It was not for a human to deny the worship of Jesus. It is said that Abu Rafi' al-Qarzi and the lord from the Christians of Najran said to the Messenger of Allah, blessings and peace be upon him: "Do you want us to worship you and take you as a lord?" He said: "Far is it from Allah that we worship anyone other than Allah, or that we command the worship of anyone other than Allah! This is not what I was sent for, nor is this what I was commanded with." [[Narrated by al-Bayhaqi in al-Dala'il and al-Tabari through the chain of Ibn Ishaq: Muhammad ibn Abu Muhammad narrated to me, and he narrated from Sa'id ibn Jubair or 'Ikrimah from Ibn Abbas who said: "The Christians of Najran and the Jewish scholars gathered at the Messenger of Allah, blessings and peace be upon him, and they disputed before him. The scholars said: 'Abraham was nothing but a Jew.' And the Christians said: 'Abraham was nothing but a Christian.' So Allah revealed concerning them (O People of the Book, why do you argue about Abraham) - the verse. Abu Rafi' al-Qarzi and another man among them called the lord - he is the chief - said to the Messenger of Allah, blessings and peace be upon him - while he called them to Islam -: 'Do you want from us, O Muhammad...' and he mentioned it." And al-Wahidi mentioned in the reasons through al-Kalbi and 'Ata' ibn Ayash: "That Abu Rafi' and the chief from the Christians of Najran said: O Muhammad..." ]] And it was revealed.

And it is said: A man said: O Messenger of Allah, we greet you as some of us greet one another, should we not prostrate to you? He said: "It is not appropriate for anyone to prostrate to anyone other than Allah, but honor your Prophet and recognize the truth for its people." [[I did not find a chain for it. Al-Wahidi transmitted it in the reasons from al-Hasan al-Basri: "That a man..." and he mentioned it.]] And the ruling and wisdom, which is the Sunnah, but be Rabbaniyyin. But it is said: "Be." The Rabbani is one who is attributed to the Lord with the addition of the alif and nun, as it is said: Raqbani and Lihyani, and he is the one who is strongly attached to the religion of Allah and His obedience. And Muhammad ibn al-Hanafiyyah said when Ibn Abbas died: "Today, a Rabbani of this nation has died." And al-Hasan said: "Rabbaniyyin are scholars and jurists." And it is said: "Scholars who teach." They used to say: "The Rabbani legislator is the knowledgeable, acting, and teaching one with what you were due to being knowledgeable [[The phrase 'due to being knowledgeable' is an explanation for the reading (ta'lamun) from knowledge. (A)]] and due to being students of knowledge, it necessitated that the Rabbaniyyah, which is the strength of adherence to the obedience of Allah, is caused by knowledge and study. And it is enough as evidence of the failure of the effort of one who strives with himself and toils his soul in gathering knowledge, then does not make it a means to act, for he is like one who planted a beautiful tree, tending to its appearance but it does not benefit him with its fruit. And it was read: ta'lamun, from teaching. And ta'lamun from learning. Tadrusoon, you read. And it was read: tadrusoon, from teaching. And you study on the basis that 'adrasa' means 'taught' as 'akram' and 'karram' and 'anzal' and 'nazzal.'

And you study, from the studying. It is permissible that its meaning and the meaning of 'you study' in the softened form is: you teach it to the people, as His saying: (so that you may recite it to the people). Thus, their meanings are the meaning of 'you study' from the teaching. And it indicates that whoever learns and studies knowledge but does not act upon it is not from Allah in anything, and that the connection between him and his Lord is severed, as the relation to Him is only established for those who adhere to His obedience. And it was recited (and He does not command you) in the accusative, in conjunction with: (then he says). There are two aspects to it. The first is that you make 'no' an addition to emphasize the meaning of negation in His saying: (it is not for a human). The meaning is: it is not for a human that Allah should inspire him and appoint him to call to the exclusivity of Allah in worship and to abandon rivals, then command the people to be His servants and command you to take the angels and the prophets as lords, as one would say: it is not for Zayd to honor me then insult me and belittle me. The second is that you make 'no' not an addition. The meaning is that the Messenger of Allah, blessings and peace be upon him, used to prohibit Quraysh from the worship of angels, and the Jews and Christians from the worship of 'Uzayr and the Messiah. So when they said to him: should we take you as a lord? It was said to them: it is not for a human that Allah should inspire him, then command the people to worship Him and prohibit you from the worship of angels and prophets. And the reading in the nominative as the beginning of the speech is clearer, and it is supported by the reading of Abdullah: and He will not command you. And the pronoun in: (and He does not command you) and (He does not command you) refers to a human. And it was said to refer to Allah, and the hamzah in 'does He command you' is for denial after you are Muslims, indicating that the addressees were Muslims, and they are the ones who sought permission from him to prostrate to him.