The present book, with a profound insight into verse seventeen of Surah Al-Ma'idah, undertakes the examination and critique of the belief held by the Christians regarding the divinity of Prophet Jesus, peace be upon him. This work, utilising the lectures of a distinguished scholar, endeavours to elucidate the theological and educational dimensions of this verse for audiences interested in religious studies, employing an eloquent language and a coherent structure. The aim of this treatise is not merely to analyse the content of the verse but also to reconsider its argumentative and pedagogical methodologies, thereby opening a path toward a deeper comprehension of the Holy Qur'an. Like a tree rooted in the soil of knowledge, this text strives to extend the branches of wisdom before the eyes of the reader.
لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمْ ۚ قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ أَنْ يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَنْ فِي الْأَرْضِ جَمِيعًا ۗ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Indeed, those who said, "God is the Messiah, son of Mary," have disbelieved. Say: "Then who could possibly possess anything from God if He wished to destroy the Messiah, son of Mary, and his mother, and all who are on the earth altogether? And to God belongs the dominion of the heavens and the earth and whatever lies between them. He creates what He wills, and God is capable of all things."
This verse from the Holy Qur'an explicitly and decisively critiques the belief that elevates Prophet Jesus, peace be upon him, to the status of divinity, considering him God or equal to God. This conviction, prevalent among some followers of Christianity, is regarded from the Qur'anic monotheistic perspective as an instance of disbelief. The verse, by inviting reflection on the absolute power of God, emphasises the impotence of created beings before the will of the Creator, thus delineating the boundary between Creator and creature.
Verse seventeen of Surah Al-Ma'idah, with clear expression, rejects the belief in the divinity of Christ, peace be upon him. This rejection is rooted in the principle of monotheism, which negates any partner or likeness to the essence of the Exalted Creator. Just as the sun dispels shadows of darkness with its light, this verse, through the light of monotheism, cleaves through the darkness of polytheism. The phrase "Indeed, those who said, 'God is the Messiah, son of Mary'" unequivocally labels this belief as disbelief, because attributing divinity to a human being breaches the boundary between Creator and creature.
Subsequently, the verse poses a reflective question that challenges the audience: "Say: 'Then who could possibly possess anything from God if He wished to destroy the Messiah, son of Mary, and his mother, and all who are on the earth altogether?'" This question manifests the absolute power of God in contrast to the incapacity of created beings, demonstrating that Christ, peace be upon him, his mother Mary, peace be upon her, like other creatures, are subject to the will of God. This reasoning serves as a key that unlocks the delusions of divinity.
The first section of this treatise, focusing on the text and content of verse seventeen of Surah Al-Ma'idah, elucidated the Qur'anic critique of the belief in the divinity of Christ, peace be upon him. This verse, with decisive language and argumentation based on divine power, repudiates any associating or partnering with the essence of the Exalted Creator. This section, akin to a commencement, invites the reader on a journey into the depths of Qur'anic meanings, to subsequently explore the theological and educational dimensions of the verse.
The belief in the divinity of Christ, peace be upon him, within the Qur'anic discourse, constitutes an instance of deviation in the understanding of monotheism. This deviation bears similarities with other beliefs observed in the history of religions. For example, convictions attributing divinity to figures such as Zaynab or Ali, peace be upon them, are placed by the Qur'an on an equal footing. This comparison functions like a mirror, reflecting similar deviations before the eyes so that the truth of monotheism becomes more manifest.
These beliefs, by elevating manifestations of the divine to the essence of the Divine Being, blur the boundary between Creator and creature. Christ, peace be upon him, as a chosen prophet, embodies divine attributes, yet this embodiment does not equate to divinity. Just as the moon reflects the suns light but is not the sun itself, the prophets are manifestations of divine light, not the divine essence.
A central point in the critique of the belief in the divinity of Christ is the distinction between manifestation and manifested. The manifestation is like a mirror reflecting divine attributes but is not itself the divine essence. Christ, peace be upon him, as God's prophet, is a manifestation of divine attributes such as mercy and wisdom, yet attributing divinity to him is tantamount to confusing the mirror with the light. This distinction is key to the proper understanding of the status of the prophets within the monotheistic framework of the Qur'an.
Belief in the divinity of Christ, whether individually or within the doctrine of the Trinity, is deemed disbelief from this perspective because it attributes the divine essence to a created being. This error is like a gardener who mistakes the blossoms of a tree for the tree itself while disregarding the roots. The Holy Qur'an, by stressing this distinction, invites its audience to reconsider their beliefs.
The second section, with a theological perspective on the verse, critiqued the belief in the divinity of Christ, peace be upon him, comparing it with similar deviations. The distinction between manifestation and manifested, as a fundamental principle, paves the way for the monotheistic understanding of the Qur'an. This section serves as a bridge guiding the reader from theological analysis towards the educational examination of the verse.
One noteworthy aspect of verse seventeen of Surah Al-Ma'idah is its argumentative tone. The verse, by posing a question grounded in the absolute power of God and threatening the destruction of Christ, peace be upon him, his mother, and all earthly beings, rejects the Christian belief. This tone, sometimes accompanied by severity and decisiveness, has been critiqued from an educational standpoint. Just as a gardener nurtures a sapling with kindness, so too should argumentation gently and logically guide hearts towards truth.
The critique of this tone stems from the possibility that threat of destruction may incite resistance or alienation rather than persuasion. This method resembles a sword that, instead of healing, wounds the heart. In interfaith dialogue, a gentle and logical argument is more effective than severity and threat.
A fundamental question raised in the critique of the verse is the threat of destruction directed towards Christ, peace be upon him, and Mary, peace be upon her, who are righteous servants and divine manifestations. At first glance, this threat appears incompatible with their exalted status before God. Why would a Creator who has chosen the prophet and his mother threaten them with destruction? This question stirs doubts like a breeze shaking the leaves of the minds branches.
This apparent contradiction invites reflection on the verse's intent. Perhaps this threat does not indicate an actual intention to destroy, but rather emphasises the impotence of created beings before divine will. Nevertheless, from an educational standpoint, this approach may lead to adverse effects, confronting the audience with fear rather than reason.
The tone of the verse, from an educational perspective, due to its reliance on threat, may promote unhealthy behavioural patterns within society. Just as a father who threatens to expel his child from home may lead the child astray, so too the threatening tone of the verse might result in improper behaviour rather than guidance. This adverse influence is particularly significant in religious societies where sacred texts serve as behavioural models.
