The Tafsīr of Sūrah Maryam (Chapter - 19)

Which was revealed in Makkah

Muḥammad bin Isḥāq recorded a Ḥadīth of Umm Salamah^{1Ibn Hishām 1:357.} in his Sīrah, and Aḥmad bin Ḥanbal recorded from Ibn Mas‘ūd, the story of the Hijrah (migration) to Ethiopia from Makkah. The narration mentions that Ja‘far bin Abi Ṭālib recited the first part of this Sūrah to An-Najāshi and his companions.^{2Aḥmad 1:201,461.}

Qur’anبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 19:1–6كٓهيعٓصٓ ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ إِذْ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيًّا قَالَ رَبِّ إِنِّى وَهَنَ ٱلْعَظْمُ مِنِّى وَٱشْتَعَلَ ٱلرَّأْسُ شَيْبًا وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّا وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّا يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ وَٱجْعَلْهُ رَبِّ رَضِيًّا

«1. Kāf Ha Ya ‘Aīn Ṣād.»

«2. A reminder of the mercy of your Lord to His servant Zakariyyā.»

«3. When he called his Lord [with] a call in secret.»

«4. He said: "My Lord! Indeed my bones have grown feeble, and gray hair has Ashta'al on my head, and I have never been unblessed in my invocation to You, O my Lord!"»

«5. "And verily, I fear Mawāli after me, and my wife is barren. So give me from Yourself an heir."»

«6. "Who shall inherit me, and inherit (also) the posterity of Ya‘qūb. And make him, my Lord, one with whom You are well-pleased!"»

The Story of Zakariyyā and His Supplication for a Son

The discussion about the separate letters has already preceded at the beginning of Sūrat Al-Baqarah. Concerning Allāh's statement,

Qur’an 19:2ذِكْرُ رَحْمَتِ رَبِّكَ

«A reminder of the mercy of your Lord»

This means that this is a reminder of Allāh's mercy upon His servant Zakariyyā.^{1Al-Qurṭubi 11:75.} Yaḥyā bin Ya‘mar recited it,

(ذَكَّرَ رَحْمَةَ رَبِّكَ عَبْدَهُ زَكَرِيَّا)

"He has reminded of your Lord's mercy to His servant Zakariyyā."

The word Zakariyyā in the Āyah has been recited with elongation and also shortened. Both recitations are well-known. He was a great Prophet from the Prophets of the Children of Israel. In Ṣaḥīḥ Al-Bukhāri, it is recorded [that the Prophet ﷺ said about Zakariyyā] that He was a carpenter who used to eat from what he earned with his own hand through carpentry.^{2Muslim 4:1847. We were unable to locate it with Al-Bukhāri.}

Concerning Allāh's statement,

Qur’an 19:3إِذْ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيًّا

«When he called his Lord [with] a call in secret.»

He only made his supplication secretly because it is more beloved to Allāh. This is similar to what Qatādah said concerning this Āyah,

Qur’an 19:3إِذْ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيًّا

«When he called out his Lord [with] a call in secret.»

"Verily, Allāh knows the pious heart and he hears the hidden voice."^{3Aṭ-Ṭabari 18:142.}

Qur’an 19:4قَالَ رَبِّ إِنِّى وَهَنَ ٱلْعَظْمُ مِنِّى

«He said: "My Lord! Indeed my bones have grown feeble..."» meaning, "I have become weak and feeble in strength."

Qur’an 19:4وَٱشْتَعَلَ ٱلرَّأْسُ شَيْبًا

«and gray hair has Ashta'al on my head,»

means the gray hair has burned into the black hair. The intent is to inform of weakness and old age, and its external and internal traces.

Concerning Allāh's statement,

Qur’an 19:4وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّا

«and I have never been unblessed in my invocation to You, O my Lord!»

This means, "I have not experienced from You except that You would respond to my supplication and that You would never refuse me in whatever I ask of You."

Concerning His statement,

Qur’an 19:5وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى

«And verily, I fear Mawāli after me,»

Mujāhid, Qatādah and As-Suddi, all said, "In saying the word Mawāli, he (Zakariyyā) meant his succeeding relatives."^{4Aṭ-Ṭabari 18:144.}

The reason for his fear was that he was afraid that the generation that would succeed him would be a wicked generation. Thus, he asked Allāh for a son who would be a Prophet after him, who would guide them with his prophethood and that which was revealed to him.

In response to this I would like to point out that he was not afraid of them inheriting his wealth. For a Prophet is too great in status, and too lofty in esteem to become remorseful over his wealth in this fashion. A Prophet would not disdain to leave his wealth to his successive relatives, and thus ask to have a son who would receive his inheritance instead of them. This is one angle of argument.

The second argument is that Allāh did not mention that he (Zakariyyā) was wealthy. On the contrary, he was a carpenter who ate from the earnings of his own hand. This type of person usually does not have a mass of wealth. Amassing wealth is not something normal for Prophets, for verily, they are the most abstentious in matters of this worldly life.

The third argument is that it is confirmed in the Two Ṣaḥīḥs, in more than one narration, that the Messenger of Allāh ﷺ said,

Ḥadīthلَا نُورَثُ، مَا تَرَكْنَا فَهُوَ صَدَقَةٌ

«We (the Prophets) do not leave behind inheritance (of wealth). Whatever we leave behind, then it is charity.»^{5Fatḥ Al-Bāri 6:227, Muslim 3:1383.}

In a narration recorded by At-Tirmidhi with an authentic chain of narrations, he said,

Ḥadīthنَحْنُ مَعْشَرَ الْأَنْبِيَاءِ لَا نُورَثُ

«We, Prophets do not leave behind inheritance (of wealth).»^{6Tuḥfat Al-Aḥwadhi 5:234.}

Therefore, the meaning in these Ḥadīths restricts the meaning of Zakariyyā's statement,

Qur’an 19:5–6فَهَبْ لِى مِن لَّدُنكَ وَلِيًّا يَرِثُنِى

«So give me from yourself an heir. Who shall inherit me,»

inheritance of prophethood. For this reason Allāh said,

Qur’an 19:6وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ

«and inherit (also) the posterity of Ya‘qūb.»

This is similar to Allāh's statement,

Qur’an 27:16وَوَرِثَ سُلَيْمَٰنُ دَاوُۥدَ

«And Sulaymān inherited from Dāwud.»[27:16]

This means that he inherited prophethood from him. If this had meant wealth, he would not have been singled with it among his other brothers. There also would have been no important benefit in mentioning it if it was referring to wealth. It is already well-known and established in all of the previous laws and divinely revealed creeds, that the son inherits the wealth of his father. Therefore, if this was not referring to a specific type of inheritance, then Allāh would not have mentioned it. All of this is supported and affirmed by what is in the authentic Ḥadīth:

Ḥadīthنَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ، مَا تَرَكْنَا فَهُوَ صَدَقَةٌ

«We Prophets do not leave behind any inheritance (of wealth). Whatever we leave behind, then it is charity.»^{7Tuḥfat Al-Aḥwadhi 5:234.}

Mujāhid said concerning his statement,

Qur’an 19:6يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ

«Who shall inherit me, and inherit (also) the posterity of Ya‘qūb.» [19:6]

"His inheritance was knowledge, and Zakariyyā was one of the descendants of Ya‘qūb.^{8Aṭ-Ṭabari 18:146.} " Hushaym said, "Ismā'īl bin Abi Khālid informed us that Abu Ṣāliḥ commented about the Āyah:

Qur’an 19:6يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ

«who shall inherit me, and inherit (also) the posterity of Ya‘qūb.»

"He would be a Prophet like his forefathers were Prophets."^{9Aṭ-Ṭabari 18:146.}

Allāh's statement,

Qur’an 19:6وَٱجْعَلْهُ رَبِّ رَضِيًّا

«and make him, my Lord, one with whom You are well-pleased!»

means "Make him pleasing to You (Allāh) and your creation. Love him and make him beloved to your creatures, in both his religion and his character."

Qur’an 19:7يَٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ ٱسْمُهُۥ يَحْيَىٰ لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّا

«7. (Allāh said :) “O Zakariyyā! Verily, We give you the good news of a son, whose name will be Yaḥyā. We have given that name to none before (him)."»

Qur’an 19:1–11كٓهيعٓصٓ ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ إِذْ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيًّا قَالَ رَبِّ إِنِّى وَهَنَ ٱلْعَظْمُ مِنِّى وَٱشْتَعَلَ ٱلرَّأْسُ شَيْبًا وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّا وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّا يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ وَٱجْعَلْهُ رَبِّ رَضِيًّا يَٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ ٱسْمُهُۥ يَحْيَىٰ لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّا قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْـًٔا قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَ لَيَالٍ سَوِيًّا فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ فَأَوْحَىٰٓ إِلَيْهِمْ أَن سَبِّحُوا۟ بُكْرَةً وَعَشِيًّا

The acceptance of His Supplication

This statement implies what is not mentioned, that his supplication was answered. It was said to him,

Qur’an 19:7يَٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ ٱسْمُهُۥ يَحْيَىٰ

«(Allāh said :) "O Zakariyyā! Verily, We give you the glad tidings of a son, whose name will be Yaḥyā..."»

Similarly Allāh, the Exalted, said;

Qur’an 3:38–39هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥ قَالَ رَبِّ هَبْ لِى مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ ٱلدُّعَآءِ فَنَادَتْهُ ٱلْمَلَٰٓئِكَةُ وَهُوَ قَآئِمٌ يُصَلِّى فِى ٱلْمِحْرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ ٱلصَّٰلِحِينَ

«At that time Zakariyyā invoked his Lord, saying: "O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation." Then the angels called him, while he was standing in prayer in the Miḥrāb,^{1A private place of worship.} (saying): "Allāh gives you glad tidings of Yaḥyā, confirming (believing in) the word from Allāh, noble, keeping away from sexual relations with women, a Prophet, from among the righteous."»[3:38-39]

Allāh said,

Qur’an 19:7لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّا

«We have given that name to none before (him).»

Qatādah, Ibn Jurayj and Ibn Zayd said, "This means that no one had this name before him."^{2Aṭ-Ṭabari 18:148.} Ibn Jarīr preferred this interpretation, may Allāh have mercy upon him.

Qur’an 19:8–9قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْـًٔا

«8. He said: "My Lord! How can I have a son, when my wife is barren, and I have reached the extreme old age."»

«9. He said: "Thus your Lord says: 'It is easy for Me. Certainly I have created you before, when you had been nothing!' "»[19:8-9]

His amazement after the acceptance of His Supplication

Zakariyyā was amazed when his supplication was answered and he was given the good news of a son. He became extremely overjoyed and asked how this child would be born to him, and in what manner he would come. This was particularly amazing because his wife was an old woman who was barren and had not given birth to any children in her entire life. Even Zakariyyā himself had become old and advanced in years, his bones had become feeble and thin, and he had no potent semen or vigor for sexual intercourse.

The Answer of the Angel

Qur’anقَالَ

«He said:»

That is, the angel, in his response to Zakariyyā and his amazement.

Qur’an 19:9كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ

«"Thus says your Lord: 'It is easy for Me...' "» Meaning the birth of the son will be from you and from this wife of yours and not from any other (woman).

Qur’anهَيِّنٌ

«easy» Meaning, it is simple and easy for Allāh to do. Then he (the angel) mentioned to him that which is more amazing than what he was asking about. The angel said that the Lord said,

Qur’an 19:9وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْـًٔا

«Certainly I have created you before, when you had been nothing!» This is similar to Allāh's statement,

Qur’an 76:1هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا

«Has there not been over man a period of time, when he was not a thing worth mentioning?» [76:1]

Qur’an 19:10–11قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَ لَيَالٍ سَوِيًّا فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ فَأَوْحَىٰٓ إِلَيْهِمْ أَن سَبِّحُوا۟ بُكْرَةً وَعَشِيًّا

«10. He [Zakariyyā] said: "My Lord! Appoint for me a sign." He said: "Your sign is that you shall not speak unto mankind for three nights, though having no bodily defect."» «11. Then he came out to his people from the Mihrāb and he indicated to them by signs to glorify [Allāh] in the morning and in the afternoon.»

The Sign of the Pregnancy Allāh, the Exalted, informed about Zakariyyā that he said,

Qur’an 19:10قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً

«He (Zakariyyā) said: "My Lord! Appoint for me a sign."» "Give me a sign and a proof of the existence of that which You have promised me, so that my soul will be at rest and my heart will be at ease with Your promise." Similarly Ibrāhīm said,

Qur’an 2:260رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِى

«My Lord! Show me how You give life to the dead. He (Allāh) said: "Do you not believe?" He said: "Yes (I believe), but to put my heart at ease."» [2:260] Then Allāh says,

Qur’an 19:10قَالَ ءَايَتُكَ

«He said: "Your sign is..."» meaning, "Your sign will be..."

Qur’an 19:10أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَ لَيَالٍ سَوِيًّا

«that you shall not speak unto mankind for three nights, though having no bodily defect.» Meaning, 'your tongue will be prevented from speaking for three nights while you are healthy and fit, without any sickness or illness.' Ibn 'Abbās, Mujāhid, 'Ikrimah, Wahb, As-Suddi, Qatādah and others said, "His tongue was arrested without any sickness or illness."^{1Aṭ-Ṭabari 18:152.} 'Abdur-Raḥmān bin Zayd bin Aslam said, "He used to recite and glorify Allāh, but he was not able to speak to his people except by gestures."^{2Aṭ-Ṭabari 18:152.} Al-'Awfi reported that Ibn 'Abbās said,

Qur’an 19:10ثَلَٰثَ لَيَالٍ سَوِيًّا

«three nights, though having no bodily defect.» "The nights were consecutive." However, the first statement that is reported from him and the majority is more correct. This Āyah is similar to what Allāh, the Exalted, said in Sūrah Āl 'Imrān,

Qur’an 3:41قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَةَ أَيَّامٍ إِلَّا رَمْزًا وَٱذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِٱلْعَشِىِّ وَٱلْإِبْكَٰرِ

«He said: "O my Lord! Make a sign for me." (Allāh) said "Your sign is that you shall not speak to mankind for three days except with signals. And remember your Lord much, and glorify (Him) in the afternoon and in the morning.» [3:41] This is a proof that he did not speak to his people for these three nights and their days as well.

Qur’an 3:41إِلَّا رَمْزًا

«except with signals.» Meaning, with bodily gestures, this is why Allāh says in this noble Āyah,

Qur’an 19:11فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ

«Then he came out to his people from the Miḥrāb» referring to the place where he was given the good news of the child.

Qur’an 19:11فَأَوْحَىٰٓ إِلَيْهِمْ

«he indicated to them by signs» Meaning he made a gesture to them that was subtle and swift.

Qur’an 19:11أَن سَبِّحُوا۟ بُكْرَةً وَعَشِيًّا

«to glorify [Allāh] in the morning and in the afternoon.» That they should be agreeable to what he was commanded to do during these three days, to increase in his deeds and gratitude to Allāh for what He had given him. Mujāhid said,

Qur’an 19:11فَأَوْحَىٰٓ إِلَيْهِمْ

«he indicated to them by signs» "He made a gesture."^{3Aṭ-Ṭabari 18:153.} Wahb and Qatādah said the same.^{4Aṭ-Ṭabari 18:154.}

Qur’an 19:12–15يَٰيَحْيَىٰ خُذِ ٱلْكِتَٰبَ بِقُوَّةٍ وَءَاتَيْنَٰهُ ٱلْحُكْمَ صَبِيًّا وَحَنَانًا مِّن لَّدُنَّا وَزَكَوٰةً وَكَانَ تَقِيًّا وَبَرًّۢا بِوَٰلِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّا وَسَلَٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

«12. (It was said to his son): "O Yaḥyā! Hold fast to the Scripture." And We gave him wisdom while yet a child.» «13. And Ḥanānan from Us, and Zakātan, and he was pious,» «14. And dutiful to his parents, and he was not arrogant or disobedient.» «15. And Salām (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!» The Birth of the Boy and His Characteristics

This also implies what is not mentioned, that this promised boy was born and he was Yaḥyā. There is also the implication that Allāh taught him the Book, the Tawrāh which they used to study among themselves. The Prophets who were sent to the Jews used to rule according to the Tawrāh, as did the scholars and rabbis among them. He was still young in age when Allāh gave him this knowledge. This is the reason that Allāh mentioned it. Because of how Allāh favored him and his parents, He says,

Qur’an 19:12يَٰيَحْيَىٰ خُذِ ٱلْكِتَٰبَ بِقُوَّةٍ

«O Yaḥyā! Hold fast to the Scripture [the Tawrāh].» Means, "Learn the Book with strength." In other words, learn it well, with zeal and studious effort.

Qur’an 19:12وَءَاتَيْنَٰهُ ٱلْحُكْمَ صَبِيًّا

«And We gave him wisdom while yet a child.» This means he was given understanding, knowledge, fortitude, diligence and zeal for good and the pursuit of good. He was blessed with these characteristics even though he was young. Allāh said,

Qur’an 19:13وَحَنَانًا مِّن لَّدُنَّا

«And (made him) Ḥanānan from Us,» [19:13] Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said,

Qur’an 19:13وَحَنَانًا مِّن لَّدُنَّا

«And Ḥanānan from Us,» "This means mercy from Us."^{1Aṭ-Ṭabari 18:156.} 'Ikrimah, Qatādah and Aḍ-Ḍaḥḥāk all said the same. Aḍ-Ḍaḥḥāk added, "Mercy that no one would be able to give except Us." Qatādah added, "With it, Allāh had mercy upon Zakariyyā."^{2Aṭ-Ṭabari 18:156.} Mujāhid said,

Qur’an 19:13وَحَنَانًا مِّن لَّدُنَّا

«And Ḥanānan from Us,» "This was gentleness from His Lord upon him."^{3Aṭ-Ṭabari 18:156.} The apparent meaning is that Allāh's statement Ḥanānan (affection, compassion) is directly related to His statement,

Qur’an 19:12وَءَاتَيْنَٰهُ ٱلْحُكْمَ صَبِيًّا

«and We gave him wisdom while yet a child.» meaning, "We gave him wisdom, compassion and purity." This means that he was a compassionate man, who was righteous. Ḥanān means the love for affection and tenderness (towards others). Concerning Allāh's statement,

Qur’an 19:13وَزَكَوٰةً

«and Zakātan,» This is related to His statement,

Qur’an 19:13وَحَنَانًا

«And Ḥanānan» The word Zakāh means purity from filth, wickedness and sins. Qatādah said, "The word Zakāh means the righteous deed."^{4Aṭ-Ṭabari 18:159.} Aḍ-Ḍaḥḥāk and Ibn Jurayj both said, "The righteous deed is the pure (Zakāh) deed."^{5Aṭ-Ṭabari 18:159.} Al-'Awfi reported that Ibn 'Abbās said,

Qur’an 19:13وَزَكَوٰةً

«and Zakātan,» "This means that he was a blessing."

Qur’an 19:13وَكَانَ تَقِيًّا

«and he was pious.» [19:13] meaning that he was pure and had no inclination to do sins.^{6Aṭ-Ṭabari 18:159, Ad-Durr Al-Manthūr 5:486.} Allāh said;

Qur’an 19:14وَبَرًّۢا بِوَٰلِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّا

«And dutiful to his parents, and he was not arrogant or disobedient.» After Allāh mentioned Yaḥyā's obedience to his Lord and that Allāh created him full of mercy, purity and piety, He attached to it his obedience to his parents and his good treatment of them. Allāh mentioned that he refrained from disobeying them in speech, actions, commands and prohibitions. Due to this Allāh says,

Qur’an 19:14وَلَمْ يَكُن جَبَّارًا عَصِيًّا

«and he was not arrogant or disobedient.» Then, after mentioning these beautiful characteristics, Allāh mentions his reward for this,

Qur’an 19:15وَسَلَٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

«And Salām (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!» This means that he had security and safety in these three circumstances. Sufyān bin 'Uyaynah said, "The loneliest that a man will ever feel is in three situations. The first situation is on the day that he is born, when he sees himself coming out of what he was in. The second situation is on the day that he dies, when he sees people that he will not see anymore. The third situation is on the day when he is resurrected, when he sees himself in the great gathering. Allāh has exclusively honored Yaḥyā, the son of Zakariyyā, by granting him peace in these situations. Allāh says,

Qur’an 19:15وَسَلَٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

«And Salām (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!» This narration was reported by Ibn Jarīr, from Aḥmad bin Manṣūr Al-Marwazī, from Ṣadaqah bin Al-Faḍl, from Sufyān bin 'Uyaynah.

Qur’an 19:16–21وَٱذْكُرْ فِى ٱلْكِتَٰبِ مَرْيَمَ إِذِ ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمًا زَكِيًّا قَالَتْ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَلَمْ يَمْسَسْنِى بَشَرٌ وَلَمْ أَكُ بَغِيًّا قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌ وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا وَكَانَ أَمْرًا مَّقْضِيًّا

«16. And mention in the Book, Maryam, when she withdrew in seclusion from her family to place facing east.»

«17. She placed a screen before them; then We sent to her Our Ruh, and he appeared before her in the form of a man in all respects.»

«18. She said: "Verily, I seek refuge with the Most Gracious (Allāh) from you, if you do fear Allāh."»

«19. (The angel) said: "I am only a messenger from your Lord, (to announce) to you the gift of a righteous son."»

«20. She said: "How can I have a son when no man has touched me, nor am I Baghiyya?"»

«21. He said: "Thus says your Lord: 'That is easy for Me (Allāh). And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allāh), and it is a matter (already) decreed (by Allāh).' "» The Story of Maryam and Al-Masīḥ ('Īsā) After Allāh, the Exalted, mentioned the story of Zakariyyā, and that He blessed him with a righteous, purified and blessed child even in his old age while his wife was barren, He then mentions the story of Maryam. Allāh informs of His granting her a child named 'Īsā without a father being involved (in her pregnancy). Between these two stories there is an appropriate and similar relationship. Due to their closeness in meaning, Allāh mentioned them here together, as well as in Sūrahs Āl 'Imrān and Al-Anbiyā'. Allāh has mentioned these stories to show His servants His ability, the might of His authority and that He has power over all things. Allāh says,

Qur’an 19:16وَٱذْكُرْ فِى ٱلْكِتَٰبِ مَرْيَمَ

«And mention in the Book, Maryam,» She was Maryam bint 'Imrān from the family lineage of Dāwud. She was from a good and wholesome family of the Children of Isrāel. Allāh mentioned the story of her mother's pregnancy with her in Sūrah Āl 'Imrān, and that she (Maryam's mother) dedicated her freely for the service of Allāh. This meant that she dedicated the child (Maryam) to the service of the Masjid of the Sacred House (in Jerusalem). Thus, they (Zakariyyā, Maryam's mother and Maryam) were similar in that aspect.

Qur’an 3:37فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنۢبَتَهَا نَبَاتًا حَسَنًا

«So her Lord (Allāh) accepted her with goodly acceptance. He made her grow in a good manner.» [3:37] Thus, Maryam was raised among the Children of Israel in an honorable way. She was one of the female worshippers, well-known for her remarkable acts of worship, devotion and perseverance. She lived under the care of her brother-in-law, Zakariyyā, who was a Prophet of the Children of Israel at that time. He was a great man among them, whom they would refer to in their religious matters. Zakariyyā saw astonishing miracles occur from her that amazed him.

Qur’an 3:37كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا ٱلْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا قَالَ يَٰمَرْيَمُ أَنَّىٰ لَكِ هَٰذَا قَالَتْ هُوَ مِنْ عِندِ ٱللَّهِ إِنَّ ٱللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ

«Every time Zakaiyyā entered the Mihrāb to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you got this?" She said, "This is from Allāh." Verily, Allāh provides to whom He wills, without limit.» [3:37]

It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter. This has already been explained in Sūrah Āl 'Imrān. Then, when Allāh wanted to grant her His servant and Messenger, 'Īsā, one of the five Great Messengers.

Qur’an 19:16ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا

«she withdrew in seclusion from her family to place facing east.» [19:16]

This means that she withdrew from them and secluded herself from them. She went to the eastern side of the Sacred Masjid (in Jerusalem). It is reported from Ibn 'Abbās that he said, "Verily, I am the most knowledgeable of Allāh's creation of why the Christians took the east as the direction of devotional worship. They did because of Allāh's statement,

Qur’an 19:16ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا

«When she withdrew in seclusion from her family to a place facing east.»

Therefore, they took the birthplace of 'Īsā as their direction of worship."^{1Aṭ-Ṭabari 18:162. The chain for this particular narration has a deficiency in it. Ibn Kathīr mentions a number of narrations about this Āyah, afterwhich he says, "And Allāh knows best."}

Concerning Allāh's statement,

Qur’an 19:17فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًا

«She placed a screen before them;»

This means that she hid herself from them and concealed herself. Then, Allāh sent Jibrīl to her.

Qur’an 19:17فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا

«and he appeared before her in the form of a man in all respects.» [19:17] This means that he came to her in the form of a perfect and complete man. Mujāhid, Aḍ-Ḍaḥḥāk, Qatādah, Ibn Jurayj, Wahb bin Munabbih and As-Suddi all commented on Allāh's statement,

Qur’an 19:17فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا

«then We sent to her Our Ruḥ,» “It means Jibrīl."^{2Aṭ-Ṭabari 18:163.}

Qur’an 19:18قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا

«She said: "Verily, I seek refuge with the Most Gracious from you, if you do fear Allāh."»

This means that when the angel (Jibrīl) appeared to her in the form of a man, while she was in a place secluded by herself with a partition between her and her people, she was afraid of him and thought that he wanted to rape her. Therefore, she said,

Qur’an 19:18إِنِّىٓ أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا

«Verily, I seek refuge with the Most Gracious from you, if you do fear Allāh.»

She meant, "If you fear Allāh," as a means of reminding him of Allāh. This is what is legislated in defense against (evil), so that it may be repulsed with ease. Therefore, the first thing she did was try to make him fear Allāh, the Mighty and Sublime.

Ibn Jarīr reported from 'Āṣim that Abu Wā'il said when mentioning the story of Maryam, "She knew that the pious person would refrain (from committing evil) when she said,

Qur’an 19:18–19إِنِّىٓ أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ

«"Verily, I seek refuge with the Most Gracious from you, if you do fear Allāh." He said: "I am only a messenger from your Lord..."»

This means that the angel said to her in response, and in order to remove the fear that she felt within herself, "I am not what you think, but I am the messenger of your Lord." By this he meant, "Allāh has sent me to you."^{3Aṭ-Ṭabari 18:164.} It is said that when she mentioned the (Name of the) Most Beneficent (Ar-Raḥmān), Jibrīl fell apart and returned to his true form (as an angel). He responded,

Qur’an 19:19إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمًا زَكِيًّا

'I am only a messenger from your Lord, to provide to you the gift of a righteous son.'

Qur’an 19:20قَالَتْ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ

«She said: "How can I have a son..."»

This means that Maryam was amazed at this. She said, "How can I have a son?" She said this to mean, "In what way would a son be born to me when I do not have a husband and I do not commit any wicked acts (i.e. fornication)?" For this reason she said,

Qur’an 19:20وَلَمْ يَمْسَسْنِى بَشَرٌ وَلَمْ أَكُ بَغِيًّا

«when no man has touched me, nor am I Baghiyya?»

The Baghiyy is a female fornicator. For this reason, a Ḥadīth has been reported prohibiting the money earned from Baghiyy.^{4Aḥmad 1:235, Al-Bukhāri 2237, Muslim 1567.}

Qur’an 19:21قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌ

«He said: "Thus said your Lord: 'That is easy for Me (Allāh)..."»

This means that the angel said to her in response to her question, "Verily, Allāh has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness. Verily, He is Most Able to do whatever He wills." Due to this, he (Jibrīl) conveyed Allāh's Words,

Qur’an 19:21وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ

«And (We wish) to appoint him as a sign to mankind»

This means a proof and a sign for mankind of the power of their Maker and Creator, Who diversified them in their creation. He created their father, Ādam, without a male (father) or female (mother). Then, He created Ḥawwā' (Ādam's spouse) from a male (father) without a female (mother). Then, He created the rest of their progeny from male and female, except 'Īsā. He caused 'Īsā to be born from a female without a male. Thus, Allāh completed the four types of creation (of the human being), which proves the perfection of His power and the magnificence of His authority. There is no god worthy of worship except Him and there is no true Lord other than Him. Concerning Allāh's statement,

Qur’an 19:21وَرَحْمَةً مِّنَّا

«and a mercy from Us,»

This means, "We will make this boy a mercy from Allāh and a Prophet from among the Prophets. He will call to the worship of Allāh and monotheistic belief in Him. This is as Allāh, the Exalted, said in another Āyah,

Qur’an 3:45–46إِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ وَجِيهًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ وَيُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا وَمِنَ ٱلصَّٰلِحِينَ

«(Remember) when the angels said: "O Maryam! Verily, Allāh gives you the good news of a Word from Him, his name will be Al-Masīḥ, 'Īsā, the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allāh. And he will speak to the people, in the cradle and in manhood, and he will be one of the righteous.» [3:45-46]

This means that he will call to the worship of his Lord in his cradle and while and adult.

Concerning His statement,

Qur’an 19:21وَكَانَ أَمْرًا مَّقْضِيًّا

«and it is a matter (already) decreed (by Allāh).»

This is the completion of Jibrīl's dialogue with Maryam. He informed her that this matter was preordained by Allāh's power and will. Muḥammad bin Isḥāq said,

Qur’an 19:21وَكَانَ أَمْرًا مَّقْضِيًّا

«and it is a matter (already) decreed (by Allāh).»

"This means that Allāh determined to do this, so there is no avoiding it."^{5Aṭ-Ṭabari 18:165.}

Qur’an 19:22–23فَحَمَلَتْهُ فَٱنتَبَذَتْ بِهِۦ مَكَانًا قَصِيًّا فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَٰلَيْتَنِى مِتُّ قَبْلَ هَٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا

«22. So she conceived him, and she withdrew with him to a remote place.»

«23. And the pains of childbirth drove her to the trunk of a date palm. She said: "Would that I had died before this, and had been forgotten and out of sight!"»

The Conception and the Birth

Allāh, the Exalted, informs about Maryam that when Jibrīl had spoken to her about what Allāh said, she accepted the decree of Allāh. Many scholars of the predecessors (Salaf) have mentioned that at this point the angel (who was Jibrīl) blew into the opening of the garment that she was wearing. Then the breath descended until it entered into her vagina and she conceived the child by the leave of Allāh.

Muḥammad bin Isḥāq said, "When she conceived him and filled her water jug (at a well), she returned (to her people). After this, her menstrual bleeding ceased and she experienced what the pregnant woman experiences of sickness, hunger, change of color and there was even a change in the manner of her speech. After this, no people came to visit any house like they did the house of Zakariyyā. The word spread among the Children of Israel and the people were saying, 'Verily, her partner (in fornication) was Yūsuf, because there was no one else in the temple with her except him.' So she hid herself from the people and placed a veil between herself and them. No one saw her and she did not see anyone else."

Allāh said;

Qur’an 19:23فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ

«And the pains of childbirth drove her to the trunk of a date palm.»

This means that her pains of labor compelled her to go to the trunk of a date-palm tree that was at the place where she had secluded herself. The scholars differed over its location. As-Suddi said, "Her place of seclusion was to the east and that was where she would pray at the Sacred House of Jerusalem."^{1Aṭ-Ṭabari 18:161.} Wahb bin Munabbih said, "She ran away and when she reached an area between Ash-Shām^{2Greater Syria.} and Egypt, she was overcome by labor pains."^{3Aṭ-Ṭabari 18:170.} In another narration from Wahb, he said, "This took place eight miles from the Sacred House of Jerusalem in a village that was known as Bayt Al-Lahm (Bethlehem)."^{4Aṭ-Ṭabari 18:170.} I say, there are Ḥadīths about the Isrā' (Night Journey of the Prophet ﷺ) that are reported by An-Nasā'ī on the authority of Anas,^{5An-Nasā'ī in Al-Kubrā 1:221. Most scholars consider the text that include Bethlehem as a place of prayer on the night of Isrā' to be unauthentic.} and Al-Bayhaqī on the authority of Shadād bin Aws, that say that this took place at Bait Al-Lahm.^{6Dalā'il An-Nubuwwah 2:355.} Allāh knows best. This is what is well known that the people all relate from each other. The Christians have no doubt held that the place of this occurrence was Bethlehem and this is what all the people relate. It has been related in a Ḥadīth also, if the Ḥadīth is authentic.

Allāh says, informing about her,

Qur’an 19:23قَالَتْ يَٰلَيْتَنِى مِتُّ قَبْلَ هَٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا

«She said: "Would that I had died before this, and had been forgotten and out of sight!"»

In this is an evidence of the permissibility to wish for death when a calamity strikes. She knew that she was going to be tested with the birth, the people would not assist her, and they would not believe her story. After she was known as a devout worshipper among them, they now thought that she had become a fornicating whore. She said,

Qur’an 19:23يَٰلَيْتَنِى مِتُّ قَبْلَ هَٰذَا

«Would that I had died before this,» She said this to mean before this situation.

Qur’an 19:23وَكُنتُ نَسْيًا مَّنسِيًّا

«and I had been forgotten and out of sight!»

This means, "I wish I had not been created and I was nothing." This was mentioned by Ibn 'Abbās.^{7Aṭ-Ṭabari 18:172.} Qatādah said,

Qur’an 19:23وَكُنتُ نَسْيًا مَّنسِيًّا

«and I had been forgotten and out of sight!»

"This means something unknown, forgotten and no one knew who I was."

Qur’an 19:24–26فَنَادَىٰهَا مِن تَحْتِهَآ أَلَّا تَحْزَنِى قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا وَهُزِّىٓ إِلَيْكِ بِجِذْعِ ٱلنَّخْلَةِ تُسَٰقِطْ عَلَيْكِ رُطَبًا جَنِيًّا فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّا

«24. Then he cried unto her from below her, saying: "Grieve not: your Lord has provided a Sariy under you."»

«25. "And shake the trunk of date palm towards you, it will let fall fresh ripe dates upon you."»

«26. "So eat and drink and rejoice. And if you see any human being, say: 'Verily, I have vowed a fast for the Most Gracious so I shall not speak to any human being today.,"»

What was said to Her after the Birth

Some reciters read the Āyah as,

(مَنْ تَحْتَهَا)

(Who was below her)

Meaning the one who was below her called to her. Others recited it as,

Qur’an 19:24مِن تَحْتِهَآ

«from below her»

With the meaning of a preposition (from) instead of a pronoun (who). The scholars of Tafsīr have differed over the interpretation of who was calling out. Al-'Awfi and others reported from Ibn 'Abbās that he said,

Qur’an 19:24فَنَادَىٰهَا مِن تَحْتِهَآ

«Then cried unto her from below her,»

"This is referring to Jibrīl^{1Aṭ-Ṭabari 18:173.} because 'Īsā did not speak until she brought him to her people." Similarly, Sa'īd bin Jubayr, Aḍ-Ḍaḥḥāk, 'Amr bin Maymūn, As-Suddi and Qatādah all said, "Verily, this is referring to the angel Jibrīl."^{2Aṭ-Ṭabari 18:173.} This means that he (Jibrīl) called out to her from the bottom of the valley. Mujāhid said,

Qur’an 19:24فَنَادَىٰهَا مِن تَحْتِهَآ

«Then cried unto her from below her,»

"This is referring to 'Īsā bin Maryam." Likewise, 'Abdur-Razzāq reported from Ma'mar that Qatādah said that Al-Ḥasan said, "This is referring to her son ('Īsā)." This is also one of the two opinions reported from Sa'īd bin Jubayr – that it was her son, 'Īsā, speaking. Sa'īd said, "Have you not heard Allāh saying,

Qur’an 19:29فَأَشَارَتْ إِلَيْهِ

«Then she pointed to him.»

Ibn Zayd and Ibn Jarīr preferred this opinion in his Tafsīr. Allāh said,

Qur’an 19:24أَلَّا تَحْزَنِى

«Grieve not:»

He called to her saying, "Do not grieve."

Qur’an 19:24قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا

«your Lord has provided a Sariy under you.»

Sufyān Ath-Thawrī and Shu'bah reported from Abu Isḥāq that Al-Barā' bin 'Āzib said,

Qur’an 19:24قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا

«your Lord has provided a Sariy under you.» “This means a small stream.”^{3Aṭ-Ṭabari 18:175.} Likewise, ‘Ali bin Abi Ṭalḥah reported that Ibn ‘Abbās said, “Sariy means a river.”^{4Aṭ-Ṭabari 18:176.} ‘Amr bin Maymūn held the same view, as he said, “It means a river for her to drink from.”^{5Aṭ-Ṭabari 18:176.} Mujāhid said, “It means river in the Syrian language.”^{6Aṭ-Ṭabari 18:176.} Sa‘id bin Jubayr said, “Sariy is a small flowing river.”^{7Aṭ-Ṭabari 18:176.} Others said that Sariy refers to ‘Īsā. This was said by Al-Ḥasan, Ar-Rabī‘ bin Anas, Muḥammad bin ‘Abbād bin Ja‘far, and it is one of the two opinions reported from Qatādah. It is also the view of ‘Abdur-Raḥmān bin Zayd bin Aslam. However, the first view seems to be the most obvious meaning. For this reason, Allāh said after it,

Qur’an 19:25وَهُزِّىٓ إِلَيْكِ بِجِذْعِ ٱلنَّخْلَةِ

«And shake the trunk of date palm towards you,»

meaning, “Grab the trunk of the date-palm tree and shake it towards yourself.” Therefore, Allāh blessed her by giving her food and drink. Then He said,

Qur’an 19:25–26تُسَٰقِطْ عَلَيْكِ رُطَبًا جَنِيًّا فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًا

«It will let fall fresh ripe dates upon you. So eat and drink and rejoice.»

Meaning to be happy. This is why ‘Amr bin Maymūn said, “Nothing is better for the woman confined in childbed than dried dates and fresh dates.” Then he recited this noble Āyah.^{8Aṭ-Ṭabari 18:179.}

Concerning Allāh’s statement,

Qur’an 19:26فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًا

«And if you see any human being,»

This means any person that you see,

Qur’an 19:26فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّا

«Say: 'Verily, I have vowed a fast unto the Most Gracious (Allāh) so I shall not speak to any human being today.'»

Meaning, by signaling with gestures, not a statement by speech. This is so that she does not negate her oath itself,

Qur’an 19:26فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّا

«so I shall not speak to any human being today.»

Anas bin Mālik commented on,

Qur’an 19:26إِنِّى نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا

«I have vowed a fast unto the Most Gracious»

He said; “A vow of silence.”^{9Aṭ-Ṭabari 18:182-183.} Likewise said Ibn ‘Abbās and Aḍ-Ḍaḥḥāk.^{10Aṭ-Ṭabari 18:182-183.}

The meaning here is that in their Law, when fasting, it was forbidden for them to eat and speak. As-Suddi, Qatādah and ‘Abdur-Raḥmān bin Zayd^{11Aṭ-Ṭabari 18:183, Al-Qurṭubi 11:98.} have all stated this view. ‘Abdur-Raḥmān bin Zayd said, “When ‘Īsā said to Maryam,

Qur’an 19:24أَلَّا تَحْزَنِى

«Grieve not» She said, ‘How can I not grieve when you are with me and I have no husband nor am I an owned slave woman? What excuse do I have with the people? Woe unto me, if I had only died before this, and had been a thing forgotten and unknown.’ Then, ‘Īsā said to her, ‘I will suffice you with a statement,

Qur’an 19:26فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّا

«And if you see any human being, say: 'Verily, I have vowed a fast unto the Most Gracious so I shall not speak to any human being this day.'»'

All of this is from the speech of ‘Īsā to his mother.” Wahb said the same as well.

Qur’an 19:27–33فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُۥ قَالُوا۟ يَٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًٔا فَرِيًّا يَٰٓأُخْتَ هَٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا فَأَشَارَتْ إِلَيْهِ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّا قَالَ إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَٰبَ وَجَعَلَنِى نَبِيًّا وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّا وَبَرًّۢا بِوَٰلِدَتِى وَلَمْ يَجْعَلْنِى جَبَّارًا شَقِيًّا وَٱلسَّلَٰمُ عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا

«27. Then she brought him to her people, carrying him. They said: “O Mary! Indeed you have brought a thing Fariy.”»

«28. “O sister of Hārūn! Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.”»

«29. Then she pointed to him. They said: “How can we talk to one who is a child in the cradle?”»

«30. He said: “Verily, I am a servant of Allāh, He has given me the Scripture and made me a Prophet;”»

«31. “And He has made me blessed wherever I be, and has enjoined on me [Awṣāni] Ṣalāh and Zakāh, as long as I live.”»

«32. “And to be dutiful to my mother, and made me not arrogant, unblessed.”»

«33. “And Salām (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!”» Maryam with Al-Masīḥ before the People, Their Rejection of Her and His Reply to Them

Allāh, the Exalted, informs of Maryam’s situation when she was commanded to fast that day and not to speak to any human being. For verily, her affair would be taken care of and her proof would be established. Thus, she accepted the command of Allāh and she readily received His decree. She took her child and brought him to her people, carrying him. When they saw her like this they made a big deal about her situation and they sternly protested against of it, and

Qur’an 19:27قَالُوا۟ يَٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًٔا فَرِيًّا

«They said: “O Mary! Indeed you have brought a thing Fariy.”»

Fariy means a mighty thing. This was said by Mujāhid, Qatādah, As-Suddi and others.^{1Aṭ-Ṭabari 18:185.} Ibn Abi Ḥātim reported from Nawf Al-Bikālī that he said, “Her people went out searching for her, she was from a family that was blessed with prophethood and nobility. However, they could not find any trace of her. They came across a cow herder and they asked him, ‘Have you seen a girl whose description is such and such?’ He replied, ‘No, but tonight I saw my cows doing something that I’ve never seen them do before.’ They asked, ‘What did you see?’ He said, ‘Tonight I saw them prostrating in the direction of that valley.’”^{2Aṭ-Ṭabari 18:187.}

‘Abdullāh bin Ziyād said (adding to the narration), “I memorized from Sayyār that he (the cattle herder) said, ‘I saw a radiant light.’ ” So they went towards the direction that he told him, and Maryam was coming towards them from that direction. When she saw them she sat down and she was holding her child in her lap. They came towards her until they were standing over her.

Qur’an 19:27قَالُوا۟ يَٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًٔا فَرِيًّا

«They said: “O Mary! Indeed you have brought a mighty thing (Fariy).”» This means it was a mighty thing that she had brought.

Qur’an 19:28يَٰٓأُخْتَ هَٰرُونَ

«O sister of Hārūn!» This means, “O one resembling Hārūn (Aaron) in worship.”

Qur’an 19:28مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا

«Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.»

They meant, “You are from a good, pure family, well-known for its righteousness, worship and abstinence from worldy indulgence. How could you do such a thing?” ‘Ali bin Abi Ṭalḥah and As-Suddi both said, “It was said to her,

Qur’an 19:28يَٰٓأُخْتَ هَٰرُونَ

«O sister of Hārūn!» referring to the brother of Mūsā, because she was of his descendants. This is similar to the saying, ‘O brother of Tamīm,’ to one who is from the Tamīmī tribe, and ‘O brother of Muḍar,’ to one who is from the Muḍarī tribe. It has also been said that she was related to a righteous man among them whose name was Hārūn and she was comparable to him in her abstinence and worship.

Concerning Allāh’s statement,

Qur’an 19:29فَأَشَارَتْ إِلَيْهِ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّا

«Then she pointed to him. They said: “How can we talk to one who is a child in the cradle?”»

This is what took place while they were in doubt about her situation, condeming her circumstances, saying what they wanted to say. At that time they were slandering her and falsely accusing her of a horrendous act. On that day she was fasting and keeping silent. Therefore, she referred all speech to him (the child) and she directed them to his address and speech to them. They scoffed at her because they thought that she was mocking at them and playing with them. They said,

Qur’an 19:29كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّا

«How can we talk to one who is a child in the cradle?»

Maymūn bin Mahrān said,

Qur’an 19:29فَأَشَارَتْ إِلَيْهِ

«Then she pointed to him.» “She indicated, ‘Speak to him.’ They then said, ‘After she has come to us with this calamity, she now commands us to speak to one who is a child in the cradle!’”^{3Ad-Durr Al-Manthūr 5:507.} As-Suddi said, “When she pointed to him they became angry and said, ‘Her mocking us, to the extent of commanding us to speak to this child, is worse to us than her fornication.’ ”

Qur’an 19:29قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّا

«They said: “How can we talk to one who is a child in the cradle?”»^{4Aṭ-Ṭabari 18:189.}

This means, “How can someone speak who is in his cradle, in the state of infancy and a child?” ‘Īsā said,

Qur’an 19:30إِنِّى عَبْدُ ٱللَّهِ

«Verily, I am a servant of Allāh,»

The first thing that he said was a declaration of the lofty honor of his Lord and His being free of having a child. Also, he affirmed that he himself was a worshipper of his Lord. Allāh said,

Qur’an 19:30ءَاتَىٰنِىَ ٱلْكِتَٰبَ وَجَعَلَنِى نَبِيًّا

«He has given me the Scripture and made me a Prophet.»

This was a declaration of innocence for his mother from the immorality that was attributed to her. Nawf Al-Bīkālī said, “When they said what they said to his mother, he (‘Īsā) was nursing from her breast. At their statement he released the breast from his mouth and reclined on his left saying,

Qur’an 19:30إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَٰبَ وَجَعَلَنِى نَبِيًّا

«Verily, I am a servant of Allāh, He has given me the Scripture and made me a Prophet.»

And he continued speaking until he said,

Qur’an 19:31مَا دُمْتُ حَيًّا

«as long as I live.»”

Concerning his statement,

Qur’an 19:31وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ

«And He has made me blessed wherever I be,»

Mujāhid, ‘Amr bin Qays and Ath-Thawrī all said that this means, “And He made me a teacher of goodness.”^{5Aṭ-Ṭabari 18:191.} In another narration from Mujāhid, he said, “A person of great benefit.”^{6Aṭ-Ṭabari 18:191.} Ibn Jarīr reported from Wuhayb bin Al-Ward, a freed slave of the Bani Makhzūm tribe, that he said, “A scholar met another scholar who had more knowledge than himself. So he said to him, ‘May Allāh have mercy upon you, what acts of mine should I perform openly?’ The other replied, ‘Commanding good and forbidding evil, for verily, it is the religion of Allāh, which He sent His Prophets with to His servants.’ The scholars have indeed agreed upon the statement of Allāh,

Qur’an 19:31وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ

«And He has made me blessed wherever I be,»

Then it was said, ‘What was his blessing?’ He (Wuhayb) replied, ‘Commanding good and forbidding evil wherever he was.’ ”^{7Aṭ-Ṭabari 18:191.}

His saying,

Qur’an 19:31وَأَوْصَٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّا

«and He has enjoined on me [Awṣāni] Ṣalāh and Zakāh, as long as I live.»

This is similar to the statement of Allāh to Muḥammad ﷺ,

Qur’an 15:99وَٱعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ ٱلْيَقِينُ

«And worship your Lord until there comes unto you the certainty (i.e. death).» [15:99]

‘Abdur-Raḥmān bin Al-Qāsim reported from Mālik bin Anas that he commented on Allāh’s statement,

Qur’an 19:31وَأَوْصَٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّا

«and He has enjoined on me [Awṣāni] Ṣalāh and Zakāh, as long as I live.»

He said, “Allāh informed him of what would be of his affair until his death. This is the firmest evidence against the people who deny Allāh’s preordained decree.”^{8Al-Qurṭubi 11:103. That is, he understood Awṣāni with its alternative meaning: “He decreed for me.”.} Concerning Allāh’s statement,

Qur’an 19:32وَبَرًّۢا بِوَٰلِدَتِى

«And to be dutiful to my mother.» This means, “He (Allāh) has commanded me to treat my mother well.” He mentioned this after mentioning obedience to his Lord, Allāh. This is because Allāh often combines the command to worship Him with obedience to the parents. This is similar to Allāh’s statement,

Qur’an 17:23وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا

«And your Lord has decreed that you worship none but Him and that you be dutiful to your parents.» [17:23] And He, the Exalted, said,

Qur’an 31:14أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ

«Give thanks to Me and to your parents. Unto Me is the final destination.» [31:14]

Concerning his statement,

Qur’an 19:32وَلَمْ يَجْعَلْنِى جَبَّارًا شَقِيًّا

«and He made me not arrogant, unblessed.» This means, “He (Allāh) has not made me too proud or arrogant to worship Him, obey Him and be dutiful to my mother, and thus be unblessed.” Concerning Allāh’s statement,

Qur’an 19:33وَٱلسَّلَٰمُ عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا

«And Salām (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!»

This is his affirmation that 'he is a worshipper of Allāh, the Mighty and Sublime, and that he is a creature created by Allāh. He (‘Īsā) will live, die and be resurrected, just like the other creatures that Allāh has created. However, he will have peace in these situations, which are the most difficult situations for Allāh's creatures.' May Allāh's peace and blessings be upon him.

Qur’an 19:34–37ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَٰنَهُۥٓ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ وَإِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ فَٱخْتَلَفَ ٱلْأَحْزَابُ مِنۢ بَيْنِهِمْ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ

«34. Such is 'Īsā, son of Maryam. Qawlal-Ḥaqq [it is a statement of truth] about which they doubt (or dispute).» «35. It befits not (the majesty of) Allāh that He should beget a son. Glorified be He. When He decrees a thing, He only says to it: "Be!" – and it is.» «36. ['Īsā said]: "And verily, Allāh is my Lord and your Lord. So worship Him. That is the straight path."» «37. Then the sects differed, so woe unto the disbelievers from the meeting of a great Day.»

'Īsā is the Servant of Allāh and not His Son

Allāh, the Exalted, says to His Messenger Muḥammad ﷺ, 'This is the story which We have related to you about 'Īsā,' upon him be peace.

Qur’an 19:34قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ

«(It is) a statement of truth about which they doubt.»

This means that the people of falsehood and the people of truth are in disagreement, of those who believe in him and those who disbelieve believe in him. For this reason most of the reciters recited this Āyah with Qawlul-Ḥaqq (statement of truth) as the subject, referring to 'Īsā himself. 'Āṣim and 'Abdullāh bin 'Āmir both recited it Qawlal-Ḥaqq (statement of truth) referring to the story in its entirety that the people differed about. It is reported from Ibn Mas'ūd^{1Aṭ-Ṭabari 18:194.} that he recited it as Qālal-Ḥaqqa, which means that he ('Īsā) said the truth. The recitation of the Āyah with the Qawlul-Ḥaqq being the subject referring to 'Īsā, is the most apparent meaning grammatically. It has support for it in the statement of Allāh [after the story of 'Īsā],

Qur’an 3:60ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلْمُمْتَرِينَ

«(This is) the truth from your Lord, so be not of those who doubt.» [3:60]

When Allāh mentioned that He created him as a servant and a Prophet, He extolled Himself, the Most Holy, by saying,

Qur’an 19:35مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَٰنَهُۥٓ

«It befits not (the majesty of) Allāh that He should beget a son. Glorified be He.»

Means glory be unto Him, He is far exalted above that which these ignorant, wrongdoing, transgressing people say about Him.

Qur’an 19:35إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

«When He decrees a thing, He only says to it: "Be!" – and it is.»

Whenever He wants something, He merely commands it and it happens as He wills. This is as Allāh says,

Qur’an 3:59–60إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلْمُمْتَرِينَ

«Verily, the likeness of 'Īsā before Allāh is the likeness of Ādam. He created him from dust, then said to him: "Be" – and he was. (This is) the truth from your Lord, so be not of those who doubt.» [3:59-60]

'Īsā commanded the Worship of Allāh Alone, then the People differed after Him

Allāh said;

Qur’an 19:36وَإِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ

«And verily, Allāh is my Lord and your Lord. So worship Him. That is the straight path.»

Among those things which 'Īsā said to his people while he was in his cradle is that Allāh was his Lord and their Lord, and he commanded them to worship Him alone. He said,

Qur’an 19:36فَٱعْبُدُوهُ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ

«So worship Him. That is the straight path.»

Meaning, “That which I have come to you with from Allāh is the straight path.” This means that the path is correct; whoever follows it will be rightly guided and whoever opposes it will deviate and go astray.

Allāh's statement,

Qur’an 19:37فَٱخْتَلَفَ ٱلْأَحْزَابُ مِنۢ بَيْنِهِمْ

«Then the sects differed,» means that the opinions of the People of the Book differed concerning 'Īsā even after the explanation of his affair and the clarification of his situation. They disagreed about his being the servant of Allāh, His Messenger, and His Word that He cast upon Maryam and a spirit from Himself. So a group of them – who were the majority of the Jews (may Allāh's curses be upon them) – determined that he was a child of fornication and that his speaking in his cradle was merely sorcery. Another group said that it was Allāh Who was speaking (not 'Īsā). Others said that he ('Īsā) was the son of Allāh. Some said that he was the third part of a divine trinity with Allāh. Yet, others said that he was the servant of Allāh and His Messenger. This latter view is the statement of truth, which Allāh guided the believers to. A report similar with this meaning has been reported from 'Amr bin Maymūn, Ibn Jurayj, Qatādah and others from the Salaf (predecessors) and the Khalaf (later generations).

Allāh said,

Qur’an 19:37فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ

«so woe unto the disbelievers from the meeting of a great Day.»

This is a threat and severe warning for those who lie about Allāh, invent falsehood and claim that He (Allāh) has a son.

However, Allāh has given them respite until the Day of Resurrection, and He has delayed their term out of gentleness and confident reliance upon His divine decree overcoming them. Verily, Allāh does not hasten the affair of those who disobey Him. This has been related in a Ḥadīth collected in the Two Ṣaḥīḥs,

Ḥadīthإِنَّ الله لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ

«Verily, Allāh gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.»

Then, the Messenger of Allāh ﷺ recited the Āyah,

Qur’an 11:102وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَآ أَخَذَ ٱلْقُرَىٰ وَهِىَ ظَٰلِمَةٌ إِنَّ أَخْذَهُۥٓ أَلِيمٌ شَدِيدٌ

«Such is the punishment of your Lord when He punishes the towns while they are doing wrong. Verily, His punishment is painful, (and) severe.» [11:102] ^{2Fatḥ Al-Bāri 8:205, Muslim 4:1997.}

In the Two Ṣaḥīḥs it is also reported that the Messenger of Allāh ﷺ said,

Ḥadīthلَا أَحَدَ أَصْبَرُ عَلَىٰ أَذًى سَمِعَهُ مِنَ اللَّهِ، إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِمْ

«No one is more patient with something harmful that he hears than Allāh. Verily, they attribute to Him a son, while He is the One Who provides them sustenance and good health.»^{3Fatḥ Al-Bāri 10:527, Muslim 4:2160.}

Allāh says,

Qur’an 22:48وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ

«And many a township did I give respite while it was given to wrongdoing. Then I punished it. And to me is the (final) return (of all).» [22:48]

Allāh, the Exalted, also says,

Qur’an 14:42وَلَا تَحْسَبَنَّ ٱللَّهَ غَٰفِلًا عَمَّا يَعْمَلُ ٱلظَّٰلِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ ٱلْأَبْصَٰرُ

«Consider not that Allāh is unaware of that which the wrongdoers do, but He gives them respite up to a Day when the eyes will stare in horror.»[14:42]

This is the reason that Allāh says here,

Qur’an 19:37فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ

«So woe unto the disbelievers from the meeting of a great Day.»

referring to the Day of Resurrection. It has been related in an authentic Ḥadīth that is agreed upon (in Al-Bukhāri and Muslim), on the authority of 'Ubādah bin Aṣ-Ṣāmit who said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا الله وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُ اللهِ وَرَسُولُهُ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَأَنَّ الْجَنَّةَ حَقٌّ وَالنَّارَ حَقٌّ، أَدْخَلَهُ اللهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ

«Whoever testifies that there is no deity worthy of worship except Allāh alone, Who has no partners, and that Muḥammad is His servant and Messenger, and that 'Īsā was Allāh's servant and Messenger, and His Word that He cast upon Maryam, and a spirit from Him, and that Paradise and Hell are both real, then Allāh will admit him into Paradise regardless of whatever he did.»^{4Fatḥ Al-Bāri 6:546, Muslim 1:57.}

Qur’an 19:38–40أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا لَٰكِنِ ٱلظَّٰلِمُونَ ٱلْيَوْمَ فِى ضَلَٰلٍ مُّبِينٍ وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ

«38. How clearly will they see and hear, the Day when they will appear before Us! But the wrongdoers today are in plain error.» «39. And warn them of the Day of grief and regrets, when the case has been decided, while (now) they are in a state of carelessness, and they believe not.» «40. Verily, We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned.»

The Disbeliever's warning of the Day of Distress

Allāh, the Exalted, says informing about the disbelievers on the Day of Resurrection that they will be made to have the clearest hearing and sight. This is as Allāh says,

Qur’an 32:12وَلَوْ تَرَىٰٓ إِذِ ٱلْمُجْرِمُونَ نَاكِسُوا۟ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا

«And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard."» [32:12]

They will say that when it will not benefit them, nor will it be of any use to them. If they had used these senses properly before seeing the torment, then it would have brought them some benefit and saved them from the Allāh's punishment. This is why Allāh says,

Qur’an 19:38أَسْمِعْ بِهِمْ وَأَبْصِرْ

«How clearly will they (disbelievers) see and hear,»

This means that no one will hear and see better than they will.

Qur’an 19:38يَوْمَ يَأْتُونَنَا

«the day when they will appear before Us.» The Day of Resurrection.

Qur’an 19:38لَٰكِنِ ٱلظَّٰلِمُونَ ٱلْيَوْمَ

«But the wrongdoers today are...» now, in the life of this world,

Qur’an 19:38فِى ضَلَٰلٍ مُّبِينٍ

«...in plain error.» They do not hear, see or think. When they are requested to follow guidance, they are not guided and they succumb to those things that do not benefit them.

Then, Allāh says,

Qur’an 19:39وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ

«And warn them of the Day of grief and regrets,» warn the creation of the Day of Distress,

Qur’an 19:39إِذْ قُضِىَ ٱلْأَمْرُ

«when the case has been decided,»

when the people of Paradise and the people of Hell will be sorted out, and everyone will reach his final abode which he was destined to remain in forever.

Qur’anوَهُمْ

«while (now) they are» today, in the present life of this world,

Qur’an 19:39فِى غَفْلَةٍ

«in a state of carelessness.»

with the warning of the Day of grief and regret, they are heedless.

Qur’an 19:39وَهُمْ لَا يُؤْمِنُونَ

«and they believe not.» meaning they do not believe that it is true.

Imām Aḥmad recorded that Abu Sa'īd said that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ، يُجَاءُ بِالْمَوْتِ كَأَنَّهُ كَبْشٌ أَمْلَحُ فَيُوقَفُ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ هَلْ تَعْرِفُونَ هَذَا؟ قَالَ: فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ: نَعَمْ هَذَا الْمَوْتُ - قَالَ: - فَيُقَالُ: يَاأَهْلَ النَّارِ، هَلْ تَعْرِفُونَ هَذَا؟ قَالَ: فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ: نَعَمْ هَذَا الْمَوْتُ - قَالَ: - فَيُؤْمَرُ بِهِ فَيُذْبَحُ، قَالَ: وَيُقَالُ: يَا أَهْلَ الْجَنَّةِ، خُلُودٌ وَلَا مَوْتَ، وَيَا أَهْلَ النَّارِ، خُلُودٌ وَلَا مَوْتَ

«When the people of Paradise enter Paradise and the people of the Hellfire enter the Hellfire, death will be brought in the form of a handsome ram and it will be placed between Paradise and the Hellfire. Then, it will be said, “O people of Paradise, do you know what this is?” Then, they will turn their gazes and look, and they will say, “Yes, this is death.” Then, it will be said, “O people of the Hellfire, do you know what this is?” Then, they will turn their gazes and look, and they will say, “Yes, this is death.” Then, the order will be given for it to be slaughtered and it will be said, “O people of Paradise, eternity and no more death, O people of Hellfire, eternity and no more death.”» Then the Messenger of Allāh ﷺ recited the Āyah,

Qur’an 19:39وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ

«And warn them of the Day of grief and regret, when the case has been decided, while (now) they are in a state of carelessness, and they believe not.»

Then, the Messenger of Allāh ﷺ made a gesture with his hand and said,

Ḥadīthأَهْلُ الدُّنْيَا فِي غَفْلَةِ الدُّنْيَا

«The people of this life are in the state of heedlessness of this life.»^{1Aḥmad 9:3.}

Thus recorded Imām Aḥmad and it was also recorded by Al-Bukhāri and Muslim in their Ṣaḥīḥs^{2Fatḥ Al-Bāri 8:282, Muslim 4:2188.} with wording similar to this.

It is reported from 'Abdullāh bin Mas'ūd that he mentioned a story in which he said,

“There is not a soul except that it will see a residence in Paradise and a residence in the Hellfire, and this will be the Day of distress. So the people of the Hellfire will see the residence that Allāh prepared for them if they had believed. Then, it will be said to them, 'If you had believed and worked righteous deeds, you would have had this, which you see in Paradise.' Then, they will be overcome with distress and grief. Likewise, the people of Paradise will see the residence that is in the Hellfire and it will be said to them, 'If Allāh had not bestowed His favor upon you (this would have been your place).' ”^{3Aṭ-Ṭabari, it is the first narration explaining Āyah no. 39. See the section on the reports at the beginning of the book.}

Concerning Allāh's statement,

Qur’an 19:40إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ

«Verily, We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned.»

Allāh is informing that He is the Creator, the Owner and the Controller of all matters. All of the creation will be destroyed and only He, the Most High and Most Holy, will remain. There is no one who can claim absolute ownership and control of affairs besides Him. He is the Inheritor of all His creation. He is the Eternal, Who will remain after they are gone and He is the Judge of their affairs. Therefore, no soul will be done any injustice, nor wronged even the weight of a mosquito or an atom.

Qur’an 19:39–51وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِبْرَٰهِيمَ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا إِذْ قَالَ لِأَبِيهِ يَٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًٔا يَٰٓأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ ٱلْعِلْمِ مَا لَمْ يَأْتِكَ فَٱتَّبِعْنِىٓ أَهْدِكَ صِرَٰطًا سَوِيًّا يَٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَٰنَ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا يَٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ ٱلرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَٰنِ وَلِيًّا قَالَ أَرَاغِبٌ أَنتَ عَنْ ءَالِهَتِى يَٰٓإِبْرَٰهِيمُ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ وَٱهْجُرْنِى مَلِيًّا قَالَ سَلَٰمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّىٓ إِنَّهُۥ كَانَ بِى حَفِيًّا وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ ٱللَّهِ وَأَدْعُوا۟ رَبِّى عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا وَٱذْكُرْ فِى ٱلْكِتَٰبِ مُوسَىٰٓ إِنَّهُۥ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَّبِيًّا

Ibn Abi Ḥātim recorded that Ḥazm bin Abi Ḥazm Al-Quta‘i said, "Umar bin 'Abdul-Azīz wrote to 'Abdul-Ḥamīd bin 'Abdur-Raḥmān, who was the governor of Kufah: 'Thus, to proceed: Verily, Allāh prescribed death for His creatures when He created them and He determined their final destination. He said in that which He revealed in His truthful Book, which He guarded with His knowledge and made His angels testify to its preservation, that He will inherit the earth and all who are on it, and they will all be returned to Him.'"^{4Ibn Abi Ḥātim 7:2410.}

Qur’an 19:41–45وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِبْرَٰهِيمَ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا إِذْ قَالَ لِأَبِيهِ يَٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًٔا يَٰٓأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ ٱلْعِلْمِ مَا لَمْ يَأْتِكَ فَٱتَّبِعْنِىٓ أَهْدِكَ صِرَٰطًا سَوِيًّا يَٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَٰنَ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا يَٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ ٱلرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَٰنِ وَلِيًّا

«41. And mention in the Book, Ibrāhīm. Verily, he was a man of truth, a Prophet.»

«42. When he said to his father: "O my father! Why do you worship that which hears not, sees not and cannot avail you in anything?"» «43. "O my father! Verily, there has come to me the knowledge of that which came not unto you. So follow me, I will guide you to the straight path."»

«44. "O my father! Worship not Shayṭān. Verily, Shayṭān has been a rebel against the Most Gracious."»

«45. "O my father! Verily, I fear lest a torment from the Most Gracious should overtake you, so that you become a companion of Shayṭān."»

Ibrāhīm's Admonition of His Father

Allāh, the Exalted, tells His Prophet, Muḥammad ﷺ,

Qur’an 19:41وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِبْرَٰهِيمَ

«And mention in the Book, Ibrāhīm.»

"Recite this to your people who are worshipping idols and mention to them what happened with Ibrāhīm, the intimate Friend (Khalīl) of the Most Beneficent. These idol worshippers (Arabs) are his descendants and they claim to follow his religion. Inform them that he was a truthful Prophet. Tell them about what took place with his father and how he forbade him from worshipping idols."

Ibrāhīm said,

Qur’an 19:42يَٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًٔا

«O my father! Why do you worship that which hears not, sees not and cannot avail you in anything?»

Meaning that these idols will not benefit you, nor can they protect you from any harm.

Qur’an 19:43يَٰٓأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ ٱلْعِلْمِ مَا لَمْ يَأْتِكَ

«O my father! Verily, there has come to me the knowledge of that which came not unto you.»

This means, "Even though I am from your loins and you see me as inferior to you because I am your son, know that I have received knowledge from Allāh that you do not know and it has not reached you."

Qur’an 19:43فَٱتَّبِعْنِىٓ أَهْدِكَ صِرَٰطًا سَوِيًّا

«So follow me, I will guide you to the straight path.» meaning, "a straight path that will carry you to the desired objective and save you from that which is dreaded (Hell).”

Qur’an 19:44يَٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَٰنَ

«O my father! Worship not Shayṭān.» This is means, "Do not obey him by worshipping these idols. He invites to this (idolatry) and he is pleased with it." This is as Allāh says,

Qur’an 36:60أَلَمْ أَعْهَدْ إِلَيْكُمْ يَٰبَنِىٓ ءَادَمَ أَن لَّا تَعْبُدُوا۟ ٱلشَّيْطَٰنَ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ

«Did I not command you, O Children of Ādam, that you should not worship Shayṭān. Verily, he is a plain enemy to you.» [36:60]

Allāh also says,

Qur’an 4:117إِن يَدْعُونَ مِن دُونِهِۦٓ إِلَّآ إِنَٰثًا وَإِن يَدْعُونَ إِلَّا شَيْطَٰنًا مَّرِيدًا

«They invoke nothing but females [idols] besides Him (Allāh), and they invoke nothing but Shayṭān, a persistent rebel!» [4:117]

Concerning Allāh's statement,

Qur’an 19:44إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا

«Verily, Shayṭān has been a rebel against the Most Gracious.»

This means obstinate and too arrogant to obey his Lord. Therefore, Allāh expelled him and made him an outcast. Therefore, "do not follow him or you will become like him."

Qur’an 19:45يَٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ ٱلرَّحْمَٰنِ

«O my father! Verily, I fear lest a torment from the Most Gracious should overtake you,»

"because of your associating partners with Allāh and your disobedience in what I am commanding you with."

Qur’an 19:45فَتَكُونَ لِلشَّيْطَٰنِ وَلِيًّا

«so that you become a companion of Shayṭān.»

This means, "there will be no one who will protect you, or help you, or assist you, except Iblīs. However, neither he, nor anyone else, has any power over the outcome of matters. Following him will only cause you to be surrounded by the torment (of Allāh)." This is as Allāh says,

Qur’an 16:63تَٱللَّهِ لَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ ٱلشَّيْطَٰنُ أَعْمَٰلَهُمْ فَهُوَ وَلِيُّهُمُ ٱلْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ

«By Allāh, We indeed sent (Messengers) to the nations before you, but Shayṭān made their deeds fair seeming to them. So he is their helper today (in this world), and theirs will be a painful torment.» [16:63]

Qur’an 19:46–48قَالَ أَرَاغِبٌ أَنتَ عَنْ ءَالِهَتِى يَٰٓإِبْرَٰهِيمُ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ وَٱهْجُرْنِى مَلِيًّا قَالَ سَلَٰمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّىٓ إِنَّهُۥ كَانَ بِى حَفِيًّا وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ ٱللَّهِ وَأَدْعُوا۟ رَبِّى عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا

«46. He (the father) said: "Do you revile my gods, O Ibrāhīm? If you stop not (this), I will La'arjumannak. So get away from me Maliyan."»

«47. Ibrāhīm said: "Peace be on you! I will ask forgiveness of my Lord for you. Verily, He is unto me Ḥafiyyan.»

«48. And I shall turn away from you and from those whom you invoke besides Allāh. And I shall call upon my Lord, and I certainly hope that I shall not be unblessed in my invocation to my Lord."»

The Reply of Ibrāhīm's Father

Allāh, the Exalted, informs of the reply of Ibrāhīm's father to his son, Ibrāhīm, in reference to what he was calling him to. He said,

Qur’an 19:46أَرَاغِبٌ أَنتَ عَنْ ءَالِهَتِى يَٰٓإِبْرَٰهِيمُ

«Do you revile my gods, O Ibrāhīm?» This means, "If you do not want to worship them (the idols) and you are not pleased with them, then at least stop cursing, abusing, and reviling them. For verily, if you do not cease, I will punish you, curse you and revile you." This is the meaning of his statement;

Qur’an 19:46لَأَرْجُمَنَّكَ

«La'arjumannaka.» Ibn 'Abbās, As-Suddi, Ibn Jurayj, Aḍ-Ḍaḥḥāk and others said this. ^{1Aṭ-Ṭabari 18:205.}Concerning His statement,

Qur’an 19:46وَٱهْجُرْنِى مَلِيًّا

«So get away from me Maliyan.»

Mujāhid, 'Ikrimah, Sa'īd bin Jubayr and Mujāhid bin Isḥāq all said, "Maliyan means forever."^{2Aṭ-Ṭabari 18:205,206.} Al-Ḥasan Al-Baṣri said, "For a long time."^{3Aṭ-Ṭabari 18:205.} As-Suddi said,

Qur’an 19:46وَٱهْجُرْنِى مَلِيًّا

«So get away from me safely Maliyan.»

"This means forever."^{4Aṭ-Ṭabari 18:206.} Ali bin Abi Ṭalḥah and Al-'Awfī both reported that Ibn 'Abbās said,

Qur’an 19:46وَٱهْجُرْنِى مَلِيًّا

«So get away from me safely Maliyan.»

"This means to go away in peace and safety before you are afflicted with a punishment from me." Aḍ-Ḍaḥḥāk, Qatādah, 'Aṭiyah Al-Jadalī, Mālik and others said the same. This is also the view preferred by Ibn Jarīr.

The Reply of Allāh's Friend (Khalīl)

With this, Ibrāhīm said to his father,

Qur’an 19:47سَلَٰمٌ عَلَيْكَ

«Peace be on you!» This is as Allāh said concerning the description of the believers,

Qur’an 25:63وَإِذَا خَاطَبَهُمُ ٱلْجَٰهِلُونَ قَالُوا۟ سَلَٰمًا

«and when the foolish address them (with bad words) they say, "Salāman [peace]."» [25:63]

Allāh also says,

Qur’an 28:55وَإِذَا سَمِعُوا۟ ٱللَّغْوَ أَعْرَضُوا۟ عَنْهُ وَقَالُوا۟ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ سَلَٰمٌ عَلَيْكُمْ لَا نَبْتَغِى

Qur’an 28:55ٱلْجَٰهِلِينَ

«And when they hear Al-Laghw (false speech), they withdraw from it and say: "To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant."» [28:55]

The meaning of Ibrāhīm's statement to his father,

سَلَامٌ عَلَيْكَ ۝

Qur’an 19:47سَلَٰمٌ عَلَيْكَ

«Peace be on you!» "You will not receive any insult or harm from me." This is due to the respect and honor of fatherhood.

Qur’an 19:47سَأَسْتَغْفِرُ لَكَ رَبِّىٓ

«I will ask forgiveness of my Lord for you.»

meaning "But, I will ask Allāh to guide you and forgive you for your sin."

Qur’an 19:47إِنَّهُۥ كَانَ بِى حَفِيًّا

«Verily, He is unto me Ḥafiyya.»

Ibn 'Abbās and others said that Ḥafiyyan means, "Kind."^{5Aṭ-Ṭabari 18:207.} Meaning, "since He guided me to worship Him and direct my religious devotion to Him alone." As-Suddi said, "Al-Ḥafī is One Who is concerned with his (Ibrāhīm's) affair." Thus, Ibrāhīm sought forgiveness for his father for a very long time, even after he migrated to Ash-Shām. He continued to seek forgiveness for him even after building the Sacred Masjid (in Makkah) and after the birth of his two sons, Ismā'īl and Isḥāq. This can be seen in his statement,

Qur’an 14:41رَبَّنَا ٱغْفِرْ لِى وَلِوَٰلِدَىَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ ٱلْحِسَابُ

«Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.» [14:41]

From this tradition, during the beginning stages of Islām, the Muslims used to seek forgiveness for their relatives and their family members who were polytheists. They did this following the way of Ibrāhīm, the Khalīl (Friend) of Allāh, until Allāh revealed,

Qur’an 60:4قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ

«Indeed there has been an excellent example for you in Ibrāhīm and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allāh."» [60:4]

Until Allāh's statement,

Qur’an 60:4إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍ

«Except the saying of Ibrāhīm to his father: "Verily, I will ask forgiveness (from Allāh) for you, but I have no power to do anything for you before Allāh."» [60:4]

meaning, except for this statement, so do not follow it. Then Allāh explains that Ibrāhīm abandoned this statement and retracted it. Allāh, the Exalted, says,

Qur’an 9:113مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ

«It is not (proper) for the Prophet and those who believe to ask Allāh's forgiveness for the idolators.» [9:113]

Until Allāh's statement,

Qur’an 9:114وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٌ

«And Ibrāhīm's invoking for his father's forgiveness was only because of a promise he had made to him. But when it became clear to him that he is an enemy of Allāh, he dissociated himself from him. Verily, Ibrāhīm was Awwāh,^{6See the Tafsīr of Sūrat At-Tawbah 9:114.} forbearing.» [9:114]

Concerning Allāh's statement,

Qur’an 19:48وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ ٱللَّهِ وَأَدْعُوا۟ رَبِّى

«And I shall turn away from you and from those whom you invoke besides Allāh. And I shall call upon my Lord,»

This means, "And I worship my Lord alone, associating no partners with Him."

Qur’an 19:48عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا

«I certainly hope that I shall not be unblessed in my invocation to my Lord.»

The word 'Asā (I hope) here means that which will necessarily occur and not that which is hoped for from the impossible. For verily, he (Ibrāhīm) is the leader of the Prophets other than Muḥammad ﷺ.

Qur’an 19:49–50فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا

«49. So when he had turned away from them and from those whom they worshipped besides Allāh, We gave him Isḥāq and Ya'qūb, and each one of them We made a Prophet.»

«50. And We gave them of Our mercy, and We granted them Ṣidqin 'Aliyyan on the tongues.»

Allāh gave Ibrāhīm Isḥāq and Ya'qūb

Allāh, the Exalted, says that when the Friend of Allāh (Ibrāhīm) withdrew from his father and his people for the sake of Allāh, Allāh gave him in exchange those who were better than them. He gave him Isḥāq (Isaac) and Ya'qūb (Jacob), meaning his son, Isḥāq, and Isḥāq's son, Ya'qūb. This is as Allāh said in another Āyah,

Qur’an 21:72وَيَعْقُوبَ نَافِلَةً

«and Ya'qūb, a grandson.» [21:72]

Also, Allāh says,

Qur’an 11:71وَمِن وَرَآءِ إِسْحَٰقَ يَعْقُوبَ

«and after Isḥāq, of Ya'qūb.» [11:71]

There is no difference of opinion about Isḥāq being the father of Ya'qūb. This is what is recorded in the Qur'ān in Sūrah Al-Baqarah.

Qur’an 2:133أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ ٱلْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنۢ بَعْدِى قَالُوا۟ نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبْرَٰهِـۧمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ

«Or were you witnesses when death approached Ya'qūb? When he said unto his sons, "What will you worship after me?" They said, "We shall worship your God the God of your fathers, Ibrāhīm, Ismā'īl and Isḥāq."' [2:133]

Allāh only mentioned Isḥāq and Ya'qūb here to show that He made Prophets from among his descendants and successors in order to give him relief and happiness in his life. This is why Allāh says,

Qur’an 19:49وَكُلًّا جَعَلْنَا نَبِيًّا

«and each one of them We made a Prophet.» [19:49]

If Ya'qūb had not become a Prophet in the lifetime of Ibrāhīm, then Allāh would not have limited the promise of prophethood to him, but He would have mentioned his son Yūsuf as well. For verily, Yūsuf was also a Prophet, just as the Messenger of Allāh ﷺ said in a Ḥadīth whose authenticity is agreed upon, when he was asked who was the best of people. He ﷺ said,

Ḥadīthيُوسُفُ نَبِيُّ اللَّهِ ابْنُ يَعْقُوبَ نَبِيِّ اللَّهِ ابْنِ إِسْحَاقَ نَبِيِّ اللهِ ابْنِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ

«The Prophet of Allāh, Yūsuf, the son of the Prophet of Allāh Ya'qūb, the son of the Prophet of Allāh Isḥāq, the son of the Friend of Allāh Ibrāhīm.»^{1Fatḥ Al-Bāri 8:212.}

In another wording of this Ḥadīth, he said,

Ḥadīthإِنَّ الْكَرِيمَ ابْنَ الْكَرِيمِ ابْنِ الْكَرِيمِ ابْنِ الْكَرِيمِ يُوسُفَ بْنَ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ

«Verily, the noble one is the son of the noble one, who is the son of the noble one, who is the son of the noble one. That is Yūsuf, the son of Ya'qūb, the son of Isḥāq, the son of Ibrāhīm.»^{2Fatḥ Al-Bāri 6:460.}

Concerning Allāh's statement,

Qur’an 19:50وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا

«And We gave them of Our mercy, and We granted Ṣidqin 'Aliyyan on the tongues.» 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "Ṣidqin 'Aliyyan means the good praise."^{3Aṭ-Ṭabari 18:208.} As-Suddi and Mālik bin Anas said the same thing. Ibn Jarīr said, "Allāh only said 'Aliyyan (loftiness, exalted) because all of the religions commend them and mention them with praises, may Allāh's peace and blessing be upon them all."^{4Aṭ-Ṭabari 18:208.}

Qur’an 19:51–53وَٱذْكُرْ فِى ٱلْكِتَٰبِ مُوسَىٰٓ إِنَّهُۥ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَّبِيًّا وَنَٰدَيْنَٰهُ مِن جَانِبِ ٱلطُّورِ ٱلْأَيْمَنِ وَقَرَّبْنَٰهُ نَجِيًّا وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيًّا

«51. And mention in the Book, Mūsā. Verily, he was Mukhlaṣan and he was a Messenger, (and) a Prophet.» «52. And We called him from the right side of the Mount (Ṭūr), and made him draw near to Us for a talk with him.» «53. And We granted him his brother Hārūn, (also) a Prophet, out of Our mercy.»

Mentioning Mūsā and Hārūn

After Allāh had mentioned Ibrāhīm, the Friend of Allāh, and commended him, he next mentioned Al-Kalīm (the one spoken to by Allāh directly). Allāh said,

Qur’an 19:51وَٱذْكُرْ فِى ٱلْكِتَٰبِ مُوسَىٰٓ إِنَّهُۥ كَانَ مُخْلَصًا

«And mention in the Book, Mūsā. Verily, he was Mukhlaṣan»

Ath-Thawrī reported from 'Abdul-Azīz bin Rāfi', from Abu Lubābah that he said, "The Disciples (of 'Īsā) said, 'O Spirit of Allāh, inform us about the one who is Mukhlis (purely devoted) to Allāh.' He said, 'That is one who does a deed solely for Allāh and he does not like for the people to praise him.' " Others recited the word as Mukhlaṣ, which means that he was chosen. This is as Allāh says,

Qur’an 7:144إِنِّى ٱصْطَفَيْتُكَ عَلَى ٱلنَّاسِ

«Verily, I have chosen you above men.» [7:144]

Concerning Allāh's statement,

Qur’anوَكَانَ رَسُولًا نَّبِيًّا

«and he was a Messenger, (and) a Prophet.» Allāh combined these two descriptions for him. For verily, he was one of the greatest Messengers and one of the five Messengers of Strong Will. They are Nūḥ, Ibrāhīm, Mūsā, 'Īsā and Muḥammad. May the blessings of Allāh be upon them and all of the Prophets. Allāh said,

Qur’an 19:52وَنَٰدَيْنَٰهُ مِن جَانِبِ ٱلطُّورِ

«And We called him from the side of the Ṭūr.» means Mount

Qur’anٱلْأَيْمَنِ

«right» It was on the right side of Mūsā when he went seeking a burning wood from that fire. He saw its glow in the distance, so he set out towards it and found it on the right side of the mountain from his direction, at the edge of the valley that he was in. This is when Allāh, the Exalted, spoke to him and called out to him. Allāh summoned him to come near and He conversed Āyah with him. Concerning His statement,

Qur’an 19:53وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيًّا

«And We granted him his brother Hārūn, (also) a Prophet, out of Our mercy.» This means, "We responded to his request and his plea on behalf of his brother and We made him a Prophet as well." This is as Allāh says in another Āyah,

Qur’an 28:34وَأَخِى هَٰرُونُ هُوَ أَفْصَحُ مِنِّى لِسَانًا فَأَرْسِلْهُ مَعِىَ رِدْءًا يُصَدِّقُنِىٓ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ

«And my brother Hārūn he is more eloquent in speech than me: so send him with me as a helper to confirm me.Verily, I fear that they will belie me.» [28:34] Also, Allāh said,

Qur’an 20:36قَدْ أُوتِيتَ سُؤْلَكَ يَٰمُوسَىٰ

«(Allāh said:) "You are granted your request, O Mūsā."» [20:36] He also said,

Qur’an 26:13–14فَأَرْسِلْ إِلَىٰ هَٰرُونَ وَلَهُمْ عَلَىَّ ذَنۢبٌ فَأَخَافُ أَن يَقْتُلُونِ

«So send for Hārūn. And they have a charge of crime against me, and I fear they will kill me.» [26:13-14] Because of this, some of the Salaf (predecessors) said, "No one in this life pleaded on behalf of someone else more than Mūsā pleaded for his brother to be a Prophet." Allāh, the Exalted said,

Qur’an 19:53وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيًّا

«And We granted him his brother Hārūn, (also) a Prophet, out of Our mercy.»

Qur’an 19:54–55وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِسْمَٰعِيلَ إِنَّهُۥ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّا

«54. And mention in the Book, Ismā'īl. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet.» «55. And he would enjoin on his family and his people the Ṣalāh and the Zakāh, and his Lord was pleased with him.»

Mentioning Ismā'īl

Here Allāh has commended Ismā'īl, the son of Ibrāhīm, the Friend of Allāh. He (Ismā'īl) is the father of all of the Arabs of the Ḥijāz because he was true to what he promised. Ibn Jurayj said, "He did not make any promise to his Lord, except that he fulfilled it."^{1Aṭ-Ṭabari 18:211.} He never obligated himself to do any act of worship with a vow, except that he fulfilled it and carried it out, giving it its full due. Some said,

Qur’an 19:54صَادِقَ ٱلْوَعْدِ

«(he was) true to what he promised.» "This was said about him because he said to his father,

Qur’an 37:102سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ

«If Allāh wills you will find me of the patient.» [37:102] So he was truthful in that." Being true to one's promise is one of the praiseworthy characteristics, just as breaking one's promise is of the detested characteristics. Allāh, the Exalted, says,

Qur’an 61:2–3يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ كَبُرَ مَقْتًا عِندَ ٱللَّهِ أَن تَقُولُوا۟ مَا لَا تَفْعَلُونَ

«O you who believe! Why do you say that which you do not do? Most hateful it is with Allāh that you say that which you do not do.» [61:2-3] The Messenger of Allāh ﷺ said,

Ḥadīthآيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ

«The sign of the hypocrite is three things. When he speaks, he lies; when he promises, he breaks his promise; and when he is entrusted with something, he is disloyal to his trust.»^{2Al-Bukhāri no.33,2682,2749,6095.} Thus, if these are the characteristics of the hypocrites, then behaving contrary to these is a characteristic of the true believer. For this reason, Allāh commended His servant and Messenger Ismā'īl, for he was true to his promise. Likewise, the Messenger of Allāh ﷺ was true to his promise. He did not promise anyone anything, except that he fulfilled his promise to that person. He also commended Abu Al-'Āṣ bin Ar-Rabī', the husband of his daughter Zaynab, by saying,

Ḥadīthحَدَّثَنِي فَصَدَقَنِي، وَوَعَدَنِي فَوَفَى لِي

«He spoke to me and he told me the truth, and he promised me and he fulfilled his promise to me.»^{3Fatḥ Al-Bāri 5:380.} When the Prophet ﷺ died, the Khalīfah (his successor), Abu Bakr Aṣ-Ṣiddīq said, "Whoever received any promise from the Messenger of Allāh ﷺ or was owed any debt by him, then let him come to me and I will fulfill it on his behalf." So Jābir bin 'Abdullāh came and related that the Messenger of Allāh ﷺ said,

Ḥadīthلَوْ قَدْ جَاءَ مَالُ الْبَحْرَيْنِ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا وَهَكَذَا

«If the wealth of Bahrain comes (to me), then I would give you such and such and such.» This meant that he would fill his hands with wealth. Therefore, when the wealth of Baḥrain came (to them), Abu Bakr commanded Jābir to come and fill his hands from that wealth. Then, he commanded him to do so again, until he collected five hundred Dirhams. Then, Abu Bakr gave him its double along with it.^{4Fatḥ Al-Bāri 4:554.} (i.e. one thousand extra Dirhams).

Concerning Allāh's statement,

Qur’anوَكَانَ رَسُولًا نَّبِيًّا

«and he was a Messenger, (and) a Prophet.»

In this is a proof of Ismā'īl's favored status over his brother, Isḥāq. Isḥāq was only described as being a Prophet, but Ismā'īl was described with both prophethood and messengership. It is confirmed in Ṣaḥīḥ Muslim that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيلَ

«Verily, Allāh chose Ismā'īl from the sons of Ibrāhīm...»^{5Muslim 4:1782.}

Then, Imām Muslim mentions the rest of the Ḥadīth in its entirety. However, this statement proves the correctness of what we have said.

Allāh said,

Qur’an 19:55وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّا

«And he would enjoin on his family and his people the Ṣalāh and the Zakāh, and his Lord was pleased with him.»

This is also a beautiful form of praise, a commendable quality, and upright characteristic. He was commanded in this way because of his persistence in obedience of his Lord, and enjoining his family to do so.

This is as Allāh said to His Messenger ﷺ,

Qur’an 20:132وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا

«And enjoin the Ṣalāh on your family, and be patient with them.» [20:132]

Also, Allāh, the Exalted, said,

Qur’an 66:6يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

«O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the commands they receive from Allāh, but do that which they are commanded.» [66:6]

This means to command them to do good, forbid them from evil and do not neglect them. If you do so, and they obey your command, the Fire (of Hell) will not devour them on the Day of Resurrection. It has been reported in a Ḥadīth from Abu Hurayrah that the Messenger of Allāh ﷺ said,

Ḥadīthرَحِمَ اللَّهُ رَجُلًا قَامَ مِنَ اللَّيْلِ فَصَلَّى وَأَيْقَظَ امْرَأَتَهُ، فَإِنْ أَبَتْ نَضَحَ فِي وَجْهِهَا الْمَاءَ. رَحِمَ اللَّهُ امْرَأَةً قَامَتْ مِنَ اللَّيْلِ فَصَلَّتْ وَأَيْقَظَتْ زَوْجَهَا، فَإِنْ أَبَى نَضَحَتْ فِي وَجْهِهِ الْمَاءَ

«May Allāh have mercy upon a man who gets up at night to pray and he wakes his wife. If she refuses to get up, he sprinkles water in her face. May Allāh have mercy upon a woman who gets up at night to pray and she wakes her husband. If he refuses to get up, she sprinkles water in his face.» This Ḥadīth was recorded by Abu Dāwud and Ibn Mājah.^{6Abu Dāwud 2:73, Ibn Mājah 1:424.}

Qur’an 19:56–57وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِدْرِيسَ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا وَرَفَعْنَٰهُ مَكَانًا عَلِيًّا

«56. And mention in the Book, Idrīs. Verily, he was a man of truth, (and) a Prophet.» «57. And We raised him to a high station.»

Mentioning Idrīs

Allāh complimented Idrīs for being a truthful Prophet and He mentioned that he raised him to a high station. It has previously been mentioned that in the Ṣaḥīḥ it is recorded that the Messenger of Allāh ﷺ passed by Idrīs on the night of the Isrā (Night Journey) and he (Idrīs) was in the fourth heaven.

Qur’an 19:52–64وَنَٰدَيْنَٰهُ مِن جَانِبِ ٱلطُّورِ ٱلْأَيْمَنِ وَقَرَّبْنَٰهُ نَجِيًّا وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيًّا وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِسْمَٰعِيلَ إِنَّهُۥ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّا وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِدْرِيسَ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا وَرَفَعْنَٰهُ مَكَانًا عَلِيًّا أُو۟لَٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُ ٱلرَّحْمَٰنِ خَرُّوا۟ سُجَّدًا وَبُكِيًّا فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَٰتِ فَسَوْفَ يَلْقَوْنَ غَيًّا إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحًا فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًٔا جَنَّٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَٰنُ عِبَادَهُۥ بِٱلْغَيْبِ إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّا لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَٰمًا وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا تِلْكَ ٱلْجَنَّةُ ٱلَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّا وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُۥ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ وَمَا كَانَ رَبُّكَ نَسِيًّا

Sufyān reported from Manṣūr that Mujāhid said,

« وَرَفَعْنَٰهُ مَكَانًا عَلِيًّا

Qur’an 19:57وَرَفَعْنَٰهُ مَكَانًا عَلِيًّا

«And We raised him to a high station.» "This means the fourth heaven."^{1Aṭ-Ṭabari 18:213.} Al-Ḥasan and others said concerning Allāh's statement,

« وَرَفَعْنَٰهُ مَكَانًا عَلِيًّا

Qur’an 19:57وَرَفَعْنَٰهُ مَكَانًا عَلِيًّا

«And We raised him to a high station.» "This means Paradise."

Qur’an 19:58أُو۟لَٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُ ٱلرَّحْمَٰنِ خَرُّوا۟ سُجَّدًا وَبُكِيًّا

«58. Those were they unto whom Allāh bestowed His grace from among the Prophets, of the offspring of Ādam, and of those whom We carried (in the ship) with Nūḥ, and of the offspring of Ibrāhīm and Israel, and from among those whom We guided and chose. When the Āyāt of the Most Gracious were recited unto them, they fell down prostrate and weeping.»

These Prophets are the Chosen Ones

Allāh, the Exalted, says that these Prophets (were favored), but this does not mean only these Prophets who were mentioned in this Sūrah. Rather, it is referring to all of those who were Prophets. Allāh merely changes the implication of the discussion from specific individuals to the entire group of Prophets.

Qur’an 19:58ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ

«they unto whom Allāh bestowed His grace from among the Prophets, of the offspring of Ādam.»

As-Suddi and Ibn Jarīr both said, "That which is meant by the offspring of Ādam is Idrīs, and what is meant by the offspring of those 'whom We carried with Nūḥ' is Ibrāhīm, and what is meant by the offspring of Ibrāhīm is Isḥāq, Ya'qūb and Ismā'īl, and what is meant by the offspring of Isrā'īl is Mūsā, Hārūn, Zakariyyā, Yayḥā and 'Īsā bin Maryam." Ibn Jarīr said, "And that is the distinction of their genealogies, even though Ādam gathers all of them (as their original father). This is because among them is he who was not a descendant of those who were on the ship with Nūḥ, and he that is Idrīs. For verily, he was the grandfather of Nūḥ." I say that this is the most apparent meaning, which concludes that Idrīs is amongst the pillars of Nūḥ's ancestral lineage.^{1Aṭ-Ṭabari 18:214.}

The view that this Āyah refers to the ancestral lineage of the Prophets, is the fact that it is similar to Allāh's statement in Sūrah Al-An'ām,

Qur’an 6:83–87وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَٰهَآ إِبْرَٰهِيمَ عَلَىٰ قَوْمِهِۦ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ كُلًّا هَدَيْنَا وَنُوحًا هَدَيْنَا مِن قَبْلُ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيْمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ كُلٌّ مِّنَ ٱلصَّٰلِحِينَ وَإِسْمَٰعِيلَ وَٱلْيَسَعَ وَيُونُسَ وَلُوطًا وَكُلًّا فَضَّلْنَا عَلَى ٱلْعَٰلَمِينَ وَمِنْ ءَابَآئِهِمْ وَذُرِّيَّٰتِهِمْ وَإِخْوَٰنِهِمْ وَٱجْتَبَيْنَٰهُمْ وَهَدَيْنَٰهُمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

«And that was our proof which We gave Ibrāhīm against his people. We raise whom We will in degrees. Certainly your Lord is All-Wise, All-Knowing. And We bestowed upon him Isḥāq and Ya'qūb, each of them We guided; and before him We guided Nūḥ, and among his progeny Dāwud, Sulaymān, Ayyub, Yūsuf, Mūsā and Hārūn. Thus do We reward the doers of good. And Zakariyyā, and Yaḥyā, and 'Īsā and Ilyās, each one of them was of the righteous. And Ismā'īl and Al-Yasā' and Yūnus and Lūṭ and each one of them We preferred above the 'Ālamīn. And also some of their fathers and their progeny and their brethern, We chose them, and We guided them to the straight path.»[6:83-87]

Until Allāh's statement, ﴿

Qur’an 6:90أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُ فَبِهُدَىٰهُمُ ٱقْتَدِهْ

﴾

﴿They are those whom Allāh had guided. So follow their guidance.» [6:90]

Allāh, the Exalted, says, ﴿

Qur’an 40:78مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ

﴾

﴿Of some of them We have related to you their story. And of some We have not related to you their story.» [40:78]

In Ṣaḥīḥ Al-Bukhāri it is reported from Mujāhid that he asked Ibn 'Abbās, "Is there a prostration in Sūrah Ṣad?" Ibn 'Abbās replied, "Yes." Then he recited, ﴿

Qur’an 6:90أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُ فَبِهُدَىٰهُمُ ٱقْتَدِهْ

﴾

﴿They are those whom Allāh had guided. So follow their guidance.» [6:90]

Ibn 'Abbās then said, "So your Prophet is one of those who have been commanded to follow them. And he is of those who should be followed.” ^{2Fatḥ Al-Bāri 8:14. The reference is to Āyah no. 24 of Ṣād (38) where it is mentioned that Dāwud, peace be upon him, prostrated. Since Allāh ordered following what they were guided to in these Āyāt of Al-An'ām, then we should also prostrate at the mention of the Prophets prostrations, according to Ibn 'Abbās.}– referring to Dāwud. Allāh, the Exalted, said in this noble Āyah, ﴿

Qur’an 19:58إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُ ٱلرَّحْمَٰنِ خَرُّوا۟ سُجَّدًا وَبُكِيًّا

﴾

﴿When the Āyah of the Most Gracious were recited unto them, they fell down prostrate and weeping.» This means that when they heard the Words of Allāh, mentioning His proofs and evidences, they prostrated to their Lord in humility, humbleness, praise and thanks for the great favors they were blessed with. The word Bukiyan at the end of the Āyah means those who are crying, and it is the plural of Bāki. Due to this the scholars agree that it is legislated to prostrate upon reading this Āyah, in following them and adhering to their manner of worship.

Qur’an 19:59–60فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَٰتِ فَسَوْفَ يَلْقَوْنَ غَيًّا إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحًا فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًٔا

«59. Then, there has succeeded them a posterity who have lost the Ṣalāh and have followed lusts. So they will meet Ghaiy.» «60. Except those who repent and believe, and work righteousness. Such will enter Paradise and they will not be wronged in aught.»

They were succeeded by Wicked People and Good People After Allāh mentioned the party of blessed ones - the Prophets and those who followed them by maintainig the limits set by Allāh and His commandments, fulfilling what Allāh ordered and avoiding His prohibitions - then He mentions,

Qur’an 19:59خَلْفٌ

(there has succeeded them a posterity.) This means later generations.

Qur’an 19:59أَضَاعُوا۟ ٱلصَّلَوٰةَ

«who have lost Ṣalāh»

Losing their prayers is when they do not consider the prayers obligatory. Therefore they lose, because the prayer is the pillar and foundation of the religion. It is the best of the servants' deeds. Thus, these people will occupy themselves with worldly desires and delights, and they will be pleased with the life of this world. They will be tranquil and at ease in the worldly appetites. Therefore, these people will meet with Ghaiy, which means loss on the Day of Resurrection.

Al-Awzā'ī reported from Mūsā bin Sulaymān, who reported from Al-Qāsim bin Mukhaymirah that he said concerning Allāh's statement,

Qur’an 19:59فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ

«Then, there has succeeded them a posterity who have lost the Ṣalāh» "This means that they will not keep up with the proper times of the prayer, because if it meant complete abandonment of the prayer, this would be disbelief."^{1Aṭ-Ṭabari 18:215.} It is also reported that it was said to Ibn Mas'ūd, "Allāh often mentions the prayer in the Qur'ān. He says,

Qur’an 107:5ٱلَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ

«Those who neglect their Ṣalāh.» [107:5] And He says,

Qur’an 70:23عَلَىٰ صَلَاتِهِمْ دَآئِمُونَ

«Those who remain constant in their Ṣalāh.» [70:23] And He says,

Qur’an 23:9عَلَىٰ صَلَوَٰتِهِمْ يُحَافِظُونَ

«Who guard their Ṣalāh.»" [23:9] Then, Ibn Mas'ūd said, "This means at its designated times." The people said, "We thought that this was referring to the abandonment of the prayer." He replied, "That would be disbelief."^{2Aṭ-Ṭabari 18:216.} Masrūq said, "No one who guards the five daily prayers will be written among the heedless. In their neglect is destruction. Their neglect is delaying them past their fixed times."^{3Aṭ-Ṭabari 18:216.} Al-Awzā'ī reported from Ibrāhīm bin Zayd that Umar bin 'Abdul-'Azīz recited the Āyah,

Qur’an 19:59فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَٰتِ فَسَوْفَ يَلْقَوْنَ غَيًّا

«Then, there has succeeded them a posterity who have lost the Ṣalāh and have followed lusts. So they will meet Ghayy.» Then, he said, "Their loss was not their abandonment of the prayers, but it was by not offering them during their proper and prescribed times."^{4Aṭ-Ṭabari 18:216.} Allāh said,

Qur’an 19:59فَسَوْفَ يَلْقَوْنَ غَيًّا

«So they will meet Ghayy.» 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās that he said,

Qur’an 19:59فَسَوْفَ يَلْقَوْنَ غَيًّا

«So they will meet Ghayy.» "This means loss."^{5Aṭ-Ṭabari 18:219.} Qatādah said, "This means evil."^{6Aṭ-Ṭabari 18:218.} Sufyān Ath-Thawrī, Shu'bah and Muḥammad bin Isḥāq all reported from Abu Isḥāq As-Sabī'ī, who reported from Abu 'Ubaydah, who reported from 'Abdullāh bin Mas'ūd that he said,

Qur’an 19:59فَسَوْفَ يَلْقَوْنَ غَيًّا

«So they will meet Ghayy.» "This is a valley in the Hellfire which is very deep and its food is filthy."^{7Aṭ-Ṭabari 18:218.} Al-A'mash reported from Ziyād, who reported from Abu 'Iyāḍ, who commented Allāh's statement,

Qur’an 19:59فَسَوْفَ يَلْقَوْنَ غَيًّا

«So they will meet Ghayy.» He said, "This is a valley in Hell made of puss and blood." Allāh said,

Qur’an 19:60إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحًا

«Except those who repent and believe and work righteousness.» This means, "Except those who recant from giving up the prayers and following the desires, for verily, Allāh will accept their repentance, give them a good end and make them of those who inherit the Garden of Delight (Paradise)." For this reason Allāh says,

Qur’an 19:60فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًٔا

«Such will enter Paradise and they will not be wronged in aught.»

This is because repentance wipes away that which was before it. In another Ḥadīth, the Prophet ﷺ said,

Ḥadīthالتَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَاذَنْبَ لَهُ

«The one who repents from sin is like he who has no sin.»^{8Ibn Mājah 2:1420.}

Because of this, those who repent will not lose anything from the (good) deeds that they did. They will not be held accountable for what they did before their repentance, thus causing a decrease in their reward for deeds that they do after their repentance. That is because whatever they did before repenting is lost, forgotten and not taken to account. This is an honor from the Most Generous and a kindness from the Most Gentle. This is an exception that is made for these people, similar to Allāh's statement in Sūrah Al-Furqān,

Qur’an 25:68وَٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ وَلَا يَقْتُلُونَ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ

«And those who invoke not any other god along with Allāh, nor kill such person as Allāh has forbidden, except for just cause...» until Allāh's statement,

Qur’an 25:70وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا

«and Allāh is Oft-Forgiving, Most Merciful.» [25:68-70]

Qur’an 19:61–63جَنَّٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَٰنُ عِبَادَهُۥ بِٱلْغَيْبِ إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّا لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَٰمًا وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا تِلْكَ ٱلْجَنَّةُ ٱلَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّا

«61. (They will enter) 'Adn Gardens which the Most Gracious has promised to His servants in the unseen. Verily, His promise must come to pass.»

«62. They shall not hear therein any Laghw, but only Salām. And they will have therein their sustenance, morning and afternoon.»

«63. Such is the Paradise which We shall give as an inheritance to those of Our servants who had Taqwā.» The Description of the Gardens of the Truthful and Those Who repent

Allāh, the Exalted, says that the Gardens (of Paradise), which the penitent will enter, will be Gardens of 'Adn, meaning, eternity. These are Gardens that the Most Beneficent promises His servants in the unseen. This means that these Gardens are from the unseen things that they believe in, even though they have never witnessed them. They believe in the unseen out of their strong conviction and the strength of their faith. Concerning Allāh's statement,

Qur’an 19:61إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّا

«Verily, His promise must come to pass.»

This affirms the fact that this will occur, and that it is a settled matter. Allāh does not break His promise, nor does He change it. This is similar to His statement,

Qur’an 73:18كَانَ وَعْدُهُۥ مَفْعُولًا

«His promise is certainly to be accomplished.» [73:18]

This means that His promise will be and there is no avoiding it. Allāh's statement here,

Qur’an 19:61مَأْتِيًّا

«must come to pass.» This means that it will come to His servants who are striving towards it and they will reach it. There are those commentators who said,

Qur’an 19:61مَأْتِيًّا

«must come to pass.» "This means it is coming, because everything that comes to you, you also come to it. This is as the Arabs say, 'Fifty years came to me, and I came to fifty years.' They both mean the same thing (I'm fifty years old)."

Concerning Allāh's statement,

Qur’an 19:62لَّا يَسْمَعُونَ فِيهَا لَغْوًا

«They shall not hear therein any Laghw.»

This means that in these gardens of Paradise there is no ignorant, wasteful and useless speech, like there is in this life. He said,

Qur’an 19:62إِلَّا سَلَٰمًا

«...but only Salām.» This is an indifferent exception, similar to Allāh's statement,

Qur’an 56:25–26لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا إِلَّا قِيلًا سَلَٰمًا سَلَٰمًا

«No Laghw will they hear therein, nor any sinful speech. But only the saying of: Salām! Salām!» [56:25-26]

Concerning His statement,

Qur’an 19:62وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا

«And they will have therein their sustenance, morning and afternoon.»

This means, in what is similar to mornings and evenings. This does not mean that there is a night and a day (in Paradise), but they will be living in times that alternate. They will know its lighted times from its lights and illumination. This is as Imām Aḥmad recorded from Abu Hurayrah, who said that the Messenger of Allāh ﷺ said,

Ḥadīthأَوَّلُ زُمْرَةٍ تَلِجُ الْجَنَّةَ صُوَرُهُمْ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ لَا يَبْصُقُونَ فِيهَا، وَلَا يَتَمَخَّطُونَ فِيهَا. وَلَايَتَغَوَّطُونَ، آنِيَتُهُمْ وَأَمْشَاطُهُمُ الذَّهَبُ وَالْفِضَّةُ وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَرَشْحُهُمُ الْمِسْكُ وَلِكُلِّ وَاحِدٍ مِنْهُمْ زَوْجَتَانِ، يُرَى مُخُّ سَاقِهَا مِنْ وَرَاءِ اللَّحْمِ مِنَ الْحُسْنِ، لَا اخْتِلَافَ بَيْنَهُمْ وَلَا تَبَاغُضَ، قُلُوبُهُمْ عَلَى قَلْبِ رَجُلٍ وَاحِدٍ، يُسَبِّحُونَ اللهَ بُكْرَةً وَعَشِيًّا

«The first group to enter into Paradise will have forms like the form of the moon on a night when it is full. They will not spit, nor will they blow their noses therein. They also will not defecate. Their containers and combs will be made of gold and silver and their censers will be of aloeswood. Their sweat will be the fragrance of musk and each of them will have two wives. The marrow of their shins will be visible from beneath the skin due to their beauty. They will not have any disputes between them, or any hatred. Their hearts will be united like the heart of one man. They will glorify Allāh in the morning and evening.»^{1Aḥmad 2:316.} Al-Bukhāri and Muslim both recorded this narration in the Two Ṣaḥīḥs.^{2Fatḥ Al-Bāri 6:367, Muslim 4:2180.} Imām Aḥmad also recorded that Ibn 'Abbās said that the Messenger of Allāh ﷺ said,

Ḥadīthالشُّهَدَاءُ عَلَى بَارِقِ نَهْرٍ بِبَابِ الْجَنَّةِ فِي قُبَّةٍ خَضْرَاءَ، يَخْرُجُ عَلَيْهِمْ رِزْقُهُمْ مِنَ الْجَنَّةِ بُكْرَةً وَعَشِيًّا

«The martyrs will be upon the banks of a river by the gates of Paradise. Over them will be a green dome. Their sustenance will be brought out to them from Paradise, morning and evening.»^{3Aḥmad no. 2390.}

Aḥmad is the only one who collected this narration. Aḍ-Ḍaḥḥāk reported that Ibn 'Abbās said,

Qur’an 19:62وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا

«And they will have therein their sustenance, morning and afternoon.»

"This means the amount of time equal to night and day." Allāh said,

Qur’an 19:63تِلْكَ ٱلْجَنَّةُ ٱلَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّا

«Such is the Paradise which We shall give as an inheritance to those of Our servants who had Taqwā.»

This means, 'This Paradise that We have described with these magnificent attributes, it is that which We will cause are pious servants to inherit.' They are those who obey Allāh in happiness and times of hardship. They are those who suppress their anger and they pardon people's offenses. This is as Allāh says at the beginning of Sūrah Al-Mu'minūn,

Qur’an 23:1–2قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ ٱلَّذِينَ هُمْ فِى صَلَاتِهِمْ خَٰشِعُونَ

«Successful indeed are the believers. Those who are humble in their Ṣalāh.» [23:1-2]

Until His saying,

Qur’an 23:10–11أُو۟لَٰٓئِكَ هُمُ ٱلْوَٰرِثُونَ ٱلَّذِينَ يَرِثُونَ ٱلْفِرْدَوْسَ هُمْ فِيهَا خَٰلِدُونَ

«These are indeed the inheritors. Who shall inherit the Firdaws. In it they shall dwell forever.» [23:10-11]

Qur’an 19:64–65وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُۥ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ وَمَا كَانَ رَبُّكَ نَسِيًّا رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَٰدَتِهِۦ هَلْ تَعْلَمُ لَهُۥ سَمِيًّا

«64. And we descend not except by the command of your Lord. To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful.»

«65. Lord of the heavens and the earth, and all that is between them, so worship Him and abide patiently in His worship. Do you know of any who is similar to Him?»

The Angels do not descend, except by Allāh's Command

Imām Aḥmad recorded that Ibn 'Abbās said that the Messenger of Allāh ﷺ said to Jibrīl,

Ḥadīthمَا يَمْنَعُكَ أَنْ تَزُورَنَا أَكْثَرَ مِمَّا تَزُورُنَا؟

«What prevents you from visiting us more than you do?»

Then this Āyah was revealed,

Qur’an 19:64وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ

«And we descend not except by the command of your Lord.»^{1Aḥmad 1:231.}

Al-Bukhāri was alone in recording it and he related it with the Tafsīr of this Āyah.^{2Fatḥ Al-Bāri 8:282.} Al-'Awfī reported from Ibn 'Abbās that he said, "Jibrīl was kept from visiting the Messenger of Allāh ﷺ, so he was disturbed and grieved because of this. Then, Jibrīl came to him and said, 'O Muḥammad,

Qur’an 19:64وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ

«And we descend not except by the command of your Lord.»'"^{3Aṭ-Ṭabari 18:222. This is also reported by others from Ibn 'Abbās. See the previous reference.}

Allāh said,

Qur’an 19:64لَهُۥ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا

«To Him belongs what is before us and what is behind us,» It has been said that the meaning of "what is before us" refers to that which is in this life and "what is behind us" refers to the Hereafter.

Qur’an 19:64وَمَا بَيْنَ ذَٰلِكَ

«and what is between those two;» This means what is between two blows of the Ṣūr. This is the opinion of Abu Al-'Āliyah, 'Ikrimah and Mujāhid. This was also stated by Sa'īd bin Jubayr and Qatādah in one narration from them. As-Suddi and Ar-Rabī' bin Anas^{4Aṭ-Ṭabari 18:224.} held this opinion as well. It has also been said,

Qur’an 19:64مَا بَيْنَ أَيْدِينَا

«what is before us» means the future matters of the Hereafter.

Qur’an 19:64وَمَا خَلْفَنَا

«what is behind us,» means what has taken place in this life,

Qur’an 19:64وَمَا بَيْنَ ذَٰلِكَ

«what is between those two;» means what happens between this life and the Hereafter. A statement like this explanation has been reported from Ibn 'Abbās, Sa'īd bin Jubayr, Aḍ-Ḍaḥḥāk, Qatādah, Ibn Jurayj and Ath-Thawrī.^{5Aṭ-Ṭabari 18:224, Al-Qurṭubi 11:129.} Ibn Jarīr also preferred this latter interpretation. And Allāh knows best. Concerning Allāh's statement,

Qur’an 19:64وَمَا كَانَ رَبُّكَ نَسِيًّا

«and your Lord is never forgetful.»^{6Aṭ-Ṭabari 18:225.} Mujāhid said, "This means that your Lord has not forgotten you." Allāh said,

Qur’an 19:65رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا

«Lord of the heavens and the earth, and all that is between them,»

Qur’an 19:65–76رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَٰدَتِهِۦ هَلْ تَعْلَمُ لَهُۥ سَمِيًّا وَيَقُولُ ٱلْإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا أَوَلَا يَذْكُرُ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًٔا فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَٰنِ عِتِيًّا ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّا وَإِن مِّنكُمْ إِلَّا وَارِدُهَا كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّٰلِمِينَ فِيهَا جِثِيًّا وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَٰثًا وَرِءْيًا قُلْ مَن كَانَ فِى ٱلضَّلَٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَٰنُ مَدًّا حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًى وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا

He created all of that, He is the Disposer of its affairs, He is the Legislator over it and He is in absolute control of it, having no one to oppose His decisions.

Qur’an 19:65فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَٰدَتِهِۦ هَلْ تَعْلَمُ لَهُۥ سَمِيًّا

«so worship Him and abide patiently in his worship. Do you know of any who is similar to Him?» 'Ali bin Abi Ṭalḥah related that Ibn 'Abbās said that this means, "Do you know any comparison or something similar to the Lord?"^{7Aṭ-Ṭabari 18:226.} Mujāhid, Sa'īd bin Jubayr, Qatādah, Ibn Jurayj and others all said the same.^{8Aṭ-Ṭabari 18:226.} 'Ikrimah related that Ibn 'Abbās said, "There is no one named Ar-Raḥmān (the Most Beneficent) other than Him, Blessed and Exalted is He. Most Holy is His Name."^{9Al-Qurṭubi 11:130.}

Qur’an 19:66–70وَيَقُولُ ٱلْإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا أَوَلَا يَذْكُرُ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًٔا فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَٰنِ عِتِيًّا ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّا

«66. And man says: "When I am dead, shall I then be raised up alive?"» «67. Does not man remember that We created him before, while he was nothing?»

«68. So by your Lord, surely We shall gather them together, and (also) the Shayāṭīn, then We shall bring them round Hell, Jithyya.»

«69. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Gracious.»

«70. Then, verily, We know best those who are most worthy of being burnt therein.»

Man's Amazement about Life after Death and the Refutation against this Amazement

Allāh, the Exalted, informs that mankind is amazed that he could be returned to life after death and he thinks that this is something farfetched. As Allāh says,

Qur’an 13:5وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا لَفِى خَلْقٍ جَدِيدٍ

«And if you wonder, then wondrous is their saying: "When we are dust, shall we indeed then be (raised) in a new creation?"»[13:5]

Allāh also says,

Qur’an 36:77–79أَوَلَمْ يَرَ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ وَضَرَبَ لَنَا مَثَلًا وَنَسِىَ خَلْقَهُۥ قَالَ مَن يُحْىِ ٱلْعِظَٰمَ وَهِىَ رَمِيمٌ قُلْ يُحْيِيهَا ٱلَّذِىٓ أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

«Does not man see that We have created him from Nuṭfah.^{1See volume seven, the explanation of Sūrat Al-Ḥajj 22:4, and Sūrat Al-Mu'minūn 23:13.} Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust?" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!"»[36:77-79]

And Allāh says here in this Sūrah,

Qur’an 19:66–67وَيَقُولُ ٱلْإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا أَوَلَا يَذْكُرُ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًٔا

«And man says: "When I am dead, shall I then be raised up alive?" Does not man remember that We created him before, while he was nothing?»

Allāh uses the beginning of creation as a proof for its repetition. This means that He, the Exalted, created the human being while he was nothing. So can he not repeat this creation after the human had actually become something? Similalry Allāh says;

Qur’an 30:27وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ

«And He it is Who originates the creation, then He will repeat it; and this is easier for Him.» [30:27]

In the Ṣaḥīḥ it is recorded that the Messenger of Allāh ﷺ said,

Ḥadīthيَقُولُ اللهُ تَعَالَى: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ أَنْ يُكَذِّبَنِي، وَآذَانِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ أَنْ يُؤْذِيَنِي، أَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ لَنْ يُعِيدَنِي كَمَا بَدَأَنِي، وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ آخِرِهِ، وَأَمَّا أَذَاهُ إِيَّايَ فَقَوْلُهُ إِنَّ لِي وَلَدًا وَأَنَا الْأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ

«Allāh, the Exalted said, "The son of Ādam denies Me and he has no right to deny Me. The son of Ādam harms Me and he has no right to harm Me. His denial of Me is his statement that I will never repeat His creation like I created him the first time. Yet, the second creation is not more difficult upon Me than the first. His harming Me is his statement that I have a son. Yet, I am One Alone, the Self-Sufficient Whom all creatures need. He Who does not beget children, nor was He born and there is none coequal or comparable unto Him."»^{2Aḥmad 2:350.} Concerning Allāh's statement,

Qur’an 19:68فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَٰطِينَ

«So by your Lord, surely We shall gather them together, and the Shayāṭīn,»

The Lord, Blessed be He the Most High, swears by His Noble Self that He will definitely gather all of those who worshipped other than Allāh and their devils as well.

Qur’an 19:68ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا

«then We shall bring them round Hell, Jithiyya.»

Al-'Awfī related that Ibn 'Abbās said, "This means sitting and it is similar to His statement,

Qur’an 45:28وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً

«And you will see each nation Jāthiyah.»^{3Aṭ-Ṭabari 18:227.} " [45:28]

As-Suddi commented on the word Jithiyya, "It means standing." It has been reported from Murrah that Ibn Mas'ūd said the same.

Concerning Allāh's statement,

Qur’an 19:69ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ

«Then indeed We shall drag out from every sect»

This means from every nation. This is what Mujāhid said.^{4Aṭ-Ṭabari 18:228.}

Qur’an 19:69أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَٰنِ عِتِيًّا

«all those who were worst in obstinate rebellion against the Most Gracious.»

Ath-Thawrī reported from 'Ali bin Al-Aqmar, from Abu Al-Aḥwaṣ, from Ibn Mas'ūd that he said, "The first of them will be bound to the last of them until their number is complete. Then, they will be brought all together. Then, Allāh will begin with the greatest of them in crime and continue in succession. That is Allāh's statement,

Qur’an 19:69ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَٰنِ عِتِيًّا

«Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Gracious.»^{5Ad-Durr Al-Manthūr 5:533.} This is similar to Allāh's statement,

Qur’an 7:38حَتَّىٰٓ إِذَا ٱدَّارَكُوا۟ فِيهَا جَمِيعًا قَالَتْ أُخْرَىٰهُمْ لِأُولَىٰهُمْ رَبَّنَا هَٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًا ضِعْفًا مِّنَ ٱلنَّارِ

«Until they will be gathered all together in the Fire. The last of them will say to the first of them: "Our Lord! These misled us, so give them a double torment of the Fire."» Until His saying,

Qur’anبِمَا كُنتُمْ تَكْسِبُونَ

«For what you used to earn.» [7:38-39] The first of them will say to the last of them: "Your were not better than us, so taste the torment for what you used to earn." Concerning Allāh's statement,

Qur’an 19:70ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّا

«Then, verily, We know best those who are most worthy of being burnt therein.» Then, at this point Allāh attaches one piece of information to another. The meaning here is that Allāh best knows which of His creatures deserve to be burned in the fire of Hell and remain there forever and who deserves to have his punishment doubled. This is as He says in the Āyah that was previously mentioned,

Qur’an 7:38قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ

«He will say: "For each one there is double (torment), but you know not."» [7:38]

Qur’an 19:71–72وَإِن مِّنكُمْ إِلَّا وَارِدُهَا كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّٰلِمِينَ فِيهَا جِثِيًّا

«71. There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished.» «72. Then We shall save those who had Taqwā. And We shall leave the wrongdoers in it, Jithiyya.»

Everyone will be brought to Hell, then the Righteous will be saved

Ibn Jarīr reported from 'Abdullāh that he said concerning Allāh's statement,

Qur’an 19:71وَإِن مِّنكُمْ إِلَّا وَارِدُهَا

«There is not one of you but will pass over it.»

“The bridge over Hell is like the sharp edge of a sword. The first group to cross it will pass like a flash of lightning. The second group will pass like the wind. The third group will pass like the fastest horse. The fourth group will pass like the fastest cow. Then, the rest will pass while the angels will be saying, 'O Allāh save them, save them.' ”^{1Aṭ-Ṭabari 18:232.} This narration has supporting narrations similar to it from the Prophet ﷺ in the Two Ṣaḥīḥs and other collections as well. These narrations have been related by Anas, Abu Sa'īd, Abu Hurayrah, Jābir and other Companions, may Allāh be pleased with them all.

Aḥmad also recorded that Umm Mubashshar, the wife of Zayd bin Ḥārithah, said, “The Messenger of Allāh ﷺ was in the house of Ḥafṣah when he said,

Ḥadīthلَا يَدْخُلُ النَّارَ أَحَدٌ شَهِدَ بَدْرًا وَالْحُدَيْبِيَةَ

«No one who was present at the battles of Badr and Ḥudaybiyyah (of the Muslims) will enter into the Hellfire.»

Then, Ḥafṣah said, “Doesn't Allāh say,

Qur’an 19:71وَإِن مِّنكُمْ إِلَّا وَارِدُهَا

«There is not one of you but will pass over it (Hell);»

The Messenger of Allāh ﷺ replied by reciting,

Qur’an 19:72ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟

«Then We shall save those who had Taqwā.»^{2Aḥmad 6:362. This Ḥadīth was recorded by Muslim (no. 2496) with a slight variation of wording.}

In the Two Ṣaḥīḥs there is a Ḥadīth reported from Az-Zuhrī, from Sa'īd from Abu Hurayrah that the Messenger of Allāh ﷺ said,

Ḥadīthلَا يَمُوتُ لِأَحَدٍ مِنَ الْمُسْلِمِينَ ثَلَاثَةٌ مِنَ الْوَلَدِ تَمَسُّهُ النَّارُ إِلَّا تَحِلَّةَ الْقَسَمِ

«No one of the Muslims who has had three children, who all died, will be touched by the Hellfire, except for an oath that must be fulfilled.»^{3Fatḥ Al-Bāri 3:142, Muslim 4:2028.}

'Abdur-Raḥmān bin Zayd bin Aslam commented on Allāh's statement,

Qur’an 19:71وَإِن مِّنكُمْ إِلَّا وَارِدُهَا

«There is not one of you but will pass over it;»

"The passing of the Muslims (over the Hellfire) means their passing over a bridge that is over it. But the passing of the idolators over the Hellfire refers to their admission to the Fire."

As-Suddi reported from Murrah, from Ibn Mas'ūd, that he said concerning Allāh's statement,

Qur’an 19:71كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا

«this is with your Lord; a Ḥatman decree.»

"An oath that must be fulfilled."^{4Aṭ-Ṭabari 18:237.} Mujāhid said, "Ḥatman means preordainment."^{5Aṭ-Ṭabari 18:237.} Ibn Jurayj said the same.^{6Aṭ-Ṭabari 18:237.}

Concerning Allāh's statement,

Qur’an 19:72ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟

«Then We shall save those who had Taqwā.»

When all of the creatures passed over the Hellfire, and those disbelievers and the disobedient people who are destined to fall into it because of their disobedience, Allāh will save the believers and the righteous people from it because of their deeds. Therefore, their passing over the bridge and their speed will be based upon their deeds that they did in this life. Then, the believers who performed major sins will be allowed intercession. The angels, the Prophets and the believers will all intercede. Thus, a large number of the sinners will be allowed to come out of Hell. The fire will have devoured much of their bodies, except the places of prostration on their faces. Their removal from the Hellfire will be due to the faith in their hearts. The first to come out will be he who has the weight of a Dīnār of faith in his heart. Then, whoever has the next least amount after him. Then, whoever is next to that after him, and so forth. This will continue until the one who has the tiniest hint of faith in his heart, equal to the weight of an atom. Then, Allāh will take out of the Fire whoever said "Lā ilāha illallāh," even one day of his entire life, even if he never performed any good deed. After this, no one will remain in the Hellfire, except those it is obligatory upon to remain in the Hellfire forever. This has been reported in many authentic Ḥadīths from the Messenger of Allāh ﷺ. This is why Allāh says,

Qur’an 19:72ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّٰلِمِينَ فِيهَا جِثِيًّا

«Then We shall save those who had Taqwā. And We shall leave the wrongdoers in it, Jithyya.»^{7Fatḥ Al-Bāri 13:48.}

Qur’an 19:73–74وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَٰثًا وَرِءْيًا

«73. And when Our clear Āyāt are recited to them, those who disbelieve say to those who believe: "Which of the two groups has the best dwellings and the finest Nadiyyan?"»

«74. And how many a generation have We destroyed before them, who were better in wealth, goods and outward appearance?»

The Disbelievers boast over Their good Fortune in the World

Allāh, the Exalted, informs that when the clear, evident Āyāt of Allāh are recited to the disbelievers, they reject them and turn away. They say about those who believe, while boasting to them and arguing that their false religion is correct,

Qur’an 19:73خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا

«best dwellings and the finest Nadiyyan.» This means the best houses, with the loftiest levels and the finest Nadiyyan, which are meeting rooms for men to gather and discuss matters. Thus, this means that their meeting rooms are full of more people who come to attend. In this they were saying, "How can we be upon falsehood while we are in this manner of successful living?" These people were actually those who were concealed in the house of Al-Arqam bin Abi Al-Arqam and its likes from the other houses. This is as Allāh says about them,

Qur’an 46:11وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوا۟ لَوْ كَانَ خَيْرًا مَّا سَبَقُونَآ إِلَيْهِ

«And those who disbelieve say of those who believe: "Had it been a good thing, they (the weak and the poor) would not have preceded us thereto!"» [46:11]

Nūḥ's people said,

Qur’an 26:111أَنُؤْمِنُ لَكَ وَٱتَّبَعَكَ ٱلْأَرْذَلُونَ

«"Shall we believe in you, when the weakest (of the people) follow you?"» [26:111]

And Allāh says,

Qur’an 6:53وَكَذَٰلِكَ فَتَنَّا بَعْضَهُم بِبَعْضٍ لِّيَقُولُوٓا۟ أَهَٰٓؤُلَآءِ مَنَّ ٱللَّهُ عَلَيْهِم مِّنۢ بَيْنِنَآ أَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِٱلشَّٰكِرِينَ

«Thus We have tried some of them with others, that they might say: "Is it these (poor believers) whom Allāh has favored among us?" Does not Allāh know best those who are grateful?» [6:53]

This is why Allāh refuted their doubts:

Qur’anوَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ

«And how many a generations have We destroyed before them»

This means, "How many nations and generations did We destroy of those who denied (this message) due to their disbelief?"

Qur’an 19:74هُمْ أَحْسَنُ أَثَٰثًا وَرِءْيًا

«who were better in wealth, goods and outward appearance?»

This means that they were better than these present people in wealth, possessions, looks and appearance. Al-A'mash reported from Abu Ẓibyān, who reported from Ibn 'Abbās that he said concerning the Āyah,

Qur’an 19:73خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا

«best dwellings and finest Nadiyyan.»

"Position [Maqām] means home, Nadī means place of gathering, wealth refers to material possessions and outward appearance is how they look physically."^{1Aṭ-Ṭabari 18:239,241.} Al-'Awfī said that Ibn 'Abbās said, "Position [Maqām] means dwelling, Nadī means place of gathering and the blessing and happiness that they were living in. This is as Allāh says about the people of Fir'awn when He destroyed them and related the story of their situation in the Qur'ān,

Qur’an 44:25–26كَمْ تَرَكُوا۟ مِن جَنَّٰتٍ وَعُيُونٍ وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ

«How many gardens and springs that they [Fir'awn's people] left behind, and green crops and honored places [Maqām].» [44:25-26]

Therefore, position [Maqām] refers to their dwellings and splendid bounties, and Nadī is the places of gathering and meeting where they used to congregate. Allāh said while relating the story to His Messenger ﷺ of what happened with the people of Lūṭ,

Qur’an 29:29وَتَأْتُونَ فِى نَادِيكُمُ ٱلْمُنكَرَ

«And practice Al-Munkar (evil deeds) in your meeting places [Nādiyakum].» [29:29]

The Arabs call a place of gathering a Nādī."^{2Aṭ-Ṭabari 18:239.}

Qur’an 19:75قُلْ مَن كَانَ فِى ٱلضَّلَٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَٰنُ مَدًّا حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا

«75. Say: whoever is in error, the Most Gracious will extend [circumstances] for him, until, when they see that which they were promised, either the torment or the Hour, they will come to know who is worst in position, and who is weaker in forces.»

The Rebellious Person is given Respite but He is not forgotten

Allāh, the Exalted, says,

Qur’an 19:75قُلْ

«Say» This means, "O Muḥammad, say to these people who are associating partners with their Lord, while claiming to follow the truth, that they are really following falsehood."

Qur’an 19:75مَن كَانَ فِى ٱلضَّلَٰلَةِ

«whoever is in error» This means, 'be they from us or from you.'

Qur’an 19:75فَلْيَمْدُدْ لَهُ ٱلرَّحْمَٰنُ مَدًّا

«the Most Gracious will extend [circumstances] for him.»

This means that the Most Beneficent will give him respite in that which he is in, until he meets his Lord and his appointed time will have arrived.

Qur’an 19:75حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ

«until, when they see that which they were promised, either the torment»

that will strike him,

Qur’an 19:75وَإِمَّا ٱلسَّاعَةَ

«or the Hour» that will come suddenly,

Qur’an 19:75فَسَيَعْلَمُونَ

«they will come to know» at that time,

Qur’an 19:75مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا

«who is worst in position, and who is weaker in forces.»

This is in refutation of thier argument about their nice dwellings and splendid places of gathering. This is a challenge against the idolators who claim that they were following guidance in what they were doing. This is similar to the challenge that Allāh mentions about the Jews when He says,

Qur’an 62:6يَٰٓأَيُّهَا ٱلَّذِينَ هَادُوٓا۟ إِن زَعَمْتُمْ أَنَّكُمْ أَوْلِيَآءُ لِلَّهِ مِن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلْمَوْتَ إِن كُنتُمْ صَٰدِقِينَ

«O you Jews! If you pretend that you are friends of Allāh, to the exclusion of (all) other people, then long for death if you are truthful.» [62:6]

Meaning, 'Supplicate for death to come to those who are following falsehood among us if you truly claim to be upon the truth. If you are true, then this supplication will not harm you.' But they refused to do so. An extensive discussion of this has already preceded in Sūrat Al-Baqarah, and to Allāh is the praise. Likewise, Allāh mentioned the challenge that was given to the Christians in Sūrah Āl 'Imrān,^{1For these discussions , see volume one , the Tafsīr of Sūrat Al-Baqarah (2 :94) , and volume two , the Tafsīr of Sūrah Āl ‘Imrān (3 :61) .} when they were persistent in their disbelief and continued in their transgression. They refused to give up their exaggerating claim that 'Īsā was the son of Allāh. Therefore, Allāh mentioned His arguments and proofs against the worship of 'Īsā, and that he was merely a creature like Ādam. After this, Allāh said,

Qur’an 3:61فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ

«Then whoever disputes with you about him after (all this) knowledge that has come to you, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves - then we pray and invoke (sincerely) the curse of Allāh upon those who lie."» [3:61]

However, they (the Christians) also retreated from this challenge.

Qur’an 19:76وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًى وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا

«76. And Allāh increases in guidance those who walk aright. And the righteous good deeds that last are better with your Lord for reward and better for resort.»

Increasing Guidance of Those Who are guided

After Allāh mentions the extended time and respite that is allowed to those who are in misguidance, increasing them in misguidance, He informs of the increase in guidance of those who are rightly guided. Similarly He says,

Qur’an 9:124وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِۦٓ إِيمَٰنًا

«And whenever there comes down a Sūrah, some of them say: "Which of you has had his faith increased by it?"» [9:124]

And the following Āyah also shows this. Concerning Allāh's statement,

Qur’anوَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ

«And the righteous good deeds that last»

Its explanation has already preceded in Sūrat Al-Kahf,^{1See volume six, the Tafsīr of Sūrat Al-Kahf (18:46).} along with a lengthy discussion concerning it and the related Ḥadīths.

Qur’anخَيْرٌ عِندَ رَبِّكَ ثَوَابًا

«(they) are better with your Lord for reward.»

meaning the recompense and reward.

Qur’an 19:76وَخَيْرٌ مَّرَدًّا

«and better for resort.» meaning in the final outcome, the result for its doer.

Qur’an 19:77–80أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا كَلَّا سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّا وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًا

«77. Have you seen him who disbelieved in Our Āyāt and said: "I shall certainly be given wealth and children [if I live again]."»

«78. Has he known the Unseen or has he taken a covenant from the Most Gracious?»

«79. Nay, We shall record what he says, and We shall increase his torment;»

«80. And We shall inherit from him all that he speaks of, and he shall come to Us alone.» Refuting the Disbelievers Who claim that They will be given Wealth and Children in the Hereafter

Imām Aḥmad reported from Khabbāb bin Al-Aratt that he said, "I was a blacksmith and Al-'Āṣ bin Wā'il owed me a debt. So I went to him to collect my debt from him. He said to me, 'No, by Allāh, I will not pay my debt to you until you disbelieve in Muḥammad.' I replied to him, 'No, by Allāh, I will not disbelieve in Muḥammad until you die and are resurrected again.' He then said to me, 'Verily, if I die and am resurrected, and you come to me, I will also have abundance of wealth and children and I will repay you then.' Then, Allāh revealed these Āyāt,

Qur’an 19:77أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا

«Have you seen him who disbelieved in Our Āyāt and said: "I shall certainly be given wealth and children."» until,

Qur’an 19:80وَيَأْتِينَا فَرْدًا

«and he shall come to Us alone.»^{1Aḥmad 5:111.}

This was also recorded by the two compilers of the Ṣaḥīḥs and other collections as well. In the wording of Al-Bukhāri it states that Khabbāb said, "I used to be a blacksmith in Makkah and I made a sword for Al-'Āṣ bin Wā'il. So I went to him to collect my pay from him..." then he mentioned the rest of the Ḥadīth and he said,

Qur’an 19:78أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا

«or has he taken a covenant from the Most Gracious?»

"This means an agreement."^{2Fatḥ Al-Bāri 4:372, Muslim 4:2153.}

Concerning Allāh's statement,

Qur’an 19:78أَطَّلَعَ ٱلْغَيْبَ

«Has he known the Unseen» This is a rejection of the person who says,

Qur’an 19:77لَأُوتَيَنَّ مَالًا وَوَلَدًا

«I shall certainly be given wealth and children.»

Meaning, on the Day of Resurrection. In other words, "Does he know what he will have in the Hereafter, to such an extent that he can swear to it?"

Qur’an 19:78أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا

«or has he taken a covenant from the Most Gracious?»

Or has he received a promise from Allāh that he will be given these things? It has already been stated that in Ṣaḥīḥ Al-Bukhāri it is mentioned that covenant means an agreement.^{3Fatḥ Al-Bāri 4 :273.}

Concerning Allāh's statement,

Qur’anكَلَّا

«Nay,» This is a participle that opposes what came before it and gives emphasis to what follows it.

Qur’an 19:79سَنَكْتُبُ مَا يَقُولُ

«We shall record what he says,» what he is seeking, and his idea that he has given himself about what he hopes for, and his disbelief in Allāh the Most Great.

Qur’an 19:79وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّا

«We shall increase his torment.» This is referring to what will happen in the abode of the Hereafter, because of his saying his disbelief in Allāh in this life.

Qur’an 19:80وَنَرِثُهُۥ مَا يَقُولُ

«And We shall inherit from him all that he speaks of,»

His wealth and children. It means, "We will take all of this from him, in opposition to his claim that he will be given more wealth and children in the Hereafter than he had in this life." To the contrary, in the Hereafter that which he had in this life will be taken from him. This is why Allāh says,

Qur’an 19:80وَيَأْتِينَا فَرْدًا

«And he shall come to Us alone.» without wealth or children.

Qur’an 19:81–82وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لِّيَكُونُوا۟ لَهُمْ عِزًّا كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ

Qur’an 19:82–84ضِدًّا أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا ٱلشَّيَٰطِينَ عَلَى ٱلْكَٰفِرِينَ تَؤُزُّهُمْ أَزًّا فَلَا تَعْجَلْ عَلَيْهِمْ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا

«81. And they have taken gods besides Allāh, that they might give them honor, power and glory.»

«82. Nay, but they will deny their worship of them, and will become their adversaries.»

«83. See you not that We have sent the Shayāṭīn against the disbelievers to push them to do evil.»

«84. So make no haste against them; We only count out to them a (limited) number.»

The Idols of the Polytheists will deny Their Worship

Allāh, the Exalted, informs about the disbelievers who associate partners with their Lord, that they have taken gods besides Allāh, so that these gods may be a source of honor and might for them. They think that these gods give them power and make them victorious. Then, Allāh mentions that the matter is not as they claim, and it will not be as they hope. He says,

Qur’an 19:82كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ

«Nay, but they will deny their worship of them,» on the Day of Judgement.

Qur’an 19:82وَيَكُونُونَ عَلَيْهِمْ ضِدًّا

«and will become their adversaries.» This means that they will be foes in a state other than what they think about these gods. This is similar to Allāh's statement,

Qur’an 46:5–6وَمَنْ أَضَلُّ مِمَّن يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَن لَّا يَسْتَجِيبُ لَهُۥٓ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ وَهُمْ عَن دُعَآئِهِمْ غَٰفِلُونَ وَإِذَا حُشِرَ ٱلنَّاسُ كَانُوا۟ لَهُمْ أَعْدَآءً وَكَانُوا۟ بِعِبَادَتِهِمْ كَٰفِرِينَ

«And who is more astray than one who calls upon, besides Allāh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them? And when mankind are gathered, they will become their enemies and will deny their worshipping.» [46:5-6]

As-Suddi said,

Qur’an 19:82كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ

«Nay, but they will deny their worship of them,»

"This means their worshipping of the idols."^{1Aṭ-Ṭabari 18:251.}

Allāh said,

Qur’an 19:82وَيَكُونُونَ عَلَيْهِمْ ضِدًّا

«and will become their adversaries» contrary to what they hoped for from these gods.

As-Suddi said,

Qur’an 19:82وَيَكُونُونَ عَلَيْهِمْ ضِدًّا

«and will become their adversaries.» "They will be in severe opposition and argument."

Aḍ-Ḍaḥḥāk said,

Qur’an 19:82وَيَكُونُونَ عَلَيْهِمْ ضِدًّا

«and will become their adversaries.» "This means enemies."^{2Aṭ-Ṭabari 18:250.}

The Power of the Devils over the Disbelievers

Concerning Allāh's statement,

Qur’an 19:83أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا ٱلشَّيَٰطِينَ عَلَى ٱلْكَٰفِرِينَ تَؤُزُّهُمْ أَزًّا

«See you not that We have sent the Shayāṭīn against the disbelievers to push them to do evil.»

'Ali bin Abi Ṭalḥah said that Ibn 'Abbās said, "They will lead them astray with temptation."^{3Aṭ-Ṭabari 18:251.} Al-'Awfī said that Ibn 'Abbās said, "They will incite them against Muḥammad ﷺ and his Companions."^{4Ad-Durr Al-Manthūr 5:538.} Qatādah said, "They will harass them and disturb them until they disobey Allāh."^{5Aṭ-Ṭabari 18:252.} 'Abdur-Raḥmān bin Zayd said, "This is similar to Allāh's statement,

Qur’an 43:36وَمَن يَعْشُ عَن ذِكْرِ ٱلرَّحْمَٰنِ نُقَيِّضْ لَهُۥ شَيْطَٰنًا فَهُوَ لَهُۥ قَرِينٌ

«And whosoever turns away blindly from the remembrance of the Most Gracious, We appoint for him a Shayṭān to be a companion for him.»^{6Aṭ-Ṭabari 18:252.} " [43:36]

Concerning Allāh's statement,

Qur’an 19:84فَلَا تَعْجَلْ عَلَيْهِمْ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا

«So make no haste against them; We only count out to them a (limited) number.»

This means, "Do not be hasty with the punishment that is going to befall them, O Muḥammad."

Qur’an 19:84إِنَّمَا نَعُدُّ لَهُمْ عَدًّا

«We only count out to them a number.»

This means, "We are only delaying them for a fixed appointment whose time is numbered. They are destined for that and there is no escaping the torment of Allāh and His exemplary punishment."

Allāh says,

Qur’an 14:42وَلَا تَحْسَبَنَّ ٱللَّهَ غَٰفِلًا عَمَّا يَعْمَلُ ٱلظَّٰلِمُونَ

«And consider not that Allāh is unaware of that which the wrongdoers do.» [14:42]

And He says,

Qur’an 86:17فَمَهِّلِ ٱلْكَٰفِرِينَ أَمْهِلْهُمْ رُوَيْدًۢا

«So give a respite to the disbelievers; deal gently with them for a while.» [86:17]

And Allāh says,

Qur’an 3:178إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُوٓا۟ إِثْمًا

«We postpone the punishment only so that they may increase in sinfulness.» [3:178]

Qur’an 31:24نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ

Qur’an 19:77–95أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا كَلَّا سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّا وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًا وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لِّيَكُونُوا۟ لَهُمْ عِزًّا كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا ٱلشَّيَٰطِينَ عَلَى ٱلْكَٰفِرِينَ تَؤُزُّهُمْ أَزًّا فَلَا تَعْجَلْ عَلَيْهِمْ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَٰنِ وَفْدًا وَنَسُوقُ ٱلْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا لَّا يَمْلِكُونَ ٱلشَّفَٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا لَّقَدْ جِئْتُمْ شَيْـًٔا إِدًّا تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ هَدًّا أَن دَعَوْا۟ لِلرَّحْمَٰنِ وَلَدًا وَمَا يَنۢبَغِى لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا إِن كُلُّ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ إِلَّآ ءَاتِى ٱلرَّحْمَٰنِ عَبْدًا لَّقَدْ أَحْصَىٰهُمْ وَعَدَّهُمْ عَدًّا وَكُلُّهُمْ ءَاتِيهِ يَوْمَ ٱلْقِيَٰمَةِ فَرْدًا

«We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.» [31:24]

Qur’an 14:30قُلْ تَمَتَّعُوا۟ فَإِنَّ مَصِيرَكُمْ إِلَى ٱلنَّارِ

«Say: "Enjoy! But certainly, your destination is the (Hell) Fire."» [14:30]

As-Suddi said,

Qur’an 19:84إِنَّمَا نَعُدُّ لَهُمْ عَدًّا

«We only count out to them a (limited) number.» means years, months, days and hours."

Qur’an 19:85–87يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَٰنِ وَفْدًا وَنَسُوقُ ٱلْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا لَّا يَمْلِكُونَ ٱلشَّفَٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا

«85. The Day We shall gather those with Taqwā unto the Most Gracious (Allāh), like a delegation.»

«86. And We shall drive the criminals to Hell, in a thirsty state.»

«87. None shall have the power of intercession, but such a one as has received permission (or promise) from the Most Gracious (Allāh).»

The Condition of the Righteous and the Criminals on the Day of Resurrection

Allāh, the Exalted, informs about His righteous friends, who feared Him in the life of this world. They followed His Messengers and believed in what the Messengers told them. They obeyed them in what they commanded them and abstained from that which they prohibited. Allāh explains that He will gather these people on the Day of Resurrection like a delegation that has come to Him. A Wafd (delegation) is a group that arrives while riding and from it comes the word Wufūd (arriving). They will come riding upon noble steeds of light from the riding animals of the Hereafter. They will arrive before the Best Receiver of delegations at the abode of His honor and pleasure. In reference to the criminals, who denied the Messengers and opposed them, they will be driven violently to the Hellfire. Allāh says,

Qur’an 19:86وِرْدًا

«In a thirsty state.» This means parched and thirsting for drink. This was stated by 'Aṭā', Ibn 'Abbās, Mujāhid, Al-Ḥasan, Qatādah and many others.^{1Aṭ-Ṭabari 18:253, Ad-Durr Al-Manthūr 5:541.} Here it will be said,

Qur’an 19:73أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا

«Which of the two groups is best in Maqām (position) and the finest Nadiyyan (meeting place).»[19:73]

Ibn Abi Ḥātim reported from 'Amr bin Qays Al-Mulā'ī, who reported from Ibn Marzūq that he said,

Qur’an 19:85يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَٰنِ وَفْدًا

«The Day We shall gather those with Taqwā unto the Most Gracious, like a delegation.»

"When the believer comes forth from his grave, he will meet the most handsome form he has ever seen and it will have the nicest fragrance. He will say, 'Who are you?' The being will reply, 'You do not know me?' The believer will say, 'No, but Allāh has made you sweet smelling with a handsome face.' The being will say, 'I am your righteous deeds. This is how you use to beautify and apply fragrance to your deeds in the worldly life. I was riding upon you in the entire length of your worldly life, so will you not ride upon me now?' So the believer will therefore mount the creature. This is the meaning of Allāh's statement,

Qur’an 19:85يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَٰنِ وَفْدًا

«The Day We shall gather those with Taqwā unto the Most Gracious, like a delegation.»"

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said,

Qur’an 19:85يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَٰنِ وَفْدًا

«The Day We shall gather those with Taqwā unto the Most Gracious, like a delegation.»

"Riding."^{2Aṭ-Ṭabari 8:380.} His saying,

Qur’an 19:86وَنَسُوقُ ٱلْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا

«And We shall drive the criminals to Hell, in a thirsty state.»

This means parched and thirsty.

Qur’an 19:87لَّا يَمْلِكُونَ ٱلشَّفَٰعَةَ

«None shall have the power of intercession,»

There will be no one who can intercede for them like the believers who intercede for each other. Allāh says about them,

Qur’an 26:100–101فَمَا لَنَا مِن شَٰفِعِينَ وَلَا صَدِيقٍ حَمِيمٍ

«Now we have no intercessors, nor a close friend.» [26:100-101]

Allāh said,

Qur’an 19:87إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا

«but such a one as has received permission (or promise) from the Most Gracious.»

This is a separate exclusion, which means, "But those who have taken a covenant with the Most Beneficent." This covenant is the testimony that none has the right to be worshipped but Allāh, and upholding of its rights and implications. 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said,

Qur’an 19:87إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا

«but such a one as has received permission (or promise) from the Most Gracious.» “The promise is the testimony that none has the right to be worshipped but Allāh, that the person accepts that all power and strength belong to Allāh and he only places his hope with Allāh alone.”^{3Aṭ-Ṭabari 18:257.}

Qur’an 19:88–95وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا لَّقَدْ جِئْتُمْ شَيْـًٔا إِدًّا تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ هَدًّا أَن دَعَوْا۟ لِلرَّحْمَٰنِ وَلَدًا وَمَا يَنۢبَغِى لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا إِن كُلُّ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ إِلَّآ ءَاتِى ٱلرَّحْمَٰنِ عَبْدًا لَّقَدْ أَحْصَىٰهُمْ وَعَدَّهُمْ عَدًّا وَكُلُّهُمْ ءَاتِيهِ يَوْمَ ٱلْقِيَٰمَةِ فَرْدًا

«88. And they say: “The Most Gracious (Allāh) has begotten a son.”»

«89. Indeed you have brought forth (said) a thing Idda.»

«90. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains Hadda.»

«91. That they ascribe a son to the Most Gracious.»

«92. But it is not suitable for the Most Gracious that He should beget a son.»

«93. There is none in the heavens and the earth but comes unto the Most Gracious as a slave.»

«94. Verily, He knows each one of them, and has counted them a full counting.»

«95. And everyone of them will come to Him alone on the Day of Resurrection.»

The Stern Rejection of attributing a Son to Allāh

After Allāh affirms in this noble Sūrah that 'Īsā was a worshipper and servant of Allāh and He mentioned his birth from Maryam without a father, He then begins refuting those who claim that He has a son. Holy is He and far Exalted is He above such description.

Allāh says,

Qur’an 19:88–89وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا لَّقَدْ جِئْتُمْ

«And they say: “The Most Gracious has begotten a son.” Indeed you have brought forth» This means, "In this statement of yours."

Qur’an 19:89شَيْـًٔا إِدًّا

«a thing Idda.»

Ibn 'Abbās, Mujāhid, Qatādah and Mālik all said, "Terrible." It has been said that it is pronounced Iddan, Addan, and Āddan with elongation on the first vowel. All three of these pronunciations are known, but the most popular is the first. Allāh said;

Qur’an 19:90–91تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ هَدًّا أَن دَعَوْا۟ لِلرَّحْمَٰنِ وَلَدًا

«Whereby the heavens are almost torn, and the earth is split asunder, and the mountains Hadda, that they ascribe a son to the Most Gracious.»

that is, out of their high esteem for Allāh, when they hear this statement of wickedness coming from the Children of Ādam. The reason for this is that these are creatures of Allāh and they are established upon His Tawḥīd and the fact that there is no deity worthy of worship except Him. He has no partners, no peer, no child, no mate and no coequal. Rather, He is the One, Self-Sufficient Master, Whom all creatures are in need of. Ibn Jarīr reported that Ibn 'Abbās said concerning Allāh's statement,

Qur’an 19:90–91تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ هَدًّا أَن دَعَوْا۟ لِلرَّحْمَٰنِ وَلَدًا

«Whereby the heavens are almost torn, and the earth is split asunder, and the mountains Hadda, that they ascribe a son to the Most Gracious.»

"Verily, the heavens, the earth, the mountains and all creatures - except for humans and Jinns - are frightened by the associating of partners with Allāh. Creation will almost cease existing before the association of partners with Allāh, due to His Greatness. Just as the idolator does not benefit by his good deeds because of associating partners with Allāh, we hope that Allāh would forgive the sins of those who believed in His absolute Oneness by worshipping Him alone. The Messenger of Allāh ﷺ said,

Ḥadīthلَقِّنُوا مَوْتَاكُمْ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، فَمَنْ قَالَهَا عِنْدَ مَوْتِهِ وَجَبَتْ لَهُ الْجَنَّةُ

«Encourage your dying people to testify to La ilāha illallāh, for whoever says it at the time of their death, they will definitely enter into Paradise.»

The people said, "O Messenger of Allāh, what about he who says it while in good health?" He replied,

Ḥadīthتِلْكَ أَوْجَبُ وَأَوْجَبُ

«This will necessitate his entrance into Paradise even more.»

Then he said,

Ḥadīthوَالَّذِي نَفْسِي بِيَدِهِ لَوْ جِيءَ بِالسَّمْوَاتِ وَالْأَرَضِينَ، وَمَا فِيهِنَّ وَمَا بَيْنَهُنَّ وَمَا تَحْتَهُنَّ، فَوُضِعْنَ فِي كِفَّةِ الْمِيزَانِ، وَوُضِعَتْ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فِي الْكِفَّةِ الْأُخْرَى لَرَجَحَتْ بِهِنَّ

«I swear by He Whom my soul is in His Hand, if the heavens and the earths, and all that is in them, between them and under them, were brought and placed in a balance of a scale, and the testimony of La ilāha illallāh was placed on the other side of the scale, the testimony would outweigh all of it.»

This was recorded by Ibn Jarīr^{1Aṭ-Ṭabari 18:258.} and it is supported by the Ḥadīth related to the story of the card.^{2Tuḥfat Al-Aḥwadhi 7:330, refering to the text wherein it is stated that the Kalimah will outweigh ninety-nine scrolls of recorded bad deeds reaching as far as can be seen on the Day of Judgement.} And Allāh knows best.

Aḍ-Ḍaḥḥāk said,

Qur’an 19:90تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ

«Whereby the heavens are almost torn,» "This means to be split apart into pieces due to the fear of the magnificence of Allāh."

'Abdur-Raḥmān bin Zayd bin Aslam said,

Qur’an 19:90وَتَنشَقُّ ٱلْأَرْضُ

«and the earth is split asunder,» "This is due to its anger on behalf of Allāh, the Mighty and Sublime."

Qur’an 19:90وَتَخِرُّ ٱلْجِبَالُ هَدًّا

«and the mountains Hadda.»

Ibn 'Abbās said, "This means to be torn down." Sa'īd bin Jubayr said, "Haddan means some of it is broken by other parts of it in succession." Imām Aḥmad reported from Abu Mūsā that he said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللَّهِ إِنَّهُ يُشْرَكُ بِهِ وَيُجْعَلُ لَهُ وَلَدٌ، وَهُوَ يُعَافِيهِمْ وَيَدْفَعُ عَنْهُمْ وَيَرْزُقُهُمْ

«There is no one more patient than Allāh concerning something harmful that he hears. For verily, partners are associated with Him and a son is ascribed to Him, while He is the One Who gives them good health, protects them and sustains them.»^{3Aḥmad 4:405.} This narration is also recorded in the Two Ṣaḥīḥs. In one wording of it he said,

Ḥadīthإِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِمْ

«...that they attribute a son to Him, while He is the One Who sustains them and gives them good health.»^{4Fatḥ Al-Bāri 10:527, Muslim 4:2160.} Allāh said;

Qur’an 19:92وَمَا يَنۢبَغِى لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا

«But it is not suitable for the Most Gracious that He should beget a son.»

Meaning that it is not befitting of Him, nor is it appropriate for His lofty majesty and greatness. There is no coequal for Him in His creation, because all creatures are His slaves. This is why He says,

Qur’an 19:93–94إِن كُلُّ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ إِلَّآ ءَاتِى ٱلرَّحْمَٰنِ عَبْدًا لَّقَدْ أَحْصَىٰهُمْ وَعَدَّهُمْ عَدًّا

«There is none in the heavens and the earth but comes unto the Most Gracious as a slave. Verily, He knows each one of them, and has counted them a full counting.»

He knows their number from the time He created them, until the Day of Resurrection, male and female, both the small and the large of them.

Qur’an 19:95وَكُلُّهُمْ ءَاتِيهِ يَوْمَ ٱلْقِيَٰمَةِ فَرْدًا

«And everyone of them will come to Him alone on the Day of Resurrection.»

This means that there will be no helper for him and no one to save him, except Allāh alone, Who has no partners. He judges His creatures as He wills and He is the Most Just, Who does not do even an atom's weight of injustice. He will not wrong anyone.

Qur’an 19:96–98إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا فَإِنَّمَا يَسَّرْنَٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ ٱلْمُتَّقِينَ وَتُنذِرَ بِهِۦ قَوْمًا لُّدًّا وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًۢا

«96. Verily, those who believe and work deeds of righteousness, the Most Gracious will bestow love for them.»

«97. So, We have made this easy in your own tongue, only that you may give glad tidings to those who have Taqwā, and warn with it the people that are Ludda.»

«98. And how many a generation before them have We destroyed! Can you find a single one of them or hear even a whisper of them?»

Allāh places Love of the Righteous People in the Hearts

Allāh, the Exalted, informs about His believing servants, who work righteous deeds - deeds that He is pleased with because they are in accordance with the legislation of Muḥammad ﷺ - that He plants love for them in the hearts of His righteous servants. This is something that is absolutely necessary and there is no avoiding it. This has been reported in authentic Ḥadīths of the Messenger of Allāh ﷺ in various different ways. Imām Aḥmad recorded that Abu Hurayrah said that the Prophet ﷺ said,

Ḥadīthإِنَّ اللَّهَ إِذَا أَحَبَّ عَبْدًا دَعَا جِبْرِيلَ، فَقَالَ: يَا جِبْرِيلُ، إِنِّي أُحِبُّ فُلَانًا فَأَحِبَّهُ قَالَ: فَيُحِبُّهُ جِبْرِيلُ، قَالَ: ثُمَّ يُنَادِي فِي أَهْلِ السَّمَاءِ: إِنَّ اللَّهَ يُحِبُّ فُلَانًا فَأَحِبُّوهُ، قَالَ: فَيُحِبُّهُ أَهْلُ السَّمَاءِ، ثُمَّ يُوضَعُ لَهُ الْقَبُولُ فِي الْأَرْضِ، وَإِنَّ اللَّهَ إِذَا أَبْغَضَ عَبْدًا دَعَا جِبْرِيلَ فَقَالَ: يَا جِبْرِيلُ إِنِّي أُبْغِضُ فُلَانًا فَأَبْغِضْهُ، قَالَ: فَيُبْغِضُهُ جِبْرِيلُ، ثُمَّ يُنَادِي فِي أَهْلِ السَّمَاءِ: إِنَّ اللَّهَ يُبْغِضُ فُلَانًا فَأَبْغِضُوهُ، قَالَ: فَيُبْغِضُهُ أَهْلُ السَّمَاءِ، ثُمَّ يُوضَعُ لَهُ الْبَغْضَاءُ فِي الْأَرْضِ

«Verily, whenever Allāh loves a servant of His, He calls Jibrīl and says, "O Jibrīl, verily I love so-and-so, so love him." Thus, Jibrīl will love him. Then, he (Jibrīl) will call out to the dwellers of the heavens, "Verily, Allāh loves so-and-so, so you too must love him." Then the dwellers of the heavens love him and he will be given acceptance in the earth. Whenever Allāh hates a servant of His, He calls Jibrīl and says, "O Jibrīl, verily I hate so-and-so, so hate him." Thus, Jibrīl will hate him. Then, he (Jibrīl) will call out amongst the dwellers of the heavens, "Verily, Allāh hates so-and-so, so you too must hate him." Then the dwellers of the heavens hate him and hatred for him will be placed in the earth.»^{1Aḥmad 2:413,514.}

Al-Bukhāri and Muslim reported narrations similar to this.^{2Fatḥ Al-Bāri 1:476, Muslim 4:2030.} Ibn Abi Ḥātim recorded that Abu Hurayrah said that the Prophet ﷺ said,

«إِذَا أَحَبَّ اللَّهُ عَبْدًا نَادَى جِبْرِيلَ: إِنِّي قَدْ أَحْبَبْتُ فُلَانًا فَأَحِبَّهُ، فَيُنَادِي فِي السَّمَاءِ، ثُمَّ يُنْزِلُ لَهُ الْمَحَبَّةَ فِي أَهْلِ الْأَرْضِ، فَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ:

Qur’an 19:96إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا

»

«Whenever Allāh loves a servant of His, He calls Jibrīl (saying), "Verily, I love so-and-so, so love him." Then, Jibrīl calls out into the heavens and love for him descends among the people of the earth. That is the meaning of the statement of Allāh, the Mighty and Sublime: «Verily, those who believe and work deeds of righteousness, the Most Gracious will bestow love for them.»^{3'Abdur-Razzāq 10:450.}» [19:96] This was also reported by Muslim and At-Tirmidhi and At- Tirmidhi said, "Ḥasan Ṣaḥīḥ."^{4Muslim 4:1031, Tuḥfat Al-Aḥwadhi 8:608.}

The Qur'ān descended to give Glad Tidings and to warn Allāh said;

Qur’an 19:97فَإِنَّمَا يَسَّرْنَٰهُ

«So, We have made this easy» meaning the Qur'ān.

Qur’an 19:97بِلِسَانِكَ

«in your own tongue,» This is an address to Prophet Muḥammad ﷺ and it means that the Qur'ān is in the pure, complete and eloquent Arabic language.

Qur’an 19:97لِتُبَشِّرَ بِهِ ٱلْمُتَّقِينَ

«that you may give glad tidings to those who have Taqwā,» those who respond to Allāh and believe in His Messenger ﷺ,

Qur’an 19:97وَتُنذِرَ بِهِۦ قَوْمًا لُّدًّا

«and warn with it the people who are Ludda.» meaning, the people who have deviated away from the truth and are inclined towards falsehood. His saying,

Qur’anوَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ

«And how many a generation before them have We destroyed!» means from the nations that disbelieved in the signs of Allāh and rejected His Messengers.

Qur’an 19:98هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًۢا

«Can you find a single one of them or hear even a whisper of them?» Meaning, 'have you seen any of them or even heard a whisper from them.' Ibn 'Abbās, Abu Al-'Āliyah, 'Ikrimah, Al-Ḥasan Al-Baṣrī, Sa'īd bin Jubayr, Aḍ-Ḍaḥḥāk and Ibn Zayd all said, "This means any sound."^{5Aṭ-Ṭabari 18:265.} Al-Ḥasan and Qatādah both said that this means, "Do you see with your eye, or hear any sound?"^{6Aṭ-Ṭabari 18:265.} This is the end of the Tafsīr of Sūrah Maryam. All praises and thanks are due to Allāh. Following this will be the Tafsīr of Sūrah Ṭa Ha, Allāh willing and all praise is due to Allāh.