Tafsir of Al-Ma'idah 5:111-115

"When I inspired the disciples..." I commanded them through the tongues of the messengers.

"Muslims" Sincere ones; those who have submitted their faces to Allah.

"‘Isa" It is in the accusative case (nasb) following the vowel of "Ibn" (son), as when you say Ya Zayd ibn ‘Amr. This is the common linguistic usage. It is also permissible for it to be in the nominative (damm), as in Ya Zayd ibn ‘Amr. The evidence for this is the verse: “O Har ibn ‘Amr, as if I were wine / And what a man intends becomes apparent upon him.” This is because tarkhim (elision) only occurs in the nominative.

If you ask: How could they say, "Can your Lord?" after their faith and sincerity? I say: Allah did not describe them as having faith and sincerity; rather, He recounted their claim to them, then followed it with His saying: "When they said." This indicates that their claim was false and that they were doubting. The phrase "Can your Lord" is speech that would not be uttered by believers who revere their Lord. Likewise, the response of ‘Isa (peace be upon him) to them means: "Fear Allah and do not doubt His power and ability, and do not propose to Him or dictate the signs you desire, lest you perish if you disobey Him afterward."

"If you are believers" If your claim to faith is true.

It is also recited as Hal tastati‘u Rabbaka (Can you ask your Lord?), meaning: "Are you able to ask your Lord?" The meaning is: "Will you ask Him for that without any distraction turning you away from asking?"

"Al-Ma'idah" (The Table) It is the tray when food is upon it. It comes from madah (to extend/give), as if it extends toward the one to whom it is presented.

"And that we may be among the witnesses" We bear witness to it before those of the Children of Israel who did not attend it, or we are among those who witness to Allah’s oneness and your prophethood, remaining devoted to it. "Upon it" is in the position of a state (hal). Their claim was for the sake of what they mentioned, just as their claim to faith and sincerity was.

‘Isa asked and was answered so that the proof would be fully established against them, and so that punishment would be sent upon them if they disobeyed.

It is recited as wa-yu‘lam (and it may be known) in the passive voice, and wa-tu‘lam and wa-takun with the ta (referring to the hearts).

"O Allah" Originally Ya Allah; the vocative particle was deleted and replaced with the mim.

"Our Lord" A second invocation.

"May be for us a festival" Meaning: The day it descends shall be a festival. It is said this was Sunday, and from this, the Christians adopted it as a festival. It is also said that ‘id (festival) is the joy that returns, which is why it is called yawm ‘id. Thus, the meaning is: "It shall be for us a source of joy and happiness." ‘Abdullah recited it as takun (it shall be) as a response to the command.

"For our first and our last" Meaning: For those of us in our time among the people of our religion, and for those who come after us. It is also said: "The last of the people shall eat from it just as the first of them ate." It may also mean for those who preceded us and those who follow. In Zayd’s recitation: li-awwalina wa-akharina (for our first and our last), the feminine form referring to the nation and the group.

"A punishment" Meaning: A tormenting. The pronoun in "I will punish him" refers to the verbal noun (punishment). If the object of the punishment were intended, the preposition bi- (with) would have been necessary.

The Narrative: It is reported that when ‘Isa (peace be upon him) intended to pray, he wore wool and said, "O Allah, send down upon us..." A red table descended between two clouds—one above it and one below it—while they watched until it fell before them. ‘Isa wept and said, "O Allah, make me among the thankful. O Allah, make it a mercy and not a trial or a punishment." He said to them, "Let the best of you in deeds stand up, uncover it, mention the name of Allah over it, and eat."

Sham‘un, the leader of the disciples, said, "You are more worthy of that." ‘Isa stood, performed ablution, prayed, and wept. Then he uncovered the cloth and said, "In the name of Allah, the best of providers." There was a roasted fish without scales or bones, dripping with fat. At its head was salt, at its tail was vinegar, and around it were various vegetables except leeks. There were five loaves of bread: one with olives, the second with honey, the third with ghee, the fourth with cheese, and the fifth with dried meat.

Sham‘un asked, "O Spirit of Allah, is this from the food of this world or the food of the Hereafter?" He replied, "It is neither; it is something Allah created through His supreme power. Eat what you asked for and thank Allah, and He will increase you from His bounty." The disciples said, "O Spirit of Allah, if only you would show us another sign from this sign." He said, "O fish, come to life by the permission of Allah," and it stirred. Then he said, "Return as you were," and it returned roasted.

Then the table flew away. Afterward, they disobeyed and were transformed into monkeys and swine.

It is reported that when they heard the condition—which is the saying of the Exalted: "Whoever disbelieves after that from among you, I will punish him"—they said, "We do not want it," so it did not descend. Al-Hasan said, "By Allah, it did not descend. Had it descended, it would have been a festival until the Day of Resurrection, because of His saying: 'and our last.'" However, the correct view is that it did descend.