Allah extends time for those in Error - boasting about their wealth, status, and worldly power

Most of us must have heard the idiom "Power corrupts" which in fact is a shortened form of the famous quote by the British historian Lord Acton (1887): "Power tends to corrupt, and absolute power corrupts absolutely."

The idiom means that when people gain power — whether political, financial, social, or religious — they are often tempted to misuse it for selfish purposes. The more power a person has, the greater the temptation to act unjustly, ignore rules, and put personal interests above moral principles.

Why this happens

• Ego and self-importance – Power can make someone believe they’re above others and the law.
• Lack of accountability – The more control someone has, the fewer checks exist on their actions.
• Moral numbness – Constant authority can reduce empathy for those with less power.
• Greed and entitlement – Having power often breeds the belief that one deserves more privileges.
• Isolation from reality – Leaders surrounded by loyal followers may lose touch with the truth.

If we look back in the history, the powerful, the arrogant and men of authority and wealth have always suppressed the weak and meek. This was also the case when Godly prophets and messengers brought the Divine Scriptures to them and told to live a life of humility and honesty rather than of arrogance and wielding power, for Allah does not like such people. And quite obviously, the power and wealthy mocked prophets of Allah and laughed at them for their faith which promises reward in a life after one dies.

Same was the case when Prophet Muhammad صلى الله عليه وسلم introduced Islam to the rich and wealthy pagans of Makkah, the powerful ruling tribes.  They even tried to seduce the Messenger of Allah by  offering him wealth, position and beautiful women to derail him from spreading the word of Allah. 

And like always, it was always the poor who understood the truth in the Godly words that spoke of deliverance from the yoke of their masters. And it was under such circumstances, ayat / verses from Qur'an warned them for extension of time while they were still in error and mislead.

With this premise in view, we share the Surah Maryam, verse 75 which says:

قُلْ مَن كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَـٰنُ مَدًّا ۚ حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا

Say, "Whoever is in error — the Most Merciful will extend for him an extension [of time] — until, when they see that which they were promised, either the punishment [in this world] or the Hour, they will come to know who is worst in position and weakest in soldiers." (19:75)

This is not the only warning in the Qur'an. Herein under are ayat / verses from other Surahs warning man time and again to mend his ways lest wrath fo Allah befalls on them not only this world, but also in the life of the Hereafter:

• 3:178 Disbelievers should not think that Our granting them respite is good for them; it is only to increase them in sin, then they will have a humiliating punishment.
• 6:44 When they forgot the warning, We opened for them the gates of everything (worldly enjoyment), until when they rejoiced in what they were given, We seized them suddenly.
• 7:182–183 Those who deny the truth — We will gradually lead them to destruction from where they do not know; We grant them respite, but Our plan is firm.
• 10:11 If Allah were to hasten for people the evil (they deserve) as they wish for good, their time would be decreed; but He leaves those who expect to meet Us in their transgression.
• 13:33–34 Those who plot evil are given respite, but Allah's punishment cannot be avoided.
• 14:30 They set up equals to Allah to mislead from His path — say, "Enjoy yourselves, for your destination is the Fire."
• 16:55 They enjoy what We provide, then they will know (the consequence).
• 23:54–55 Leave them in their ignorance for a time; do they think that wealth and children are given as a sign of good for them? No, but they do not perceive.
• 43:33–35 If not for fear of all people becoming one (in disbelief), We would have made for those who disbelieve roofs of silver and stairways, as a test.

Context of the verse 19:75 shared above

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.

This verse is part of a discussion where the disbelievers in Makkah mocked the Prophet ﷺ and the believers, boasting about their wealth, status, and worldly power (see verses 73–74). They implied that their worldly success was proof that they were on the right path. Allah responds by reminding the Prophet ﷺ that:

• Being given more time and more blessings in this world does not mean Allah approves of someone.
• Sometimes, Allah grants the misguided more rope — not as a reward, but as a test — until their appointed time comes.
• The truth of who is truly successful will only be clear when punishment arrives — either in this life (e.g., disasters, defeat, humiliation) or on the Day of Judgment.

Key Lessons

• Worldly success is not proof of being right: The Quraysh thought wealth and social influence meant Allah favored them. In reality, material abundance can be a test, and it can also be a way Allah allows a person to sink deeper in arrogance before the final reckoning (cf. 3:178).
• Delaying punishment is part of Allah’s wisdom: Allah may allow a person or nation to continue in wrongdoing for a time. This is not neglect — it is a form of divine postponement (istidrāj), where continued blessings serve to expose their ingratitude.
• Reality becomes clear at the moment of truth: When the promised punishment or the Hour arrives, illusions break. On that day, worldly power and numbers will mean nothing; the only measure will be righteousness.
• Patience in the face of arrogance: For believers, the verse is a reminder to remain patient when wrongdoers seem to prosper. The end result is what matters, not the temporary scoreboard of worldly life.

Present-Day Relevance

• For Individuals: People today often equate financial success, popularity, or influence with moral correctness. This verse warns against assuming that material gain means divine approval.
• For Nations: A powerful country that oppresses others may appear invincible, but its apparent security may be part of the “extension” Allah gives before judgment.
• For the Believer’s Mindset: We should not envy the corrupt for their comfort nor feel inferior because of worldly disadvantages. The final outcome belongs to those on truth.

Please visit our reference page:  Sūrah 19. Maryam  مريم (Mary) for selected verses from Sūrah Maryam.

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.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

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.

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.

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān 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 addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

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.

Read More

Al-Qurʾān: Selected verses from Sūrah 19. Maryam مريم (Mary)

Sūrah Maryam  مريم, Arabic cognate of 'Mary') is the 19th Sūrah (chapter) of the Qur'an with 98 verses (āyāt), part of the Juzʼ 16. Composed in 6 Rukus, it has one Prostration (Sajdah) which appears in āyāt 58. It was revealed during the period of stay Prophet Muhammad صلى الله عليه وسلم in Makkan.

It’s named after Maryam (Mary), the mother of Prophet ʿĪsā (Jesus) عليه السلام, and is one of the few surahs named after a person. It’s deeply focused on the mercy of Allah, His power to create, and His ability to give life in miraculous ways.

Before we share some of the selected āyāt / verses from Sūrah Maryam, let us have a overview of the Sūrah for a quick insight into Sūrah Maryam:

The Hallmark of this Sūrah is the Miraculous Birth of Prophet ʿĪsā (Jesus) عليه السلام

Maryam bint Imran (Arabic: مَرْيَم بِنْت عِمْرَان) holds a singularly exalted place in Islam. The Qur'an refers to her seventy times and explicitly identifies her as the greatest woman to have ever lived. Moreover, she is the only woman named in the Quran.n the Quran, her story is related in three Meccan surahs (19, 21, 23) and four Medinan surahs (3, 4, 5, 66). The nineteenth Surah, Maryam, is named after her.

Sūrah Maryam explicitly narrates the miraculous birth of ʿĪsā عليه السلام without a father. The birth of is described in āyāt / verses 16–36 as under: 

• Maryam’s seclusion and worship
• The visit of Angel Jibrīl عليه السلام in human form
• The glad tidings of a pure son
• Her astonishment: “How can I have a son when no man has touched me?” (v.20)
• Allah’s decree: “It is easy for Me.” (v.21)
• ʿĪsā’s birth under a palm tree, with miraculous provision of dates and water
• The infant Jesus speaking in the cradle, declaring his prophethood and affirming Tawḥīd (v.30–33)

Major Theme

The surah revolves around Allah’s mercy and power displayed through the lives of His chosen servants.

Main Themes

• Power of Allah over Life and Creation
• Birth of Yahyā (John) عليه السلام to elderly, barren parents (v.1–15)
• Birth of ʿĪsā عليه السلام without a father (v.16–36)
• Reminder of resurrection and afterlife (v.66–98)
• True Servitude to Allah
• Prophets Zakariyyā, Ibrāhīm, Mūsā, Ismāʿīl, and Idrīs عليهم السلام are mentioned as role models of obedience and humility.
• Warning Against Shirk
• Rejection of the idea that Allah has a son (v.88–95)
• Clarification that ʿĪsā is a servant and prophet, not divine.
• Consolation to the Prophet Muhammad ﷺ
• Allah reassures him that the truth will prevail despite rejection.

Main Subjects

Here’s a short structure of Surah Maryam:

• 1–15 Birth of Yahyā عليه السلام to Zakariyyā عليه السلام
• 16–36 Birth of ʿĪsā عليه السلام to Maryam عليها السلام
• 37–40 Disputes about ʿĪsā عليه السلام and warning to disbelievers
• 41–50 Story of Ibrāhīm عليه السلام with his father
• 51–53 Mention of Mūsā and Hārūn عليهما السلام
• 54–55 Mention of Ismāʿīl عليه السلام
• 56–57 Mention of Idrīs عليه السلام
• 58–65 Prophets as examples; call to pure worship
• 66–98 Refutation of disbelief in resurrection; warnings and glad tidings

We have already published a post exclusively on Maryam (Mary) which can be accessed from the link given below:

| Women in Quran - Maryam (Mary) - Mother of Prophet Eesa (Jesus) |

Lessons We Learn

• Allah’s power is limitless — He grants children to the barren, elderly, and even to a virgin.
• Prophets are humble servants — their greatness comes from obedience, not from divine status.
• True honor is in faith and worship — wealth and lineage mean nothing before Allah.
• Shirk is the gravest sin — attributing a son to Allah is strongly condemned.
• Patience in Dawah — Prophet Muhammad ﷺ is reassured that rejection is part of the prophetic path.
• Compassion in family ties — Ibrāhīm عليه السلام speaks kindly even when his father rejects him.
• Preparation for the Hereafter — this life is temporary; resurrection is certain.

We have already shared the Overview and the Tafseer / Exegesis of the Surah which can be read from links given below:

| Overview | Exegesis: Part I | Part II | Part III |

Herein under are some of the selected verses from this Sūrah already posted by us:

• Prophetic Faith in Allah (attributed to Prophet Ibrahim - Abraham) - a cue for those mulling to revert to Islam - verse 48
• Your Lord is not forgetful in the least - verse 64
• Allah extends time for those in Error - boasting about their wealth, status, and worldly power - verse 75

In time we will add more selected verses from Sūrah 19. Maryam  مريم (Mary).

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.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

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.

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.

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo: ChatGPT | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān 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 addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

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.

Read More

Prophetic Faith in Allah (attributed to Prophet Ibrahim - Abraham) - a cue for those mulling to revert to Islam

Reverting to Islam is one of the most difficult and ultimate decision in the life of the non-Muslims. Not only they are hesitant to leave the religion adopted by their parents and ancestors, they are also afraid of fear of annoying their friends and families, or even face a strong and hostile backlash This has been so with all those back in the history who embraced the fold of Islam despite stubborn resistance from their families. Even prophets were not spared when they renounced the religion and faith of their ancestors. Yet, once faith in One True God, Allah the Almighty, had permeated in their souls, there was never looking back even at the cost of leaving their families.

Today, we share the 48th verse of Surah Maryam (19:48) which recounts a powerful moment in the life of Prophet Ibrahim (Abraham, peace be upon him), reflecting his unwavering faith in Allah and his rejection of polytheism, even if it meant parting ways with his own people and family.

وَ اَعۡتَزِلُـكُمۡ وَمَا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰهِ وَاَدۡعُوۡا رَبِّىۡ​ ​ۖ  عَسٰٓى اَلَّاۤ اَكُوۡنَ بِدُعَآءِ رَبِّىۡ شَقِيًّا‏ 

(19:48) I shall withdraw from you and all that you call upon beside Allah. I shall only call upon my Lord. I trust the prayer to my Lord will not go unanswered."

Context and Explanation:

This verse occurs in the narrative where Prophet Ibrahim is addressing his father and his people. He had persistently called them to the worship of Allah alone and warned them against idol worship. When they rejected his message, mocked him, and even threatened him, he declared his disassociation from their practices and affirmed his commitment to worshipping Allah alone.

The Background to the Verse

Abraham’s appeal, made in the most compassionate language, cannot however find its way to his father’s hardened heart. The father retorts with rejection and threats: Are you renouncing my gods, Abraham? If you do not desist, I shall most certainly have you stoned. Now begone from me for good! (Verse 46)

 

His father’s answer was harsh, arrogant and threatening. He considered Abraham’s rejection of idols to be impertinent. It was a crime for which Abraham deserved a cruel punishment: i.e. death by stoning. Hence, he advised him to stay away, or else punishment would be forthcoming.

 

It is with such ignorance and cruelty that the father replies to the son’s passionate and polite appeal. No regard is given for the son’s care and concern for his father. This is indeed the pattern of response that advocates of faith receive from those who are hardened by disbelief and lack of guidance.

 

Abraham, however, does not allow anger to dictate his attitude. He does not lose sight of his dutifulness to his father. Hence, he continues to address him with respect and compassion: Abraham replied: Peace be on you. I shall pray to my Lord to forgive you; for He has always been very kind to me. But I shall withdraw from you all and from whatever you invoke instead of God, and I shall pray to my Lord alone. Perhaps, by my prayer to my Lord I shall not be unblesset. (Verses 47-48)

 

Abraham makes it clear that he will not respond to the threat, nor will he indulge in futile argument. He promises his father to pray to God to forgive him and not to punish him by allowing him to go further astray. He will pray to God to have mercy on his father and guide him to the truth. He tells him that he is used to God’s generous favours, as He answers his prayers. Then he adds that if his own presence and appeal irritate his father, then he will withdraw, leave his father and people, abandoning the deities they invoke instead of God. He will only worship God alone, hoping that by doing so he will avoid being unblesset. Such is a believer’s politeness and humility. Abraham does not feel that he is deserving of favours from God more than being spared misery, unhappiness and withdrawal of blessings.

Scholarly Commentary:

Ibn Kathir explains this verse in his Tafsir by noting that Ibrahim’s abandonment of his people’s idols and his exclusive devotion to Allah were not just symbolic, but also physical—he left them geographically and spiritually. His optimism in prayer shows the hallmark of a believer’s connection with Allah: hope, certainty, and reliance.

Javed Ahmed Ghamidi notes: Besides the affection found in this declaration of acquittal by Abraham (sws), it also shows his immense honour and regard for the truth. Imām Amīn Aḥsan Iṣlāḥī writes:

The emphasis, self-confidence and self-sufficiency seen in this declaration of acquittal is evident from every word. In the first place, Abraham (sws) used the plural form وَ اَعْتَزِلُكُمْ which shows that he not only proclaimed acquittal from his father but also from all his companions, associates and members of the family. With it, by uttering the words وَمَا تَدْعُوْنَ مِنْ دُوْنِ اللّٰهِ (and those also whom you call instead of God) he included all their deities in the declaration. It was as if he rejected them as well. Then he did not merely give a negative statement. He followed it up with a positive one: وَ اَدْعُوْا رَبِّيْ (I will only call my Lord) implying that he did not recognize any other deity. At the end, he expressed his unshakable trust in the Almighty by saying that he had never been deprived after calling his Lord and it was hoped that He would help and guide him in that trial as well. On the one hand, is this softness and, on the other, this sternness. It is in fact this amalgam of soft and stern attitude which distinguishes a preacher of truth from others. Unless a person is soft as wax and hard as a rock, he cannot serve the cause of truth in any way. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 4, 660)

Key Lessons:

• True faith may require personal sacrifice.
• Ibrahim’s trust in Allah shows the power of dua (supplication).
• Believers should never feel hopeless when making dua to Allah.

A cue for those mulling to revert to Islam

• This verse and the verses before it show a dialogue between a father worshipping idols and a son whose new found faith in one true God. The power of faith Prophet Abraham acquired was so strong that he even dared to stand in front of his father and his people denouncing their worship of idols and calling them to worship Allah alone. When his call was not heeded to to, he took a bold and ultimate decision of his life to follow Allah alone who he truly believed was the only Lord of the World to be worshipped.
• Those non Muslims, who have been living a life of worshipping more than one gods are now finding peace by reverting to Islam for Islam is the only religion which talks of One True God without any associates and partners. 
• There have been many instances where the families turned against the reverts and even cut off from life. But there also many instances that the families, which once showed hostility and utter annoyance of their near and dear one embracing Islam, also started to understand the true reality and reverted to Islam.
• So those mulling to revert to Islam must absorb the true reality that Islam propagates and embrace Islam so that their hearts are put at ease and they find hope as did Prophet Abraham did, In sha Allah

May Allāh (سبحانه و تعالى‎)  help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For more selected verse on Da'wah, please refer to our reference page: Da'wah - The Invitation to Non-Muslims to Islam

You may read more posts on similar theme in our series of posts related to: Compiled verses from Qur'an on specific subjects: Faith in Allah 

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

Photo | Tafsir References: | 1 | 2 | 

An effort has been made to gather explanation / exegesis of the surahs and selected verses 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 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. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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Your Lord is not forgetful in the least

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:

وَمَا نَتَنَزَّلُ اِلَّا بِاَمۡرِ رَبِّكَ​ ۚ لَهٗ مَا بَيۡنَ اَيۡدِيۡنَا وَمَا خَلۡفَنَا وَمَا بَيۡنَ ذٰ لِكَ​ ۚ وَمَا كَانَ رَبُّكَ نَسِيًّا​ ۚ‏ 

(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.

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

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

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

Follow @IslamUltimate

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.

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

Sürah Maryam " مريم " is the 19th sūrah of the Qur'an. It has 98 verses (āyāt), 6 ruku and is part of the 16th Juz of the Holy Quran. A "Meccan sūrah" that is named after Mary, Mother of Prophet Eesa (Jesus, peace be upon him), the mention of which appears in verse 16. It was revealed before the first ever Muslim migration to Habash, for as per authentic Traditions that Hadrat Ja'afar recited verses 1-40 of this sūrah in the court of Negus when the latter called the migrants to his court.

As already mentioned in the Overview of this surah, the exegesis of the surah has been divided into three parts as per the theme and the subject matter discussed therein as under:

• Part I  : Ruku 1-2 [Verses 1-40] - Mention of Prophets Zechariah, John and Jesus
• Part II : Ruku 3-4 [Verses 41-65] Mention of Prophets Abraham, Moses, Ishmael and Idris
• Part III: Ruku 5-6 [Verses 66-98] The concluding passages

We have already presented the Overview and Parts I and II of the exegesis of the sürah. Let us now read the translation and exegesis / tafseer in English of the last part, that is Part III of the Surah segmented into portions as per the subject matter. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

Ruku / Section 5 [ 66-82 ]
Mention of Believers and unbelievers' life in this world and their life in the Hereafter:

In that, verses 66-75 talk of the deniers of resurrection, their punishment, and attitudes: The Arabs, who were first addressed by the Quran, accepted life after death, but their acceptance was purely formal and as such had no impact on their lives.  This indifference persists because people do not give serious consideration to this matter.  If they did, they would realize that the initial, first birth is in itself an argument in support of re-birth.

( 66 )   Man [the disbeliever] is prone to say: "Shall I be raised to life after I die?"

This was the most asked question by the disbelievers of Makkah from the Prophet of Allah. In fact the tone of this question smacked of sarcasm rather than genuineness.

( 67 )   Does man not remember that We created him before, while he was nothing?

And here is the divine reply to their mockery. It is being told to them fair and square that Allah who created them from nothing in the first place, would find it not difficult to recollect the scattered bones and put over them the flesh as it was done in the mother's womb and made to be born in perfect living condition. So all the dead, no matter since how long, will be taken out of their graves and presented before their Lord and questioned for their deeds and awarded and rewarded accordingly.

( 68 )   So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees.

The disbelief in a future life is not merely a philosophic doubt, but a warped will, a disingenuous obstinacy in face of our inner spiritual instincts and experiences. We were nothing before. Cannot the same Allah, Who created us out of nothing also continue our personality? But if we refuse to accept His light and guidance, our state will grow worse and worse. We shall be deprived of His grace. We shall be herded with satans. In utter humiliation we shall be faced with all the consequences of our refusal of Truth.

Round about Hell: There are many ways leading to evil, and people get to it from all round. Hence the mention of the seven Gates to Hell:

(Surah 15. Al-Hijr :44) "There are seven gates in it, and to each gate a portion of them has been allotted."

Sinners will be divided into different groups in accordance with their different sins for their entry into Hell from seven different gates specified for each different sin. For instance, the group of atheists shall enter into Hell by one of the seven gates specified for their group. Likewise, mushriks, hypocrites, self-seekers, sensualists, tyrants, propagandists and leaders of disbelief etc. shall each enter into Hell through the gates specified for their group.

( 69 )   Then We will surely extract from every sect those of them who were worst against the Most Merciful in insolence.( 70 )   Then, surely it is We who are most knowing of those most worthy of burning therein.

وَاِنۡ مِّنْکُمْ اِلَّا وَارِدُهَا ​ؕ كَانَ عَلٰى رَبِّكَ حَتۡمًا مَّقۡضِيًّا​ۚ‏ 

 ( 71 )   And there is none of you except he will come to it. This is upon your Lord an inevitability decreed.

According to some traditions, “pass over it (Hell)” means to enter Hell, but none of these traditions is authentic. Then this interpretation goes against the Quran and a great many authentic traditions, which clearly state that the true believers will never be cast into Hell. Lexically also, variduha (being presented unto) is not synonymous with dukhul (causing to enter). Therefore, the correct meaning would be that every human being will be presented before Hell, but then, as the next verse clarifies, the pious people will be rescued and the transgressors left therein on their knees.

According to Yousaf Ali, three interpretations are possible, (1) The general interpretation is that every person must pass through or by or over the Fire. Those who have had Taqwa (see. n. 26 to ii. 2) will be saved by Allah's Mercy, while unrepentant sinners will suffer the torments in ignominy, (2) If we refer the pronoun "you" to those "in obstinate rebellion" in verse 69 above, both leaders and followers in sin, this verse only applies to the wicked, (3) Some refer this verse to the Bridge over Hell, the Bridge Sirat, over which all must pass to their final Destiny. This Bridge is not mentioned in the Qur'an.

( 72 )   Then We will save those who feared Allah and leave the wrongdoers within it, on their knees.

( 73 )   And when Our verses are recited to them as clear evidences, those who disbelieve say to those who believe, "Which of [our] two parties is best in position and best in association?"

In response to the recital of clear revelations, instead of accepting their message, the unbelievers put such questions as these to the believers to show that they were in the right: Who has grander houses to live in? Who has a higher standard of life? Who enjoys splendid meetings? If we are enjoying all these things while you are deprived of them, you may decide for yourselves whether we, who are enjoying happy worldly lives, are in the wrong, or you who are living miserable lives of indigence are in the right? 

( 74 )   And how many a generation have We destroyed before them who were better in possessions and [outward] appearance?

 ( 75 )   Say: "If any men go astray (Allah) Most Gracious extends (the rope) to them. Until when they see the warning of Allah (being fulfilled) either in punishment or in (the approach of) the Hour they will at length realize who is worst in position and (who) weakest in forces!

Allah's warning is that every evil deed must have its punishment, and that there will be a Hereafter, the Day of Judgment, or the Hour, as it is frequently called. The punishment of evil often begins in this very life. For instance, over-indulgence and excesses of all kinds bring on their Nemesis quite soon in this very life. But some subtler forms of selfishness and sin will be punished as every evil will be punished-in its own good time, as the Hour approaches. In either case, the arrogant boasting sinners will realize that their taunt-who is best in position and in forces? (xix. 73)-is turned against themselves.

Verse 76 Reward of the guided: Just as one who keeps worldly interests in view, progresses in this world, similarly, one who acts with the afterlife in view, keeps accumulating his good deeds. 

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

( 76 )   And Allah increases those who were guided, in guidance, and the enduring good deeds are better to your Lord for reward and better for recourse.

That is, on every critical occasion, Allah guides them to make right decisions and helps them to adopt the right way, and protects them from evil and wrong things; thus they go on making more and more progress on the right way.

These lines are the same as in Surah 18. Al-Kahf: 46 (second clause), except that the word maradd (eventual returns) is here substituted for amal (hope). The meaning is practically the same: but "hope" is more appropriate in the passage dealing generally with this world's goods, and "eventual returns" in the passage dealing with the sinner's specific investments and commitments in worldly position and organised cliques.

The subject matter discussed in Verses 77-95 is the Annulling plurality of the deities and the ascription of sons to God: Man wants to be able to do as he likes in this world, but he does not want to suffer the consequences of his wrongdoings.  Therefore, man courts beings supposedly near and dear to God who could plead his case to Him.  Such useless pleading are based on false assumptions.  Those beings whom he ritually worshipped will disown him on Judgment Day, showing him nothing but hatred.

( 77 )   Then, have you seen he who disbelieved in Our verses and said, "I will surely be given wealth and children [in the next life]?"

The boastful person was not a particular man but a typical chief of the disbelievers of Makkah. Everyone of them claimed: Howsoever you may call me an erroneous and un-righteous person and threaten me with the divine scourge, the fact is that I am more prosperous than you today and shall continue being blessed with favors in future as well. Just have a look at my riches, at my grandeur and at my estate, and at my well-known sons, and then say where you see any signs of the wrath of God.

( 78 )   Has he looked into the unseen, or has he taken from the Most Merciful a promise?

( 79 )   No! We will record what he says and extend for him from the punishment extensively.

That is, the boastful words of his shall also be included in the record of his crimes and he shall have to bear the consequences of his arrogant claim.

( 80 )   And We will inherit him [in] what he mentions, and he will come to Us alone.

Literally, "We shall inherit", [correlate xix. 40]. Even if the man had property and power, it must go back to the Source of all things, and the man must appear before the Judgment-seat, alone and unaccompanied, stripped of all the things from which he expected so much!

وَاتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰهِ اٰلِهَةً لِّيَكُوۡنُوۡا لَهُمۡ عِزًّا ۙ‏  

( 81 )   And they have taken besides Allah [false] deities that they would be for them [a source of] honor.

The Arabic word Izzan (from 'Izz: exalted rank, glory, power, might, the ability to impose one's will or to carry out one's will) implies a powerful and strong person whom nobody may dare do any harm; here it means a person’s having such a strong supporter that no enemy or opponent of his may even cherish an evil intention against him.

( 82 )   No! Those "gods" will deny their worship of them and will be against them opponents [on the Day of Judgement].

That is, they will say: We never asked them to worship us nor were we aware that these foolish people were worshiping us.

Cf. Surah 10. Yunus 28-30, where the idols deny that they knew anything of their worship, and leave their worshippers in the lurch;

(10:28) And the Day when We shall muster them all together, We shall say to those who associated others with Allah in His divinity: 'Keep to your places - you and those whom you associated with Allah.' Then We shall remove the veil of foreignness separating them. Those whom they had associated with Allah will say. 'It was not us that you worshipped.  (10:29) Allah's witness suffices between you and us that (even if you worshipped us) we were totally unaware of your worshipping us.(10:30) Thereupon everyone shall taste the recompense of his past deeds. All shall be sent back to Allah, their true Lord, and then all the falsehoods they had fabricated will have forsaken them.

Ruku / Section 6 [ 83-98 ]
83-98 No god other than Allah will be able to save you on the Day of Judgement and Those who say Allah has begotten as son preach such a monstrous lie that even the heavens may crack, earth split and mountains crumble to pieces and Allah has made the Quran easy for Mankind:

( 83 )   Do you not see that We have sent the devils upon the disbelievers, inciting them to [evil] with [constant] incitement?

Under the laws instituted by Allah, when evil reaches a certain stage of rebellion and defiance, it is left to gather momentum and to rush with fury to its own destruction. It is given a certain amount of respite, as a last chance: but failing repentance, its days are numbered. The godly therefore should not worry themselves over the apparent worldly success of evil, but should get on with their own duties in a spirit of trust in Allah.

( 84 )   So be not impatient over them. We only count out to them a [limited] number.

That is: Endure their persecutions patiently a little more, for the time of their punishment is coming near, for We have given them respite for a fixed term, and let that term expire.

( 85 )   On the Day We will gather the righteous to the Most Merciful as a delegation( 86 )   And will drive the criminals to Hell in thirst

Note the contrast between the saved and the doomed. The one march with dignity like honoured ones before a king, and the other rush in anguish to their punishment like a herd of cattle driven down by thirst to their watering place. Note the metaphor of the water. They rush madly for water but are plunged into the Fire!

( 87 )   None will have [power of] intercession except he who had taken from the Most Merciful a covenant.

This implies two things: (1) Intercession will be allowed only for the one who might have received permission for it from the Merciful, that is, the one who believed in Allah in the world and made himself deserving of His pardon. (2) Only that one will be able to plead intercession who might have received permission for this from the Merciful, and not those ones whom people themselves had made their intercessors without any reason.

Verses 88-93, there is a strong rebuttal for those who associate the notion of sub gods with Allah and that Allah has taken a son for Him:

( 88 )   And they say, "The Most Merciful has taken [for Himself] a son."( 89 )   You have done an atrocious thing.

The belief in Allah begetting a son is not a question merely of words or of speculative thought. It is a stupendous blasphemy against Allah. It lowers Allah to the level of an animal. If combined with the doctrine of vicarious atonement, it amounts to a negation of Allah's justice and man's personal responsibility. It is destructive of all moral and spiritual order, and is condemned in the strongest possible terms.

( 90 )   The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation( 91 )   That they attribute to the Most Merciful a son.( 92 )   And it is not appropriate for the Most Merciful that He should take a son.

This basic principle was laid down early in the argument (xix. 35). It was illustrated by a reference to the personal history of many messengers, including Jesus himself, who behaved justly as men to their kith and kin and humbly served Allah. The evil results of such superstitions were pointed out in the case of many previous generations which went to their ruin by dishonouring Allah. And the argument is now rounded off towards the close of the sürah.

( 93 )   There is no one in the heavens and earth but that he comes to the Most Merciful as a servant.( 94 )   He has enumerated them and counted them a [full] counting.

Allah has no sons or favourites or parasites, such as we associate with human beings. On the other hand every creature of His gets His love, and His cherishing care. Everyone of them, however humble, is individually marked before His Throne of Justice and Mercy, and will stand before Him on his own deserts.

( 95 )   And all of them are coming to Him on the Day of Resurrection alone.

Verses 96-98 Conclusion: In conclusion it is emphasised that: (1) God loves those who believe and act righteously.(2) Quran is only in the Arabic language, but has been made easy for one to learn and memorize, and (3) Those who oppose the call for Truth err in thinking that, in doing so, they will not come to any harm.  There is evidence of the opponents of Truth being wiped out, but they do not take any lesson from it.  

( 96 )   Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection.

This is to comfort the righteous people who were being persecuted and insulted in the streets of Makkah. They are being assured that the time is coming near when the people will honor and love them because of their righteous deeds and good conduct. Hearts will be attracted towards them and the world will hold them in high esteem. And this will happen according to a universal principle. Those who are wicked, proud and haughty and try to rule over the people with falsehood and hypocrisy can never captivate the hearts of the people.

On the other hand, those who invite the people to the right way with truth, honesty, sincerity and good conduct succeed in winning their hearts in the end, even though at first they might have to face the indifference and opposition of the dishonest people. 97. So, We have only made this (Quran) easy in your tongue that you may give good tidings therewith to those who are righteous, and warn with it a contentious people.

( 97 )   So, [O Muhammad], We have only made Qur'an easy in the Arabic language that you may give good tidings thereby to the righteous and warn thereby a hostile people.

( 98 )   And how many have We destroyed before them of generations? Do you perceive of them anyone or hear from them a sound?

Cf. xix. 74, from which this sentence is brought up as a reminiscence, showing the progress of sin, the Guidance which Allah gives to the good, the degradation of blasphemy, the respite granted, and the final End, when personal responsibility will be enforced.

Let us wake up to the reality of our powerlessness by acknowledging the power of God.  Total submission is the real strength in this world and a hope for everlasting success and happiness in the Hereafter.

You may now like to listen to Arabic recitation of Sürah Maryam with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand). 

References: | 1 | 2 | 3 | 4 | 5 | 6 | 7 |
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2] 

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:

• Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi  Usmani
• Verse by Verse Qur'an Study Circle
• Tafsir Ibn Khatir
• Al-Quran, Yusuf Ali Translation

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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