Quran Garden

Session 406

Chapter 3

Verse 79

No person to whom God had given the Scripture, wise judgment, and prophethood would ever say to people, "Be my servants, not God's." Rather, "You should be devoted to the Lord because you have taught the Scripture and studied it closely." (Chapter 3: Verse 79)

There are three elements of God's guidance mentioned in this verse: "Scripture, wise judgement, and prophethood." Let's take them one by one.

God reveals His teachings to humanity in the form of a scripture.  That also necessitates that the Almighty selects a human being to deliver the message.  A Messenger comes with a scripture, applies it, and delivers it to the people.  God chooses the messenger specifically for this task.  A prophet, on the other hand, has a different mission.  God selects a prophet to implement the existing scripture.  In other words, a messenger carries a new heavenly message, teaches it to his people, and practices it among them.  A prophet, on the other hand, does not carry a new message.  He only serves as a practical example and a reminder of previous messages.  People do not only need to hear the words of God, but they also must see these teachings in practice.  A prophet is a behavioral model for people to follow. 

Let's clarify.  Muhammad, Jesus, Moses, Abraham, David, peace be upon them, brought new heavenly messages and new scriptures; thus, they were all messengers.  They were also prophets because they practiced the new message and led by example.  Prophets Solomon, Lot, John, and many others, peace be upon them, were sent to bring people back to the right path and adhere to the scriptures they already had.  They were not messengers because they did not bring new revelations.  God says,

We had never sent any messenger or prophet before you into whose wishes Satan did not insinuate something, but God removes what Satan insinuates, and then God affirms His message. God is all-knowing and wise.  (22:52)

There are many instances, just like in our modern times, when the heavenly scripture is present with us, but people simply ignore it or only implement a is convenient for them.  We all know what is permissible and what is forbidden, but how many of us truly follow the heavenly guidance. 

We have now understood the meaning of scriptures and prophethood but what is meant by "wise judgment" translated from the Arabic origin الْحُكْمَ (Al-Hukm)?  We answer that Allah wants you to know that wisdom in faith is not limited to messengers and prophets.  Rather, wise judgment can be present in any member of the faithful community.  When matters of faith are clear in mind, a person may choose to spread God's word to others.  Allah gave us the example of Luqman, who had beautiful advice to his son, perfectly aligned with the heavenly teachings.  So, it is possible that a righteous person, who is not a prophet, acts as a model to others in his or her behavior.  Here, we must emphasize that whoever is calling towards His God and applying His teachings should be true to the faith and never add anything to it.  God says, "No person to whom God had given the Scripture, wise judgment, and prophethood would ever say to people, "Be my servants, not God's."

But why was the verse under study revealed? This verse came after the Christians delegation of Najran and a group of the Jews of Medina met with Prophet Muhammad, peace be upon him.  During the debate, they asked the messenger: "What do you believe in? and what do you command people to do?" Muhammad informed them of God's religion, its creed, prohibitions, and the principles of worship.  They replied, "So, you wants us to worship you and make you a God?!" They assumed that Prophet Muhammad's words and the commands he conveyed to them are his own.  Why? Because they were used to fabricating matters in their own religion, attributing them to God, and then ask people to obey.  Their corruption made them forget the differences between the teachings of a Messenger who is truthful in delivering God's message, and the fabricated commandments of the corrupt clergy. 

Their question, "So, you want us to worship you and make you a God?!" is a telltale sign of their own doings.  When a person falsifies God's commands and then asks people to obey, then he is asking them to worship him; it is a form of polytheism.  That was the first thought that came to the minds of the Christians of Najran and the Jews of Medina because they considered such corruption the norm.  They assumed that Muhammad, peace be upon him, was after power and wealth just as their superiors violated God's rulings and replaced them with their opinions.

Muhammad never asked them to obey him; instead, he asked them to obey the teachings he brought.   At that juncture, God revealed:

No person to whom God had given the Scripture, wise judgment, and prophethood would ever say to people, "Be my servants, not God's." Rather, "You should be devoted to the Lord because you have taught the Scripture and studied it closely." (Chapter 3: Verse 79)

Negligence had them doubt God's ability to select an honest Messenger.  They also distrusted that the Messenger would deliver God's teachings verbatim and assumed that he would distort them for his own benefit.  Allah answers, "No person to whom God had given the Scripture, wise judgment, and prophethood would ever say to people, "Be my servants, not God's."

The verse under study is also a reference to some of the Companions who not only revered and honoured Prophet Muhammad, but also wanted to elevate him to a higher status.  Out of extreme love, some asked if they should greet Muhammad with a prostration. Muhammad never asked to be treated differently than others.  We should treat Muhammad, peace be upon him, with the utmost respect but never elevate him to any status above his humanity.  God teaches us the right balance.  He says,

A Messenger has come to you from among yourselves. Your suffering distresses him: he is deeply concerned for you and full of kindness and mercy towards the believers. (9:128)

And in another chapter,

Do not regard the Messenger's summons to you like one of you summoning another- God is well aware of those of you who steal away surreptitiously- and those who go against his order should beware lest a trial afflict them or they receive a painful punishment. (24:63)

lastly,

No person to whom God had given the Scripture, wise judgment, and prophethood would ever say to people, "Be my servants, not God's." Rather, "You should be devoted to the Lord because you have taught the Scripture and studied it closely." (Chapter 3: Verse 79)

The word "rather" is used to reject the case before it and approve the case that follows it.  In the verse under study, Allah employs "rather" to alert you against thinking that a prophet or messenger would ever overstep God's boundaries; instead, God's messengers faithfully carry His teachings and invite people to the worship of the One God. 

The phrase "devoted to the Lord." is translated from the Arabic origin رباني (Rabani).  The root رب (Rub) means the caretaker who nourishes, educates, and protects.  In the Arabic language, the father is called the Rub of the family.  The same word 'Rub' is the root of 'tarbia', which means raising and educating a child. 'Ruban' is the captain of the ship. 

So, what is the meaning of the word رباني (Rabani)? We answer that if you like to attribute yourself to the Lord, you would say (Rubee).  And if we want to exaggerate the attribution, say 'رباني'.  Adding the letters A and N is the highest form of emphasis.  For example, the Arabic word for "to read" is (Qara'); by adding A and N at the end of the word, it becomes (Quran) which is the most recited book on earth.   

Similarly, the word 'Rabbani' means a believer who is overly attached to the Lord.  This devotion has two signs.  First, the believers take every part of his or her faith from the Lord's teachings and no one else.  Second, the believer speaks and acts as an educator and caretaker of the society towards success and righteousness.

The verse ends with, "You should be devoted to the Lord because you have taught the Scripture and studied it closely." To have knowledge is to receive it from someone, but to study is to spend time going over it for deeper understating.   

The word "study" is translated from the Arabic درس (Darasa), which has its origins in milling wheat.  In the olden times, harvested wheat was placed between two large millstones in the shape of wheels.  The top stone was then turned round and round until the grains separate from the hay and turn into flour.  The process of going over the wheat helps extract the beneficial food and discard the rest. 

Similarly, studying the scriptures is the process of going over the material and exchanging ideas between students until a more profound understanding is reached and all possible meanings of the text have been extracted.  Studying is an essential part of being a Rabani who is "devoted to the Lord."