the religion. Because these ahadith were not part of religion but only information about events, Abu Hurairah did not present them frequently. As far as not delivering any part of religion, there is a grave warning against it in the Quran: إِنَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلۡكِتَـٰبِۙ أُوْلَـٰٓٮِٕكَ يَلۡعَنُہُمُ ٱللَّهُ وَيَلۡعَنُہُمُ ٱللَّـٰعِنُونَ (Those who conceal the clear proofs and the guidance that We revealed after We have made it clear in the Book for men, these it is whom Allah curses, and those who curse, curse them (too)). So, neither the Holy Prophet hid any part of the religion and nor did Abu Hurairah.
It should also be remembered that in Madinah the Holy Prophet’s enemies increased manifold compared to Makkah. In Makkah, there were only the Quraish but in Madinah there were several parties – the hypocrites, the Jews, the Christians, the Arabian tribes and the Quraish who had gathered all their resources with the intention to destroy the Muslims. Hence, there was a special necessity to provide a guarantee of protection. The Holy Prophet’s survival amidst all these enemies who were plotting day and night to kill him is nothing short of a miracle. Because this section deals particularly with the exaggerations of the Christian faith, there is an indication from this that the greatest opposition to the religion of Islam is to come from the Christians and they will be the greatest opponents of the sinlessness of prophets. Hence before taking up the topic of the excesses of their faith, mention is made of the protection of the Holy Prophet so that it will be evidence against the Christians and also so that the Muslims should not be unnerved by their plans.
5-68 Say: O People of the Book, you follow no good till you observe the Torah and the Gospel and that which is revealed to you from your Lord. And surely that which has been revealed to thee from thy Lord will make many of them increase in inordinacy and disbelief; so grieve not for the disbelieving people.a
قُلۡ يَـٰٓأَهۡلَ ٱلۡكِتَـٰبِ لَسۡتُمۡ عَلَىٰ شَىۡءٍ حَتَّىٰ تُقِيمُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡۗ وَلَيَزِيدَنَّ كَثِيرً۬ا مِّنۡہُم مَّآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ طُغۡيَـٰنً۬ا وَكُفۡرً۬اۖ فَلَا تَأۡسَ عَلَى ٱلۡقَوۡمِ ٱلۡكَـٰفِرِينَ (٦٨)
5-68a: After mentioning the protection of the Holy Prophet, the topic now turns to the arguments against Christianity. In this discussion, they are addressed as Ahl Kitab to draw them into a principled discussion. That is, that they should accept the principles which are found in the Torah and the Gospel and other scriptures that have been revealed to them through their prophets (مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡۗ ). If they do not accept this, then they have totally abandoned the truth. If they do not accept the testimony of their own scriptures, then it would be justifiable to say that they do not believe in anything. Since the argument with the Christians begins here, hence they are told that in this discussion they have nothing in their hand worth reflecting on unless they acknowledge the principles of their holy scriptures and accept the revelation of those whom they accept as their prophets. The meaning of مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡۗ here is the Torah, the Gospel and in addition the Books of other prophets of Israel that form an integral part of the Bible. Where the Quran is referred to here, the words are مَّآ أُنزِلَ إِلَيۡكَ (what has been revealed to thee). The common teaching in all these Books is the Unity of God, the receipt of a shariah and guidance from God and doing acts of goodness. There is no mention of Trinity or atonement. In the Gospel itself, there is testimony about the Unity of God. The Christians, however, reject these testimonies and manufacture a new religion which is founded on Trinity and atonement, and which is completely contrary to the teachings of the prophets.
5-69 Surely those who believe and those who are Jews and the Sabians and the Christians — whoever believes in Allah and the Last Day and does good — they shall have no fear nor shall they grieve.a
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلصَّـٰبِـُٔونَ وَٱلنَّصَـٰرَىٰ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ وَعَمِلَ صَـٰلِحً۬ا فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٦٩)
5-69a: A statement with very similar wording is met previously in Surah Baqarah where a detailed discussion is carried out (See 2:62a). The purpose for this verse here is to reiterate that God has conveyed the same message to all nations and through all sacred scriptures of the Unity of God and the need to perform righteous acts. Trinity and atonement are contrary to these fundamental principles, and therefore are undoubtedly erroneous.
5-70 Certainly We made a covenant with the Children of Israel and We sent to them messengers. Whenever a messenger came to them with that which their souls desired not, some (of them) they called liars and some they (even) sought to kill.a
لَقَدۡ أَخَذۡنَا مِيثَـٰقَ بَنِىٓ إِسۡرَٲٓءِيلَ وَأَرۡسَلۡنَآ إِلَيۡہِمۡ رُسُلاً۬ۖ ڪُلَّمَا جَآءَهُمۡ رَسُولُۢ بِمَا لَا تَهۡوَىٰٓ أَنفُسُہُمۡ فَرِيقً۬ا ڪَذَّبُواْ وَفَرِيقً۬ا يَقۡتُلُونَ (٧٠)
5-70a: The purport in mentioning the covenant to the Bani Israel is to remind them that the entire emphasis in the covenant is on the Unity of God. It is then stated that they have always been slave to their desires to the extent that they rejected prophets if they said something against their wishes. Even now in pursuit of their desires, they are making plans to kill the Holy Prophet.
5-71 And they thought that there would be no affliction, so they became blind and deaf; then Allah turned to them (mercifully) but many of them (again) became blind and deaf. And Allah is Seer of what they do.a
وَحَسِبُوٓاْ أَلَّا تَكُونَ فِتۡنَةٌ۬ فَعَمُواْ وَصَمُّواْ ثُمَّ تَابَ ٱللَّهُ عَلَيۡهِمۡ ثُمَّ عَمُواْ وَصَمُّواْ ڪَثِيرٌ۬ مِّنۡہُمۡۚ وَٱللَّهُ بَصِيرُۢ بِمَا يَعۡمَلُونَ (٧١)
5-71a: فِتۡنَةٌ۬ – The common meaning of فِتۡنَةٌ۬ is trial, ordeal, affliction, and distress but Ibn Abbas has taken the meaning here to be the setting up of partners with Allah (IJ).
The purport of blind and deaf is that they abandoned the true principles and made their own new rules. This is further clearly explained in the next verse. The first blind and deaf refers to the mischief after Jesus when the Christians abandoned monotheism and shariah, and invented the doctrines of Trinity and atonement. Allah turning to them mercifully is the raising of the Holy Prophet. They still did not come to the righteous path and remained blind and deaf. Over time, they became the majority and the unitarian group among them almost disappeared. Commentators consider this verse as a description of Jews but I consider this to be a mention of the Christians.
5-72 Certainly they disbelieve who say: Allah, He is the Messiah, son of Mary. And the Messiah said: O Children of Israel, serve Allah, my Lord and your Lord. Surely whoever associates (others) with Allah, Allah has forbidden to him the Garden and his abode is the Fire. And for the wrongdoers there will be no helpers.a
لَقَدۡ ڪَفَرَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ هُوَ ٱلۡمَسِيحُ ٱبۡنُ مَرۡيَمَۖ وَقَالَ ٱلۡمَسِيحُ يَـٰبَنِىٓ إِسۡرَٲٓءِيلَ ٱعۡبُدُواْ ٱللَّهَ رَبِّى وَرَبَّڪُمۡۖ إِنَّهُ ۥ مَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ حَرَّمَ ٱللَّهُ عَلَيۡهِ ٱلۡجَنَّةَ وَمَأۡوَٮٰهُ ٱلنَّارُۖ وَمَا لِلظَّـٰلِمِينَ مِنۡ أَنصَارٍ۬ (٧٢)
5-72a: The Divinity of Jesus and Trinity: It is elucidated here that the blindness and deafness mentioned in the previous verse is the deviation from monotheism. The Christian belief is presented here and in verse 5:17 by stating: They say Allah, He is the Messiah, son of Mary, and in the next verse 5:73 and in Surah Al-Nisa 4:171, their creed is stated to be a belief in three gods. Some have considered the two statements to be divergent and have explained this by stating that some Christian sects had one belief and some another. The fact is that both these statements are correct, and their outcome is the same. Fundamentally, the Christians believe in the triune – Father, Son and the Holy Ghost but in practical terms, it is only the Messiah who is the functional god because salvation is through him, and the entire relationship is with him. The entire emphasis of the Christians is on proving his Divinity and preaching his godhood to the world. So, both the statements are correct – one is their theoretical belief and the other is their practical belief. The Christian belief is refuted by the saying of Jesus in which he calls people to the worship of God. If Jesus is God, why would he worship God and call people to worship God. In verse 5:74, the ultimate return of the Christians to the truth is mentioned and the Christian nearness to Islam mentioned in the next section is a further corroboration of this.
5-73 Certainly they disbelieve who say: Allah is the third of the three. And there is no God but One God. And if they desist not from what they say, a painful chastisement will surely befall such of them as disbelieve.
لَّقَدۡ ڪَفَرَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ ثَالِثُ ثَلَـٰثَةٍ۬ۘ وَمَا مِنۡ إِلَـٰهٍ إِلَّآ إِلَـٰهٌ۬ وَٲحِدٌ۬ۚ وَإِن لَّمۡ يَنتَهُواْ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ عَذَابٌ أَلِيمٌ (٧٣)
5-74 Will they not then turn to Allah and ask His forgiveness? And Allah is Forgiving, Merciful.
أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسۡتَغۡفِرُونَهُ ۥۚ وَٱللَّهُ غَفُورٌ۬ رَّحِيمٌ۬ (٧٤)
5-75 The Messiah, son of Mary, was only a messenger; messengers before him had indeed passed away. And his mother was a truthful woman. They both used to eat food. See how We make the messages clear to them! then behold, how they are turned away!a
مَّا ٱلۡمَسِيحُ ٱبۡنُ مَرۡيَمَ إِلَّا رَسُولٌ۬ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُ وَأُمُّهُ ۥ صِدِّيقَةٌ۬ۖ ڪَانَا يَأۡڪُلَانِ ٱلطَّعَامَۗ ٱنظُرۡ ڪَيۡفَ نُبَيِّنُ لَهُمُ ٱلۡأَيَـٰتِ ثُمَّ ٱنظُرۡ أَنَّىٰ يُؤۡفَكُونَ (٧٥)
5-75a: In contradicting the Divinity of Jesus, the Quran always mentions the name of his mother to show that one born of woman is being turned into a god.
Mention of food: They both used to eat food is mentioned because one who eats food is given to all human processes. One who eats food would need to defecate and urinate, and one who cannot live without food cannot be god. This is a very simple but clear argument. It is a pity that Christians do not reflect on this. But why feel sorry for the Christians when the Muslims, despite this clearly worded statement that Jesus needed food, believe that Jesus is alive in his physical body without the need for food and attended human processes. The Christians take this creed of the Muslims as an argument for the Divinity of Jesus and use it to mislead Muslims.
5-76 Say: Do you serve besides Allah that which controls for you neither harm nor good? And Allah — He is the Hearing, the Knowing.a
قُلۡ أَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمۡلِكُ لَڪُمۡ ضَرًّ۬ا وَلَا نَفۡعً۬اۚ وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٧٦)
5-76a: Jesus can neither benefit nor harm them and the thinking of the followers of Jesus that their world dominance is because they are the worshippers of Jesus is incorrect.
5-77 Say: O People of the Book, exaggerate not in the matter of your religion unjustly, and follow not the low desires of people who went astray before and led many astray, and went astray from the right path.a
قُلۡ يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ غَيۡرَ ٱلۡحَقِّ وَلَا تَتَّبِعُوٓاْ أَهۡوَآءَ قَوۡمٍ۬ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ ڪَثِيرً۬ا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ (٧٧)
5-77a: This verse states that elevating a mortal to godhood is following the example of previous nations who went astray. This charge is brought against the Christians by the Muslims but even the Christians admit that this statement is correct. Initially the idol worshippers had made a creed in which they called their deities gods and sons of god and today it is an established fact that Paul followed the Greek idol worshippers in developing the Pauline creed. Could an unlettered Arab unaware of the world history have said this. Certainly not. It is the word of God, the Knower of what is hidden Who made this fact manifest to the world. Today, the researchers of Europe have accepted the soundness of this statement. This is clear testimony to the Divine origin of the Quran.
Bayan-ul-Quran 