Al-Ma'idah (The Table Spread): Verse 114

Issues Discussed:

The discussion regarding "Allahumma" (اللهم) has already been covered exhaustively in Surah Al 'Imran regarding the verse: {Say: "O Allah, Owner of all sovereignty, You give sovereignty to whom You will..."} (Al 'Imran: 26).

In that context:

1. "Allahumma" (اللهم) is a vocative (a call).
2. "Rabbana" (ربنا - Our Lord) is a second vocative.
3. The phrase "takūna lanā" (تكون لنا - it becomes for us) is an adjective/description qualifying the Table Spread, not the response to the command (the request).

However, in the recitation of 'Abdullah [ibn Mas'ud], it is read as "takun" (تكن), making it the jussive (the response to the command). Al-Farra' stated that when a noun in the indefinite state is the subject of a command, the verb following it may be in the jussive or the indicative mood. Examples include:

• {So grant me from Yourself a successor who will inherit me} (Maryam: 5-6), read with both jussive and indicative.
• {So send him with me as an aid to confirm me} (Al-Qasas: 34), read with both jussive and indicative.

Regarding the phrase "ʿīdan li-awwalīnā wa-ākhirinā" (عيداً لأولنا وآخرنا - a festival for our first and our last):

• It means we should take the day the Table Spread descends as a festival (ʿīd) that we and those who come after us commemorate and honor.
• It was revealed on a Sunday, which is why Christians took it as a festival.
• Linguistically, "ʿīd" (عيد) is a noun derived from the root ʿāda - yaʿūdu (to return). It is called a festival because it returns every year with renewed joy.

Regarding the phrase "wa-rzuqnā" (وارزقنا - and provide for us):

• This means: "And provide us with food that we may eat, for You are the Best of Providers." This serves as evidence for the Oneness of God (Tawhid) and the truthfulness of Your Messenger's prophethood.

Observe the arrangement of the requests:

1. When the Disciples requested the Table Spread, they mentioned their worldly needs first: {We wish to eat from it} (Al-Ma'idah: 113), delaying the spiritual/religious objectives.
2. However, when Jesus (ʿĪsā) requested the Table Spread, he prioritized the religious objectives, delaying the need for food: {And provide for us...}

This contrast reveals the hierarchy of spiritual ranks: some are focused on the spiritual (rūḥāniyyah) and others on the physical (jismāniyyah).

Furthermore, due to the extreme purity and illumination of Jesus's spirit, when he mentioned provision (rizq) by saying "wa-rzuqnā" (وارزقنا), he did not stop there. He immediately moved from the provision to the Provider, saying: "wa-anta khayru ar-rāziqīn" (وأنت خير الرازقين - And You are the Best of Providers).

Analyzing the sequence of Jesus's supplication:

• "Rabbana" (ربنا - Our Lord): This is the beginning by mentioning the Exalted Truth (God).
• "Anzil 'alaynā" (أنزل علينا - Send down upon us): This is a transition from the Essence (Dhāt) to the Attributes (Ṣifāt).
• "Takūna lanā ʿīdan li-awwalīnā" (تكون لنا عيداً لأولنا - it becomes a festival for our first): This points to the soul's rejoicing in the blessing, not merely because it is a blessing, but because it originates from the Giver of blessings (al-Mun'im).
• "ash-shāhidīn" (الشاهدين - the witnesses): This indicates that the Table Spread serves as a proof for those who use reason and deduction (an-Naẓar wa-al-Istidlāl).
• "wa-rzuqnā" (وارزقنا - and provide for us): This points to the portion/share of the Nafs (the lower self/soul).

All these steps represent a descent from the Divine Presence (Ḥaḍrat al-Jalāl). Notice how he began with the most noble and descended to the least noble.

Then, He said: "Wa anta khayru ar-rāziqīn" (وأنت خير الرازقين - And You are the Best of Providers). This constitutes a return journey—an ascent once again—from creation to the Creator, from that which is other than God to God, and from the basest to the noblest.

From this, one can glimpse the manner in which the illuminated, luminous, divine spirits ascend and descend. May Allah make us among those who understand this.

In the recitation of Zayd [ibn 'Ali], the phrase is read as "takūnu lanā ʿīdan..." (with the feminine verb form), implying that the Table Spread (al-Mā'idah) itself is the subject of the verb.

Then the Almighty said: