وَلَمّا جاءَ عيسىٰ بِالبَيِّناتِ قالَ قَد جِئتُكُم بِالحِكمَةِ وَلِأُبَيِّنَ لَكُم بَعضَ الَّذي تَختَلِفونَ فيهِ ۖ فَاتَّقُوا اللَّهَ وَأَطيعونِ

When Jesus brought the manifest proofs, he said: ‘I have certainly brought you wisdom, and [I have come] to make clear to you some of the things that you differ about. So be wary of Allah and obey me.

EXPOSITION

This verse states that Prophet Jesus (a) brought two things: manifest proofs (bayyināt), which has been understood as a reference to miracles, and wisdom (ḥikmah), which has been understood as divine teachings in the form of true beliefs and virtuous ethics.^{‎[1]Mizan, 18/118.}

The evidentiary miracles that Prophet Jesus (a) brought, such as speaking in the cradle, healing lepers, raising the dead, and breathing life into a bird, are mentioned in 3:49, 5:110, and 19:29-34.

The point of this qualification is to show that he did not come with an empty claim; thus, the later disagreement that arose among them was not due to any lack of clarity in the message. Rather, they differed only after knowledge had come to them, out of envy and transgression among themselves, and those who were given the book did not differ except after knowledge had come to them, out of envy among themselves (3:19).^{‎[2]Hadi, 3/249.}

At its core, wisdom means to restrain or prevent something for the sake of its reform. Over time, the term came to signify all true beliefs and sound ways of life that protect a person from deviation in both faith and action, while also nurturing the refinement of the soul and the purification of character. In this sense, wisdom is comprehensive: it includes both intellectual wisdom (ḥikmah ʿilmiyyah) and practical wisdom (ḥikmah ʿamaliyyah).^{‎[3]Amthal, 16/85.}

And [I have come] to make clear to you some of the things that you differ about: by proclaiming that his mission would include clarifying some of their disputed affairs, Prophet Jesus (a) was psychologically preparing them to accept what he would present to them.^{‎[4]Ibn Ashur, 25/283.}

Exegetes have differed heavily as to why Prophet Jesus (a) was mandated to only clear some of the differences and not all of them. Some exegetes suggest that human disagreements may be divided into two categories. The first concern matters of belief and practice that directly affect one’s ultimate destiny. The second pertains to non-essential issues, such as competing theories about the origin of the solar system and the heavens, the structure of the celestial spheres and stars, the nature of the human soul, or the reality of life. The prophetic mission was directed toward resolving the first category of disputes by clarifying the truth, since these are decisive for human salvation. Prophets, however, were not charged with eliminating every form of disagreement, particularly those of a speculative or scientific nature that bear no consequence for humanity’s final end.^{‎[5]Amthal, 16/85; Alusi, 13/95; Fadlallah, 17/56.}

Alternatively, it may be suggested that the clarification of some of their disagreements refers to the factual outcome of the prophetic mission; that is, the prophets ultimately succeeded in resolving some of these disputes. The complete elimination of all disagreements in this world, however, is impossible. For this reason, multiple verses of the Quran indicate that one of the defining characteristics of the Day of Resurrection will be the removal and final resolution of all differences. Thus, in 16:92, God says, and He will surely clarify for you on the Day of Resurrection what you used to differ about. For other verses that allude to the same, see 3:55, 5:48, 6:164, and 22:69.^{‎[6]Amthal, 16/85; Rahnama, 17/89.}

Some exegetes suggest that what is being referred to here is differences about God’s laws in the Torah concerning different actions and events. Although, after Prophet Moses (a) the Jews were united on certain matters but disputed over certain legal matters, and it is the latter that Prophet Jesus (a) clarified. Whilst, technically, theological disputes could also be intended, it would seem that legal disputes are intended, since I have certainly brought you wisdom was understood as referring to credal matters.^{‎[7]Mizan, 18/118; Abu al-Futuh, 17/183; Razi, 27/641; Ibn Ashur, 25/282.} This view has been attributed to Mujāhid.^{‎[8]Tibyan, 9/212; Tabari, 20/636.} Perhaps 3:50 could also be alluding to the same: And [I come] to confirm [the truth of] that which is before me of the Torah, and to make lawful for you some of the things that were forbidden you.^{‎[9]Fadlallah, 17/56.}

It could also be said that the limitation lay not in Prophet Jesus (a) himself but in the capacity of his people to accept higher realities in their fullness. Thus, when he stated that he came to clarify certain disputes, this was due to the limitation of the recipients, not of the messenger.^{‎[10] Rahnama, 17/90.} It has been suggested that the complete clarification of all disputed matters was reserved for the Final Prophet,^{‎[11] Ibn Ashur, 25/282.} in line with the Quranic declaration, And We have sent down to you the book as a clarification of all things (16:89).

This interpretation finds further support in the Gospel itself. In the Gospel of John, Jesus (a) is quoted as saying: ‘I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, has come, He will guide you into all truth’ (John 16:12–13).

Thus, the Quran and the Gospel converge on the idea that while Jesus (a) fulfilled a vital stage in divine guidance, the final resolution of all disputed truths was deferred to the coming of the Last Prophet.^{‎[12] Furqan, 26/353.}

So be wary of Allah and obey me: the juxtaposition of being wary of Allah but following Prophet Jesus (a) indicates that Prophet Jesus (a) clearly was only a messenger and was not claiming divinity.^{‎[13] Mizan, 18/119.} Some exegetes add that perhaps what may be understood from this verse is that one of the manifestations of being wary of Allah is accepting and acting upon divine teachings whilst abstaining from disputes. Furthermore, by coupling the order to obey Prophet Jesus (a) with his mandate of clarifying disputes, it can be said that social unity and cohesion is guaranteed by following divine leaders.^{‎[14] Rahnama, 17/90.}

This verse resembles the call of Prophet Muhammad (s) in verse 61, commanding people to obey him. The exact words, So be wary of Allah and obey me is also said by Prophet Jesus (a) in 3:50, and by the prophets Noah (a) (26:108, 26:110), Hūd (a) (26:126, 26:131), Ṣāliḥ (a) (26:144, 26:150), Lot (a) (26:163), and Shuʿayb (a) (26:179).^{‎[15] Nasr, p. 2182.} Thus, this statement reflects a recurring exhortation of the prophets, which defines the essence of practical faith. Faith in action rests upon two pillars: 1. God-consciousness (taqwā): maintaining fear of God and righteousness in all circumstances. 2. Obedience to the Messenger: following him in everything he commands and forbids.

Without these two, true faith cannot be realised. Obedience is not limited to what the Messenger conveys from divine revelation – for accepting revelation belongs to the domain of belief – but extends to his practical instructions, judgements, and directives issued for the guidance of the community. To deny or reject even part of what he has brought is tantamount to disbelief and departure from Islam.

INSIGHTS FROM HADITH

1. An example of the wise exhortation of Jesus (a): ‘Truly I say to you: The spirits of devils have never inhabited anything as they have inhabited your hearts. God only granted you this world so that you might use it to work for the hereafter; He did not grant it to you so that it might distract you from the hereafter. He expanded it for you so that you might know He has aided you with it for worship, not aided you with it for sin. He has commanded you to be subservient to Him, and He has not commanded you to disobey Him. Indeed, He has aided you therein to [earn] in a lawful manner and did not make the impermissible lawful for you. Indeed, He has made [the earth] expansive for you so that you may maintain ties [of kinship] and did not make it expansive for you that you may sever ties [of kinship]. Truly I say to you: reward is yearned [by everyone], and none attains it except the one who works for it. Truly I say to you: a tree is not complete except with good fruit, and likewise religion is not complete except with avoidance of the forbidden. Truly I say to you: a crop does not flourish except with water and soil, and likewise faith does not flourish except with knowledge and action. Truly I say to you: water extinguishes fire. Similarly, forbearance extinguishes anger. Truly I say to you: water and fire cannot be gathered in one vessel, and likewise wisdom and error (or, in another version: blindness) cannot be gathered in one heart.’^{‎[16] Tuhaf, pp. 511-512; quoted by Mudarrisi, 12/507.}

REVIEW OF TAFSĪR LITERATURE

It has been attributed to Qatādah that bayyināt (manifest proofs) means the Gospel.^{‎[17] Tabrisi, 9/82; Tabari, 20/635.}

ʿAṭāʾ and Suddī were of the view that ḥikmah (wisdom) means prophethood.^{‎[18] Tabrisi, 9/83; Tabari, 20/636.}

Other exegetes add that ḥikmah means knowledge regarding the essence of God, His attributes, and His actions.^{‎[19] Razi, 27/641.}

It has been attributed to Abū ʿUbaydah that the meaning of some of the things is ‘all of the things’, i.e. the word baʿḍ (some) here means kull (all)!^{‎[20] Tabrisi, 9/83.}

According to Ṭabrisī, the Gospel clarified some of the things that they differed about, whilst Prophet Jesus (a) himself clarified the rest, as required.^{‎[21] Tabrisi, 9/83.}

According to Ṭabarī, the reason Prophet Jesus (a) claimed to only clarify some matters was because he only intended to clarify their disputes surrounding religious matters and not worldly matters.^{‎[22] Tabari, 20/637; Tabrisi, 9/83; Baydawi, 5/95.}

Mujāhid has explained that clarification of disputes is an allusion to the charge that the Jews had altered parts of the Torah (see 2:75).^{‎[23] Tabari, 20/636; Qurtubi, 16/108.}

Some exegetes suggest that Prophet Jesus (a) came to address the deep divisions that had taken root among the Children of Israel, to the point where their religion had splintered into many sects. The most prominent of these were four:

1. The Sadducees – descendants of Aaron, who inherited authority over the Temple since the time of David and Solomon. They were preoccupied with the external and ritual formalities, while neglecting the core values of faith. Thus, they would commit major sins but still condemn others for neglecting minor aspects of ritual.
2. The Pharisees – those who withdrew from worldly life and inclined toward asceticism and mysticism. They elevated themselves above the people and were deluded by their own austerity and knowledge.
3. The Samaritans – who rejected the scriptures that had been added to the Mosaic books in later times.
4. The Essenes – who were influenced by certain philosophical schools.

Prophet Jesus (a) came to sweep away all such excesses in religion, restoring people to the worship of their one Lord. He called them to focus on the spirit of religion rather than its mere outward boundaries. Among his sayings are the following: ‘Blind guides, who strain out a gnat and swallow a camel! Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence. Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also. Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness’ (Matthew 23:24-27).^{‎[24] Mudarrisi, 12/508-509.}

[1] Mizan, 18/118.
[2] Hadi, 3/249.
[3] Amthal, 16/85.
[4] Ibn Ashur, 25/283.
[5] Amthal, 16/85; Alusi, 13/95; Fadlallah, 17/56.
[6] Amthal, 16/85; Rahnama, 17/89.
[7] Mizan, 18/118; Abu al-Futuh, 17/183; Razi, 27/641; Ibn Ashur, 25/282.
[8] Tibyan, 9/212; Tabari, 20/636.
[9] Fadlallah, 17/56.
[10] Rahnama, 17/90.
[11] Ibn Ashur, 25/282.
[12] Furqan, 26/353.
[13] Mizan, 18/119.
[14] Rahnama, 17/90.
[15] Nasr, p. 2182.
[16] Tuhaf, pp. 511-512; quoted by Mudarrisi, 12/507.
[17] Tabrisi, 9/82; Tabari, 20/635.
[18] Tabrisi, 9/83; Tabari, 20/636.
[19] Razi, 27/641.
[20] Tabrisi, 9/83.
[21] Tabrisi, 9/83.
[22] Tabari, 20/637; Tabrisi, 9/83; Baydawi, 5/95.
[23] Tabari, 20/636; Qurtubi, 16/108.
[24] Mudarrisi, 12/508-509.