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.
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.
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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 I 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"
The surah begins with the mysterious disjoined words:
( 1 ) "كٓهٰيٰـعٓـصٓ " Kaf. Ha'. Ya'. Ayn. Sad.
[These disjoined letters are one of the mysteries of the Qur'an, and none but Allah (Alone) knows their meanings - see our earlier post for details: Understanding the Holy Quran: Huroof Muqatta’at - Disjoined Letters]. Ruku / Section 1 [ 1-15 ] The First Section makes a mention of Prophet Zechariah (peace be upon him) and the birth and youth of Prophet Yahya (John). Prophet Zechariah was a prophet of God whose office was in the temple in Jerusalem. He was in charge of services at the temple. Zechariah’s wife was barren and both were very old. Zechariah began to worry over who would carry on the daily services of the temple and preach the message of God after his death. In response to Zechariah’s earnest prayer to God for a son, an angel announced that God will provide him a son whose name will be Yahya (John). And God made John compassionate, wise, pure, and kind to his parents who diligently practiced the commandments of the Torah.
In the Bible, Zechariah is husband of Elisabeth who is the cousin of Maryam (Mary). The Quran tells us that Zechariah was also the guardian of Mary, the mother of Prophet Eesa (Jesus, peace be upon him).
( 2 ) This is an account of the mercy of your Lord to His servant Zechariah
In order to understand the position held by Zechariah, a descendant of Prophet Aaron, one should be acquainted with the system of priesthood among the children of Israel.
After the conquest of Palestine, the entire land was divided among the 12 tribes of the descendants of Prophet Jacob as inheritance, and the 13th tribe, the Levites, was entrusted with religious services and duties. Even among the *Levites, the house that was separated to sanctify the most holy things, to burn incense before the Lord, to minister unto him, and to bless in his name forever was the house of Prophet Aaron. The other Levites were not allowed to enter the Temple. Their duty was to wait on the sons of Aaron for the service of the house of the Lord, in the courts, and in the chambers, and in the purifying of all holy things, and to offer all burnt sacrifices unto the Lord in the Sabbaths, in the new moon, and on the set festivals. The descendants of Aaron were divided into 24 families, who came to serve the house of the Lord by turns. One of these families was of Abiah whose chief was Zachariah. Thus it was Zechariah’s duty to go into the house on his family’s turn and burn incense before the Lord. (For details, see 1 Chronicles, chapters 23, 24).
Also read the story of Zechariah as given in (Ayats 34-57 of Surah Aal-Imran). There the public ministry was the point stressed; here the beautiful relations between the son and the father.
The Mercy of Allah to Zechariah was shown in many ways: (1) in the acceptance of his prayer; (2) in bestowing a son like Yahya; and (3) in the love between father and son, in addition to the work which Yahya did as Allah's Messenger for the world.
*Levites are the descendants of the Tribe of Levi, one of the twelve tribes of Israel. Levites are integrated in Jewish and Samaritan communities, but keep a distinct status.
( 3 ) When he called to his Lord a private supplication.
In secret: because he feared that his own family and relatives were going wrong (xix. 5), and he wanted to keep the lamp of Allah burning bright. He could not very well mention the fear about his colleagues (who were his relations) in public.
( 4 ) He said, "My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy.
This preface shows the fervent faith of Zakariya, a prophet of the Most High Allah. His office was in the Temple, and his relatives were his colleagues. But he found in them no true spirit of the service of Allah and man. He was filled with anxiety as to who would uphold the godly ideas he had in mind, which were strange to his worldly colleagues.
( 5 ) And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir
His was not merely a desire for a son. If it had been, he would have prayed much earlier in his life, when he was a young man. He was too full of true piety to put merely selfish things into his prayers. But here was a public need, in the service of the Lord.
( 6 ) Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You]."
That is, I do not pray for a successor to inherit me alone, but a successor who may inherit the good ways of the house of Jacob.
It is true that an heir inherits property, but his higher duty is to represent in everything the personality of him from whom he inherits. It is doubtful whether Zakariya had any worldly property. But he had character and virtue, as a man of God, and this he wanted to transmit to his heir as his most precious possession. It was almost the most precious possession of the posterity of Jacob. The people around him had fallen away from Allah's Message. Could his heir, like him, try and renew it?
( 7 ) [He was told], "O Zechariah, indeed We give you good tidings of a boy whose name will be John. We have not assigned to any before [this] name."
In Luke the words are: There is none of thy kindred that is called by this name. (1: 61).
This was John the Baptist, the forerunner of Jesus. In accordance with his father's prayer he, and Jesus for whom he prepared the way, renewed the Message of Allah, which had been corrupted and lost among the Israelites. The Arabic form Yahya suggests "Life". The Hebrew form is Johanan, which means "Jehovah has been Gracious". Cf. Hananan in verse 13 below. It does not mean that the name was given for the first time, for we read of a Johanan the son of Careah in II Kings, xxv. 23, an otherwise obscure man. It means that Allah had, for the first time, called one of His elect by that name.
( 8 ) He said, "My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?"
( 9 ) He said: "So (it will be): thy Lord saith `That is easy for Me: I did indeed create thee before when thou hadst been nothing!' "
Who is the "He" in this clause? The majority of Commentators are of the opinion that it means the angel who brought the message from Allah. ( also see xix. 21 below.) But some Commentators construe it to refer to Zakariya. In that case the meaning will be: Zakariya after a little reflection said (in his wonder) "So!", i.e., "Can it really be so? Can I really have a son in my old age?" The speech following,"Thy Lord saith," etc., will then be that of the angel-messenger.
This dialogue is meant to impress that Allah is able to do whatever He wills and can make an impotent man and a barren woman give birth to a child, and likewise a virgin can be made to conceive a child.
Every man was nothing just before he was created, i.e., his personality was called into being by Allah. Even if there are material processes in forming the body, in accordance with the laws of nature, the real creative force is the power of Allah. But here there is a subtler meaning. John was the harbinger of Jesus, preparing the way for him; and this sentence also prepares us for the more wonderful birth of Jesus himself, see verse 21 below. Everything is possible with Allah.
( 10 ) [Zechariah] said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to the people for three nights, [being] sound."
The "Sign", was in order to convince Zakariya that the Lord's promise was true.
Compare this verse with Surah Aal-Imran iii. 41. The variations are interesting. Here it is "for three nights": there it is "for three days". The meaning is the same, for a day is a period of 24 hours. But the point of view is different in each case. There it was from the point of view of the Ummat or Congregation, among whom he worked by day; here the point of view is that of his individual soul, which spent the nights in prayer and praise. Notice again that at the end of the next verse, we have here, "In the morning and the evening", and at the end of iii. 41, "In the evening and in the morning"-showing again that the point of view is reversed.
( 11 ) So he came out to his people from the prayer chamber and signaled to them to exalt [Allah] in the morning and afternoon.
The word mihrab usually refers to that niche in mosques where the leader of the prayer stands. In this instance, however, the term signifies the apartments usually built in synagogues and sanctuaries on a raised platform adjacent to the place of congregational worship, which served as the residence of caretakers, servants and beggars. Mary lived in an apartment of this kind and devoted all her time to worship and prayer.
Below we reproduce the details of this event as given in Luke’s Gospel so that the reader may study and compare the Quranic version with the Christian version. The references and additions within the brackets are ours:
There was in the days of Herod, the king of Judaea, (see Surah 17. Al-Israa / Surah Bani Israel :7) a certain priest named Zacharias, of the course of Abiah: and his wife was of the daughter of Aaron, and her name wag Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, according to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; (there is no mention of Zacharias’ prayer anywhere in the Bible) and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John (that is, Yahya). And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord (Sayyidun: a great leader according to the Quran, (Surah Aal-Imran, Ayat 39), and shall drink neither wine nor strong drink (the Quranic version: Taqiyyun, pious and pure); and he shall be filled with the Holy Ghost, even from his mother’s womb (the Quran says: We blessed him with judgment while he was yet a child). And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit of the power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
And Zacharias said unto the angel, Whereby shall I know this for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. (This is different from the Quran, which gives it as a sign, whereas according to Luke, it was a punishment. Moreover, the Quran mentions it as the silence for three consecutive days, but Luke says that Zacharias remained dumb till the birth of John). And the people waited for Zacharias, and marveled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. (Luke 1: 5-22).
( 12 ) [Allah] said, "O John, take the Scripture with determination." And We gave him judgement [while yet] a boy
Time passes. The son is born. In this section of the Sura the centre of interest is Yahya, and the instruction is now given to him. 'Keep fast hold of Allah's revelation with all your might': for an unbelieving world had either corrupted or neglected it, and Yahya (John the Baptist) was to prepare the way for, Jesus, who was coming to renew and re-interpret it.
The details regarding the birth of Prophet John (peace be upon him), according to the divine will, and his coming of age, have been left out. Here, in one sentence, the mission of Prophethood entrusted to him on attaining maturity has been stated, which was to observe and follow the Torah in letter and spirit, and to exhort the Israelites as well to do the same.
The Arabic word hukm implies ability (1) to make decisions, (2) to form right opinions, (3) to interpret the divine law, (4) to solve problems, and (5) it also means authority from Allah to decide affairs.
Hukm may also be translated Wisdom, implies something more than Wisdom; it is the Wisdom or Judgment that is entitled to judge and command, as in the matter of denouncing sin.
( 13 ) And affection from Us and purity, and he was fearing of Allah
The Arabic word hanan is almost synonymous with mother’s love. In other words, Prophet John bore in his heart the same kind of intense love for Allah’s servants as a mother has for her child.
( 14 ) And dutiful to his parents, and he was not a disobedient tyrant.
( 15 ) And peace be upon him the day he was born and the day he dies and the day he is raised alive.
This is spoken as in the life-time of Yahya. Peace and Allah's Blessings, were on him when he was born; they continue when he is about to die an unjust death at the hands of a tyrant; and they will be specially manifest at the Day of Judgment.
In order to have a full understanding of the mission and the pure character of Prophet John, about which brief references have been made in this Surah and Surah Aal- Imran, it will be useful to study this story as given in different Books of the New Testament in the following order:
According to Luke, Prophet John was older than Prophet Jesus (peace be upon them) by six months and their mothers were cousins. He was appointed a Prophet at the age of 30 years, and according to the Gospel of John, he started his mission of inviting the people toward God in Jordan. He would say: I am the voice of one crying in the wilderness. Make straight the way of the Lord. (John, I: 23)
According to Mark: John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. (Mark, I: 45). He thus came to be known as John the Baptist, and the Israelites held him as a prophet. (Mat. 21: 26). Prophet Jesus said about John: Among them that are born of women there hath not risen a man greater than John the Baptist." (Mat. 11 : 11).
John had his raiment of camel’s hair, and a leather girdle about his loins; and his meat was locusts and wild honey. (Mat. 3: 4). He would say: Repent ye, for the kingdom of heaven is at hand. (Mat. 3: 2). By this he meant that very soon Prophet Jesus was going to start his mission of Prophethood. The same thing has been said about him in the Quran: He (John) will come to confirm a command from Allah. (Surah Aal-Imran, Ayat 39). For the same reason he has been called a sign of or pointer to Prophet Jesus (peace be upon him).
He urged the people to observe the Fast and Prayers. (Mat. 9: 14, Luke, 5: 33, I1: 1). He would also tell them: He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. (Luke 3: 11). When the tax-collectors asked: Master, what shall we do? He said unto them: Exact no more than that what is appointed you. (12-13). And when the soldiers sought his guidance, he said: Do violence to no man, neither accuse any falsely; and be content with your wages. (Luke, 3: 14).
When the corrupt scholars, Pharisees and Sadducees of the Israelites, came to be baptized by him, he rebuked them, saying: O generation of vipers, who hath warned you to flee from the wrath to come? Think not to say within yourselves: We have Abraham to our father, now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. (Mat-3 :7-10).
The Jewish ruler of his time, Herod Antipas, in whose government he was performing his mission of inviting the people to the truth, had been so deeply influenced by the Roman civilization that he was causing sin and evil to spread freely in the land. He had kept Herodias, his brother Philip’s wife, unlawfully in his house; when Prophet John reproved him for this and raised his voice against other evils being committed by him, Herod got him arrested and sent to jail. However, he held him in high esteem for his piety and righteousness and even feared him on account of the great respect he enjoyed among the people. On the contrary, Herodias thought that the moral consciousness that Prophet John was producing among the people was directly aimed at women like herself and pulling them down in the public eye. Thus she nursed a grudge against him and would have him killed but could not. Soon an opportunity came her way. On the birthday banquet of Herod, her daughter danced and so delighted Herod and others that the king said to her: Ask of me whatsoever thou wilt, and I will give it thee. The girl asked her mother what she should ask for. The mother said: Ask for the head of John the Baptist. The girl went back to the king and requested to have there and then the head of John the Baptist on a dish. Herod felt sorry to hear this, but could not reject the demand of the daughter of his beloved. He at once got Prophet John killed in the prison and presented his head on a dish to the dancing girl. (Mat. 14: 3-12, Mark, 6: 17-29, Luke, 3: 19-20).
Here we come to the end of Ruku 1. Before we begin Ruku 2, it may be pointed out here that Ruku 1 serves as a premise for what follows after it as Prophets Zakriya and Yahya (peace be upon them both) have had a profound affect on Maryam, Mary mother of Prophet Jesus (peace be upon him) as will be seen as we sail trough Ruku 2:
Ruku / Section 2 [ 16-40 ] Section 2 makes a detailed mention of Maryam (Mary, may Allah be pleased with her) and the extraordinary environment in which Prophet Eesa (Jesus, peace be upon him) was born and later his account of prophethood: Verses 16-26 mention the story of Maryam and the miraculous birth of Isa (Jesus)
( 16 ) And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east.
For comparison, see ( Surah iii Aal-Imran, Ayats 34-57), and (Surah iv An-Nisa, Ayat 156). The story of Mary as related in iii. 42-51. Here the whole theme is different: it is the personal side of the experiences of the worshippers of Allah in relation to their families or environment.
"when she withdrew from her family to a place toward the east" - To a private eastern chamber, perhaps in the Temple. She went into privacy, from her people and from people in general, for prayer and devotion. It was in this state of purity that the angel appeared to her in the shape of a man. She thought it was a man. She was frightened, and she adjured him not to invade her privacy.
( 17 ) And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.
The Sanctuary where she had retired for devotion in the Temple, where as per the customs in place, she hung a curtain to conceal herself from the people. It cannot be Nazareth as some people have wrongly taken it to be, because Nazareth is to the north of Jerusalem.
( 18 ) She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah."
( 19 ) He said, "I am only the messenger of your Lord to give you [news of] a pure boy."
Allah had destined her to be the mother of the Prophet Jesus Christ, and now had come the time when this should be announced to her.
( 20 ) She said, "How can I have a boy while no man has touched me and I have not been unchaste?"
( 21 ) He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.' "
The word “Thus shall it be” are very significant as has been stated in (verse 9 above). The plain meaning is this: A pure son shall be born to you just as your Lord has decreed, even though no man has touched you. The same was the response to prophet Zechariah as stated in( Ayat 9) above. And it is a sheer perversion to interpret it as: So shall it be that a man will touch you and a son will be born to you. For, if it were to mean: You will bear a son like all other women of the world, the subsequent two sentences, Your Lord says: This is an easy thing for Me to do, and We will make that boy a sign for the people, would have become meaningless. Had this birth been an ordinary birth like the birth of every other child, there would have been no occasion to boast: It is an easy thing, and that it will be made a sign (miracle). This will be so because the child will speak in the cradle.
Yousaf Ali interprets the verse as under:
The mission of Jesus is announced in two ways (1) he was to be a Sign to men; his wonderful birth and wonderful life were to turn an ungodly world back to Allah; and (2) his mission was similar to that of all prophets of Allah. But the point here is that the Israelites, to whom Jesus was sent, were a hardened race, for whom the message of Jesus was truly a gospel of Mercy.
For anything that Allah wishes to create, He says "Be", and it is (Surah iii Aal-Imran. 47). There is no interval between His decree and its accomplishment, except such as He imposes by His decree. Time may be only a projection of our own minds in this world of relativity.
( 22 ) So she conceived him, and she withdrew with him to a remote place.
When she conceived the child, she left the sanctuary and went to a distant place (Bethlehem) in order to escape the bitter criticism of the people. They would have said: Look at the virgin daughter of the pious house of Aaron! She has conceived a child and that, too, in the sanctuary where she had retired for devotion! Thus she temporarily succeeded in concealing the shame of the conception, but this event itself is a proof that prophet Jesus was born without a father. Had Mary been married and had a husband, she would not have left his or her parents house by herself and chosen a distant place for the purpose of delivery.
( 23 ) And the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten."
The words “Would that...” show the extreme state of anxiety in which Mary found herself at the time. She did not utter these words on account of the labor pains but due to the pangs of sorrow as to how she would conceal the child from her people. The angel’s words, grieve not at all explain why she had spoken these desperate words. When a married girl is delivering her first baby, she might be dying with pains, but she is never so sorrowful and grieved.
( 24 ) But he called her from below her, "Do not grieve; your Lord has provided beneath you a stream
.( 25 ) And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates.
Unseen Providence had seen that she should not suffer from thirst or from hunger. The rivulet provided her with water also for ablutions.
( 26 ) So eat and drink and cool your eyes; and if you see any person say to him: 'Verily I have vowed a fast to the Most Compassionate Lord, and so I shall not speak to anyone today.'
That is, you need not say anything with regard to the child. It is now Our responsibility to answer the critics. This also indicates why Mary was so sad and grieved. Had she been married and given birth to her first baby like any other mother, there was no occasion to tell her to observe a fast of silence, though it was a common custom among the Jews.
Cool thine eye: An idiom for "comfort thyself and be glad". The literal meaning should not, however, be lost sight of. She was to cool her eyes (perhaps full of tears) with the fresh water of the rivulet and take comfort that a remarkable babe had been born to her. She was also to look around, and if any one came near, she was to decline all conversation. It was quite true: she was under a vow, and could not talk to anyone.
She was to decline all conversation with man or woman, on the plea of a vow to Allah. The "fast" here does not mean abstinence literally from eating and drinking. She has just been advised to eat the dates and drink of the stream. It means abstinence from the ordinary household meals, and indeed from human intercourse generally.
Verses 27-34 mention how Maryem brought her baby (Jesus) to her people, and the baby spoke to his people in the cradle to defend his mother and proclaim his assignment to be their Prophet
( 27 ) Then she brought him to her people, carrying him. They said, "O Mary, you have certainly done a thing unprecedented.
The amazement of the people knew no bounds. In any case they were ready to think the worst of her, as she had disappeared from her kin for some time. But now she comes, shamelessly parading a baby in her arms! How she had disgraced the house of Aaron, the fountain of priesthood!
( 28 ) O sister of Aaron, your father was not a man of evil, nor was your mother unchaste."
“Sister of Aaron” may either mean that Mary had a brother of the name of Aaron, or it may mean that she belonged to the family of Prophet Aaron. The first meaning is supported by a tradition of the Prophet Muhammad (peace be upon him) and the second is plausible because that is supported by the Arabic idiom. But we are inclined to the second meaning, for the wording of the said tradition does not necessarily mean that she actually had a brother named Aaron. The tradition as related in Muslim, Nasai, Tirmizi, etc. says that when the Christians of Najran criticized the Quranic version of stating Mary as the sister of Aaron before Mughirah bin Shubah, he was not able to satisfy them, because Prophet Aaron had passed away centuries earlier. When he presented the problem before the Prophet (peace be upon him), he replied: Why didn’t you say that the Israelites named their children after their Prophets and other pious men? That is: You could have answered their objection like this as well."
Cross Reference Surah iii Aal-Imran:
(3:35). (He also heard) when the woman of 'Imran said: 'O Lord! Behold, unto You do I vow that the child in my womb is to be devoted to Your exclusive service. Accept it, then, from me. Surely You alone are All-Hearing, All-Knowing.'
If the 'woman of 'Imran' is interpreted as the wife of 'Imran, this 'Imran must be different from the 'Imran just mentioned (verse 34 of Surah iii Aal Imran). In the Christian tradition the name of the father of Mary is mentioned as Joachim. If this expression, however, is interpreted to mean 'a woman of the house of 'Imran', it would mean that the mother of Mary belonged to that tribe. There is, unfortunately, no definite source of information that would lead us to prefer one interpretation to the other, as there is no historical record either about who the parents of Mary were, or to which tribes they belonged. Were we to accept the tradition that the mother of John (Yahya) and the mother of Jesus were cousins, then it would be valid to interpret the expression as meaning 'a woman of the tribe of 'Imran' for, according to the Gospel of Luke, the mother of John was one of the daughters of Aaron (Luke 1:5).
( 29 ) So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"
People who misinterpret the Quran translate this verse as: How shall we talk with him, who is but a child of yesterday? They attribute these words to the elderly people of the Jews, who said years later, when Jesus was a grown up boy, that they could not have any useful dialogue with a mere kid. But the person who keeps the whole context in view, will realize that this interpretation is absurd and has been given merely to avoid the miracle. As a matter of fact, the dialogue took place when the people were condemning Mary who being unmarried, had brought forth a child, and not when the child had grown up into manhood. (Ayat 46 of Surah Aal-Imran) and (Ayat 110 of Surah Al-Maidah) also support the view that Prophet Jesus had uttered these words as a baby in the cradle and not when grown up. In the first verse, the angel while giving the good news of a son to Mary, says: He will speak to the people alike when in the cradle and when grown up. In the other verse, Allah Himself says to Prophet Jesus: You talked to the people even in the cradle as you talked when you were grown up.
( 30 ) [Jesus] said, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.
Here the words " عَبۡدُ اللّٰهِ " clearly mean "The Servant of Allah." And it totally negates the notion that the young Jesus had said that he was the son of Allah (God forbids).
( 31 ) And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive
( 32 ) And [made me] dutiful to my mother, and He has not made me a wretched tyrant.
The words used are: “dutiful to my mother” instead of “dutiful to my parents”. This is another proof of the fact that Jesus (peace be upon him) had no father, and for the same reason he has been called Jesus son of Mary everywhere in the Quran.
( 33 ) And peace is on me the day I was born and the day I will die and the day I am raised alive."
This speech in the cradle by Jesus was the sign to which the angel referred in ( Ayat 21 above ). As Allah intended to punish the children of Israel for their continuous wicked ways and evil deeds, He made a pious virgin girl of the family of Prophet Aaron, who had devoted herself to worship in the Temple under the patronage of Zachariah, bear a child and bring it before her people in order to concentrate the whole attention of people assembled there on this extraordinary event. Then He made this new born child speak out even in the cradle that he had been appointed a Prophet. Though they had seen this wonderful sign of Allah, they rejected the Prophethood of Jesus and brought him to the court for crucifixion, and thus incurred the wrath of Allah.
Please read detailed explanation of verse 171 of Surah An Nisa, Chapter 4 for detailed commentary on birth of Jesus.
( 34 ) That is Jesus, the son of Mary - the word of truth about which they are in dispute.
The disputations about the nature of Jesus Christ were vain, but also persistent and sanguinary. The modern Christian churches have thrown them into the background, but they would do well to abandon irrational dogmas altogether.
Verses 35-40 make it very clear that Prophet Eesa (Jesus) is not the son of God, it is not befitting to the Majesty of God that He needs to beget a son for name, fame, help or continuity of race
( 35 ) It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, "Be," and it is.
In (Ayats 1-35), it has been shown that the “Doctrine of the son of God” in regard to Prophet Jesus is absolutely wrong. For just as the miraculous birth of Prophet John did not make him the son of God, so the miraculous birth of Prophet Jesus could not make him the son of God. For the births of both were the result of the same sort of miracle as they have been mentioned together in the same context in the Gospel of Luke. Therefore, it is mere distortion that the Christians should regard one as the servant of God and the other as the son of God.
( 36 ) [Jesus said], "And indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path."
This declaration by Prophet Jesus (peace be upon him) has been cited to tell the Christians that Prophet Jesus (peace be upon him) also taught the same doctrine of Tawhid as was taught by all other Prophets. And it was they who had invented the doctrine of shirk by making him the son of God.
As opposed to the crooked superstitions which take refuge in all sorts of metaphysical sophistries to prove three in one and one in three. In the Qur'an there is no crookedness (xviii. 1). Christ's teaching was simple, like his life, but the Christians have made it crooked.
Please also refer to Surah iii Aal-Imran verse 80, and Surah v Al- Maidah verses 75, 77 and 116.
( 37 ) But different parties began to dispute with one another. A dreadful woe awaits on that great Day for those that reject the Truth.
Factions means the sects of the Christians.
Judgment: the word in the original is Mash-had, which implies many things: (1) the time or place where evidence is taken, as in a Court of Judgment; (2) the time or place where people are produced (to be judged); and (3) the occasion for such production for the taking of evidence. A very expressive phrase for the Day of Judgment.
( 38 ) How [clearly] they will hear and see the Day they come to Us, but the wrongdoers today are in clear error.( 39 ) And warn them, [O Muhammad], of the Day of Regret, when the matter will be concluded; and [yet], they are in [a state of] heedlessness, and they do not believe.
( 40 ) Indeed, it is We who will inherit the earth and whoever is on it, and to Us they will be returned.
Here the address which was meant to be delivered before King Negus and his courtiers comes to an end. In the Overview to this Surah, we have already stated the historical background of this address. In order to form an idea of its great significance, it should be kept in mind that:
(a) This address was sent down at the time when the persecuted Muslims of Makkah were going to migrate to a Christian kingdom so that they may present before the Christians the true Islamic creed about Prophet Jesus (peace be upon him). This shows that the Muslims under no circumstances should conceal the truth,
(b) It shows a most wonderful moral courage of the Muslim migrants to Habash that they recited this address in the royal court at the critical moment, when the courtiers who had been bribed were bent on handing them over to their enemies. They indeed were faced with the real threat that this frank Islamic criticism of the basic articles of the Christian faith might turn the king against them and he might hand them over to the Quraish. But in spite of this, they presented the whole truth before the king without the least hesitation.
Here we come to the end of Part I of the exegesis of Surah Maryam. In Part II we will begin with the mention of Prophets Abraham, Moses, Ishmael and Idris
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.
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