Al-Ma'idah (The Table Spread): Verse 112

There are several issues discussed here:

Issue 1: Regarding the phrase {When the disciples said...}

There are two interpretations for the structure of the verse:

1. The revelation came to the disciples when they said this.
2. (The command is) Mention when the disciples said this.

Issue 2: Regarding {Can your Lord...}

Recitations and Meanings:

1. Qira'ah of Al-Kisa'i (and others): He recited it as {Tastatee'u (with a tā')} and read {Rabbaka} (your Lord) in the accusative case, with idghām (assimilation) of the lām into the tā'.
   • Reason for Idghām: The lām and tā' have close articulation points (both from the tip of the tongue and the roots of the incisors), making assimilation appropriate based on the proximity of the letters. This reading is narrated from 'Ali and Ibn 'Abbas.
   • Meaning: "Can you ask your Lord?"
   • Objection/Counter-Narration: 'A'ishah (may Allah be pleased with her) said they were more knowledgeable of Allah than to ask, "Can your Lord?" Rather, they said, "Can you ask your Lord?"
   • Narration from Mu'adh ibn Jabal: He stated that the Prophet (PBUH) taught him to recite it as {Tastatee'u} (with a tā') and {Rabbaka} (accusative).

2. Qira'ah of the Majority: They recite it as {Yastatee'u} (with a yā') and {Rabbuka} (nominative).

Preference and Discussion:

• The first reading (with tā') is considered preferable because it implies their doubt regarding the ability of Jesus ('Isa), whereas the second reading implies their doubt regarding the ability of God, which is a greater issue.
• However, the second reading (with yā') presents a difficulty: Allah recounts that they said, "We believe and bear witness that we are Muslims" (5:111). After professing faith, how could they doubt God's power?

Responses to the Difficulty (Regarding the Yā' reading):

1. Claim vs. Reality: Allah did not describe them as having perfect faith and Islam; He only recounted their claim to both. This was immediately followed by their question, "Can your Lord...", indicating doubt and hesitation. Such a statement would not come from someone whose faith was complete. Furthermore, Jesus's subsequent command, "Fear Allah if you are believers," suggests their faith was not yet perfect.
2. Seeking Greater Assurance: They were believers, but they requested this sign to attain greater tranquility, similar to Abraham's request: {But [I ask] so that my heart may be reassured} (2:260). Witnessing such a sign undoubtedly brings tranquility, which is why they added, "...and our hearts be reassured."
3. Inquiry into Wisdom/Permissibility: The statement is an inquiry into whether the act is permissible according to Divine Wisdom. Since God's actions are contingent upon upholding wisdom, an act lacking any aspect of wisdom would be impossible (as impossibility due to wisdom is like impossibility due to power). This explanation aligns with the Mu'tazilite view. According to our view (Ahl al-Sunnah), it means: Has Allah decreed this? Has He known its occurrence? If He has neither decreed nor known it, then it is impossible and beyond power, as contradicting the known is beyond power.
4. Meaning of Istita'ah as Obedience: Al-Suddi said: {Can your Lord...} means, "Will your Lord obey you if you ask Him?" This is based on interpreting istatā'a as meaning aṭā'a (obeyed), with the sīn being superfluous.
5. The Lord is Gabriel: Perhaps the intended "Lord" (Rabb) here is Gabriel (peace be upon him), as he was nurturing Jesus and granting him special support, evidenced by the preceding verse: {When I supported you with the Holy Spirit} (5:110). The meaning would be: You claim he nurtures you and grants you special honor; can he bring down a table spread from heaven for you?
6. Emphasis on Obviousness: The purpose of the question was not to express doubt, but to emphasize the extreme obviousness of the event. It is like taking the hand of a weak person and asking, "Can the Sultan feed this person?" The intent is to show that the matter is clear and no rational person should doubt it.

Issue 3: Regarding the word "Mā'idah" (Table Spread)

• Al-Zajjaj: Mā'idah is an active participle derived from māda yamīd (to move/sway), implying it sways with what is upon it.
• Ibn al-Anbārī: It is named mā'idah because it is a gift ('aṭiyyah), derived from the Arabic saying: Māda fulānun fulānan yamīduhu maydan (So-and-so bestowed favor upon so-and-so). Thus, mā'idah is an active participle meaning "giver."
• Abū 'Ubaydah: Mā'idah is a passive participle (like 'ayshatun rāḍiyah - a pleasing life). Its origin is mumāydah (to be gifted), meaning the owner is gifted from it and favored with it. Arabs say, Mādanī fulānun yamīdunī (So-and-so favored me).

Regarding the statement: {He said, "Fear Allah, if you are believers."}

There are two interpretations:

1. Rebuke for Presumption: Jesus told them to fear Allah because demanding a specific miracle was akin to challenging and dictating terms, which is a grave offense from a servant in the presence of the Lord. It was also demanding a new miracle after many had already occurred, which is a major transgression.
2. Seeking Means through Piety: He commanded them to fear Allah so that piety might become a means to achieve what they desired, just as Allah says: {And whoever fears Allah - He will make for him a way out *And will provide for him from where he does not expect} (Al-Talaq: 2-3), and {O you who have believed, fear Allah and seek the means [of approach] to Him} (5:35). His statement, {if you are believers}, means: If you truly believe that Allah is capable of sending down the table spread, then fear Allah so that your piety becomes the means for this desired outcome.

Then Allah Almighty said: