How Qur'an describes miraculous birth of Messiah, Eesa (Jesus), the son of Mary

25th December enlightens up the Christian world for the celebrate the birth of a God in human flesh. The history and the Divine Scriptures have been so much twisted and modified to turn a Prophet of God into a human God, something that is against the teachings of Injeel (Bible) wherein Jesus proclaims himself as a servant of God and proclaims whatever he says has been from the Lord. Herein under are some verses from Bible that proclaim Jesus as son of God:

And when Jesus is baptized the Father speaks from heaven and says: “You are my beloved Son; with you I am well pleased” (Mark 1:11).

“The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). 

God, our Father in Heaven, loves us immensely. His greatest gift to humankind, His Son, Jesus Christ, reflects that love. John 3:16 in the Bible describes God’s love and His plan for the happiness of His children. 

And this wrong perception angered the Jews who ultimately had him crucified:

“This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (John 5:18). 

The Qur'an too mentions the miraculous birth of Prophet Eesa (Jesus, may peace be upon him) and calls him Son of Mary, for the miraculous birth of Jesus should not equate him as son of God and even make him as par with God. Instead of bowing to God for showing the people of Israel a Divine Miracle, terming a prophet into God is extremely misleading. And it is for this reason that more and more Christians are embracing Islam for Qur'an explicitly removes any misconception about the Prophet Eesa. 

Before we share the verses related to birth of Prophet Eesa, let us just share another verse from Surah Maryam, in which those who say that God has had a son are warned for their blasphemous allegations:

• (19:36) (Jesus had said): "Indeed Allah is my Lord and your Lord, so serve Him alone. This is the Straight Way
• (19:88) They claim: "The Most Compassionate Lord has taken a son to Himself."
• (19:89) Surely you have made a monstrous statement.
• (19:90) It is such a monstrosity that heavens might well-nigh burst forth at it, the earth might be cleaved, and the mountains fall
• (19:91) at their ascribing a son to the Most Compassionate Lord.
• (19:92) It does not befit the Most Compassionate Lord that He should take a son.
• (19:93) There is no one in the heavens and the earth but he shall come to the Most Compassionate Lord as His servant.

Now, we share a few verses from Surah 3. Al-i'Imran (The Family of Imran), which too mention the miraculous birth of Prophet Eesa from the time angels approached Mary, mother of Jesus to give her glad tidings of a son:

اِذۡ قَالَتِ الۡمَلٰٓـئِكَةُ يٰمَرۡيَمُ اِنَّ اللّٰهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنۡهُ ۖ اسۡمُهُ الۡمَسِيۡحُ عِيۡسَى ابۡنُ مَرۡيَمَ وَجِيۡهًا فِى الدُّنۡيَا وَالۡاٰخِرَةِ وَمِنَ الۡمُقَرَّبِيۡنَۙ‏ 

(3:45) And when the angels said: 'O Mary! Allah gives you the glad tidings of a command from Him: his name shall be Messiah, Jesus, the son of Mary. He shall be highly honoured in this world and in the Next, and shall be one of those near stationed to Allah.

وَيُكَلِّمُ النَّاسَ فِى الۡمَهۡدِ وَكَهۡلًا وَّمِنَ الصّٰلِحِيۡنَ‏ 

(3:46) And he shall speak to men in the cradle and also later when he grows to maturity and shall indeed be among the righteous.'

قَالَتۡ رَبِّ اَنّٰى يَكُوۡنُ لِىۡ وَلَدٌ وَّلَمۡ يَمۡسَسۡنِىۡ بَشَرٌ ​ؕ قَالَ كَذٰلِكِ اللّٰهُ يَخۡلُقُ مَا يَشَآءُ​ ؕ اِذَا قَضٰٓى اَمۡرًا فَاِنَّمَا يَقُوۡلُ لَهٗ كُنۡ فَيَكُوۡنُ‏ 

(3:47) She said: 'O my Lord! How shall I have a son when no man has ever touched me?' The angel answered: Thus, shall it be. Allah creates whatever He wills. When He decides something, He merely says: "Be" and it is.

وَيُعَلِّمُهُ الۡكِتٰبَ وَالۡحِكۡمَةَ وَالتَّوۡرٰٮةَ وَالۡاِنۡجِيۡلَ​ۚ‏ 

(3:48) And He will teach him the Book, the Wisdom, the Torah, the Gospel,

وَمُصَدِّقًا لِّمَا بَيۡنَ يَدَىَّ مِنَ التَّوۡرٰٮةِ وَلِاُحِلَّ لَـكُمۡ بَعۡضَ الَّذِىۡ حُرِّمَ عَلَيۡكُمۡ​وَجِئۡتُكُمۡ بِاٰيَةٍ مِّنۡ رَّبِّكُمۡ فَاتَّقُوۡا اللّٰهَ وَاَطِيۡعُوۡنِ‏ 

(3:50) And I have come to confirm the truth of whatever there still remains of the Torah, and to make lawful to you some of the things which had been forbidden to you. have come to you with a sign from your Lord; so have fear of Allah and obey me

(Verse 47) That is, "Although no man has touched you, yet a son shall be born to you." It should be noted that the same word "kazalika, "meaning "so shall it be," had been used in response to Zacharias' prayer. It, therefore, carries the same sense here. Moreover, the whole context here corroborates the story that Mary was given the glad tidings of the birth of a son without any sexual intercourse, and the birth of Christ, in actual fact, took place in that unusual way. If a son was to be born to her in the normal known way, and if the event of the birth of Jesus had taker. place in a natural way, then the whole discourse starting from verse 33 and ending with verse 63 would become absolutely pointless. Not only that but all other references to the unusual birth of Jesus in the Qur'an would lose their significance and meaning. The Christians had made Jesus the Son of God and worthy of worship simply because of his unusual birth without a father and the Jews had accused Mary because they had witnessed that she had given birth to a child, though she was not married. Had it been otherwise, then the two groups could have been told plainly that the girl was married to such and such a man and that Jesus was from his seed. In that case, one fails to see the reason why such a long introduction and a series of arguments should have been necessary to remove all doubts about his miraculous birth. Then Jesus could have been called the son of a particular man, instead of being called "the son of Mary". The position of those people who, on the one hand, profess to believe the Holy Qur'an to be the Word of Allah and on the other hand try to prove that Jesus was born after the natural coming together of a husband and wife, really try to show that Allah is not able to express Himself as clearly as these people. (May God protect us from blasphemy!) 

Muhammad Asad Explanation:

Lit., "whose name shall be 'the Anointed' (al-masih)". The designation al-masih is the Arabicized form of the Aramaic meshiha which, in turn, is derived from the Hebrew mahsiah, "the anointed" - a term frequently applied in the Bible to the Hebrew kings, whose accession to power used to be consecrated by a touch with holy oil taken from the Temple. This anointment appears to have been so important a rite among the Hebrews that the term "the anointed" became in the course of time more or less synonymous with "king". Its application to Jesus may have been due to the widespread conviction among his contemporaries (references to which are found in several places in the Synoptic Gospels) that he was descended in direct - and obviously legitimate - line from the royal House of David. (It is to be noted that this could not have related to his mother's side, because Mary belonged to the priestly class descending from Aaron, and thus to the tribe of Levi, while David descended from the tribe of Judah.) Whatever may have been the historical circumstances, it is evident that the honorific "the Anointed" was applied to Jesus in his own lifetime. In the Greek version of the Gospels - which is undoubtedly based on a now-lost Aramaic original - this designation is correctly translated as Christos (a noun derived from the Greek verb chriein, "to anoint"): and since it is in this form - "the Christ" - that the designation al-masih has achieved currency in all Western languages, I am using it throughout in my translation.

Javed Ahmad Ghamidi Explanation:

These are glad tidings for Mary about the birth of a child without any role by a male. However, these glad tidings have been given by commencing them only with the word “command” so that the nature of the whole matter remains evident to her and a lady who is a virgin and an embodiment of chastity and modesty is, in the first place, even prepared to listen to what is intended to be said to her.

(His name will be Messiah) This is a title of Jesus (sws). There was a tradition among the Israelites according to which prophets and kings were declared so after a type of sacred oil was rubbed on their heads. For Jesus (sws), it was as if this declaration was made right after his birth in his cradle directly by the Almighty Himself. Thus, this title of Messiah became specific for him. In the Gospels, he is called the Messiah of God for this very reason.

(Jesus, son of Mary) Ie., he will not be the son of a father. In the opinion of Imām Amīn Aḥsan Iṣlāḥī by calling Jesus (sws) as son of Mary (sws), the Qur’ān has left no possibility for people who through weak interpretations wanted to alter its clear directives. His words are:

… If Jesus (sws) was the son of a father, then what was the hindrance for the Qur’ān to call him after his father’s name instead of calling him son of Mary (sws)? The Qur’ān could also have called him Messiah son of Joseph, but it did not. Why after all? (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 93)

(He shall be noble) The nobility mentioned is the same as the one which is mentioned earlier in relation to John (sws). Imām Amīn Aḥsan Iṣlāḥī has shed light on various aspects of this nobility thus:

… It is evident from the narration in Luke that it was at the age of twelve that Jesus (sws) gave instruction for the first time in the temple; however, even in this tender age such was the nature of the wisdom of his words, the eloquence of his speech and the grandeur of his style that the jurists, the Pharisees, the chief soothsayer (kāhin) and all the staff of the temple became dumbfounded. In utter astonishment, they would inquire after the identity of the person who would speak with such majesty as if he was speaking on behalf of God. When he started to preach in the settlements of Judea, it had a great impact all over. People would come to listen to him in multitudes. Both the jurists and the Pharisees were dumbstruck. In order to corner him and reduce his fame among the masses, they would pose different questions to him. Jesus (sws) would answer them in a few words in such a convincing manner that they would have nothing to say in return and would dare not open their mouths. Not much time elapsed before the fame of his nobility spread so much that the masses started to call him the king of Israel and would be full of praise for him. Matters reached such an extent that this issue came before the Roman authorities: Herodotus and Pilatus as a critical issue. However, they too in spite of their power and authority were awe-stricken before the greatness and fame of Jesus (sws).

The second aspect of the nobility of Jesus (sws) is that in spite of the fact that he was born without a father and in general circumstances, it cannot be imagined that a child who does not have a father seldom would be respected and honoured – the case of Jesus (sws) was just the opposite: since he was born as a result of the word kun, such was the nature of this miraculous command that from the very day he was born he was regarded as noble in the eyes of the masses to such an extent that no one was invested with it in those times. All his life he was surrounded by enemies who were after his life; however, no one could dare call him a child born out of wedlock. If a group from among the Jews were bold enough to make this allegation, it was in later times; no one had the courage to do it in his times. The glad tidings of this nobility were given to Mary (sws) together with the glad ridings of his birth for the reason that she is assured that not being born from a father will not affect the nobility of the child or that of her own.

The third aspect of this is that it negates the nonsensical incidents recorded in the Gospels that the Jews, God forbid, slapped Jesus (sws), made fun of him, abused him and spate on his face. Most of these absurd tales are incorrect, as we shall explain later. The enemies of the messengers of God do dare to disparage them and for this they are even granted an opportunity by the Almighty to some extent; however, they cannot exceed a certain limit; if a nation tries to cross it, the Almighty protects His messenger Himself and such wretched people are destroyed. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 92)

(Surely, God alone is my Lord and yours also; hence, serve Him only. This alone is the straight path.”) The Qur’ān here has corrected the expression “my father” and “your father” which occurs at numerous places in the Gospels. This is what Jesus (sws) had actually said; however, since in Hebrew the word for father and God is the same (ie اب) and so is the word for son and servant (ie ابن), when the Christians invented the belief of divinity of Jesus (sws) they used this similarity of words to their advantage. 

Tafsir Qur'an Wiki:

To the human mind, Jesus’s birth remains the greatest of all miracles. According to God’s will, which is free of all restrictions, it is nothing out of the ordinary.

 

We are told that Mary qualified, through purification, devotion and sincere worship, to receive this honour and to be chosen for this great event. Here she is receiving the news for the first time through the angels in this world and in the life to come, and shall be: “The angels said: Mary, God sends you the happy news, through a word from Him, [of a son] whose name is the Christ, Jesus, son of Mary, honour among those who are favoured by God.’” It is a complete piece of news which tells of the whole affair. She receives the news in a word from God, namely the Christ, Jesus, son of Mary. In the construction of the sentence, the name “the Christ” is a substitute for the term “a word”. Yet, he is indeed the “Word”. What does this expression actually mean?

 

This and similar statements are of those matters which lie beyond our human perception. There is no way to determine what they precisely mean. They may be part of what God referred to in His earlier statement in the sūrah: “He it is Who has sent down to you the Book, containing verses which are clear and precise — and these are the essence of the Book — and others are allegorical. Those whose hearts have swerved from the truth pursue that part of it which is allegorical, seeking to create dissension and trying to give it an arbitrary meaning.” The matter, however, appears to be much simpler if our purpose is to understand this fact in such a way which keeps our hearts in direct contact with God and His perfect creation, His limitless ability and unrestricted will. It was God’s will that human life should start with the creation of Adam from clay. Whether He has made Adam directly from clay or He made from clay an earlier species which continued to develop until the humankind came into existence has no bearing whatsoever on the nature of the secret which remains known only to God. That is, the secret of life which was given to the first living creature, or given to Adam if he was created directly out of lifeless clay. Both are the same in relation to God’s work. Neither should be considered preferable to the other in explaining existence.

 

Where has this life come from, and how? It is certainly something different from dust and different from all the lifeless materials available on the earth. It is something extra, something different. It is something which brings about certain aspects which can never be found in dust, clay or in any lifeless material whatsoever. How has this secret come about? The fact that we do not know does not justify our denial of its existence or our indulging in petty arguments as those who believe only in matter do.

 

They pursue their arguments with a narrow-mindedness which cannot be respected by any man of reason, let alone any scientist. The fact remains that we do not know. All the attempts which we human beings have made with our limited means to determine the origin of life, or to initiate life from something which is lifeless, have achieved nothing.

 

We do not know, but God, Who has given life, knows. He tells us that life is the breathing of His spirit into something. He further tells us that giving it is achieved by a word from Him: “Be, and it is.” What is this spiritual breathing? How is the spirit blown into something lifeless so as to bring it into existence? This is a secret which remains incomprehensible to human reason. We cannot achieve that understanding because it is not part of our business. To know these answers does not benefit man in the discharge of his mission for which God has created him, namely, to be in charge of the earth. He will never need to create life from death. Hence, what is the value to him of knowing the nature of life, or the nature of the breathing of the Divine spirit, or how it has been given to Adam or to the first creature in the chain of living beings?

 

God tells us that the breathing of His spirit in Adam is what gave Adam his honourable place and distinction, even above the angels. It must be, then, something different from that mere “life” given to worms and germs. This leads us to consider man as a kind of creation with a separate existence. He has a special place in the general order of the universe which is not shared by any other creature. This, however, is not our immediate subject. We have only made this brief reference to it in order to warn the reader against any doubts which may arise as a result of arguments surrounding the advent of man.

 

What is important here is that God is telling us about the initiation of life. It does not matter that we remain unable to comprehend the nature of this secret or understand how life is breathed into something lifeless.

 

It was God’s will, after Adam came into existence in that direct way, to establish a certain procedure for the regeneration of human life. This procedure requires that a male and a female come together and that the female egg be fertilized by a male sperm for conception to take place. Neither the egg nor the sperm is lifeless.

 

People were familiar with this process for countless generations until God chose to make an exception to it in the case of an individual human being. He made his birth similar to the very first beginning, although not exactly the same. In this case, a female on her own receives the Divine spirit which initiates life, and the process is completed.

 

Was this breathing of the spirit what is described as the word? Or, was the word the line God’s will has taken? Or, does the word mean the command “be”, which may be taken as it is or may express that God’s will has chosen something in particular? Was the word Jesus, or is his existence derived from it? The pursuit of all such questions can only result in creating doubts. The only true conclusion is that God willed to initiate life in a manner which had no parallel. His unrestricted will accomplished such an initiation of life through a breathing of His spirit, the nature of which remains unknown to us while we understand its effects. There is no reason for us to understand its nature because such an understanding does not add to our ability to discharge our mission on earth, since to initiate life is not part of our appointed task. Viewed in this manner, the whole question becomes easy to understand and raises no doubts in our minds.

 

The angels gave Mary the happy news of a word from God whose name was the Christ, Jesus, son of Mary. That piece of news included his sex, name and lineage which revealed that he descended from his mother. It also included his qualities as well as his position with his Lord: “Honoured in this world and in the life to come, and shall be among those who are favoured by God.” As given by the angels, that piece of news refers to a miraculous aspect associated with his birth, “He shall speak to people in his cradle,” a glimpse of his future, “and as a grown man,” his character and the type of people to whom he belongs: “and shall be of the righteous.”

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat number 45 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.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | Who is Jesus | Johm 3:16 |

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.

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Surah Maryam - Mary: 19th Chapter of Quran Exegesis Part III

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.

وَاِنۡ مِّنْکُمْ اِلَّا وَارِدُهَا ​ؕ كَانَ عَلٰى رَبِّكَ حَتۡمًا مَّقۡضِيًّا​ۚ‏ 

 ( 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. 

وَيَزِيۡدُ اللّٰهُ الَّذِيۡنَ اهۡتَدَوۡا هُدًى​ؕ وَالۡبٰقِيٰتُ الصّٰلِحٰتُ خَيۡرٌ عِنۡدَ رَبِّكَ ثَوَابًا وَّخَيۡرٌ مَّرَدًّا‏

( 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!

وَاتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰهِ اٰلِهَةً لِّيَكُوۡنُوۡا لَهُمۡ عِزًّا ۙ‏  

( 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
• Verse by Verse Qur'an Study Circle
• Tafsir Ibn Khatir
• Al-Quran, Yusuf Ali Translation

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.

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Surah Maryam - Mary: 19th Chapter of Quran - Exegesis Part II

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.

يٰۤـاَبَتِ اِنِّىۡ قَدۡ جَآءَنِىۡ مِنَ الۡعِلۡمِ مَا لَمۡ يَاۡتِكَ فَاتَّبِعۡنِىۡۤ اَهۡدِكَ صِرَاطًا سَوِيًّا‏ 

( 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.

وَاذۡكُرۡ فِى الۡكِتٰبِ مُوۡسٰٓى​ اِنَّهٗ كَانَ مُخۡلَصًا وَّكَانَ رَسُوۡلًا نَّبِيًّا‏ 

( 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.

لَّا يَسۡمَعُوۡنَ فِيۡهَا لَـغۡوًا اِلَّا سَلٰمًا​ؕ وَلَهُمۡ رِزۡقُهُمۡ فِيۡهَا بُكۡرَةً وَّعَشِيًّا‏ 

( 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.

رَّبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ وَمَا بَيۡنَهُمَا فَاعۡبُدۡهُ وَاصۡطَبِرۡ لِـعِبَادَتِهٖ​ؕ هَلۡ تَعۡلَمُ لَهٗ سَمِيًّا‏ 

( 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
• Verse by Verse Qur'an Study Circle
• Tafsir Ibn Khatir
• Al-Quran, Yusuf Ali Translation

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.

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