52. In (verse 45) above, it was said: You may ask all other Messengers whom We sent before you whether We had appointed any other gods to be worshiped beside the Merciful God. When this discourse was being presented before the people of Makkah, a person called Abdullah ibn az-Zibara in the traditions, put forward the objection: Well, is it not a fact that the Christians regard the son of Mary as the son of God and worship him? What is then wrong with our gods? This caused much laughter among the crowd of the disbelievers and they started clamoring for an answer to this objection. But at this foolish behavior, the continuity of the revelation was not broken, but was first completed and then the objection of the questioner was taken up. (It should be borne in mind that this incident has been reported in the books of commentaries in different ways which contain great variations, but after a study of the context and the traditions the real incident in our view is the same as we have mentioned above).

53. “We made him an example” implies causing the Prophet Jesus (peace be upon him) to be born without a father, and then granting him such miracles as had not been granted to anyone before him nor to anyone after him. He would make a bird of clay and then breathe into it and it would become a living bird; he would give sight to those born blind; he would cure the lepers; so much so that he would raise the dead back to life. What Allah means to say is: It is wrong to worship him as son of God and regard him as above servitude only because of his extraordinary birth and the great miracles granted to him. He was no more than a mere servant, whom We had blessed and made an example of Our power. (For details, see (Surah Aal-Imran, Ayats 42-49, 59); (Surah An-Nisa, Ayat 156); (Surah Al- Maidah, Ayats 17,110); (Surah Maryam, Ayats 17-35); (Surah Al-Anbiya, Ayat 91); (Surah Al-Muminun, Ayat 50).

54. Another translation can be: make some of you angels.

55. Another translation of this sentence can be: He is a means of the knowledge of Resurrection. Here the question arises: What is implied by “he”? According to Hasan Basri and Saeed bin Jubair it implies the Quran. That is, one can learn from the Quran that Resurrection will come. But this commentary is irrelevant to the context. There is nothing in the context on the basis of which it may be said that it refers to the Quran. Other commentators almost unanimously have expressed the opinion that it implies the prophet Jesus Christ (peace be upon him), and this is suitable to the context. Now the question is: In what sense has Jesus Christ been called a sign or a means of the knowledge of Resurrection? Ibn Abbas, Mujahid, Ikrimah, Qatadah, Suddi, Dahhak, Abul Aliyah and Abu Malik say that this refers to the second coming of the Prophet Jesus (peace be upon him) as has been foretold in a large number of the traditions, and the verse means that when he comes the second time to the world, it will become known that Resurrection is not far behind. But in spite of the great authority that these scholars hold it is difficult to believe that in this verse the second advent of the Prophet Jesus (peace be upon him) has been called a sign of Resurrection, or a means of its knowledge. For it is contradicted by the next verse. His second advent, indeed, can be a means of the knowledge of Resurrection only for those people who will be living in that future period or will be born after that. How could he be regarded as a means of the knowledge for the pagans of Makkah, who are being asked not to have any doubt about it? Therefore, the correct interpretation in our opinion is the one that has been given by some other commentators, according to which the Prophet Jesus’ (peace be upon him) birth without a father and his making a bird out of clay and his raising the dead back to life has been presented as a proof of the possibility of Resurrection. So, the divine words would mean: Why do you think it is impossible for God to raise you and all mankind from death when He can create a child without a father and a servant of His can breathe life into an image of clay and raise the dead back to life by His permission?

56. Hinder you: hinder you from believing in Resurrection.

57. That is, the Prophet Jesus (peace be upon him) himself had never claimed that he was God or son of God, and that the people should worship him, but, on the contrary, his message was the same as of all other Prophets, the same as was now being conveyed to you through Muhammad (peace be upon him). (For explanation, see (Surah Aal-Imran, Ayats 50-51); (Surah An-Nisa, Ayats 171-172); (Surah Al- Maidah, Ayats 72, 116-117); (Surah Maryam, Ayats 30-36).

58. That is, one group of the people denied him and in their antagonism went to the extent of accusing him of illegitimate birth and got him crucified as they thought. The other group believed in him but owing to exaggerated reverence made him son of God, and then the question of man’s being God became such a riddle for it that every effort to resolve it caused it to be divided into countless sects. (For explanation, see (Surah An-Nisa, Ayat 171), (Surah Al-Maidah, Ayats 17,77, 116-117 )and the corresponding E.Ns).

59. In other words, only those friendships will remain unaffected which are based on righteousness and piety in the world. All other friendships will turn into enmities, and those who are cooperating with one another in deviation, tyranny and wickedness today, will on the Day of Resurrection, put the blame on others and try to escape. This subject has been treated repeatedly at many places in the Quran so that every person in this very world may fully realize with whom it would be beneficial for him to cooperate and with whom it is harmful.