لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ ﴿۷۲﴾ لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ وَمَا مِنْ إِلَهٍ إِلَّا إِلَهٌ وَاحِدٌ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ ﴿۷۳﴾ أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَحِيمٌ ﴿۷۴﴾ مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلَانِ الطَّعَامَ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انْظُرْ أَنَّى يُؤْفَكُونَ ﴿۷۵﴾ قُلْ أَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا وَاللَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿۷۶﴾

﴾72﴿ Laqad kafaral lazeena qaalooo innal laaha Huwal maseehub nu Maryama wa qaalal Maseehu yaa Baneee Israaa'eela u'budul laaha Rabbee wa Rabbakum innnahoo many-yushrik billaahi faqad harramal laahu 'alaihil jannata wa maa waahun Naaru wa maa lizzaalimeena min ansaar
﴾73﴿ laqad kafaral lazeena qaalooo innal laaha saalisu salaasah; wa maa min ilaahin illaaa Ilaahunw Waahid; wa illam yantahoo 'ammaa yaqooloona layamas sannal lazeena kafaroo minhum 'azaabun aleem
﴾74﴿ Afalaa yatooboona ilal laahi wa yastaghfiroonah; wallaahu Ghafoorur Raheem
﴾75﴿ Mal Maseehub nu Maryama illaa Rasoolun qad khalat min qablihir Rusulu wa ummuhoo siddeeqatun kaanaa yaa kulaanit ta'aam; unzur kaifa nubaiyinu lahumul Aayaati summan zur annaa yu'fakoon
﴾76﴿ Qul ata'budoona min doonil laahi maa laa yamliku lakum darranw wa laa naf'aa; wallaahu Huwas Samee'ul 'Aleem

﴾72﴿ Indeed become disbelievers those who said that Allah the Exalted is the Messiah, the son of Mary, and the Messiah said: O Children of Israel, serve Allah the Exalted, who is my Lord and your Lord, have, indeed whoever associates partners with Allah Almighty, then Allah Almighty has forbidden Jannah for him And his place is Hell, and there is no helper for the wrongdoers
﴾73﴿ Indeed those who said that Allah is the third of the three became disbelievers And there is no one deserving of servitude except the one essence and if they are not prohibited from what they say A painful punishment will certainly come to the disbelievers from them
﴾74﴿ Do they not repent (from the heart) to Allah Almighty and ask His forgiveness with their tongues, and Allah Almighty is Forgiving, Merciful
﴾75﴿ Is not Jesus the son of Mary but a messenger, as many messengers have passed before him, and his mother is very truthful, they were both eating food, see how we explain to them the reasons for monotheism, see how they are turn back (from monotheism)
﴾76﴿ Say: Do you serve other than Allah the Exalted A person who has no authority is a loss and not a benefit for you - And Allah Almighty is the All-Hearer and All-Knower

[72] This second issue is a message concerning the disbelief (kufr) of the Christians, and its purpose is to call them to monotheism (tawhid), according to the words of Jesus (peace be upon him). It also mentions their blindness and deafness before the advent of the Final Messenger. The verse “Indeed, Allah is the Messiah, son of Mary” was also mentioned in verse 17, where it refuted the belief in associating partners in divine authority (shirk fi al-tasarruf). Here, however, it is refuting the belief in associating partners in worship (shirk fi al-‘ibadah), as it later quotes Jesus (peace be upon him) rejecting worship-related shirk.
This was the belief of the Jacobites and Melkites (both are Christian sects), who claimed that Allah had incarnated in the body of Jesus (peace be upon him), and thus worshiping Jesus was, in their view, worshiping Allah. Since they did not claim that Jesus himself was an independent deity, the verse does not say “Indeed, the Messiah, son of Mary, is Allah.” Instead, it says “The Messiah said…” which presents a transmitted (naqli) argument from Jesus (peace be upon him) against worship-related shirk.
[73] This is the third propagative issue, and it is a refutation of another belief held by the Christians. This belief belonged to the Nestorians, and Ibn Jarir has stated that all the groups—Melkites, Jacobites, and Nestorians—hold this belief. Jamal al-Din, in the Tafsir al-Qasimi, stated that this group (possibly referring to "Collyridians") believed in a trinity: Allah, Jesus, and Mary.
There are differing interpretations of this belief in trinity. One expression is that they say: The Father is God, the Son is Allah, and the Holy Spirit is Allah, and altogether they are one god—similar to the sun, which has three attributes: light, heat, and the solar disc.
The verse “There is no god but One God” is a clear refutation of their claim. Although they claimed there is one God, they still attributed divinity to others besides Him.
The word “لَيَمَسَّنَّ” (surely it will touch) means both to strike and to cling/attach, depending on the context.
[74] This is an encouragement to repent from both beliefs (i.e., the previously mentioned Christian beliefs), and the encouragement is conveyed using words of admonition. Al-Khazin has said that the interrogative form here implies a command. Repentance (tawbah) means returning to monotheism (tawhid), and seeking forgiveness (istighfar) means abandoning shirk (associating partners with Allah) and disbelief (kufr)—or, it may be understood that repentance is done with the heart, and seeking forgiveness is done with the tongue.
[75] This is an argument for negating divinity from Jesus (peace be upon him) and his mother, and it presents the reason for the call to repentance. It contains multiple arguments:
1. He is the son of Mary – Being born of a mother is incompatible with divinity.
2. He is a Messenger – Prophethood contradicts divinity. The verse implies an exclusive attribution: he is described as a Messenger, not as a divine being.
3. “Messengers have passed away before him” – This provides two further arguments:
First, that other messengers before him also performed miracles and wonders. If miracles were proof of divinity, then all messengers would have to be divine.
Second, those messengers died, and thus Jesus (peace be upon him), like them, is mortal and cannot be divine.
4. “And his mother was a truthful woman” – This negates divinity from Mary. Being a truthful woman (ṣiddīqah) contradicts divinity, because there are many truthful people; if truthfulness implied divinity, they would all be gods. It says ṣiddīqah (one deeply truthful), not just ṣādiqah (truthful), because the latter could, in theory, be a divine attribute, while ṣiddīqah is a human trait of servitude.
(Note): Based on this, scholars have argued that Mary was not a prophetess. Though Ibn Hazm said that a woman could be a prophet, Abu al-Hasan al-Ash‘ari cited a consensus that women cannot be prophets.
5. “They both used to eat food” – This is a shared, clear argument against the divinity of Jesus and Mary. Whoever needs food is dependent, and whoever is dependent needs a body, which is composed of flesh, bones, etc., and also requires urination and defecation. Such a being cannot be divine.
[76] This is the fourth propagative issue, which refutes shirk in worship. It branches off from the previous refutation of the divinity of Jesus (peace be upon him) and Mary (peace be upon her). Although the address is general and applies to all polytheists, the primary aim here is to refute the beliefs of the Christians.
“What does not possess for you [the power to cause] harm” – Harm is mentioned first because protection from harm is more important than obtaining benefit. The reference of “what” (ما) here is to Jesus and Mary.
Question: Since they are beings with intellect, and the word “ما” (what) is normally used for non-intellectual beings, is this usage literal?
Answer: Sha‘rani, quoting Sibawayh, said that the word “ما” can be used literally for both rational and non-rational beings—it is a shared usage.
“And Allah is the All-Hearing, All-Knowing” – Qurtubi explained this as indicating that Jesus (peace be upon him) had come into a state where he could neither hear nor see, nor did he possess knowledge or the ability to benefit or harm. So how could he be considered divine? These are exclusive attributes of Allah, the Exalted.