When Jesus, peace be upon him, heard this and understood their intent, he granted their request and said, “O Allah, our Lord, send down to us a table spread from heaven, to be a festival for the first and last of us and a sign from You.” That is, the time of its descent would become a festival and recurring occasion by which this magnificent sign would be remembered, preserved, and never forgotten despite the passage of time and the recurrence of the years.
Likewise, Allah Most High made the festivals and rites of the Muslims reminders of His signs, drawing attention to the practices and upright ways of the messengers and to His favor and beneficence toward them. “And provide for us, for You are the best of providers.” That is, make it a provision for us. Thus, Jesus, peace be upon him, asked that it be sent down and that it serve these two benefits: the religious benefit of remaining as an enduring sign and the worldly benefit of providing sustenance.
“Allah said, ‘I will indeed send it down to you. But whoever among you disbelieves afterward, I will punish him with a punishment with which I have never punished anyone in all the worlds.’” This is because he would have witnessed the dazzling sign and then disbelieved out of obstinacy and wrongdoing, thereby deserving painful torment and severe punishment.
Know that Allah Most High promised to send it down and threatened them with this punishment if they disbelieved, but He did not state that He actually sent it down. It is therefore possible that He did not send it down because they chose not to have it sent. This is supported by the fact that it is not mentioned in the Gospel possessed by the Christians, nor is there any trace of it there. It is also possible that it was sent down as Allah had promised, for Allah never breaks His promise, and that its omission from the Gospels in their hands is part of that which they had been reminded of but then forgot.
Alternatively, it may never have been recorded in the Gospel but was instead transmitted among them from one generation to the next, so Allah deemed that sufficient in place of mentioning it in the Gospel. This interpretation is supported by their words, “And so that we may be among its witnesses.” Allah knows best the true reality of the matter.
“And when Allah says, ‘O Jesus son of Mary, did you say to the people, “Take me and my mother as two gods besides Allah”?’” This is a rebuke to the Christians who said that Allah is one of three. Allah will address these words to Jesus, who will disavow their claim and say, “Glory be to You”—far exalted are You above such vile speech and anything unbefitting You.
“It is not for me to say what I have no right to say.” That is, it would neither be proper nor fitting for me to claim for myself something that is neither an attribute nor a right of mine. No created being—neither an angel brought near, nor a messenger sent, nor anyone else—has any right or entitlement to divine status. All are servants under His governance, created beings made subservient, poor and powerless.
“Had I said it, You would surely have known it. You know what is within me, while I do not know what is within Yourself.” You know best everything that has proceeded from me. “Indeed, You alone are the All-Knower of the unseen.” This exemplifies the perfect courtesy of the Messiah, peace be upon him, when addressing his Lord. He did not merely say, “I said nothing of the sort.” Instead, he made a statement precluding him from uttering any claim incompatible with his noble station, declaring such a thing impossible. He proclaimed his Lord’s absolute transcendence from it and referred all knowledge back to the Knower of the unseen and the seen.
He then stated explicitly what he had commanded the Children of Israel: “I told them only what You commanded me.” I am a servant who follows Your command and would never dare transgress against Your majesty. “Worship Allah, my Lord and your Lord.” That is, I commanded them only to worship Allah alone and devote their religion sincerely to Him. This necessarily prohibited them from taking me and my mother as two gods besides Allah and made clear that I am a servant under His lordship: just as He is your Lord, He is also my Lord.
“I was a witness over them as long as I remained among them.” I bore witness concerning those who fulfilled this command and those who did not. “But when You took me, You alone were the Watcher over them”; that is, the One fully aware of their innermost secrets and consciences. “And You are Witness over all things” through Your knowledge, hearing, and sight. Your knowledge encompasses all things known, Your hearing encompasses all things heard, and Your sight encompasses all things seen. You are the One who recompenses Your servants for the good and evil You know to be within them.
⦗250⦘
“If You punish them, they are indeed Your servants.” You are more merciful to them than they are to themselves and know their circumstances better. Were they not rebellious servants, You would not punish them. “And if You forgive them, You alone are the Almighty, the All-Wise.” Your forgiveness proceeds from perfect might and power, unlike one who forgives and pardons out of weakness and inability. You are the All-Wise, for Your wisdom entails forgiving those who have fulfilled the causes of forgiveness.
“Allah will say,” explaining the condition of His servants on the Day of Resurrection—who among them will triumph and who will perish, who will be wretched and who will be blessed—“This is the Day when the truthful will benefit from their truthfulness.” The truthful are those whose deeds, words, and intentions remained true to the straight path and upright guidance. On the Day of Resurrection, they will find the fruit of that truthfulness when Allah settles them in a seat of honor in the presence of an All-Powerful Sovereign. Thus He says, “They will have Gardens beneath which rivers flow, abiding therein forever. Allah is pleased with them, and they are pleased with Him. That is the supreme triumph.” The liars are their very opposite: they will experience the harm of their lies and fabrications and reap the fruit of their corrupt deeds.
“To Allah belongs the dominion of the heavens and the earth,” because He created them and governs them through His creational decree, His revealed law, and His judgment of recompense. Thus He says, “And He has power over all things.” Nothing can render Him powerless; rather, all things submit to His will and are subject to His command.
By Allah’s grace and beneficence, the commentary on Surah al-Mā’idah is complete. All praise belongs to Allah, Lord of the worlds.