Islam Guidance

Verse171

(171) يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ إِنَّمَا الْمَسِيحُ

عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ فَآمِنُواْ بِاللّهِ وَرُسُلِهِ

وَلاَ تَقُولُواْ ثَلاَثَةٌ انتَهُواْ خَيْرًا لَّكُمْ إِنَّمَا اللّهُ إِلَـهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي

السَّمَاوَات وَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيلاً

171. " O' People of the Book! do not exagerate in your religion, and do not say upon Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His Word that He cast unto Mary and a Spirit from Him. So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you; verily Allah is only One God. Far be it from His Glory that there be for Him a son; to Him belongs whatever is in heavens and whatever is in the earth; and Allah is sufficient as a Protector."
Commentary:
Adapting to the contents of the previous verses which were about the people of the Book and pagans, in this verse the Qur'an has pointed to one of the most important deviations of the society of the Christians, i.e. trinity or believing in three foldness (the father, the son, and the Holy Gost). In a short and reasonable sentence, it tells them to avoid this great aberration.

At first, it warns them that:
" O' People of the Book! do not exagerate in your religion, and do not say upon Allah save the truth. ..."
The subject of exageration about the religious leaders has been one of the most important origins of deviation in heavenly religions. For this reason, Islam has treated with a severe strictness against Extremists, 'Qalat'. So, in Islamic jurisprudence, Qalat have been introduced as the worst infidels.
Then the verse hints to some points where each of which is as a reason for the nullification of trinity and divinty of Jesus (a.s.). They are as follows:
1- Jesus (a.s.) was but a son of Mary:
"... The Messiah, Jesus son of Mary, ..."
This phrase indicates that Jesus, similar to every other human beings, was in the womb of his mother, and passed the foetal course. Like any other members of men, he was born, sucked milk and grew up in the hosom of his mother. In other words, all the human qualities existed in him (a.s.). How can such a person, who is object to the laws of nature and the changes of the world of matter, be a God without beginning and without end.
2- Jesus was the messenger of Allah and he was sent by Him. This rank does not fit with his divinity:
"...was only a messenger of Allah, ..."
3- Jesus was the ' word ' of Allah that He cast unto Mary. This meaning is for hinting to the fact that Jesus was a creacher of Allah. In the same manner that ' words ' are His creatures, all the things of the world of creation are creatures of Allah, too.
4- Jesus is a ' spirit ' that has been created by Allah. This expression that has been mentioned in the Qur'an for the creation of ' Adam ', or, in another sense for the creation of humankind, points to that spirit which Allah created and set in the selves of human beings, in general, and in Jesus and prophets, in particular.
"...and a spirit from Him. ..."
Next to stating this meaning, the Qur'an says:
"... So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you; ..."
Here, the Qur'an emphasizes on the unity of Allah once more and says:
"... verily Allah is only One God. ..."
This phrase means that you believe in oneness of God, and yet in the meantime, you accept trinity. But if Allah had a child, the child would be like Him, and, in this case, oneness of God is meaningless.
How can Allah have a child while He is far from being in need of the deficiency of wife and child, and from the deficiency of body and of being a body.
"... Far be it from His Glory that there be for Him a son; ..."
Besides that, He is the possessor of what is in the heavens and the earth. They are all His creatures and He is the Creator of them all. And, Muses (a.s.) is one of these creatures.
"...to Him belongs whatever is in heavens and whatever is in the earth; ..."
How can an exceptional case be assumed for Him? Can a slave and a creature be the child and the creator of his possessor! Allah not only is the Creator and the Possessor of them but also is a controller, protector, sustainer, and gaurdian of them. And, He is sufficient to direct and guard them.
"...and Allah is sufficient as a protector."
Basically, how is the Lord in need of a child, the One Who is without beginning and without end, and Who is in charge of the guardianship of all creatures from beiginning to the end ? Is He like us, the mortals, to demand a child in order to substitude that child after His death?

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