Today, we in our series of posts on Selected verses from Qur'an, share a very meaningful verses taken from Surah 19. Mariam (Mary) in which the importance of the very revered personality of Prophet Muhammad ﷺ has been highlighted and the arch angel Jibraeel (Gabriel) is seen tending an apology for not bringing Godly commandments to him and explaining the cause of delay in the conveying to him the Godly revelations.
At the end of the verse, the revered Prophet Muhammad ﷺ is reassured that he has not been abandoned for the Lord of the universe is not forgetful in the least and everything that happens has a specific time for which he should exhibit extreme patience and perseverance.
While the explanation of the selected verse is given by many a scholar and exegetes of Qur'an, we may add a little more to it keeping in view the Muslims as a general case. We tend to make mistakes, harm other brethren and commit sins, but when we see no harm coming to us, we think that maybe our mistakes and sins have been overlooked. But remember, if our Lord has not acted instantly, it is not because He has not noticed our wrongdoing. Instead, He is giving us time to repent and seek His forgiveness. And if we do not take advantage of this concession, then rest assured we will be taken account of, maybe in this world, but surely in the world that will be established on the Day of Resurrection.
With this brief premise, let us now return to the selected verse and its explanation:
(19:64) (The angels will say): "(O Muhammad!) We descend not except by the command of your Lord. To Him belongs all that is before us and all that is behind us, and all that is in between. Your Lord is not forgetful in the least.
This paragraph is a parenthesis, which has been inserted at the end of one theme and before the commencement of the other. It is obvious from this that this Surah was sent down after a long delay. At that time the Holy Prophet and his Companions were passing through very hard times and were always expecting a Revelation to guide and comfort them. When Gabriel (peace be upon him) came with the angels with this Revelation, he at first delivered that part of the Message which was immediately needed. Then before proceeding further, he said these words by the leave of Allah as an explanation for the delay and to give them comfort from Allah and counsel of fortitude. This interpretation is not only borne out by the wording of the passage but also by some Traditions of the Holy Prophet, which have been cited by Ibn Jarir, Ibn Kathir, and the author of Ruh ulMa `ani in their commentary on this passage.
Tafsir Ibn-Kathir: The Angels do not descend, except by Allah's Command
Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said to Jibril: (What prevents you from visiting us more than you do) Then this Ayah was revealed:
(And we descend not except by the command of your Lord.) Al-Bukhari was alone in recording it and he related it with the Tafsir of this Ayah. Al-`Awfi reported from Ibn `Abbas that he said, "Jibril was kept from visiting the Messenger of Allah , so he was disturbed and grieved because of this.
Then, Jibril came to him and said, `O Muhammad, (And we descend not except by the command of your Lord.)'''
Muhammad Asad Explanation:
I.e., that which even the angels can only glimpse but not fully understand. Literally, the above phrase reads, "that which is between our hands and that which is behind us and that which is between these". Regarding this idiomatic expression, see 2:255 -"He knows all that lies open before men and all that is hidden from them"
Yusuf Ali Explanation:
We are apt to be impatient of the evils we see around us. We may give of our best service to Allah, and yet see no results. In our human short-sightedness we may complain within ourselves. But we must not be impatient. The angels of Grace come not haphazard, but by command of Allah according to His Universal Will and Purpose. Allah does not forget. If things are delayed, it is in accordance with a wise providence, which cares for all. Our plain duty is to be patient and constant in His service.
Javed Ahmad Ghamidi Explanation:
This paragraph is parenthetical in nature. Gabriel expresses his apology in it for his delayed arrival and also urges the Prophet (sws) to show patience on his hastiness and anxiety. It is known that conclusive communication of the truth to his people was his responsibility as a messenger of God. It was but natural for him to show haste in completing it as soon as possible and succeed in the eyes of God. At the same time, the Quraysh too repeatedly demanded why the Qur’ān was not being revealed in one go. If a person is receiving such a matchless Book as the Qur’ān from the king of the universe and the lord of the worlds, it is but natural for him to wish for the whole book to be completed quickly. He acquired all the power of his heart, vibrancy of his soul, guidance for his intellect and stability for his resolve from the Qur’ān alone. These factors too contributed to his desire to get hold of this divine treasure as soon as possible. In these verses, he has been urged to exercise patience on the hastiness which must have emanated from him if a long interval elapsed before the next revelation. Imām Amīn Aḥsan Iṣlāḥī has directed our attention to some of its aspects. He writes:
The first thing worthy of note here is that Gabriel has actually presented a type of apology to the Prophet (sws) that his coming with divine revelation is based on God’s command. In other words, if angels do not come in quick succession to quench the Prophet’s (sws) desire and to end his wait, it is not because of some error on their part. Unless they are directed by God, they can neither descend to him nor bring down revelation to him. They have no say in this and are wholly under God’s command.
The second thing worthy of note is that the status of Gabriel and the whole group of angels becomes evident: everything that is in front of and behind them and in between them is under the total control and protection of God. There is not the slightest possibility that anyone of them dare exceed his limits or carry out a plan out of his own will. God is not forgetful that anyone of them can use this forgetfulness to his advantage and implement his own will and still remain unpunished. The reason for explaining this status of the angels was to refute the notion of the Arab polytheists who worshipped angels and thought that if ever the Hereafter came these daughters of God would save them from the wrath of their father by interceding for them. By reciting this statement of Gabriel, these foolish people are informed that when in the court of the Almighty, Gabriel – the leader of all angels – occupies this frail position, it can well be imagined what power other angels have. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 4, 675)
The implication is that if there is some delay, it is for some valid reason and it is not because of his Lord’s forgetfulness.
Tafsir Qur'an Wiki:
This passage of the sūrah ends with a declaration of God’s total Lordship of the universe. Hence, people are directed to worship Him alone and to bear with patience the hard tasks involved. Furthermore, the possibility of anyone having something in common with God is absolutely negated.
Reports are unanimous that the angel Gabriel was ordered to say the first statement to the Prophet: “We descend only by the command of your Lord.” (Verse 64) This was in reply to the Prophet when he felt that revelation was slow in coming. In fact, Gabriel had not come to see him for some time, and he experienced a feeling of loneliness, keenly missing the angel whom he loved. Gabriel was then ordered by God to tell him: “We descend only by the command of your Lord.” He conducts all our affairs: “To Him belongs all that is before us and all that is hidden from us and all that is in between.” (Verse 64) He forgets nothing. Revelations are bestowed when He in His wisdom wills that they be bestowed.
Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Nouman Ali Khan:
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources:
Tafsir Ibn Khatir
Muhammad Asad Translation
Yusuf Ali Translation
Translation Javed Ahmad Ghamidi / Al Mawrid
Qur'an Wiki
Verse by Verse Qur'an Study Circle
Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Man has always been warned through numerous prophets and messengers of Allah to walk His way and shirk the way of the Satan. But the man is ever so ungrateful to his Creator which tense, tough and hard to follow. Instead, he feels tempted and gets lured in by the Satan and gets drowned in the ocean of sins inch by inch. The life of lust and pleasures takes him away from the righteous path and he continuously ignores countless commands of Allah to be a righteous and true believer. And then a day comes when he will be made answerable for his bad deeds. It would be then he feel remorse and regret when he will see the raging fire of hell made ready for him. And would be willing to offer any sort of ransom to evade the torment, but on that day day, their hands will be empty and all their worldly wealth will not be able to save them for what Allah has been warning against in their worldly life.
For such people, who deny Allah's commandments and His prophets and messengers, there is a stern warning in the 54th verse of Surah 10. Yunus:
If a wrong-doer had all that is in the earth he would surely offer it to ransom himself. When the wrong-doers perceive the chastisement, they will feel intense remorse in their hearts. But a judgement shall be made with full justice about them. They shall not be wronged.
“And they will feel remorse”. When all of a sudden, they face the torment on the Day, which they had denied throughout their lives, and on that presumption had gone on doing wrong deeds. Not only this: they will also feel very sorry that they had denied the Messengers and brought baseless charges against them, who had warned them of it. Therefore when they witness it against all their expectations, they will find the ground slipping from under their feet and will feel utterly helpless and guilty in their minds because of the remembrance of their wrong doings and of the pricking of their conscience. In short, their condition will be that of a gambler, who turns a deaf ear to the counsel of his well wishers and stakes his all on mere speculation and goes bankrupt. But such a person has to blame none but himself only for his sad plight.
Muhammad Asad Translation:
The primary meaning of the verb asarrahu is "he concealed it" or "he kept it secret", thus the phrase asarru 'n-nadamah (expressed in the past tense but in the above context obviously denoting a future event) could be rendered as "they will conceal their remorse". In view, however, of the many statements in the Qur'an that on the Day of Judgment the sinners will not only not conceal but will, rather, stress their remorse, some of the commentators (e.g., Baghawi, on the authority of Abu'Ubaydah) are of the opinion that in this particular verse the verb asarra denotes the opposite of its primary meaning and, accordingly, interpret the phrase as "they will manifest their remorse". But the linguistic validity of this rather forced interpretation has been emphatically contested by many philologists, and particularly by Abu Mansur al-Azhari (cf. Lane IV, 1337); and since there is no convincing reason to disregard the original significance of the verb asarra with its implication of "concealment", the above Qur'anic phrase must be understood (as Zamakhshari understands it), in the metonymical sense of an involuntary "concealment", that is, the sinners' inability to express the full depth of their remorse.
Yusuf Ali Translation:
Declare their repentance: the verb in the original is asarru, which may mean either "declare" or "reveal" or else "conceal" or "hide". The classical Commentators are divided as to the meaning to be adopted here. If the first, which I prefer, the sense would be: "When the Penalty stares the sinners in the face, they would give anything to escape it, and they would even openly declare their repentance, which would be a source of shame and ignominy to them." If the latter meaning be taken, the sense would be: "They would give anything to escape the Penalty; but the hardest thing of all for them is frankly to confess and repent, and so they conceal their sense of shame and ignominy."
May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.
An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Javed Ahmad Ghamidi / Al Mawrid
Al-Quran, Yusuf Ali Translation
Verse by Verse Qur'an Study Circle
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Sürah Maryam " مريم " is the 19th sūrah of the Qur'an. It has 98 verses (āyāt), 6 ruku and is part of the 16th Juz of the Holy Quran. A "Meccan sūrah" that is named after Mary, Mother of Prophet Eesa (Jesus, peace be upon him), the mention of which appears in verse 16. It was revealed before the first ever Muslim migration to Habash, for as per authentic Traditions that Hadrat Ja'afar recited verses 1-40 of this sūrah in the court of Negus when the latter called the migrants to his court. As already mentioned in the Overview of this surah, the exegesis of the surah has been divided into three parts as per the theme and the subject matter discussed therein as under:
Part I : Ruku 1-2 [Verses 1-40] - Mention of Prophets Zechariah, John and Jesus
Part II : Ruku 3-4 [Verses 41-65] Mention of Prophets Abraham, Moses, Ishmael and Idris
Part III: Ruku 5-6 [Verses 66-98] The concluding passages
We have already presented the Overview and Parts I and II of the exegesis of the sürah. Let us now read the translation and exegesis / tafseer in English of the last part, that is Part III of the Surah segmented into portions as per the subject matter. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
Ruku / Section 5 [ 66-82 ] Mention of Believers and unbelievers' life in this world and their life in the Hereafter: In that, verses 66-75 talk of the deniers of resurrection, their punishment, and attitudes: The Arabs, who were first addressed by the Quran, accepted life after death, but their acceptance was purely formal and as such had no impact on their lives. This indifference persists because people do not give serious consideration to this matter. If they did, they would realize that the initial, first birth is in itself an argument in support of re-birth.
( 66 ) Man [the disbeliever] is prone to say: "Shall I be raised to life after I die?"
This was the most asked question by the disbelievers of Makkah from the Prophet of Allah. In fact the tone of this question smacked of sarcasm rather than genuineness.
( 67 ) Does man not remember that We created him before, while he was nothing?
And here is the divine reply to their mockery. It is being told to them fair and square that Allah who created them from nothing in the first place, would find it not difficult to recollect the scattered bones and put over them the flesh as it was done in the mother's womb and made to be born in perfect living condition. So all the dead, no matter since how long, will be taken out of their graves and presented before their Lord and questioned for their deeds and awarded and rewarded accordingly.
( 68 ) So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees.
The disbelief in a future life is not merely a philosophic doubt, but a warped will, a disingenuous obstinacy in face of our inner spiritual instincts and experiences. We were nothing before. Cannot the same Allah, Who created us out of nothing also continue our personality? But if we refuse to accept His light and guidance, our state will grow worse and worse. We shall be deprived of His grace. We shall be herded with satans. In utter humiliation we shall be faced with all the consequences of our refusal of Truth.
Round about Hell: There are many ways leading to evil, and people get to it from all round. Hence the mention of the seven Gates to Hell:
(Surah 15. Al-Hijr :44) "There are seven gates in it, and to each gate a portion of them has been allotted."
Sinners will be divided into different groups in accordance with their different sins for their entry into Hell from seven different gates specified for each different sin. For instance, the group of atheists shall enter into Hell by one of the seven gates specified for their group. Likewise, mushriks, hypocrites, self-seekers, sensualists, tyrants, propagandists and leaders of disbelief etc. shall each enter into Hell through the gates specified for their group.
( 69 ) Then We will surely extract from every sect those of them who were worst against the Most Merciful in insolence.( 70 ) Then, surely it is We who are most knowing of those most worthy of burning therein.
( 71 ) And there is none of you except he will come to it. This is upon your Lord an inevitability decreed.
According to some traditions, “pass over it (Hell)” means to enter Hell, but none of these traditions is authentic. Then this interpretation goes against the Quran and a great many authentic traditions, which clearly state that the true believers will never be cast into Hell. Lexically also, variduha (being presented unto) is not synonymous with dukhul (causing to enter). Therefore, the correct meaning would be that every human being will be presented before Hell, but then, as the next verse clarifies, the pious people will be rescued and the transgressors left therein on their knees.
According to Yousaf Ali, three interpretations are possible, (1) The general interpretation is that every person must pass through or by or over the Fire. Those who have had Taqwa (see. n. 26 to ii. 2) will be saved by Allah's Mercy, while unrepentant sinners will suffer the torments in ignominy, (2) If we refer the pronoun "you" to those "in obstinate rebellion" in verse 69 above, both leaders and followers in sin, this verse only applies to the wicked, (3) Some refer this verse to the Bridge over Hell, the Bridge Sirat, over which all must pass to their final Destiny. This Bridge is not mentioned in the Qur'an.
( 72 ) Then We will save those who feared Allah and leave the wrongdoers within it, on their knees.
( 73 ) And when Our verses are recited to them as clear evidences, those who disbelieve say to those who believe, "Which of [our] two parties is best in position and best in association?"
In response to the recital of clear revelations, instead of accepting their message, the unbelievers put such questions as these to the believers to show that they were in the right: Who has grander houses to live in? Who has a higher standard of life? Who enjoys splendid meetings? If we are enjoying all these things while you are deprived of them, you may decide for yourselves whether we, who are enjoying happy worldly lives, are in the wrong, or you who are living miserable lives of indigence are in the right?
( 74 ) And how many a generation have We destroyed before them who were better in possessions and [outward] appearance?
( 75 ) Say: "If any men go astray (Allah) Most Gracious extends (the rope) to them. Until when they see the warning of Allah (being fulfilled) either in punishment or in (the approach of) the Hour they will at length realize who is worst in position and (who) weakest in forces!
Allah's warning is that every evil deed must have its punishment, and that there will be a Hereafter, the Day of Judgment, or the Hour, as it is frequently called. The punishment of evil often begins in this very life. For instance, over-indulgence and excesses of all kinds bring on their Nemesis quite soon in this very life. But some subtler forms of selfishness and sin will be punished as every evil will be punished-in its own good time, as the Hour approaches. In either case, the arrogant boasting sinners will realize that their taunt-who is best in position and in forces? (xix. 73)-is turned against themselves.
Verse 76 Reward of the guided: Just as one who keeps worldly interests in view, progresses in this world, similarly, one who acts with the afterlife in view, keeps accumulating his good deeds.
( 76 ) And Allah increases those who were guided, in guidance, and the enduring good deeds are better to your Lord for reward and better for recourse.
That is, on every critical occasion, Allah guides them to make right decisions and helps them to adopt the right way, and protects them from evil and wrong things; thus they go on making more and more progress on the right way.
These lines are the same as in Surah 18. Al-Kahf: 46 (second clause), except that the word maradd (eventual returns) is here substituted for amal (hope). The meaning is practically the same: but "hope" is more appropriate in the passage dealing generally with this world's goods, and "eventual returns" in the passage dealing with the sinner's specific investments and commitments in worldly position and organised cliques.
The subject matter discussed in Verses 77-95 is the Annulling plurality of the deities and the ascription of sons to God: Man wants to be able to do as he likes in this world, but he does not want to suffer the consequences of his wrongdoings. Therefore, man courts beings supposedly near and dear to God who could plead his case to Him. Such useless pleading are based on false assumptions. Those beings whom he ritually worshipped will disown him on Judgment Day, showing him nothing but hatred.
( 77 ) Then, have you seen he who disbelieved in Our verses and said, "I will surely be given wealth and children [in the next life]?"
The boastful person was not a particular man but a typical chief of the disbelievers of Makkah. Everyone of them claimed: Howsoever you may call me an erroneous and un-righteous person and threaten me with the divine scourge, the fact is that I am more prosperous than you today and shall continue being blessed with favors in future as well. Just have a look at my riches, at my grandeur and at my estate, and at my well-known sons, and then say where you see any signs of the wrath of God.
( 78 ) Has he looked into the unseen, or has he taken from the Most Merciful a promise?
( 79 ) No! We will record what he says and extend for him from the punishment extensively.
That is, the boastful words of his shall also be included in the record of his crimes and he shall have to bear the consequences of his arrogant claim.
( 80 ) And We will inherit him [in] what he mentions, and he will come to Us alone.
Literally, "We shall inherit", [correlate xix. 40]. Even if the man had property and power, it must go back to the Source of all things, and the man must appear before the Judgment-seat, alone and unaccompanied, stripped of all the things from which he expected so much!
( 81 ) And they have taken besides Allah [false] deities that they would be for them [a source of] honor.
The Arabic word Izzan (from 'Izz: exalted rank, glory, power, might, the ability to impose one's will or to carry out one's will) implies a powerful and strong person whom nobody may dare do any harm; here it means a person’s having such a strong supporter that no enemy or opponent of his may even cherish an evil intention against him.
( 82 ) No! Those "gods" will deny their worship of them and will be against them opponents [on the Day of Judgement].
That is, they will say: We never asked them to worship us nor were we aware that these foolish people were worshiping us.
Cf. Surah 10. Yunus 28-30, where the idols deny that they knew anything of their worship, and leave their worshippers in the lurch;
(10:28) And the Day when We shall muster them all together, We shall say to those who associated others with Allah in His divinity: 'Keep to your places - you and those whom you associated with Allah.' Then We shall remove the veil of foreignness separating them. Those whom they had associated with Allah will say. 'It was not us that you worshipped. (10:29) Allah's witness suffices between you and us that (even if you worshipped us) we were totally unaware of your worshipping us.(10:30) Thereupon everyone shall taste the recompense of his past deeds. All shall be sent back to Allah, their true Lord, and then all the falsehoods they had fabricated will have forsaken them.
Ruku / Section 6 [ 83-98 ] 83-98 No god other than Allah will be able to save you on the Day of Judgement and Those who say Allah has begotten as son preach such a monstrous lie that even the heavens may crack, earth split and mountains crumble to pieces and Allah has made the Quran easy for Mankind:
( 83 ) Do you not see that We have sent the devils upon the disbelievers, inciting them to [evil] with [constant] incitement?
Under the laws instituted by Allah, when evil reaches a certain stage of rebellion and defiance, it is left to gather momentum and to rush with fury to its own destruction. It is given a certain amount of respite, as a last chance: but failing repentance, its days are numbered. The godly therefore should not worry themselves over the apparent worldly success of evil, but should get on with their own duties in a spirit of trust in Allah.
( 84 ) So be not impatient over them. We only count out to them a [limited] number.
That is: Endure their persecutions patiently a little more, for the time of their punishment is coming near, for We have given them respite for a fixed term, and let that term expire.
( 85 ) On the Day We will gather the righteous to the Most Merciful as a delegation( 86 ) And will drive the criminals to Hell in thirst
Note the contrast between the saved and the doomed. The one march with dignity like honoured ones before a king, and the other rush in anguish to their punishment like a herd of cattle driven down by thirst to their watering place. Note the metaphor of the water. They rush madly for water but are plunged into the Fire!
( 87 ) None will have [power of] intercession except he who had taken from the Most Merciful a covenant.
This implies two things: (1) Intercession will be allowed only for the one who might have received permission for it from the Merciful, that is, the one who believed in Allah in the world and made himself deserving of His pardon. (2) Only that one will be able to plead intercession who might have received permission for this from the Merciful, and not those ones whom people themselves had made their intercessors without any reason.
Verses 88-93, there is a strong rebuttal for those who associate the notion of sub gods with Allah and that Allah has taken a son for Him:
( 88 ) And they say, "The Most Merciful has taken [for Himself] a son."( 89 ) You have done an atrocious thing.
The belief in Allah begetting a son is not a question merely of words or of speculative thought. It is a stupendous blasphemy against Allah. It lowers Allah to the level of an animal. If combined with the doctrine of vicarious atonement, it amounts to a negation of Allah's justice and man's personal responsibility. It is destructive of all moral and spiritual order, and is condemned in the strongest possible terms.
( 90 ) The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation( 91 ) That they attribute to the Most Merciful a son.( 92 ) And it is not appropriate for the Most Merciful that He should take a son.
This basic principle was laid down early in the argument (xix. 35). It was illustrated by a reference to the personal history of many messengers, including Jesus himself, who behaved justly as men to their kith and kin and humbly served Allah. The evil results of such superstitions were pointed out in the case of many previous generations which went to their ruin by dishonouring Allah. And the argument is now rounded off towards the close of the sürah.
( 93 ) There is no one in the heavens and earth but that he comes to the Most Merciful as a servant.( 94 ) He has enumerated them and counted them a [full] counting.
Allah has no sons or favourites or parasites, such as we associate with human beings. On the other hand every creature of His gets His love, and His cherishing care. Everyone of them, however humble, is individually marked before His Throne of Justice and Mercy, and will stand before Him on his own deserts.
( 95 ) And all of them are coming to Him on the Day of Resurrection alone.
Verses 96-98 Conclusion: In conclusion it is emphasised that: (1) God loves those who believe and act righteously.(2) Quran is only in the Arabic language, but has been made easy for one to learn and memorize, and (3) Those who oppose the call for Truth err in thinking that, in doing so, they will not come to any harm. There is evidence of the opponents of Truth being wiped out, but they do not take any lesson from it.
( 96 ) Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection.
This is to comfort the righteous people who were being persecuted and insulted in the streets of Makkah. They are being assured that the time is coming near when the people will honor and love them because of their righteous deeds and good conduct. Hearts will be attracted towards them and the world will hold them in high esteem. And this will happen according to a universal principle. Those who are wicked, proud and haughty and try to rule over the people with falsehood and hypocrisy can never captivate the hearts of the people.
On the other hand, those who invite the people to the right way with truth, honesty, sincerity and good conduct succeed in winning their hearts in the end, even though at first they might have to face the indifference and opposition of the dishonest people. 97. So, We have only made this (Quran) easy in your tongue that you may give good tidings therewith to those who are righteous, and warn with it a contentious people.
( 97 ) So, [O Muhammad], We have only made Qur'an easy in the Arabic language that you may give good tidings thereby to the righteous and warn thereby a hostile people.
( 98 ) And how many have We destroyed before them of generations? Do you perceive of them anyone or hear from them a sound?
Cf. xix. 74, from which this sentence is brought up as a reminiscence, showing the progress of sin, the Guidance which Allah gives to the good, the degradation of blasphemy, the respite granted, and the final End, when personal responsibility will be enforced.
Let us wake up to the reality of our powerlessness by acknowledging the power of God. Total submission is the real strength in this world and a hope for everlasting success and happiness in the Hereafter. You may now like to listen to Arabic recitation of Sürah Maryam with English subtitles:
You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand).
References: | 1 | 2 | 3 | 4 | 5 | 6 | 7 | Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi Usmani
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Sürah Maryam " مريم " is the 19th sūrah of the Qur'an. It has 98 verses (āyāt), 6 ruku and is part of the 16th Juz of the Holy Quran. A "Meccan sūrah" that is named after Mary, Mother of Prophet Eesa (Jesus, peace be upon him), the mention of which appears in verse 16. It was revealed before the first ever Muslim migration to Habash, for as per authentic Traditions that Hadrat Ja'afar recited verses 1-40 of this sūrah in the court of Negus when the latter called the migrants to his court. As already mentioned in the Overview of this surah, the exegesis of the surah has been divided into three parts as per the theme and the subject matter discussed therein as under:
Part I : Ruku 1-2 [Verses 1-40] - Mention of Prophets Zechariah, John and Jesus
Part II : Ruku 3-4 [Verses 41-65] Mention of Prophets Abraham, Moses, Ishmael and Idris
Part III: Ruku 5-6 [Verses 66-98] The concluding passages
Let us now read the translation and exegesis / tafseer in English of the Part II of the Surah segmented into portions as per the subject matter. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
Ruku / Section 3 [ 41-50 ] Section 4 of the surah is dedicated to the mention of Prophet Ibrahim (Abraham, peace be upon him) who gently reminds his father not to worship idols that cannot hear, see, or benefit themselves. Threatened by physical violence and expelled from home, Abraham, vows to pray for his father. Leaving home with continued prayers for his father and others, Abraham is later gifted with two prophets by God - Isaac and Jacob.
( 41 ) And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet.
From here the address is directed towards the people of Makkah, who had forced their own near and dear relatives to emigrate from their homes, just as Prophet Abraham (peace be upon him) had been exiled by his own father and brethren. The story of Prophet Abraham (peace be upon him) has been selected for this purpose because the Quraish professed to accept him as their religious leader and were proud of being his descendants.
( 42 ) [Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?
The reference to Abraham here is in relation to his tender solicitude for his father, who had not received the light of Unity, and to whom Abraham wanted to be a guide and friend.
( 43 ) O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path.
Some are more receptive of Light than others. It is their duty and privilege to guide and point to the right Way.
Sawiyan-right, smooth, even; complete, perfect; hence the derived meaning: in xix. 10, in full possession of all the physical senses; in that context, 'not dumb': in xix. 17, when the angel appears in the form of a man, 'completely like' a man, a man 'in all respects.'
( 44 ) O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful, disobedient.
It should be noted that the literal translation of the Arabic text is: “Do not worship Satan”, though Abraham’s father and the other people did not worship Satan in the same sense as they worshiped idols. But as they followed and obeyed Satan, he accused them of worshiping Satan. Thus it is clear that if somebody follows and obeys Satan, he virtually worships him. For Satan has never been a deity in the sense that people have made him an object of worship; nay, they have always been cursing him and following him at the same time.
This thing has been asserted to impress on the disbelievers that the satans were not entitled to their submission and worship, for they had no share at all in the creation of the heavens and the earth, nay, they themselves were the creation of Allah: therefore Allah alone was worthy of worship.
( 45 ) O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hellfire]."
To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a degradation of our nature, a Penalty which Allah imposes on our deliberate rejection of the Truth. And the friendliness to Evil also implies the sharing of the outlawry of Evil.
( 46 ) [His father] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time."
Note the gentle persuasive tone of Abraham in his speeches in xix. 42-45 (for we may suppose those sentences to sum up a long course of arguments) and in xix. 47-48, contrasted with the brusque and repellent tone of the father's reply in this verse. The one was the outcome of the true Light which had come to Abraham from Allah, as the other was the outcome of Pagan arrogance and the worship of brute force. The spiritual lesson from this episode of Abraham's life may be stated in four propositions: (1) the pious son is dutiful to his father and wishes him well in all things, material and spiritual, (2) if the father refuses Allah's Light, the son will do his utmost to bring such Light to the father; (3) having received the Light, the son will never renounce that Light, even if he has to forfeit his father's love and renounce his home; (4) even if the father repels him and turns him out, his answer will be a soft answer, full of love and forgiveness on the one hand, but firmness on behalf of Truth on the other.
( 47 ) [Abraham] said, "Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.
The reference is to what Prophet Abraham (peace be upon him) said when he broke off all connections with his father:
(1) “Peace be upon you. I will pray to my Lord to forgive you: for He is very kind to me”. (Surah Maryam, Ayat 47).
(2) “And forgive my father: indeed he is of those who have gone astray. And disgrace me not on the Day, when mankind shall be brought back to life; when neither riches nor children shall avail anyone, and none shall obtain salvation except the one who comes before his Lord with a sound and pure heart”. (Ash-Shuara Ayats 86-89).
(3) “I will pray for your forgiveness, but I have no power to rescue you from Allah”. (Al-Mumtahina Ayat 4).
In the first place it should be noted that even the wording and the tone of the prayer for his father were very guarded, but when Prophet Abraham (peace be upon him) realized that the person for whom he was praying was an open rebel against Allah and a bitter enemy of His Way, he refrained himself from saying even such a guarded prayer for him and declared in clear words that he would have nothing to do with him in future, even though the rebel was his father who had brought him up with love and care.
( 48 ) And I will leave you and those you invoke other than Allah and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy."
Abraham left his father and the home of his fathers (Ur of the Chaldees) and never returned. He left because he was turned out, and because it was not possible for him to make any compromise with what was false in religion. In return for abuse, he spoke gentle words. And he expressed his fervent hope that at least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a prefigurement of another Hijrat many centuries later! In both cases the prayer was abundantly fulfilled.
( 49 ) So when he had left them and those they worshipped other than Allah, We gave him Isaac and Jacob, and each [of them] We made a prophet.
Isaac and Isaac's son Jacob are mentioned here as carrying on one line of Abraham's traditions. The other line was carried on by Isma'il, who is mentioned independently five verses lower down, as his line got special honour in the Holy Prophet of Islam. That is why his mention comes after that of Moses.
( 50 ) And We gave them of Our mercy, and we made for them a reputation of high honor.
This is to give comfort to the migrants who had been forced to migrate from their homes. They were told that they would be honored and blessed with true renown just as Prophet Abraham (peace be upon him) had been blessed with true renown after his migration.
Abraham and his son and grandson Isaac and Jacob, and their line, maintained the banner of Allah's truth for many generations, and they won deservedly high praise-the praise of truth-on the tongues of men. Abraham prayed that he should be praised by the tongue of truth among men to come in later ages: [Surah 26. Ash-Shu'araa 84 "and grant me an honourable reputation among posterity,"]. Ordinary praise may mean nothing: it may be due to selfish flattery on the part of others or artful management by the person praised. Praise on the tongue of sincere truth is praise indeed!
Ruku / Section 4 [ 51-65 ] Verses 51-57 are about the prophethood of Prophets Musa, Isma'il and Idris (peace be upon them all). In that Verses 51-55 mention characteristics of Moses and Ishmael. Moses was a chosen prophet called into close communion by God next to Mt. Tur (the burning bush). Ishmael was also a sincere prophet and messenger of God who was true to his word and cared for his family’s spiritual well-being; he reminded them to pray and be charitable.
( 51 ) And mention in the Book, Moses. Indeed, he was chosen, and he was a messenger and a prophet.
The word used is mukhlasan, which means purified. In other words, Allah had specially chosen Prophet Moses (peace be upon him) for the mission of Prophethood.
Moses was (1) especially chosen, and therefore prepared and instructed in all the wisdom of the Egyptians, in order that he might free his people from Egyptian bondage; there may also be a reference to Moses's title of Kalimullah, the one to whom Allah spoke without the intervention of angels: see [(Surah 4. An-Nisaa: 164) "We revealed to the Messengers We have already told you of, and to the Messengers We have not told you of; and to Moses Allah spoke directly"]; (2) he was a prophet (nabi), in that he received inspiration; and (3) he was a messenger (rasul) in that he had a Book of Revelation, and an Ummat or organised Community, for which he instituted laws.
Rasul literally means the one who is sent; therefore it is used for an ambassador, envoy, messenger and representative. The Quran has used this title for angels, who are sent by Allah on a special mission, or for the human beings who brought His Message to mankind.
As regards the word Nabi, it literally means the one who brings news, or the one who is high in rank, or the one who shows the way. This title is used for the Prophets in all the three senses. Thus Moses was a Messenger Prophet because he was a Messenger of high rank who gave news from Allah and showed the right way to the people.
The Quran does not necessarily differentiate between the use of the two titles, for sometimes it uses the title Rasul for one person at one place and the title Nabi for the same person at another place, and sometimes uses both the titles together for one and the same person. However, at some places each title has been used in a way as to show that there is some technical distinction between the two, though that has not been precisely marked out, except that every Rasul (Messenger) is a Nabi (Prophet) as well, but every Nabi may not be a Rasul, and that a Rasul has a special and more important mission to perform. This is supported by a tradition of the Prophet (peace be upon him), which has been reported by Imam Ahmad from Abu Umamah and by Hakim from Abu Zarr. When the Prophet (peace be upon him) was asked how many Messengers and Prophets had been sent to the world, he said that the number of the Messengers was 313 or 315 and of the Prophets 124,000
( 52 ) And We called him from the side of the mount at [his] right and brought him near, confiding [to him].
“The right side of the Mount” means the eastern side of the mountain. As Prophet Moses (peace be upon him), on his way from Midian to Egypt, was passing from the southern side of Mount Toor, the eastern side would lie on his right and the western on his left if he faced the mountain, otherwise a mountain by itself cannot have a right or a left side.
Another view point by Yousaf Ali: The right side of the mountain may mean that Moses heard the voice from the right side of the mountain as he faced it; or it may have the figurative meaning of "right" in Arabic, i.e., the side which was blessed or sacred ground.
Revelation in the case of other Prophets meant either that they heard a voice or received a message from an angel. The privileged treatment accorded to Moses was that God communicated with him directly. This communication was similar to one that takes place between two persons, as is fully illustrated by the conversation reported in (Surah Ta Ha 20: 11 ff). This unique privilege of Moses is mentioned in the Bible as well, and in much the same manner. It mentions that the Lord used to speak to Moses 'face to face, as a man speaks to his friend' (Exodus 33: 11).
The incident here refers to the incidents described more fully in Surah 20. Ta Ha: 9-36; a reference may also be made to Exod. iii. 1-18 and iv. 1-17. The place is somewhere near Mount Sinai (Jabal Musa). Moses sees a Fire in the distance, but when he goes there, he hears a voice that tells him it is sacred ground. Allah asked him to put off his shoes and to draw near, and when he went near, great mysteries were revealed to him. He was given his commission, and his brother Aaron was given to him to go with him and aid him. It is after that, that he and Aaron went and faced Pharaoh in Egypt, as narrated in Surah 7. Al-A'raf: 103-144.
( 53 ) And We gave him out of Our mercy his brother Aaron as a prophet.
Moses was diffident, and reluctant to go to Pharaoh as he had an impediment in his tongue, and he asked that his brother Aaron should be associated with him in his mission. Allah in His Mercy granted his request; Surah Ta Ha 20: 25-36.
( 54 ) And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet.
Isma'il is known as Az-zabih i.e., the chosen sacrifice for Allah in Muslim tradition. When Abraham told him of the sacrifice, he voluntarily offered himself for it, and never flinched from his promise, until the sacrifice was redeemed by the substitution of a ram under Allah's commands. He was the fountain-head of the Arabian Ummat, and in his posterity came the Prophet of Allah. The Ummat and the Book of Islam reflect back the prophethood on Isma'il.
( 55 ) And he used to enjoin on his people prayer and zakah and was to his Lord pleasing.
( 56 ) And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet.
Idris is mentioned twice in the Qur-an, viz.; here and in Surah 21. Al-Anbiya: 85, where he is mentioned among those who patiently persevered. His identification with the Biblical Enoch, who "walked with God" (Gen. v. 21-24), may or may not be correct. Nor are we justified in interpreting verse 57 here as meaning the same thing as in Gen. v. 24 ("God took him"), that he was taken up without passing through the portals of death. All we are told is that he was a man of truth and sincerity, and a prophet, and that he had a high position among his people. It is this point which brings him in the series of men just mentioned; he kept himself in touch with his people, and was honoured among them. Spiritual progress need not cut us off from our people, for we have to help and guide them. He kept to truth and piety in the highest station.
There is a difference of opinion as to who Prophet Idris (peace be upon him) was. Some commentators opine that he was a Prophet from among the Israelites, but the majority of them are inclined to the view that he was a Prophet before Noah (peace be upon him). There is no authentic tradition which may help determine his identity. The next (verse 58), however, supports the view that he appeared before Prophet Noah (peace be upon him). For of all the Prophets mentioned, he alone was the one who may be said to be from the descendants of Adam.
The commentators are of the opinion that Idris was Enoch of the Old Testament, about whom it is said:
* And Enoch lived sixty and five years, and begat Methuselah: And Enoch walked with God after he begat Methuselah three hundred years.... and he was not; for God took him. (Gen. 5: 21-24).
* In Talmud, there are greater details about Enoch, which are briefly as follows: Before Noah when the descendants of Adam began to degenerate, the angel of God called to Enoch, who led a pious life away from the people, and said: O Enoch, arise, come out from seclusion, and go about among the people of the earth, guiding them to the path which they should follow and the ways which they should adopt.
* Receiving this Divine Command, Enoch left his seclusion and gathered the people together and preached to them what he had been commanded, with the result that they listened to him and adopted the worship of God. Enoch ruled over mankind for 353 years: his rule was based on justice and truth, and consequently God favored mankind with all kinds of blessings." (H. Polano: The Talmud Selections, pp. 18-21)
( 57 ) And We raised him to a high station.
The plain meaning is that God had favored Idris with a high rank, but according to the Israelite traditions, God took up Idris (Enoch) to heavens. The Bible says: And he was not; for God took him, but the Talmud has a long story to tell, which ends with the words: Enoch ascended to heaven in a whirlwind, with chariot and horses of fire.
In verses 58-65 it is emphasized that all prophets of Allah were Divine Guided and chosen, and conditions of the successors that came after the prophets have been discussed. A distinctive attribute of those whose character is molded by the teachings of the prophets, is that they are no longer slaves of their base desires, but rise above them. They turn into people who remember God, the organized expression of which is prayer (salah). The generations that came after the prophets became negligent of God and started following their base desires. Being affiliated to a prophet shall be of no use to them. They shall receive what they deserve. Of them, only those shall be spared who return to the original religion and adopt a life of faith and virtuous deeds.
( 58 ) Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.
The earlier generations are grouped into three epochs from a religious point of view: (1) from Adam to Noah, (2) from Noah to Abraham, and (3) from Abraham to an indefinite time, say to the time when the Message of Allah was corrupted and the need arose for the final Messenger of Unity and Truth. Israel is another name for Jacob.
The original is in the Aorist tense, implying that the "Posterity" alluded to includes not only the messengers but their worthy followers who are true to Allah and uphold His standard.
( 59 ) But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil
It appears that the degenerate people totally discarded Salat, or they had become neglectful and careless in its observance. This is the first evil that is committed by a degenerate people. For, after this there remains no connection whatever between them and God. Here it has been stated as a universal principle that the degeneration of the people of all the former Prophets started with the abandonment of Salat by them.
This was the inevitable result of the loss of the connection with Allah. As they became more and more neglectful of their Salat, their lusts took complete hold of them and they fell to the lowest depths of moral depravity and began to follow their whims instead of the divine commands.
( 60 ) Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all.
( 61 ) [Therein are] gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming.
That is, the promised gardens which are yet unseen by His servants.
( 62 ) They will not hear therein any ill speech - only [greetings of] peace - and they will have their provision therein, morning and afternoon.
The word used is salam, which means free from defect and fault. It implies to mean that the greatest blessing that man will enjoy in Paradise will be that there he will hear no idle, vile or indecent talk. All the dwellers of Paradise will be neat and clean and pure people and every individual will be gentle and right minded by nature. Everybody will be secure against backbiting, slander and indecent songs and other ugly sounds. Whatever men will hear will be good, sensible and right.
This is indeed a great blessing which only that person can fully appreciate, who possesses a neat and fine taste, because only such a one can feel the misery of living among a dirty society, where his ears are never immune against lies, backbiting, slander, and mischievous and sensual talk.
Yousaf Ali interprets the verse as under: Salam, translated "Peace", has a much wider signification. It includes (1) a sense of security and permanence, which is unknown in this life; (2) soundness, freedom from defects, perfection as in the word salim; (3) preservation, salvation, deliverance, as in the word sallama, (4) salutation, accord with those around us; (5) resignation, in the sense that we are satisfied and not discontented; besides (6) the ordinary meaning of Peace, i.e., freedom from any jarring element. All these shades of meaning are implied in the word Islam.
Rizq: literally sustenance or means of subsistence, the term covers all the means of perfect satisfaction of body and soul. Morning and evening, i.e., early and late, all the time, always.
( 63 ) That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah.
( 64 ) [Gabriel said], "And we [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful
This paragraph is a parenthesis, which has been inserted at the end of one theme and before the commencement of the other. It is obvious from this that this Surah was sent down after a long delay. At that time the Prophet (peace be upon him) and his companions were passing through very hard times and were always expecting a revelation to guide and comfort them. When Angel Gabriel came with other angels with this revelation, he at first delivered that part of the message which was immediately needed. Then before proceeding further, he said these words by the leave of Allah as an explanation for the delay and to give them comfort from Allah and counsel of fortitude. This interpretation is not only borne out by the wording of the passage but also by some traditions of the Prophet (peace be upon him), which have been cited by Ibn Jarir, Ibn Kathir, and the author of Ruh-ul-Maani in their commentary on this passage.
We are apt to be impatient of the evils we see around us. We may give of our best service to Allah, and yet see no results. In our human short-sightedness we may complain within ourselves. But we must not be impatient. The angels of Grace come not haphazard, but by command of Allah according to His Universal Will and Purpose. Allah does not forget. If things are delayed, it is in accordance with a wise providence, which cares for all. Our plain duty is to be patient and constant in His service.
( 65 ) Lord of the heavens and the earth and whatever is between them - so worship Him and have patience for His worship. Do you know of any similarity to Him?"
That is, you should not only follow strictly the way of service and face all the obstacles and afflictions with patience, but also should not get uneasy, if there is a delay in revelation and help. You should rest content with His service as an obedient servant and perform persistently the duties and responsibilities entrusted to you as a servant and Messenger.
The word Samiya literally means a name sake. Here it implies: Allah is the only Deity. Do you know of any other deity besides Him? If there is none, and you know that there is none, then you do not have any alternative but to serve Him and obey His commands.
The more we taste of the truth and mystery of life, the more do we realise that there is no one to be mentioned in the same breath as Allah. He is above all names. But when we think of His beautiful qualities, and picture them to ourselves by names which give us some idea of Him, we can search the whole wide world of our imagination, and we shall not find another to be compared with Him in name or quality. He is the One: praise be to Him!
Here we come to the end of Part II of the exegesis of Surah Maryam. In Part III we will cover Ruku 5-6 [Verses 66-98] The concluding passages. You may now like to listen to Arabic recitation of Sürah Maryam with English subtitles:
You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand).
Photo| References: | 1 | 2 | 3 | 4 | 5 | 6 | 7 | Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi Usmani
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
