IT IS QURAN ,SURAH MARYAM (MARY) AYAH NO 26 TO 98

SURAH MARYAM (MARY) AYAH NO 26 TO 98

 

فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيْنَّ مِنْ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا (مريم: 26).
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ قَالُوا يَامَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا (مريم: 27).
يَاأُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا (مريم: 28).
فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا (مريم: 29).
قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا (مريم: 30).
وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلاَةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا (مريم: 31).
وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا (مريم: 32).
وَالسَّلاَمُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا (مريم: 33).
ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ (مريم: 34).
مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ سُبْحَانَهُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ (مريم: 35).
وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ (مريم: 36).
فَاخْتَلَفَ الأَحْزَابُ مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ (مريم: 37).
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا لَكِنْ الظَّالِمُونَ الْيَوْمَ فِي ضَلاَلٍ مُبِينٍ (مريم: 38).
وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لاَ يُؤْمِنُونَ (مريم: 39).
إِنَّا نَحْنُ نَرِثُ الأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ (مريم: 40).
وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا (مريم: 41).
إِذْ قَالَ ِلأَبِيهِ يَاأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يُبْصِرُ وَلاَ يُغْنِي عَنْكَ شَيْئًا (مريم: 42).
يَاأَبَتِ إِنِّي قَدْ جَاءَنِي مِنْ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا (مريم: 43).
يَاأَبَتِ لاَ تَعْبُدْ الشَّيْطَانَ إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَنِ عَصِيًّا (مريم: 44).
يَاأَبَتِ إِنِّي أَخَافُ أَنْ يَمَسَّكَ عَذَابٌ مِنْ الرَّحْمَنِ فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا (مريم: 45).
قَالَ أَرَاغِبٌ أَنْتَ عَنْ آلِهَتِي يَاإِبْراهِيمُ لَئِنْ لَمْ تَنتَهِ لَأَرْجُمَنَّكَ وَاهْجُرْنِي مَلِيًّا (مريم: 46).
قَالَ سَلاَمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا (مريم: 47).
وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَى أَلاَّ أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا (مريم: 48).
فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَكُلاَّ جَعَلْنَا نَبِيًّا (مريم: 49).
وَوَهَبْنَا لَهُمْ مِنْ رَحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا (مريم: 50).
وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولاً نَبِيًّا (مريم: 51).
وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا (مريم: 52).
وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا (مريم: 53).
وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولاً نَبِيًّا (مريم: 54).
وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلاَةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا (مريم: 55).
وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا (مريم: 56).
وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (مريم: 57).
أُوْلَئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنْ النَّبِيِّينَ مِنْ ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا إِذَا تُتْلَى عَلَيْهِمْ آيَاتُ الرَّحْمَنِ خَرُّوا سُجَّدًا وَبُكِيًّا (مريم: 58).
فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلاَةَ وَاتَّبَعُوا الشَّهَوَاتِ فَسَوْفَ يَلْقَوْنَ غَيًّا (مريم: 59).
إِلاَّ مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُوْلَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلاَ يُظْلَمُونَ شَيْئًا (مريم: 60).

جَنَّاتِ عَدْنٍ الَّتِي وَعَدَ الرَّحْمَنُ عِبَادَهُ بِالْغَيْبِ إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا (مريم: 61).
لاَ يَسْمَعُونَ فِيهَا لَغْوًا إِلاَّ سَلاَمًا وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا (مريم: 62).
تِلْكَ الْجَنَّةُ الَّتِي نُورِثُ مِنْ عِبَادِنَا مَنْ كَانَ تَقِيًّا (مريم: 63).
وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَلِكَ وَمَا كَانَ رَبُّكَ نَسِيًّا (مريم: 64).
رَبُّ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ هَلْ تَعْلَمُ لَهُ سَمِيًّا (مريم: 65).
وَيَقُولُ الإِنسَانُ أَئِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا (مريم: 66).
أَوَلاَ يَذْكُرُ الإِنسَانُ أَنَّا خَلَقْنَاهُ مِنْ قَبْلُ وَلَمْ يَكُنْ شَيْئًا (مريم: 67).
فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَالشَّيَاطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا (مريم: 68).
ثُمَّ لَنَنزِعَنَّ مِنْ كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَنِ عِتِيًّا (مريم: 69).
ثُمَّ لَنَحْنُ أَعْلَمُ بِالَّذِينَ هُمْ أَوْلَى بِهَا صِلِيًّا (مريم: 70).
وَإِنْ مِنْكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَقْضِيًّا (مريم: 71).
ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا (مريم: 72).
وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَقَامًا وَأَحْسَنُ نَدِيًّا (مريم: 73).
وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هُمْ أَحْسَنُ أَثَاثًا وَرِئْيًا (مريم: 74).
قُلْ مَنْ كَانَ فِي الضَّلاَلَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَنُ مَدًّا حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَكَانًا وَأَضْعَفُ جُندًا (مريم: 75).
وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَرَدًّا (مريم: 76).
أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالاً وَوَلَدًا (مريم: 77).
أَاطَّلَعَ الْغَيْبَ أَمْ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا (مريم: 78).
كَلاَّ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنْ الْعَذَابِ مَدًّا (مريم: 79).
وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًا (مريم: 80).
وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا (مريم: 81).
كَلاَّ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا (مريم: 82).
أَلَمْ تَرَى أَنَّا أَرْسَلْنَا الشَّيَاطِينَ عَلَى الْكَافِرِينَ تَؤُزُّهُمْ أَزًّا (مريم: 83).
فَلاَ تَعْجَلْ عَلَيْهِمْ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا (مريم: 84).
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا (مريم: 85).
وَنَسُوقُ الْمُجْرِمِينَ إِلَى جَهَنَّمَ وِرْدًا (مريم: 86).
لاَ يَمْلِكُونَ الشَّفَاعَةَ إِلاَّ مَنْ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا (مريم: 87).
وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا (مريم: 88).
لَقَدْ جِئْتُمْ شَيْئًا إِدًّا (مريم: 89).
تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا (مريم: 90).
أَنْ دَعَوْا لِلرَّحْمَنِ وَلَدًا (مريم: 91).
وَمَا يَنْبَغِي لِلرَّحْمَنِ أَنْ يَتَّخِذَ وَلَدًا (مريم: 92).
إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ إِلاَّ آتِي الرَّحْمَنِ عَبْدًا (مريم: 93).
لَقَدْ أَحْصَاهُمْ وَعَدَّهُمْ عَدًّا (مريم: 94).
وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا (مريم: 95).
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمْ الرَّحْمَنُ وُدًّا (مريم: 96).
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُدًّا (مريم: 97).
وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا (مريم: 98).

“In the Name of Allah, the Most Beneficent, the Most Merciful.

 

(19:28) O sister of Aaron!19 Your father was not an evil man, nor was your mother an unchaste woman.”

19. “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 (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.” See also (E.N. 32 of Aal-Imran).

19a. How can the people who reject the miraculous birth of Prophet Jesus (peace be upon him), explain why Mary’s whole community had come out to curse and condemn her when she had appeared before them with the child?

 

(19:29) Thereupon Mary pointed to the child. They exclaimed: “How can we speak to one who is in the cradle, a mere child?”20

20. 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.

 

(19:30) The child cried out: “Verily I am Allah’s servant. He has granted me the Book and has made me a Prophet

 

(19:31) and has blessed me wherever I might be and has enjoined upon me Prayer and Zakah (purifying alms) as long as I live;

 

(19:32) and has made me dutiful to my mother.22 He has not made me oppressive, nor bereft of God’s blessings.

20a. 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.

 

(19:33) Peace be upon me the day I was born and the day I will die, and the day I will be raised up alive.”21

21. This speech in the cradle by Jesus was the sign to which the angel referred in( Ayat 21). 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 the thousands 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. (For further details, please see (Surah Aal- Imran E.Ns 44 and 53), and (Surah An-Nisa E.Ns 212, 213).

 

(19:34) This is Jesus, the son of Mary; and this is the truth about him concerning which they are ‘a doubt.

(19:35) It does not befit Allah to take for Himself a son. Glory be to Him! When He decrees a thing He only says: “Be” and it is.22

 

22. 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.

 

(19:36) (Jesus had said): “Indeed Allah is my Lord and your Lord, so serve Him alone. This is the Straight Way.”

 

23. 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 Tauhid 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. (Please also refer to (Aal-Imran E.N. 68, and (Al- Maidah E.Ns 100, 101 and 130).

 

(19:37) But different parties began to dispute with one another.24 A dreadful woe awaits on that great Day for those that reject the Truth.

24. That is, the sects of the Christians.

 

(19:38) How well shall they hear and how well shall they see on the Day they come to Us! But today the evil-doers are in manifest error.

 

(19:39) (O Muhammad), warn those who are steeped in heedlessness and are obstinately rejecting the truth that the Day shall come when things will be finally decided and they shall be left with utter remorse.

 

(19:40) Ultimately, We shall inherit the earth and whatever is on it; to Us shall they be returned.25

25. Here the address which was meant to be delivered before King Negus and his courtiers comes to an end. In the introduction 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.

 

(19:41) (O Muhammad), recite in the Book the account of Abraham. Most surely he was a man of truth, a Prophet.

26. 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.

(19:42) (And remind people) when he said to his father: “Father! Why do you worship that which neither sees nor hears, and which can be of no avail to you?

(19:43) Father, a knowledge that has not reached you has come to me. So follow me that I may guide you to a Straight Way.

(19:44) Father, do not serve Satan, 27for Satan has indeed been a persistent rebel against the Most Compassionate Lord. 

27. 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. (For further details see (Surah Al-Kahf E.Ns 49-50).

 

(19:45) Father, I fear that a punishment from the Most Compassionate Lord might strike you and you may end up as one of Satan’s companions?”

 

(19:46) The father said: “Abraham, have you turned away from my gods? If you do not give this up, I shall stone you to death. Now begone from me forever.”

 

(19:47) Abraham answered: “Peace be upon you. I shall seek pardon for you from myLord.27a My Lord has always been kind to Me.

27a. For explanation, see (Surah At-Taubah E.N. 112).

 

(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 _ will not go unanswered.”

 

(19:49) Thereupon Abraham dissociated himself from his people and the deities they worshipped instead of Allah, and We bestowed upon him Isaac and Jacob and made each of them a Prophet;

 

(19:50) and We bestowed on them Our mercy, and granted them a truly lofty renown.28

28. 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.

 

(19:51) And recite in the Book the account of Moses.29 He was a chosen one, a Messenger, a Prophet.30

29. 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.

30. 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

 

(19:52) We called out to him from the right side of the Mount,2! and We drew him near to Us by communing to him in secret,

31. “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.

(19:53) and out of Our mercy We appointed his brother Aaron, a Prophet (that he may assist him).

 

(19:54) And recite in the Book the account of Ishmael. He was ever true to his promise, and was a Messenger, a Prophet.

 

(19:55) He enjoined his household to observe Prayer and to give Zakah (purifying alms); and his Lord was well pleased with him.

 

(19:56) And recite in the Book the account of Idris.33 He was a man of truth, a Prophet;

33. 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)

 

(19:57) and We exalted him to a lofty position.“

34. 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.

 

(19:58) These are the Prophets upon whom Allah bestowed His favor from the seed of Adam, and from the seed of those whom We carried (in the Ark) with Noah, and  from the seed of Abraham and Israel. They were those whom We guided and chose(for an exalted position). They were such that when the words of the Most Compassionate Lord were recited to them, they fell down in prostration, weeping.

 

(19:59) They were succeeded by a people who neglected the Prayers: and pursued their lusts.35 They shall presently meet with their doom,

35. 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.

36. 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.

 

(19:60) except those who repent and believe and act righteously. Such shall enter Paradise and shall not be wronged at all.

 

(19:61) Theirs shall be everlasting Gardens which the Most Compassionate Lord has promised His servants in a realm which is beyond the ken of perception.37 Surely His promise shall he fulfilled.

37. That is, the promised gardens which are yet unseen by His servants.

 

(19:62) They shall not hear in it anything vain; they shall hear only what is good;38 and they shall have their provision in it, morning and evening.

38. 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.

 

(19:63) Such is the Paradise which We shall cause those of Our servants who have been God-fearing to inherit.

 

(19:64) (The angels will say):22 “(OQ 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.

39. 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.

 

(19:65) He is the Lord of the heavens and the earth and all that is in between. Serve Him, 40 then, and be constant in serving Him.“ Do you know anyone that might be His compeer?'”’41

 

40. 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.

41. 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.

 

(19:66) Man is prone to say: “Shall I be raised to life after I die?”

 

(19:67) Does man not remember that We created him before when he was nothing?

 

(19:68) By your Lord, We will surely muster them and the devils together.42 Then We will surely bring them all, on their knees, around Hell,

42. The Satans are the leaders who persuade the wicked people to enjoy themselves in this worldly life, for there is no life in the Hereafter, where they shall have to present themselves before Allah and give an account of their deeds.

 

(19:69) and then We will draw aside from each party those who were most rebellious 43 against the Most Compassionate Lord,

43. The leader of every rebel band.

(19:70) and then We shall know well all those most worthy to be cast in Hell.

(19:71) There is not one of you but shall pass by Hell.“ This is a decree which your Lord will fulfil.

 

44. 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.

(19:72) Then We shall deliver those that feared Allah and leave the spade’s there on their knees.

 

(19:73) When Our clear revelations are recited to those who deny the Truth they are wont to say to those who have faith: “Which of the two groups has a better status and whose assemblies are grander?”45

45. 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? Also see (Surah Al-Kahf

 

(19:74)How numerous are the peoples We destroyed before them – those that were more resourceful and grander in outward appearance!

 

(19:75) Say: “The Most Compassionate Lord grants respite to those who stray into error, until they behold what they had been threatened with, either God’s chastisement (in the world) or the Hour (of Resurrection )” – then they fully know whose station is worse, and who is weaker in hosts!

 

(19:76) (On the contrary), Allah increases in guidance those who follow the Right Way.“¢ Lasting acts of righteousness are better in the sight of your Lord as reward and conducive to a better end.

 

46. 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.

(19:77) Have you seen him who rejected Our signs and said: “Surely I shall continue to be favored with riches and children.”47

 

47. 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.

 

(19:78) Has he obtained knowledge of the Unseen, or has he taken a covenant with the Most Compassionate Lord?

 

(19:79) By no means! We shall write down all what he says;48 and We shall greatly prolong his chastisement,

48. 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.

 

(19:80) and We shall inherit all the resources and hosts of which he boasts, and he will come to Us all alone.

 

(19:81) They have taken other gods instead of Allah that they may be a source of strength for them.

49. The Arabic word Izzan (from Izat) 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.

 

(19:82) By no means! They shall soon deny their worship and shall become their adversaries instead.

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

 

(19:83) Do you not see that We have sent devils upon the unbelievers who greatly incite them (to oppose the Truth)?

(19:84) Therefore, do not hasten (in seeking a scourge against them). We are counting their days.51

 

51. 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.

 

(19:85) The Day shall soon come when We shall bring ae the God-fearing to the Most Compassionate Lord, as honored guests;

(19:86) and We shall drive the oy ones to Hell as a thirsty herd.

 

(19:87) On that Day none will have the power to intercede for them except those who received a sanction from the Most Compassionate Lord.52

52. 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.

 

(19:88) They claim: “The Most Compassionate Lord has taken a son to Himself.”

 

(19:89) Surely you have made a monstrous statement.

 

(19:90) It is such a monstrosity that heavens might well-nigh burst forth at it, the earth might be cleaved, and the mountains fall

(19:91) at their ascribing a son to the Most Compassionate Lord.

(19:92) It does not befit the Most Compassionate Lord that He should take a son.

(19:93) There is no one in the heavens and the earth but he shall come to the Most Compassionate Lord as His servant.

 

(19:94) Verily He encompasses them and has counted them all.

 

(19:95) On the Day of Resurrection each one of these will come to Him singly.

 

(19:96) Indeed, the Most Compassionate Lord will soon create enduring love for those who believe and do righteous works.

53. 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.

 

(19:97) Therefore, We have revealed the Qur’an in your tongue and made it easy to understand that you may give glad tidings to the God-fearing and warn a contentious people.

 

(19:98) How numerous are the peoples that We destroyed before them! Do you now perceive any one of them, or hear even their whisper?

 

Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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