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Draft:Qur'an 5:114

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Qur'an 5:114
Verse's Information
Suraal-Ma'ida (Qur'an 5)
Verse114
Juz'7
Content Information
Place of
Revelation		Medina
TopicNarrative • Historical • Moral
AboutRequest of Prophet Jesus (a) from God to send the Heavenly Food


Qur'an 5:114 narrates a part of the conversation of the Apostles with Jesus (a), according to which Jesus (a) asked God to send down a heavenly food for them. This prayer of Jesus is the acceptance of the Apostles' request, which is mentioned in verse 112 of the same sura.

It is said that the request of Jesus (a) from God was expressed more appropriately compared to the demand of the Apostles. According to 'Allama Tabataba'i, the beginning of this prayer in the words of Jesus (a) is with "Allahumma rabbana" (O Allah, our Lord), which does not exist in other prayers narrated in the Qur'an from the prophets (a). Also, in addition to requesting the heavenly food, he asked God to make that heavenly food or the day of its descent an 'Id (festival). According to al-Shaykh al-Tusi and al-Tabarsi, the expression "Khayr al-Raziqin" (the best of providers) at the end of the verse indicates that besides God, servants also provide for each other.

Position of the Verse in the Sura

Qur'an 5:114 is the continuation of verses that start from verse 110 and mention some divine gifts to Jesus (a) and his mother, Lady Mary (a). Verses 111 to 115 narrate the conversation of the Apostles and Jesus concerning God's power to send down a heavenly food.[1] Then in verse 114, the prayer of Jesus to God and the request to send down the heavenly food is reported.[2] He then subsequently asks God to make this heavenly food a festival and describes God as the best of providers.

God, the Best of Providers

Some Shia exegetes have said that the phrase "wa-rzuqna" (and provide for us) in verse 114 might mean to make this heavenly food our provision.[3] Some others have considered the possibility that the meaning of this phrase is gratitude for this heavenly food.[4] Al-Shaykh al-Tusi has also mentioned both possibilities.[5] According to al-Shaykh al-Tusi and al-Tabarsi, this verse indicates that servants must also provide for each other; because if it were not so, there would be no reason for God to be the best of providers.[6]

Jesus' Appropriate Method for Supplication

The phrases used in Jesus' prayer have been described by exegetes such as Makarim Shirazi and Sayyid Qutb as a more appropriate method[7] for supplication and containing politeness and knowledge.[8] According to Sadhiqi Tihrani in al-Furqan, this point stems from the fact that the phrases "rabbuk" (your Lord), "yastati'" (can he), and "na'kul" (we eat) in the words of the Apostles were changed to the phrases "Allahumma rabbana" (O Allah, our Lord), "anzil" (send down), and "urzuqna" (provide for us) in the words of Jesus (a).[9] Tabataba'i also emphasizes the beginning of the prayer with the phrase "Allahumma rabbana" and describes this phrase as unique among all the prayers narrated in the Qur'an from the Prophets, because other prayers have started with "Rabb" or "Rabbana".[10]

'Id, the Initiative of Jesus (a)

Jesus (a) in verse 114 of Sura al-Ma'ida, with the expression "takunu lana 'idan" (to be a festival for us), requests God that the heavenly food sent for them be an 'Id (festival).[11] Naming this heavenly food as an 'Id was the initiative of the Messiah (a), as there was no such thing in the request of the Apostles.[12] 'Allama Tabataba'i explains in al-Mizan that "'Id" refers to a day that is for a specific people, because of a special and recurring gift. Therefore, the day of the descent of the heavenly food is also in a way an 'Id for Christians, because an 'Id is always accompanied by return and repetition and brings with it unity, happiness, and the renewal of the society's life.[13]

Some Shia exegetes have considered the meaning of 'Id to be the very day the heavenly blessings were sent down.[14] Al-Tabari, one of the Sunni scholars, has also considered this possibility to be prior.[15] According to Tafsir al-Mizan, the day of 'Id for any people is the day in which an exclusive gift and blessing has occurred for them.[16] On the contrary, some like al-Shaykh al-Tusi and al-Tabarsi have said the meaning is that a blessing accrues to us and we benefit from it.[17] Abu l-Futuh al-Razi has also proposed both possibilities regarding the 'Id.[18]

Some have said the meaning of the first and the last in the phrase "li-awwalina wa-akhirina" (for the first ones and the last ones among us), which is used concerning the 'Id, refers to the people of the time of Jesus and the periods after Jesus.[19] Some others, quoting Ibn 'Abbas, have stated that the meaning of Jesus (a) is the first and the last of the people of his own time who eat from that heavenly food. Fayd al-Kashani has raised this possibility and, like al-Tabarsi and Abu l-Futuh al-Razi, has weakened the first possibility.[20] Al-Tabari, among the Sunni scholars, has also considered the first opinion to be more correct.[21]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371-1374 sh, vol. 5, p. 127; Ṭabāṭabāʾī, al-Mīzān, 1350-1353 q, vol. 6, p. 224.
  2. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 q, vol. 6, p. 235.
  3. ↑ Abu l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1366-1378 sh, vol. 7, p. 209; Al-Shaykh al-Ṭabarsī, Majmaʿ al-bayān, 1408 q, vol. 3, p. 409.
  4. ↑ Al-Shaykh al-Ṭabarsī, Majmaʿ al-bayān, 1408 q, vol. 3, p. 409.
  5. ↑ Al-Shaykh al-Ṭūsī, al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 4, p. 61.
  6. ↑ Al-Shaykh al-Ṭūsī, al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 4, p. 62; Al-Shaykh al-Ṭabarsī, Majmaʿ al-bayān, 1408 q, vol. 3, p. 409.
  7. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371-1374 sh, vol. 5, p. 129.
  8. ↑ Quṭb, Fī ẓilāl al-Qurʾān, 1408 q, vol. 2, p. 1000.
  9. ↑ Ṣādiqī Tihrānī, al-Furqān, 1406-1410 q, vol. 9, p. 302.
  10. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 q, vol. 6, p. 235.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 q, vol. 6, p. 235.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 q, vol. 6, p. 235.
  13. ↑ Ṭabāṭabāʾī, al-Mīzān, Manshūrāt Ismāʿīlīyān, vol. 6, p. 235.
  14. ↑ Al-Shaykh al-Ṭūsī, al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 4, p. 61; Al-Shaykh al-Ṭabarsī, Majmaʿ al-bayān, 1408 q, vol. 3, p. 409; Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 q, vol. 12, p. 463; Fayḍ al-Kāshānī, Tafsīr al-ṣāfī, 1373 sh, vol. 2, p. 328; Ṭabāṭabāʾī, al-Mīzān, 1350-1353 q, vol. 6, p. 235; Mughniyya, al-Tafsīr al-kāshif, 1424 q, vol. 3, p. 149.
  15. ↑ Al-Ṭabarī, Jāmiʿ al-bayān, 1412 q, vol. 7, p. 86.
  16. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 q, vol. 6, p. 228.
  17. ↑ Al-Shaykh al-Ṭūsī, al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 4, p. 61; Al-Shaykh al-Ṭabarsī, Majmaʿ al-bayān, 1408 q, vol. 3, p. 409.
  18. ↑ Abu l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1366-1378 sh, vol. 7, p. 209.
  19. ↑ Al-Shaykh al-Ṭūsī, al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 4, p. 61; Al-Shaykh al-Ṭabarsī, Majmaʿ al-bayān, 1408 q, vol. 3, p. 409; Ṭabāṭabāʾī, al-Mīzān, 1350-1353 q, vol. 6, p. 235; Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 q, vol. 12, p. 463.
  20. ↑ Fayḍ al-Kāshānī, Tafsīr al-ṣāfī, 1373 sh, vol. 2, p. 328.
  21. ↑ Al-Ṭabarī, Jāmiʿ al-bayān, 1412 q, vol. 7, p. 86.

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