Al-Ma'idah (The Table Spread): Verse 118

Issues Discussed Here:

The apparent meaning of the verse is clear. However, a question arises: How could Jesus (peace be upon him) say, "And if You forgive them," when Allah does not forgive Shirk (polytheism)?

Answers to this question are manifold:

1. The Context of the Accusation: Allah told Jesus, "Did you say to the people, 'Take me and my mother as two gods besides Allah'?" (Al-Ma'idah: 116). Since someone narrated this blasphemy concerning Jesus, the narrator himself is not necessarily a disbeliever but rather a sinner for fabricating this lie. Forgiveness of sin is permissible. Therefore, Jesus requested forgiveness from Allah on this basis.

2. Divine Prerogative (Our School of Thought): According to our doctrine, it is permissible for Allah to admit disbelievers into Paradise and to admit the pious ascetics into the Fire. This is because the dominion belongs to Him, and no one can object to His decree. Jesus mentioned this generosity (forgiveness) to fully delegate all matters to Allah, completely refraining from making demands or objections. This is why the statement concludes with, "Indeed, it is You who is the Exalted in Might, the Wise," meaning: You are capable of doing what You will, and You are Wise in everything You do; no one can object to You. So, who am I to delve into the affairs of Lordship? Regarding the statement that Allah does not forgive Shirk, we say: Forgiveness is permissible according to us. Furthermore, the majority of the Mu'tazila Basrans argue that punishment is a right Allah has over the sinner, and waiving it benefits the sinner without harming Allah. Thus, it must be good. The textual evidence (Sam'i) in our Law indicates it does not occur. Perhaps this textual evidence was not present in the law of Jesus (peace be upon him).

3. Repentance Before Death: The third answer is that since the people uttered this blasphemy, Jesus (peace be upon him) considered the possibility that some of them might have repented from it. He said: "If You punish them," meaning, if You know that those being punished died upon disbelief, then You may punish them because they are Your servants, and You have decreed punishment for every one of Your servants who disbelieves. "But if You forgive them," meaning, if You know they repented from disbelief, then You have decreed forgiveness for those who repent.

4. Timing of the Dialogue: We previously mentioned that some scholars hold that Allah's questioning of Jesus, "Did you say to the people..." (Al-Ma'idah: 116), occurred at the time of his ascension to heaven, not on the Day of Judgment. Under this interpretation, the answer is easy: His statement, "If You punish them, indeed, they are Your servants," means: If You cause them to die upon this disbelief and punish them, they are Your servants, so You have the right to do so. But if You bring them out from the darkness of disbelief into the light of faith through Your guidance and forgive what they previously did, You also have the right to do that under this assumption. Thus, there is no issue.

Some scholars used this verse as evidence for the intercession of Muhammad (peace be upon him) on behalf of sinners. They argue that Jesus' statement, "If You punish them, indeed, they are Your servants," does not apply to the people of reward, as punishment is not fitting for them. Nor does it apply to the disbelievers, because the phrase, "But if You forgive them, indeed, it is You who is the Exalted in Might, the Wise," is not appropriate for them. Therefore, it must apply only to the sinners among the believers. If intercession for sinners is established for Jesus (peace be upon him), it is established for Muhammad (peace be upon him) a fortiori (by greater right), as no one makes a distinction between them in this regard.

Al-Wahidi (may Allah have mercy on him) narrated that in the Mushaf of 'Abdullah, it was written: "But if You forgive them, indeed, it is You who is the Forgiving, the Merciful."

My teacher and father (may Allah have mercy on them) used to say that "The Exalted in Might, the Wise" is more appropriate here than "The Forgiving, the Merciful."

• Being Forgiving and Merciful suggests a state that necessitates forgiveness and mercy for every needy person.
• However, Exalted Might and Wisdom do not necessitate forgiveness. His being Aziz (Exalted in Might) implies that He does what He wills and decrees what He desires, and no one can object to Him. If, being exalted and transcendent above all claims of deservingness, He then decrees forgiveness, the generosity shown is more complete than if His being Forgiving and Merciful necessitated the forgiveness and mercy. Thus, his statement implies: He is exalted above all things, and then He decreed mercy—this is more perfect.

Other scholars said that if the verse had said, "Indeed, it is You who is the Forgiving, the Merciful," it would imply that he was pleading for them as an intercessor. Since He said, "Indeed, it is You who is the Exalted in Might, the Wise," this indicates that his objective was the complete delegation of the matter to Allah, abandoning any plea concerning this matter from every angle.

Al-Ma'idah (The Table Spread): Verse 119