Al-Ma'idah (The Table Spread): Verse 18

{And the Jews and the Christians say, "We are the sons of Allah and His beloved ones."}

Discussion Point:

There is a question regarding this statement:

1. The Jews, in reality, never say this at all. How can this statement be attributed to them?
2. As for the Christians, they say this concerning Jesus (ʿĪsā), not concerning themselves. How is this attribution permissible for them?

Answers from the Exegetes (Mufassirūn):

The exegetes have answered this from several perspectives:

1. Ellipsis (Hadhf al-Muḍāf): This is a case of omitting the muḍāf (the possessed noun). The intended meaning is: "We are the sons of the Messengers of Allah." What truly belongs to the Messengers is attributed to Allah. A parallel example is: {Indeed, those who pledge allegiance to you are only pledging allegiance to Allah} (Al-Fatḥ: 10).

2. Figurative Meaning of "Son": The term "son" (ibn) is used not only for one's direct offspring but also for someone whom one adopts or shows extreme affection and compassion towards. Since these groups claimed that Allah's care for them was more intense and complete than His care for anyone else, Allah described their claim of complete divine favor by stating they claimed to be "sons of Allah."

3. Association through Representatives: The Jews claimed that Uzair (Ezra) was the son of Allah, and the Christians claimed that the Messiah (Jesus) was the son of Allah. Since they then claimed that Uzair and the Messiah belonged to them (i.e., were part of their community), it became as if they said, "We are the sons of Allah." Just as the relatives of a king might boast to another person by saying, "We are the kings of the world," intending to emphasize their close association with that king, so too is the case here.

4. Specific Historical Incident (Ibn ʿAbbās's Narration): Ibn ʿAbbās reported that the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) invited a group of Jews to Islam and warned them of Allah's punishment. They replied, "How do you warn us of Allah's punishment when we are the sons of Allah and His beloved ones?" This narration applies specifically to that group. As for the Christians, their Gospel states that the Messiah told them: "Go to My Father and your Father."

Conclusion: In summary, the Jews and Christians believed they held a special merit over all other people due to their noble ancestors (the Prophets). Their self-exaltation reached the point where they claimed: "We are the sons of Allah and His beloved ones."

Refutation of Their Claim:

Then, the Almighty refuted their claim by saying: {Say, "Then why does He punish you for your sins?"}

The essence of this statement is: If they were truly the sons and beloved ones of Allah, He would not punish them. But He did punish them; therefore, they are neither the sons nor the beloved ones of Allah.

The objection is:

• If the intended punishment is in this world, this does not invalidate their claim to be beloved by Allah. The Prophet (ṣallā Allāhu ʿalayhi wa-sallam) claimed to be beloved by Allah, yet he and his community experienced worldly tribulations (e.g., the Battle of Uhud, the martyrdom of Ḥasan and Ḥusayn).
• If the intended punishment is in the Hereafter, the people in question deny that Allah will punish them. The mere report from Muhammad (ṣallā Allāhu ʿalayhi wa-sallam) is not sufficient proof in this matter, because if it were, his mere statement that they lied about being Allah's beloved ones would suffice, rendering this entire line of reasoning pointless.

1. Focus on Worldly Punishment: The intended context is worldly punishment. The counter-argument regarding the Battle of Uhud is irrelevant because the verse implies: If they were truly the sons and beloved ones of Allah, He would not punish them in this world. Furthermore, Muhammad (ṣallā Allāhu ʿalayhi wa-sallam) claimed to be beloved, but he did not claim to be the "son of Allah," thus resolving the question.

2. Focus on Hereafter Punishment: The intended context is the punishment of the Hereafter. The Jews and Christians acknowledged the Hereafter punishment, as Allah reports them saying: {The Fire will not touch us except for a few numbered days} (Al-Baqarah: 80).

3. Reference to Past Punishments (Transmutation/Disfigurement): The meaning of {Then why does He punish you for your sins?} refers to the transmutation (maskh) that afflicted previous generations of Jews. The ones truly punished were the Jews preceding those addressed in the revelation, but since the addressed group belonged to the same kind (jins) as those predecessors, the attribution (iḍāfah) is appropriate. This third answer is preferable because Allah would not command His Messenger to argue with them using something that had not yet occurred. It is better to argue using something that has already happened, making the proof strong and firm.

Divine Sovereignty:

Then Allah said: {Nay, but you are human beings from among those He has created. He forgives whom He wills and punishes whom He wills.}

This means that no one has a right (ḥaqq) over Allah that obligates Him to grant forgiveness, nor does anyone have a right that prevents Him from punishing them. Sovereignty belongs to Him; He does what He wills and judges as He desires.

We previously established that the people's claim, {We are the sons of Allah and His beloved ones,} meant they claimed complete divine mercy and care for themselves.

Knowing this, the doctrine of the Muʿtazilah is that it is rationally obligatory upon Allah to grant eternal mercy and blessings to everyone who obeys Him and avoids major sins. If Allah were to withhold those blessings for even a single moment in the Hereafter after thousands of years, His divinity would be nullified, and He would exit the attribute of Wisdom. This claim is even greater than what the Jews and Christians asserted. Just as the verse {He forgives whom He wills and punishes whom He wills} invalidates the claim of the Jews, it is even more complete in invalidating the claim of the Muʿtazilah.

Vastness of Divine Dominion:

Then Allah said: {And to Allah belongs the dominion of the heavens and the earth and whatever is between them.}

This means: If His dominion is this vast and His power is this immense, how can weak human beings claim an obligatory right (ḥaqq wājib) over Him? How can a person, whose worship is deficient and knowledge is meager, owe Him a debt? {Grave is the word that comes out of their mouths; they speak nothing but a lie.}

Final Return:

Then Allah said: {And to Allah is the final return.}

This means that the affairs of creation will ultimately return to Him in the Hereafter, because He alone possesses the power to inflict harm or bestow benefit there, just as He said: {And the command, that Day, is for Allah} (Al-Infiṭār: 19).

Verse 19:

{O People of the Scripture, there has come to you Our Messenger explaining to you during a cessation of messengers, lest you say, "There has come to us no bringer of good tidings or a warner." For there has indeed come to you a bringer of good tidings and a warner. And Allah is over all things competent.}