Al 'Imran: (52-54) Then when Jesus perceived their disbelief...

After Allah recounted the glad tidings of Mary concerning a child like Jesus, detailing his attributes and miracles, He pauses the narrative of his birth (which was fully detailed in Surah Maryam) to explain how the people treated Jesus after he presented them with those signs and proofs. Thus, He states: {Then when Jesus perceived their disbelief} (Al 'Imran: 52).

In this verse, there are several issues:

Issue 1: The Meaning of Al-Ihsas (Perceiving/Sensing)

Al-Ihsas literally means perceiving something through the senses. There are two interpretations here:

1. Literal Interpretation: The phrase is taken at its face value, meaning they spoke words of disbelief, and Jesus perceived this through his senses (hearing).
2. Figurative Interpretation (Ta'wil): It means he knew with certainty their persistence in disbelief and their resolve to kill him. Since this knowledge was absolute and without doubt—akin to knowledge gained through the senses—the term Ihsas was used to express it.

Issue 2: The Reason for Their Disbelief

There are differing accounts regarding the cause that brought their disbelief to light:

1. The Account of Al-Suddi: When Jesus was sent as a messenger to the Children of Israel, he called them to the religion of God, but they rebelled and disobeyed. He became fearful of them and went into hiding. His situation among his people was like that of Prophet Muhammad (PBUH) in Mecca—he was oppressed and had to hide from the Israelites, just as the Prophet (PBUH) hid in the cave and in the homes of those who believed in him when they sought his life.
   • Subsequently, Jesus and his mother traveled the earth. They stopped in a village where a man hosted them generously. This village was ruled by a tyrannical king whose custom was to impose a daily obligation on every man to feed and host him and his soldiers. It was the host's turn, and he found it impossible to fulfill.
   • When Mary heard this, she asked her son to pray to God to suffice them. Jesus replied that doing so would bring harm. However, since the host had been so kind, it was necessary to honor him.
   • Jesus instructed Mary to fill all their pots and containers with water and inform him when the king approached. When she did, Jesus prayed, and the water in the pots turned into cooked food, and the water in the containers turned into wine.
   • When the king arrived, he ate and drank. When asked about the wine, the host made excuses until he revealed the whole story. The king then reasoned that the one who could turn water into wine by praying to God must surely have his prayer answered if he asked God to resurrect his deceased son (who had died days earlier).
   • The king asked Jesus to do this. Jesus warned him not to, saying that if the boy lived, it would be an evil outcome. The king insisted, saying he did not care about the future if he saw his son alive. Jesus prayed, and the boy came back to life.
   • When the people of the kingdom saw the boy resurrected, they immediately took up arms and fought each other. Jesus's affair became widely known, and the Jews sought to kill him, openly showing their rejection and disbelief in him.

2. The Second View: The Jews already knew from the Torah that he was the promised Messiah who would abrogate their religion. Therefore, from the beginning, they rejected him and sought to kill him. When he openly proclaimed his message, their anger intensified, and they began to harass him, alienate people from him, and seek his death.

3. The Third View: Jesus (AS) suspected that the people he called to faith would not believe him and that his call would be fruitless. He wished to test them to confirm his suspicion. He asked them, {Who will be my helpers in the cause of Allah?} Only the disciples responded. At that point, he perceived that everyone other than the disciples were disbelievers, insistent on rejecting his religion and seeking his death.

Regarding the Statement: {Who will be my helpers in the cause of Allah?}

In this phrase, there are two issues:

1. First Opinion: When Jesus called the Israelites to the religion, they rebelled, and he fled from them, wandering the earth. He passed by a group of fishermen, among whom were Simon (Shama'un), James (Ya'qub), and John (Yuhanna), the sons of Zebedee, who were among the twelve disciples. Jesus said to them, "Today you catch fish, but if you follow me, you will become catchers of men for eternal life." They asked him for a miracle. Simon had cast his net that night and caught nothing. Jesus commanded him to cast the net again, and it filled with so many fish that it nearly tore apart. They needed another boat to help them, and they filled both boats. At that point, they believed in Jesus (AS).

2. Second Opinion: The statement {Who will be my helpers in the cause of Allah?} was said at the end of his mission when the Jews gathered to kill him. In this context, there are possibilities:
   • The Jews sought to kill him, and he was fleeing them. He asked those twelve disciples: "Who among you wishes to be my companion in Paradise on the condition that my likeness is cast upon him, and he is killed in my place?" Some of them agreed. Christian tradition mentions that when the Jews seized Jesus, Simon drew his sword and struck a slave belonging to one of the chief priests, severing his ear. Jesus told him, "Enough," and restored the slave's ear to its place. The purpose of seeking help here was their readiness to repel evil from him.
   • He called them to fight against the people, based on the verse in another Surah: {O you who have believed, be the helpers of Allah, just as Jesus, the son of Mary, said to the disciples, "Who are my helpers to Allah?"} (Al-Saff: 14).

There are several interpretations for the phrase Ila Allah:

1. Meaning of Destination/Refuge: The meaning is: "Who are my helpers while I go to Allah, or while I seek refuge in Allah?"
2. Meaning of Goal/Limit: The meaning is: "Who are my helpers until I make clear the command of Allah, and until I manifest His religion?" Here, Ila signifies a limit, as if he meant: "Who will remain steadfast in supporting me until my call is complete and the command of Allah is manifest?"
3. Meaning of Ma'a (With): The majority of linguists hold that Ila here means Ma'a (with). This is supported by verses like {and do not consume their property with your property} (An-Nisa: 2), meaning alongside your property. The Prophet (PBUH) also said: "The dhaud (flock) ila the dhaud (flock) are camels," meaning the flock alongside the flock are camels.
   • Al-Zajjaj disagrees that Ila means Ma'a in the sense of accompaniment, as "Zayd went ila 'Amr" does not mean "Zayd went with 'Amr," since Ila implies a destination while Ma'a implies joining. However, the intended meaning here is that those who join their support to the support of God for me. Similarly, in the verse about property, it means "do not consume their property joined to your property."
4. Meaning of Seeking Closeness to God: It means: "Who are my helpers in that which is an act of worship bringing me closer to Allah and a means to Him?" This is like the Prophet's (PBUH) supplication during sacrifice: "O Allah, from You and to You" (i.e., seeking closeness to You). Similarly, when one person asks another for help, the Ila implies joining in an act of worship pleasing to God.
5. Meaning of Laam (For): The meaning is as if he said: "Who are my helpers for Allah?" This is analogous to {Say, "Are there any of your partners who guides to the truth?" Say, "It is Allah who guides to the truth."} (Yunus: 35).
6. Meaning of Fi (In): The meaning is: "Who are my helpers in the cause of Allah?" This is the view of Al-Hasan, where Ila means Fi.

Regarding the Statement: {The disciples said, "We are the helpers of Allah."}

There are several issues here:

1. First View (The Chosen Ones): Al-Hawari is a specific noun for a person's elite and purest core. For instance, fine flour is called Hawari because it is the purest part. The Prophet (PBUH) said of Al-Zubayr: "He is my maternal cousin and the Hawari of my Ummah." Al-Hawariyat (feminine plural) refers to women of pure complexion. Thus, the Hawariyyun were the elite of the prophets, those who were sincere and purified in their belief and support.

2. Second View (Purity/Whiteness): Al-Hawari originates from Al-Hawr, meaning intense whiteness. This is why fine flour is called Hawari, and Ahwar (one with white eyes) is derived from it. Hawart the garments means whitening them.
   • Under this view, there are differing opinions on why they were named this: Sa'id ibn Jubayr said it was due to the whiteness of their clothes. Others said they were launderers who whitened clothes. Another view is that their hearts were pure and clean from all hypocrisy and doubt, so they were named this as praise, signifying the purity of their hearts, like a white garment. This is similar to saying someone has a "pure pocket" if they avoid blameworthy actions, or "soiled garments" if they engage in what is improper.

3. Third View (Launderers): Al-Dahhak said that Jesus (AS) passed by a group of people who washed clothes. He called them to faith, and they believed. The one who washes clothes is called Hawwari in the Nabataean language (the fuller), and this word was Arabized to become Hawariyyun. Muqatil ibn Sulayman said the Hawariyyun were the fullers. Once the origin of the word is known, it becomes a term indicating a person's elite and inner circle through common usage.

1. First View (Fishermen): He passed by them while they were fishing and said, "Come, let us fish for men." They asked, "Who are you?" He replied, "I am Jesus, the son of Mary, the servant of God and His Messenger." They asked for a miracle, and when he showed it, they believed in him—they were the Hawariyyun.

2. Second View (Dyers): His mother entrusted him to a dyer. Whenever the dyer wanted to teach him something, Jesus would know more than him. The dyer intended to leave for some business and told Jesus: "Here are clothes of different colors, and each has a specific mark. Dye them in those colors so that the goal is achieved upon my return." The dyer left. Jesus cooked a single dye pot and put all the clothes in it, saying, "Be, by God's permission, as I will." When the dyer returned, he complained that Jesus had ruined the clothes. Jesus said, "Get up and look." The clothes emerged—one red, one green, one yellow—exactly as the dyer intended, until all were brought out in the desired colors. Those present were amazed and believed in him; they were the Hawariyyun.

3. Third View (Launderers): The Hawariyyun were twelve men who followed Jesus (AS). If they said, "O Spirit of God, we are hungry," he would strike the ground with his hand, and two loaves would emerge for each of them. If they were thirsty, they would say, "O Spirit of God, we are thirsty," and water would emerge for them to drink. They then said, "We are better than anyone, for you feed us when we wish and give us drink when we wish, and we believe in you." Jesus replied, "Better than you is he who works with his hand and eats from his own earnings." So they began washing clothes for wages and were called Hawariyyun.

4. Fourth View (Kings): One of the kings prepared a feast and gathered people. Jesus (AS) was present at one of the serving platters, and that platter never diminished. When this event was reported to the king, he asked, "Do you know him?" They said, "Yes." They brought Jesus to him. Jesus identified himself. The king said, "I will leave my kingdom and follow you," and the king followed him along with his relatives; those were the Hawariyyun. Al-Qaffal suggested that some of the twelve disciples might have been kings, some fishermen, and some fullers. All were called Hawariyyun because they were the helpers, supporters, and sincere ones in loving, obeying, and serving Jesus (AS).

The meaning of {The disciples said, "We are the helpers of Allah"} is: "We are the helpers of the religion of Allah and the helpers of His prophets," because truly supporting Allah Himself is impossible; thus, the intended meaning is what we mentioned.

Then they said: {and bear witness that we are Muslims}. This is because their testifying to Jesus (AS) about themselves is also a testimony to Allah. There are two views on this:

1. The meaning is: "Bear witness that we are submissive to what you ask of us in supporting and defending you, submitting to the command of Allah."
2. It is an affirmation from them that their religion is Islam, and it is the religion of all the prophets (PBUH).

Regarding the Statement: {Our Lord, we have believed in what You sent down and have followed the Messenger, so register us among the witnesses.}

After they testified to Jesus about their belief and submission, they supplicated to Allah, saying: {Our Lord, we have believed in what You sent down and have followed the Messenger, so register us among the witnesses.}

They believed in God when they said {...in the cause of Allah} (in the previous verse, implying belief in God). Then they believed in the Book of God when they said {we have believed in what You sent down}, and they believed in the Messenger of God when they said {and have followed the Messenger}. Following this, they sought reward and closeness, saying: {so register us among the witnesses}.

This implies that the status of the "witnesses" is superior to the status of the Hawariyyun, as the witnesses are specifically designated to bear testimony. Allah says: {And thus We have made you a community justly balanced that you will be witnesses over the people and the Messenger will be a witness over you} (Al-Baqarah: 143).

1. Second View (Prophets): This view is also narrated from Ibn Abbas: {register us among the witnesses} means "Register us in the company of the prophets," because every prophet is a witness over his people. Allah says: {Then We will surely question those to whom [messages] were sent, and We will surely question the messengers} (Al-A'raf: 6). Allah answered their prayer, making them prophets and messengers; they revived the dead and performed all that Jesus (AS) performed.

2. Third View (Testifying to Truth): {register us among the witnesses} means "Register us among those who testified to Your Oneness and testified to the truthfulness of Your prophets." The purpose of this request is that since they made Jesus (AS) a witness to their own submission by saying {and bear witness that we are Muslims}, they were thereby testifying to Allah Himself to confirm and strengthen the matter. Furthermore, they requested from Allah the same reward as every believer who testifies to God's Oneness and the prophethood of His messengers.

3. Fourth View (The High Register): The statement {register us among the witnesses} points to the fact that the Book of the righteous is recorded in the heavens with the angels: {No! Indeed, the record of the righteous is in 'Illiyyin} (Al-Mutaffifin: 18). If Allah registers them among the believing witnesses, their mention becomes famous in the highest assembly and among the close angels.

4. Fifth View (The Rank of Scholars): Allah says: {Allah testifies that there is no deity except Him, and [so do] the angels and those who have knowledge} (Al 'Imran: 18), placing those with knowledge among the witnesses and coupling their mention with His own name—a great rank and high station. They said: {register us among the witnesses} meaning, "Make us among that group whose mention You have coupled with Your own."

5. Sixth View (The Station of Witnessing): The Prophet (PBUH) was asked about Ihsan (Excellence) and replied: "That you worship Allah as if you see Him." This is the highest degree of servitude, where the servant is in the station of witnessing (shuhud), not in the station of absence (ghaybah). These people, having reached perfection in the stage of inferential reasoning (istidlal), desired to ascend from the station of reasoning to the station of witnessing and unveiling (mukashafah), so they said: {register us among the witnesses}.

6. Seventh View (Endurance of Hardship): Anyone in the station of witnessing the Truth does not care about the hardships and pains that befall him. When they accepted from Jesus (AS) that they would be his helpers and defenders, they said: {register us among the witnesses} meaning, "Make us among those who witness Your Majesty, so that we may hold in contempt all the hardships and troubles that reach us. Then it will be easy for us to fulfill what we pledged: to support Your Messenger and Your Prophet."

Regarding the Statement: {And they plotted, and Allah plotted, and Allah is the best of plotters.}

There are several issues here:

The root of Makr in language means striving for corruption secretly and deceptively. Al-Zajjaj said: "The night makara" means it became dark. Allah says: {And when those who disbelieved plotted against you to keep you in confinement} (Al-Anfal: 30) and {And I was not with them when they agreed upon their plan while they were plotting} (Yusuf: 102).

It is also said that its origin is from the firm establishment and perfection of a matter. Hence, a mamkurah woman is one of sound physique and firm opinion. This is called ijma' (unanimity) and jam' (gathering), as Allah says: {So gather your plan and your partners} (Yunus: 71). Since Makr is a firm, strong plan protected from deficiency and weakness, it is called Makr.

1. Their Plotting: Their plot against Jesus (AS) was their intention to kill him.
2. Allah's Plotting: There are several views on Allah's plot against them:
   • Raising Jesus: Allah's plot was raising Jesus to heaven. Herod (or the Jewish king) intended to kill Jesus, and Gabriel (AS) never left him, which is the meaning of {And We supported him with the Holy Spirit} (Al-Baqarah: 87). When they intended to kill him, Gabriel commanded him to enter a house with an opening (roznah). When they entered the house, Gabriel brought him out through that opening, having cast Jesus's likeness upon someone else. That person was seized and crucified. The onlookers split into three groups: one said, "God was among us and then departed"; another said, "He was the Son of God"; and the third said, "He was the servant of God and His Messenger." Allah honored Jesus by raising him to heaven, and the two disbelieving groups prevailed over the believing group until Allah sent Muhammad (PBUH). In summary, Allah's plot was raising him to heaven and preventing them from harming him.
   • The Traitor's Fate: The twelve disciples were gathered in a house, and one hypocrite among them betrayed the Jews' location. Allah cast Jesus's likeness upon him. Allah raised Jesus, and they seized the hypocrite who was among them, killed him, and crucified him, thinking he was Jesus (AS). This was Allah's plot against their scheme.
   • The Roman Emperor's Intervention (Account of Muhammad ibn Ishaq): After Jesus was raised, the Jews tortured the disciples, subjecting them to severe heat and torment. News of this reached the Roman Emperor, whose subject the Jewish king was. It was reported to him that a man from the Children of Israel under his authority claimed to be God's messenger, showed miracles like reviving the dead and healing the blind and lepers, and was killed. The Emperor said that if he had known, he would have intervened. He sent for the disciples, rescued them, and asked them about Jesus. They informed him, and he followed their religion. He took down the crucified body, concealed it, honored the wood, and then waged war against the Children of Israel, killing a great number of them. From this, Christianity originated among the Romans. The name of this king was Tabarīyus, and he became a Christian, though he did not openly declare it. Later, another king named Matlīs invaded Jerusalem about forty years after Jesus's ascension, killing and taking captives, leaving no stone upon stone in the city. At that time, the Qurayzah and Nadir tribes migrated to Hijaz. All this was Allah's recompense for their denial of the Messiah and their attempt to kill him.
   • The Persian Conquest: Allah sent against them a people of strong might (the Persians) who killed and enslaved them. This is Allah's plot against them, as stated in {We sent against you servants of Ours possessing great might} (Al-Isra: 5).
   • Manifestation of Religion: It is possible that their plot was to conceal his affair and nullify his religion, while Allah's plot was to exalt His religion, manifest His Law, and humble His enemies, the Jews, with disgrace and contempt.

Makr fundamentally means devising a scheme to inflict harm. Devising a scheme against Allah is impossible, so the term in reference to Him is considered ambiguous (mutashābih). Interpretations include:

1. Allah named the recompense for plotting as "plotting," similar to {And the recompense of a bad deed is a bad deed like it} (Ash-Shura: 40). He named the recompense for deception as deception, and the recompense for mockery as mockery.
2. Allah's treatment of them resembled plotting, so it was named as such.
3. The word is not ambiguous; it refers to perfect and complete planning. It has become conventionally restricted to planning to inflict harm on others, which is not impossible for Allah.

{When Allah said, "O Jesus, indeed I will cause you to die and will raise you to Myself and purify you of those who disbelieve and make those who follow you superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that over which you used to differ.} (Al 'Imran: 55)

(The excerpt ends here, transitioning to the next verse.)