Overview (Verses 52 - 53)

An Appeal for Help
 
When Jesus became conscious of their rejection of the faith, he asked: “Who will be my helpers in the cause of God?” The disciples replied: “We are [your] helpers in God’s cause. We believe in God. Bear you witness that we have surrendered ourselves to Him. Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness [to the truth].” (Verses 52-53)

Here the sūrah moves on directly to a point in time when Jesus became conscious that the Israelites were bent on denying his message and rejecting the faith altogether. He then appeals for helpers to convey God’s message and explain the faith acceptable to Him.
 
There is, then, a wide gap in the line of the story the sūrah is telling. There is no mention that Jesus was actually born, and that his mother confronted her people acknowledging that he was her own son, and that he spoke to them straightway, when he was still a new-born baby. There is no mention either that he began to call on his people to abide by the teachings of the Divine faith when he was in his prime.
 
Nothing is mentioned either of the miracles to which reference was made in the happy news of his birth given to his mother, as mentioned in sūrah 19, entitled “Maryam”. Such gaps do occur in the stories related in the Qur’ān for the dual purpose of avoiding unnecessary repetition, and for highlighting those episodes which are directly relevant to the subject matter of the sūrah in hand.
 
Jesus was conscious that the Israelites had hardened their attitude against the faith and its implementation despite all the miracles he had shown them. Such miracles could not be accomplished by any human being. They provided concrete evidence that they were the work of God, accomplished by His will as a confirmation of the truth told by the messenger who demonstrated them. Furthermore, although Jesus was also sent to remove some of the restrictions and reduce some of the obligations which were imposed on the Israelites, they were hardened against his message. At this point, he made his appeal: “Who will be my helpers in the cause of God.” Who will help me convey God’s message and explain it to people? Who will help me to establish God’s method and implement His law?
 
Every man with a message or ideology must have helpers who support him, believe in his message, defend it and convey it to others and make sure that it remains in its original form when he has passed away. “The disciples replied: ‘We are [your] helpers in God’s cause. We believe in God. Bear you witness that we have surrendered ourselves to Him.’” (Verse 52)
 
We note here that the term they use to describe themselves is “Muslim”, which is a reference to Islam in its broad sense, i.e. surrender to God, which is the essence of true faith. They ask Jesus to bear witness to their surrender and their pledging themselves to be God’s helpers, which means to help His Messenger and His religion and way of life.
 
They then turn to God, their Lord, addressing Him directly in this very essential matter: “Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness [to the truth].” The fact that they address their pledges specifically to God is very significant. A believer makes his covenant directly with his Lord. When the messenger conveys God’s message, the messenger has discharged his, task in as far as faith is concerned. The pledge is made between the believer and God and it remains binding on the believer after the messenger has passed away. The disciples’ statement also includes a pledge to God to obey His Messenger. This is again significant because it shows that the matter is not simply a question of simple beliefs to be accepted. It is also a commitment to a certain way of life which is received through the messenger. This is a basic factor of this sūrah which is repeatedly emphasised in different moods and styles.
 
The disciples’ statement also includes another point which merits special consideration: “Write us down among those who bear witness.” What testimony? And what witnesses?
 
A person who surrenders himself to God and believes in the Divine faith is required to make a testimony in favour of this faith which stresses its right to be the religion to follow. It also points out very clearly the countless benefits this religion gives to mankind. No one can make such a testimony unless he makes of himself a practical example of this religion in his lifestyle, manners and morality. People will find, in such a practical example, something superior to everything else, something which confirms the right of this religion to continue to exist and which endorses its superiority to all other systems, regimes and methods known to man.
 
Again, no one can make such a testimony unless he makes this religion the basis of his life, and the foundation of his society and the law both he and his community follow. Thus, a new social order is brought about which conducts all its affairs according to this straightforward Divine way of life. When a believer struggles to make such a society a reality and to establish this method as the way of life followed by that society, and when he prefers to die rather than live under any system which does not implement a Divine constitution, he in effect gives his testimony that this religion is more important than life itself, the most valuable possession of the living. It is for this reason that he is called “a witness”.
 
Those disciples prayed to God to write them down among those who bear witness to His religion. That is, they pray that God will guide and help them make of themselves a practical example of this religion. That He will direct them to struggle for the cause of implementing it in human life and in a society which mirrors its way of life, even if they will have to sacrifice their lives in order to be chosen as “witnesses” for this religion.
 
It is a prayer worthy of careful study by everyone who claims to surrender himself to God. This is indeed the meaning of Islam as understood by the disciples and as understood by true Muslims, who actually surrender themselves to God. Anyone who suppresses his testimony and is reluctant to give it in favour of his religion is a sinner at heart. If he claims to be a Muslim but chooses a lifestyle other than that of Islam, or tries to live according to Islam within his own private life but not in the generality of this social life, or does not strive to establish a Divine method in the life of his society either to evade hardship or to spare his own life at the cost of his faith, then he is one who does not give full testimony to this religion, or, indeed, he gives a testimony against it. In so doing, he makes a testimony which deters others from accepting this faith. Can we contemplate the fate of a person who deters others from accepting the Divine faith through his own claim that he is a believer when actually he is not?

Overview (Verses 52 - 53)

An Appeal for Help
 
When Jesus became conscious of their rejection of the faith, he asked: “Who will be my helpers in the cause of God?” The disciples replied: “We are [your] helpers in God’s cause. We believe in God. Bear you witness that we have surrendered ourselves to Him. Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness [to the truth].” (Verses 52-53)

Here the sūrah moves on directly to a point in time when Jesus became conscious that the Israelites were bent on denying his message and rejecting the faith altogether. He then appeals for helpers to convey God’s message and explain the faith acceptable to Him.
 
There is, then, a wide gap in the line of the story the sūrah is telling. There is no mention that Jesus was actually born, and that his mother confronted her people acknowledging that he was her own son, and that he spoke to them straightway, when he was still a new-born baby. There is no mention either that he began to call on his people to abide by the teachings of the Divine faith when he was in his prime.
 
Nothing is mentioned either of the miracles to which reference was made in the happy news of his birth given to his mother, as mentioned in sūrah 19, entitled “Maryam”. Such gaps do occur in the stories related in the Qur’ān for the dual purpose of avoiding unnecessary repetition, and for highlighting those episodes which are directly relevant to the subject matter of the sūrah in hand.
 
Jesus was conscious that the Israelites had hardened their attitude against the faith and its implementation despite all the miracles he had shown them. Such miracles could not be accomplished by any human being. They provided concrete evidence that they were the work of God, accomplished by His will as a confirmation of the truth told by the messenger who demonstrated them. Furthermore, although Jesus was also sent to remove some of the restrictions and reduce some of the obligations which were imposed on the Israelites, they were hardened against his message. At this point, he made his appeal: “Who will be my helpers in the cause of God.” Who will help me convey God’s message and explain it to people? Who will help me to establish God’s method and implement His law?
 
Every man with a message or ideology must have helpers who support him, believe in his message, defend it and convey it to others and make sure that it remains in its original form when he has passed away. “The disciples replied: ‘We are [your] helpers in God’s cause. We believe in God. Bear you witness that we have surrendered ourselves to Him.’” (Verse 52)
 
We note here that the term they use to describe themselves is “Muslim”, which is a reference to Islam in its broad sense, i.e. surrender to God, which is the essence of true faith. They ask Jesus to bear witness to their surrender and their pledging themselves to be God’s helpers, which means to help His Messenger and His religion and way of life.
 
They then turn to God, their Lord, addressing Him directly in this very essential matter: “Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness [to the truth].” The fact that they address their pledges specifically to God is very significant. A believer makes his covenant directly with his Lord. When the messenger conveys God’s message, the messenger has discharged his, task in as far as faith is concerned. The pledge is made between the believer and God and it remains binding on the believer after the messenger has passed away. The disciples’ statement also includes a pledge to God to obey His Messenger. This is again significant because it shows that the matter is not simply a question of simple beliefs to be accepted. It is also a commitment to a certain way of life which is received through the messenger. This is a basic factor of this sūrah which is repeatedly emphasised in different moods and styles.
 
The disciples’ statement also includes another point which merits special consideration: “Write us down among those who bear witness.” What testimony? And what witnesses?
 
A person who surrenders himself to God and believes in the Divine faith is required to make a testimony in favour of this faith which stresses its right to be the religion to follow. It also points out very clearly the countless benefits this religion gives to mankind. No one can make such a testimony unless he makes of himself a practical example of this religion in his lifestyle, manners and morality. People will find, in such a practical example, something superior to everything else, something which confirms the right of this religion to continue to exist and which endorses its superiority to all other systems, regimes and methods known to man.
 
Again, no one can make such a testimony unless he makes this religion the basis of his life, and the foundation of his society and the law both he and his community follow. Thus, a new social order is brought about which conducts all its affairs according to this straightforward Divine way of life. When a believer struggles to make such a society a reality and to establish this method as the way of life followed by that society, and when he prefers to die rather than live under any system which does not implement a Divine constitution, he in effect gives his testimony that this religion is more important than life itself, the most valuable possession of the living. It is for this reason that he is called “a witness”.
 
Those disciples prayed to God to write them down among those who bear witness to His religion. That is, they pray that God will guide and help them make of themselves a practical example of this religion. That He will direct them to struggle for the cause of implementing it in human life and in a society which mirrors its way of life, even if they will have to sacrifice their lives in order to be chosen as “witnesses” for this religion.
 
It is a prayer worthy of careful study by everyone who claims to surrender himself to God. This is indeed the meaning of Islam as understood by the disciples and as understood by true Muslims, who actually surrender themselves to God. Anyone who suppresses his testimony and is reluctant to give it in favour of his religion is a sinner at heart. If he claims to be a Muslim but chooses a lifestyle other than that of Islam, or tries to live according to Islam within his own private life but not in the generality of this social life, or does not strive to establish a Divine method in the life of his society either to evade hardship or to spare his own life at the cost of his faith, then he is one who does not give full testimony to this religion, or, indeed, he gives a testimony against it. In so doing, he makes a testimony which deters others from accepting this faith. Can we contemplate the fate of a person who deters others from accepting the Divine faith through his own claim that he is a believer when actually he is not?