النص المفهرس

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Surah Maryam : 19 : 41 - 50
said to his father, "My dear father, why do you worship
something that does neither hear nor see, nor help you
in any way? [42] My dear father, to me in fact, there has
come a knowledge that has not come to you; so, follow
me and I shall lead you to a straight path. [43] My dear
father, do not worship the Satan. The Satan is surely
rebellious to the Rahman (All-Merciful). [44] My dear
father, I fear that a punishment from the Rahman (All-
Merciful) touches you, and you become a companion of
Satan." [45] He said, "Are you averse to my gods O
Ibrahim? Should you not stop, I will definitely stone
you. And leave me for good." [46] He said, "Peace on you.
I shall seek forgiveness for you from my Lord. He has
always been gracious to me. [47] And I go away from you
and what you invoke besides Allah. And I shall invoke
my Lord. Hopefully I shall not be a looser by invoking
my Lord." [48] So, when he went away from them and
what they worshipped besides Allah, We blessed him
with Ishaq and Ya'qub and each of them We made a
prophet [49] And We bestowed on them of our mercy and
made them have a good name at its highest. [50]
Commentary
Meaning of Şiddiq
i was. (Siddiq (a man of truth), a prophet - 19:41) The word (Siddiq)
J'Le is a Qur'anic term which has been defined differently by different
scholars. Some say it is applied to one who has never told a lie in his life.
Others describe Siddiq (e) as one who is truthful in his beliefs, words
and deeds. In other words his utterances truly reflect his beliefs, and his
actions in turn match with his beliefs and words. Ruh ul-Ma'ani and
Mazhari have adopted the latter meaning of the word. Then there are
different degrees of s. (Truthfulness) i.e. those who fall within this
definition are placed at different pedestals. Only a prophet (نبى يا رسول) can
be a true Je. While every prophet is gifted with this attribute, not
everyone who has it is a prophet. A believer who follows in the footsteps of
his prophet and attains this exalted position of sie (truthfulness) can also
be called Siddiq. The Holy Qur'an itself has given the title of due to
Sayyidah Maryam JILle, despite the view of the overwhelming
majority that she was not a prophet, and that a woman cannot be a
prophet.

46
Surah Maryam : 19 : 41 - 50
How to give counsel to elders.
(My dear father - 19:42) In Arabic language this word conveys
deep respect and intense love for one's father. Allah Ta'ala had combined
in the person of Sayyidna Khalilullah & the noble qualities and
attributes, and his address to his father is a perfect example of moderation
and restraint on the one hand, and the balancing of the opposites on the
other. He finds his father living a life of unbelief and polytheism, and also
calling upon other people to follow him in a life of sin - the very things
which he was sent to eradicate. At the same time there is the filial love
and respect which he feels towards his father. Now, the thing to note is,
how well he combines the two conflicting feelings together. In the first
place he uses the word ou, which is the mark of love and respect for his
father, in the beginning of each sentence of the address. Then there is not
a single derogatory word in his address which could hurt the feelings of
his father, and words such as infidel or sinner have been carefully
avoided. Instead, guided by prophetic wisdom he merely invited his
father's attention to the helplessness and insensitivity of his idols, so that
he might himself realize the fallacy of his beliefs. In the second sentence
he made a mention of the prophetic knowledge that was granted to him
by Allah Ta'ala. Then in the third and fourth sentences he warned him
against the Divine wrath, which would surely fall on him as a
punishment for infidelity and idolatry. Even to these respectful entreaties
his father did not pay any heed and, instead of giving any thought to
what was said to him and adopting a gentle attitude, he addressed him in
a very harsh language. Whereas Sayyidna Ibrahim Mal had addressed
him with the loving words of cu, which should have called for a soft and
tender response, such as " ( (My dear son) he chose to call him by his
name and said )4, and not only threatened to stone him to death but
also asked him to leave his house. How Sayyidna Khalilullah Se
responded to this threat is worthy of deep reflection.
Peace) may carry two) سَلام Peace on you) Here the word) سَلامٌ عَلَيْکَ
meanings. One, that the word ou is used to signify severance of relations
in a polite manner so as not to cause hurt to his father. This practice has
been described in the Holy Qur'an as an attribute of good and pious
people. An example in point are the words.
وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلاَمَاً
"When ignorant people speak to them, they reply peacefully." (25:63)

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Surah Maryam : 19 : 41 - 50
It means that when the ignorant people say foolish things to them
they simply say 'Salam' (peace) instead of getting involved into an
argument with them. This is a way of conveying to them that though I do
not agree with your views I will not harm you. The second explanation is
that the word > has been used in the conventional sense. But here the
problem is that The Holy Prophet
g has forbidden the believers to be the
first to greet an infidel with the word > on meeting him. The following
saying of The Holy Prophet
has been reported in Şahiņ al-Bukhari
and Muslim on the authority of Sayyidna Abu Hurairah
لا تَبْدأ واليهود والنصارى بالسّلام
"Do not be the first to greet Jews and Christians with the word
"سَلام
On the other hand Sahih al-Bukhari and Muslim have also reported
through Sayyidna Usamah 4
> that The Holy Prophet
§ had greeted
first a group of people with the word w in which infidels, polytheists and
Muslims were all present.
This explains the differences which have developed among jurists on
the question of propriety or otherwise of this practice. By their words and
actions eminent companions (of the Holy Prophet g), their followers and
leaders of religious thought have expressed different views on this issue.
Qurtubi has treated this subject in great detail while explaining this verse
in his book Ahkam ul-Qur'an. Imam An-Nakhai has ruled that when one
meets an infidel, a Jew or a Christian on a religious or a worldly need,
then there is no harm in taking lead in greeting him with the word ,
but one should avoid greeting first when there is no need to meet him.
Thus both the sayings of the Prophet
.have been reconciled (حديث)
.(19:47 - I shall seek forgiveness for you from my Lord) سَاَسْتَغْفِرُلَكَ رَبِّى
Here again the problem is that to ask for forgiveness for the sins of an
infidel is prohibited and unlawful by Islamic laws, the Holy Prophet
had said to his uncle Abu Talib والله لاستغفرنّ لك مالم انه عنه, that is;
"By God I shall keep on praying to Allah for your forgiveness
until I am forbidden to do so by Him."
On this the following verse was revealed:
مَا كَانَ لِلنَّبِّ وَالَّذِيْنَ امَنُوا أَنْ يَّسْتَغْفِرُوْا لِلْمُشْرِكِيْنَ

48
Sūrah Maryam : 19 : 41 - 50
"It is not for the Prophet and the believers to seek forgiveness
for the Mushriks." (9:113)
After the revelation of this verse he
stopped seeking forgiveness for
his uncle.
The answer to this confusion is that Sayyidna Ibrahim Xs had
promised his father to seek Divine Mercy for him before such a prayer
was forbidden. The prohibition was imposed after this event. Allah Ta'ala
has mentioned this event in Surah Mumtahinna where this exception is
clearly indicated.
إِلَّ قَوْلَ إِبْرُهِيُمَ لِاَبِيُهِ لَاَ سُتَغْفِرَنَّ لَكَ
Except that Ibrahim said to his father "Certainly I shall ask
pardon for you". - 60:4.
This is more clear in Surah Taubah in the verse following the verse.
مَا كَانَ لِلنَّبِّ وَالَّذِيْنَ امَنُواْ أَنْ يَّسْتَغْفِرُوْا لِلْمُشْرِكِيْنَ
"It is not for the Prophet and the believers to seek forgiveness
for the Mushriks." - 9:113.
وَمَا كَانَ اسْتِغْفَارُ إِبْرِهِيْمَ لِاَبِيْهِ إِلاَّ عَنُ مَّوْعِدَةٍ وَّعَدَهَآ إِيَّاهُ ◌ٌ فَلَمَّا تَبَيِّنَ لَةَ أَنَّهَ عَدُوٌّ لِلْهِ
bes
تَبَرَّأَ مِنْهُ طـ
"And the prayer of Ibrahim for the forgiveness of his father was
not but due to a promise he had made to him. Later, when it
became clear to him that he was an enemy of Allah, he
withdrew himself from him." - 9:114.
This shows that Sayyidna Ibrahim's & promise to his father to
invoke Allah's Mercy for him was made before the latter's firm adherence
to infidelity, and his hostility to Allah became clearly evident. When the
position was no longer in doubt Sayyidna Ibrahim &Cel announced his
dissociation from his father.
وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُوْنِ اللّهِ وَادْعُوا رَبِّى
And go away from you and what you invoke besides Allah.
And I shall invoke my Lord." - 19:48.
On the one hand Sayyidna Khalilullah
went to the extreme to
show his respect and love for his father, which has been described above,
and on the other hand he did not allow the slightest doubt to be cast on

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Surah Maryam : 19 : 51 - 58
his expression of the universal truth (¿>) or on his total belief in it. He
accepted willingly his father's orders to leave the house and also made it
known that he had totally dissociated himself from his (father's) idols and
addressed his prayers only to Allah.
فَلَمَّا اعْتَزَلَهُمُ وَمَا يَعْبُدُوْنَ مِنْ دُوْنِ اللَّهِ وَهَبْنَا لَهْ إِسْحِقَ وَيَعْقُوُبَ
"So, when he went away from them and what they worshipped
besides Allah, We blessed him with Ishaq and Ya'qub." - 19:49.
In the sentence preceding this sentence Hadhrat Ibrahim & had
expressed the hope that on account of his prayers and devotion Allah
Ta'ala would not abandon him. This hope, in fact, was a prayer to Allah
to protect him from the pain of loneliness after he left his house and
family. The sentence reproduced above describes the manner in which his
prayer was granted. When Ibrahim
left his home and family and
their idols, Allah Ta'ala rewarded him with a son, Ishaq Sal to
compensate him for his loss. It was further revealed to him that this son
would have long life and also beget a son by the name of Ya'qub.
Granting of a son is proof that he (Ibrahim) was married by then. In brief
it means that he was granted a better family, which consisted of prophets
and pious people after he had left his father's family.
Verses 51 - 58
وَاذْكُرُ فِى الْكِتْبِ مُؤْسَىّ إِنَّهْ كَانَ مُخْلَصًا وَّ كَانَ رَسُوْلاً نَِّيًّا
﴿٥١﴾ وَنَادَيْنُهُ مِنْ جَانِبِ الطُّوْرِ الْآَيْمَنِ وَقَرَّبُنْهُ نَجِيًّا ﴿٢﴾ وَوَهَبْنَا
لَهُ مِنْ رَّحْمَتِنَا آَخَاهُ هُرُونَ نَبِيًّ ﴿٥٣﴾ وَاذْكُرُ فِى الْكِتْبِ اِسْمِعِيْلَ
إِنَّهْ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُوْلاً نَّبِيًّ ﴿٥٤﴾ وَكَانَ يَأْمُرُ اَهُلَهُ
بِالصَّلوةِ وَالزَّكُوَةِ ، وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا ﴿٥٥﴾ وَاذْكُرُ فِى
الْكِتْبِ إِدْرِيُسَ د ◌ِنَّهْ كَانَ صِدِّيْقًا نَبِيًّا ﴿٥٦﴾ وَرَفَعُنْهُ مَكَانًا عَلِيًّا
﴿٥٧﴾ أُولَئِكَ الَّذِيْنَ أَنْعَمَ اللهُ عَلَيْهِمْ مِّنَ النَّبِيْنَ مِنْ ذُرِّيَّةِ أَدَمَ ،
وَمِمِّنُ حَمَلْنَا مَعَ نُوْحٍ ، وَمِنْ ذُرِيَّةِ إِبْرِهِيُمَ وَإِسْرَآءٍ يُلَ ﴿ وَمِمَّنُ

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Surah Maryam : 19 : 51 - 58
هَدَيْنَا وَاجْتَبَيْنَاء إِذَا تُتُلِى عَلَيْهِمُ أيتُ الرَّحْمُنِ خَرُّوْا سُجَّدًا وَّ بُكِيًّا
﴿٥٨﴾ (السجدة)
And mention in the Book (the story of) Musa. Indeed he
was a chosen one and was a messenger, a prophet. [51]
And We called him from the right side of the mount Tur
(Sinai), and We drew him close to commune in secret.
[52] And We, out of Our mercy, granted him his brother
Harun as a prophet. [53] And mention in the Book (the
story of) Isma'il. He was indeed true to his promise and
was a messenger, a prophet. [54] And he used to bid
Salah and Zakah to his family and was favorite with his
Lord. [55] And mention in the Book (the story of) Idris.
He was indeed a siddiq (man of truth), a prophet. [56]
And We raised, him to a high place. [57] Those are the
people whom Allah has blessed with bounties, the
prophets from the progeny of 'Adam and from those
whom We boarded (the Ark) along with Nuh and from
the progeny of Ibrahim and Isra'il, and from those
whom We guided and selected. When the verses of The
Rahman (All-Merciful) are recited before them they fall
down in Sajdah (prostration), weeping. [58]
Commentary
means a person مُخَلَص (19:51 - Indeed he was a chosen one) كَانَ مُخُلَصًا
whom Allah Ta'ala has chosen for himself i.e. someone who will not
devote himself to anyone but Allah, and whose only desire is to win
Allah's benevolence. This special position is enjoyed by the prophets only
as mentioned in the Qur'an at another place.
إِنَّ أَخْلَصُنَاهُمُ بِخَالِصَةٍ ذِكُرَى الدَّارِ
"We purified them with a quality most pure, the remembrance
of the Abode." - 38:46.
Those among the followers of prophets who attain perfection are also
granted a place of distinction, which makes them immune to committing
sins and evil deeds through Divine dispensation. They remain in Allah's
protection all the time.
The right side of the mount Tur - 19:52). This famous) مِنْ جَانِبٍ الطُّوْر الْآَيْمَنِ
mountain (Tur or Sinai) rises in Syria between Madyan and Egypt, and is

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Surah Maryam : 19 : 51 - 58
still known by the same name. Allah Ta'ala has given it a distinct and
special position in many ways.
¿vi The position of Tur is given to the right side in relation to
Sayyidna Musa M&A who had commenced his journey from Madyan and
when he approached Tur, it was on his right side. CJ is for whisper,
ok& is for confidential talk and __ means a confidant.
وَوَهَبْنَالَهُ مِنْ رَّحْمَتِنَآ أَخَاهُ هُرُوُنَ
"And We, out of our mercy, granted him his brother Harun." - 19:53.
Literal meaning of A is a gift. Sayyidna Musa Ka had prayed to
Allah to grant prophethood to Sayyidna Harun & al also in order to
provide him support. This prayer was granted and the word (, has been
used to describe this episode i.e. the grant of the gift of Harun Seel to
Sayyidna Musa 89. That is why Sayyidna Harun &cª is also known as
the Gift of Allah (هبة الله) . (Mazhari)
وَاذْكُرُ فِى الْكِتْبِ اِسْمْعِيْلَ
"And mention in the Book (the story of) Isma'il." - 19:54.
The reference here is clearly to Sayyidna Isma'il &gel, the son of
Sayyidna Ibrahim >JI Logle, who has not been mentioned earlier along
with his father Ibrahim and brother Ishaq >JI Logle but mention has
been made of him after a brief interlude in which an account of Sayyidna
Musa Skal is given. It is possible that by making a reference to Sayyidna
Isma'il Se apart from others, instead of treating him along with them,
the intention was to give him prominent status. In this verse the prophets
have not been mentioned in the order in which they were granted
missions of prophethood, because Idris See who has been mentioned last
was, in fact, the earliest of them all.
كَانَ صَادِقَ الْوَعْدِ
"He was indeed true to his promise." - 19:54.
Fulfillment of promise is regarded as an important part of the moral
code by all decent men, just as a breach of it is considered worthy of
contempt. A saying of the Holy Prophet
has described the breaking of
promise as a sign of hypocrisy. Thus, none of the prophets and
messengers of Allah have been accused of bad faith / a breach of promise.

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Surah Maryam : 19 : 51 - 58
Here certain attributes have been assigned to some of the prophets, but
this does not mean that the other prophets did not possess them. It only
suggests that these special attributes distinguish them from all the other
prophets, just as Sayyidna Musa Ma has been described as ... All the
other prophets possessed this quality, but it has been specifically applied
to Sayyidna Musa &Cel. Hence a special mention of him with the
attribute.
Sayyidna Isma'il &Cal occupies a place of honour where keeping a
promise is concerned and he stood by his promise whether made to Allah
or to humans. He fulfilled his promise to Allah that he would offer himself
for sacrifice and will not be found wanting in courage. When the time
came he stood by his promise. Once, he promised to meet a man at an
appointed place and time. The man did not turn up at the appointed time,
but Sayyidna Isma'il Sua waited for him at the place for three days, and
according to another tradition for full one year. (Mazhari) A similar
incident is reported about The Holy Prophet
by Tirmidhi on the
authority of Abdullah Ibn Ari Al-Khamsa that he waited for three days
for someone who had promised to meet him at a particular place. (Qurțubi)
Importance of keeping one's promise.
Fulfillment of promise is a distinctive trait of the character of the
prophets and the pious, and a normal code of conduct with all decent
persons. Breaking of a promise, on the other hand, is a habit of the
wicked, mean and liars. A saying of the The Holy Prophet
is العدة دين "A
promise is like a debt." i.e. it is as obligatory to honour a promise as it is to
repay a debt. There is another saying of The Holy Prophet
which says
".It means that "promise is an obligation for a believer.واى المؤمن واجب
Jurists are all agreed that a promise is a debt and its fulfillment
obligatory, but only in the sense that its violation without a religious
( _; ) excuse is a sin though no remedy can be sought for its breach in a
court of law. In the language of the Jurists a debt is an obligation which
is enforceable, while a promise is not.
A reformer must begin his mission with his own family
كَانَ يَأْمُرُ اَهُلَهُ بِالصَّلْوةِ وَالزَّكوةِ
"And he used to bid Salah and Zakah to his family." - 19:55.

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Surah Maryam : 19 : 51 - 58
A special attribute of Sayyidna Isma'il aca is that he used to direct
his family members to offer prayers and pay obligatory charity (B'S;).
Here the question arises that all Muslims are required to advise their
family members to perform good deeds as the Qur'an addresses the
believers
قُوْآ أَنْفُسَكُمْ وَاَهْلِيْكُمُ نَارًا
"Save yourself and your family members from the Fire (of
Hell)." - 66:6.
Then why has a special mention been made of Sayyidna Isma'il SE
in this matter? The fact is, that although this injunction applies to all
Muslims, Sayyidna Isma'il Cal used to make special efforts in following
this directive. Likewise, the Holy Prophet
also received special directive
to warn his family members and close relations against Allah's wrath juif
and warn the nearest people of your clan - 26:214). As a) عَشِيرَتَكَ الْأَقْرَبِيْنَ
consequence he assembled them all and conveyed to them Allah's
command. The other point to consider here is that prophets are sent by
Allah for the guidance of entire people. They convey Allah's message to
everyone and bind them to obey His command. Then what is the point in
making special mention of the members of family? The thing is that there
are certain principles which the prophets observe when calling upon
people to follow the path of righteousness, and one of them is to give the
call first to one's own family members before calling upon the general
public. It is a lot easier to prevail upon one's own family members and to
monitor their actions. Once the family members have accepted a certain
way of life and have started acting on it routinely then it becomes much
easier to spread the same message among others at large. When people
see for themselves others following a righteous path it becomes much
easier to convert them. The most effective means for bringing about an
improvement in the character of the people is by creating a religious
environment. Experience shows that virtue and vice both proliferate
faster and wider in a receptive environment than through teaching and
preaching.
وَاذْكُرُ فِى الْكِتْبِ إِدْرِيُس
"And mention in the Book (the story of) Idris." - 19:56.
Sayyidna Idris Skal lived one thousand years before Sayyidna Nu

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Surah Maryam : 19 : 51 - 58
Stel, and was among his ancestors. (Ruh ul-Ma'ani with reference to Mustadrak
al-Hakim). He was the first Prophet after Sayyidna Adam Seal and Allah
Ta'ala bestowed upon him thirty books. (Abi zar- Zamkhashari). Sayyidna
Idris Scal was the first man who was given the knowledge of astrology
and mathematics through a miracle, (Bahr ul-Muhit). He was also the first
man who learnt how to write with a pen, and also the first who invented
stitching of cloth, people used to wear animal skins instead of clothes
before his time. He also invented measurement tools for the first time.
Making of weapons also started in his time and he used them in his wars -
the Holy wars (جهاد :Jihad) against the descendents of Qabil (بنو قابيل) (Bahr
ul-Muķīț, Qurțubi, Mazharī, Ruh ul-Ma'ani)
وَرَفَعُنْهِ مَكَانًا عَلِيّاً
"And We raised him to a high place." - 19:57.
It means that he was granted a special position among prophets and
was close to Allah Ta'ala. There are also other versions about his ascent to
the sky, about which Ibn-e-Kathir has said
هذا من اخبار كعب الاحبار الاسرائيليات وفى بعضه نكارة
"This is taken from the traditions of the Israelites as reported
by Ka'ab Al-Ahbar, some of which are disputed, and
unfamiliar."
The Qur'anic words are not specific on the subject whether he was
given a sublime position or was physically lifted to the sky. Therefore, his
physical ascent to the sky is not definite. In any case commentary of the
Holy Qur'an is not dependent on this issue. (Bayan ul-Qur'an)
From Bayan ul-Qur'an - The difference between the definition of
'Rasul' and 'Nabi' and their inter-relationship.
"The words Rasul and Nabi have been variously explained. Having
considered all possibilities I have come to the conclusion that the
relationship between the two is on being specific or general on the basis of
their application.
Rasul is one who delivers a new code to those among whom he is sent,
even though the code may be new to himself as well, like Torah to
Sayyidna Musa &gel, or the code be new only to his people, as was the
case with Sayyidna Isma'il Sal. The code that he was preaching was in

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Surah Maryam : 19 : 51 - 58
fact given to his father, Sayyidna Ibrahim &gel, but it was new for the
tribe of Jurhum who did not know about it beforehand, and learnt its
details from Sayyidna Isma'il & only, who was sent to them for this
purpose. It, therefore, follows that it is not necessary for a Rasul to be
Nabi just as the angels who are Rasul but not Nabi or the messengers
sent to Sayyidna 'Isa && who are referred in Qur'an as Rasul, although
.(36:13) إِذْ جَاءَ هَا الْمُرْسَلُونَ .they were not Nabi
On the other hand Nabi is the one who is the bearer of Wahy (Allah's
message) regardless of whether he preaches an old or a new religious
code. Many a prophets from Bani Isra'il fall under this category, as they
preached the religious code given to Sayyidna Musa . It, therefore,
follows that the word Rasul is more general compared to Nabi. But in
certain other ways converse is the case. Where the two words are used
together, as in the case of this verse where they appear as ( y's, there is
no problem in that they can be taken both in specific or in general term,
and there will not be any contradiction. But in such situations where the
two words appear separately one against the other, then having regard to
the relative position of the two words in the verse the term Nabi will
denote someone who is following the religious code brought by someone
else."
أُوْ لَئِكَ الَّذِيْنَ أَنْعَمَ اللهُ عَلَيْهِمْ مِّنَ النَّبِيْنَ مِنْ ذُرِّيَّةِ آدَمَ
"Those are the people whom Allah has blessed with bounties,
the prophets from the progeny of Adam." - 19.58.
This relates only to Sayyidna Idris ].
وَمِمَّنُ حَمَلْنَا مَعَ نُوحٍ
"And from those whom We boarded (the Ark) along with Nuh." -
19:58.
This relates to Sayyidna Ibrahim ª only,
وَمِنْ ذُرِّيَّةِ اِبْرِهِيُمَ
"and from the progeny of Ibrahim" - 19:58.
. عليهم السلام This relates to Ismail, Ishaq and Yaqub
وَ إِسْرَآءِيُلَ
"and Isra'il" - 19:58.

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Surah Maryam : 19 : 51 - 58
This points out to Sayyidna Musa, Harun, Zakariyya and
.عليهما السلام Yahya and 'Isa
إِذَا تُثُلِى عَلَيْهِمُ نتُ الرَّحْمِنِ خَرُّوا سُجَّدًا وَّ بُكِيًّا
"When the verses of The Rahman (All-Merciful) are recited
before them they fall down in Sajdah (prostration), weeping." -
19:58.
Some very prominent prophets have been mentioned in the preceding
verses as also their exalted status. Thus, there was a real danger that
people might raise them to an exaggerated and high position as was the
case with Jews who treated Sayyidna 'Uzair &
las God, or the
Christians who elevated Sayyidna 'Isa & al to a level where they called
him the son of God. Therefore, after the mention of all those prophets it
was made very clear in the very next verse that they were all very God-
fearing and used to prostrate () themselves before Allah in extreme
reverence. It is to avoid any possibility of crossing the limits of reverence
for them (Bayan ul-Qur'an).
Weeping during the recitation of Qur'an / Divine Book was the
Practice of the Prophets
Weeping while reciting Qur'an is a commendable act and was also an
attribute of the prophets. It has been reported that The Holy Prophet
,
his companions, their followers and the God-fearing people followed this
practice.
Qurțubi has reported that religious scholars consider it desirable that
when going into Sajdah after reciting a verse of Sajdah (al .1) one
should recite a prayer which is appropriate to the verse of Sajdah (
zu). For instance in Surah Sajdah (surah # 32) the following prayer be
recited.
اللّهُمّ اجْعَلْنِىُ مِنَ السَّاجِدِيْنَ لِوَجُهِكَ الْمُسَبِّحِيْنَ بِحَمْدِكَ وَآَعُوذُ بِكَ أَنْ أَكُوْنَ
مِنَ الْمُسْتَكُبِرِيْنَ عَنْ آَمْرِكَ
(O Allah, make me of those who prostrate to You alone, and who
glorify You along with proclaiming Your praise. And I seek
refuge with You from being of those who turn their faces, in
arrogance, against Your command.)
While in the case of Sajdah at verse # 109 of سُبُلحنَ الذِى (Surah Bani Isra'il)
one should recite.

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Surah Maryam : 19 : 59 - 63
اللُهُمَّ أَجْعَلْنِىٌ مِنَ الْبَاكِيْنَ إِلَيْكَ الْخَاشِعِيْنَ لَکَ
(O Allah, make me of those who weep before You and who are
humble in heart before You.)
And for the verse of Sajdah under reference the following should be
recited.
اَللّهُمَّ اجْعَلْنِىُ مِنْ عِبَادِكَ الْمُنْعَمِ عَلَيْهِمُ الْمَهْدِيِّيْنَ السَّاجِدِيْنَ لَكَ الْبَاكِيْنَ عِنْدٌ
تِلاوَةٍ ایاتِکَ
( O Allah make me of those among Your slaves upon whom You
bestowed Your bounties, who prostrate before You, who weep
while reciting Your verses.) (Qurtubi)
Verses 59 - 63
فَخَلَفَ مِنْ بَعْدِهِمُ خَلْفٌ أَضَاعُوا الصَّلْوَةَ وَاتَّبَعُوا الشَّهَوَاتِ
فَسَوُفَ يَلْقَوْنَ غَيًّا ﴿٥٩) إِلاَّ مَنْ تَابَ وَامَنَ وَعَمِلَ صَالِحًا
فَأُولَئِكَ يَدْخُلُوْنَ الْجَنَّةَ وَلاَ يُظْلَمُوْنَ شَيْئًا ﴿٦٠) جَنْتِ عَدْنٍ ◌ِالَّتِىُ
وَعَدَ الرَّحُمِنُ عِبَادَةً بِالْغَيْبِ « إِنَّهْ كَانَ وَعُدُهُ مَأْتِيًّا ﴿٦١)
لاَيَسْمَعُونَ فِيْهَا لَغْوَا إِلاَّ سَلْمًا* وَلَهُمُ رِزْقُهُمْ فِيْهَا بُكْرَةٌ وَعَشِيًّا
﴿٦٢ ﴾ تِلُكَ الْجَنَّةُ الَّتِىُ نُورِثُ مِنْ عِبَادِنَا مَنْ كَانَ تَقِيًّا ﴿٦٣﴾
Then came after them the successors who ruined Şalah
and pursued desires. So they will soon face (the
outcome of their) perversion, [59] except those who
repent and believe and do good deeds, and therefore
they will enter the Paradise and will not be wronged at
all- [60] the Gardens of eternity, promised by the
Rahman (All-Merciful) to His servants, in the unseen
world. His promise is sure to be arrived at. [61] They
will not hear anything absurd therein but a word of
peace, and there they will have their provision at morn
and eve. [62] That is the Paradise We will give as
inheritance to those of Our servants who have been
God-fearing. [63]
Commentary
CA: (Khalf) means bad successors, while . (Khalaf) means good

58
Surah Maryam : 19 : 59 - 63
successors. (Mazhari) Mujahid s AUl >), has reported that when the
Day of Judgment would be near and the pious people would all be dead
and gone, people will lose interest in prayers and indulge in all sort of
vices and evil deeds.
Offering prayers outside fixed time or not with congregation
(ccl.) is a default and of no avail, and is a great sin.
Most exegetes / commentators are of the view that offering prayers
after its time has lapsed is a default of prayers (َأَضَاعُوا الصَّلوة).Among them
are Sayyidnā 'Abdullah Ibn Mas'ud, Nakhai, Qasim, Mujahid, Ibrahim
and 'Umar Ibn 'Abdul 'Aziz. While others consider that any lapse in the
form and conditions of prayers is & geld and includes the lapse of time
as well. Still others believe that offering of prayers at home and not with
the congregation (جماعت) is اضاعتٍ صلوة . (Qurtubi, Bahr ul-Muhit).
Sayyidna 'Umar al-Faruq 4
, had sent out a circular to all his
governors saying:
إن أهم امركم عندى الصلوة، فمن ضيعها فهو لما سواها اضيع (مؤطا امام مالك)
"In my view the most important among your tasks is prayer.
So, whoever defaults in this, will default in discharging his
other obligations all the more."
Once Sayyidna Hudaifah 4
saw someone offering his prayers
without observing the prescribed rules, and was going through the rituals
rather hurriedly without pausing. He asked the man how long he had
been offering his prayers like that. The man replied for the last forty
years. Then Sayyidna Hudaifah 4
said:
"You have not offered a single of your prayers correctly."
He further remarked:
"If you die offering your prayers like this then remember you
will die without following the course given by The Holy Prophet
紫.".
Sayyidna Abu Mas'ud Ansari 4% has been quoted in Tirmidhi that
the Holy Prophet
had said that the prayer of a person is lost who does
not observe il i.e. does not stand upright in his prayers. It means that
if one does not pause while bowing down (¿) and prostrating () in
his prayers or who does not stand straight up after bowing down ( { }) or

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Surah Maryam : 19 : 59 - 63
does not sit up in between two prostrations (_,_) his prayers would be
considered as not performed. Similarly, if one is not careful about ablution
.his prayers will also be lost (طهارت) and his cleanliness (وضو)
Sayyidnā Hasan-al-Başri Js will , has observed that leaving the
mosques unattended and being over involved in business and enjoyments
of life is included in the meaning of this verse.
Imam Qurtubi 'رحمه الله تعالى after reproducing these sayings had said
that even knowledgeable people ignore the prescribed rules of prayers
and merely go through its motions. He made this observation in the 6th
century Hijrah when such people were few. Presently the position is
worse, and there are many more people who disregard the rules of
. نَعُوذُ بِاللهِ مِنْ شُرُوُرِ أَنْفُسِنَا وَأَعْمَالِنَا.prayers
refers to all such (شَهَوَات) (19:59 - and pursued desires) وَاتَّبَعُوا الشَّهَوْتِ
wordly pleasures which make people negligent of their duty to Allah
making them lose interest in Prayers. Sayyidna 'Ali 44, A (S has said
that palatial houses and luxurious carriages which attract people's eye,
and wearing dresses which distinguish a person from the common man all
fall within the category of worldly pleasures. (Qurțubi)
- So they will soon face[the outcome of their] perversion) فَسَوُفَ يَلْقَوُنَ غَيّاً
19:59) The word in Arabic language is the opposite of la,. All virtues
and good things are ola, and all vices and evils are de. Sayyidna 'Abdullah
Ibn Masud 4
has reported that there is a cave in Hell by the name ",
which houses various types of severe punishments, more numerous than
all the punishments of Hell.
Ibn 'Abbas
has remarked that even Hell seeks protection from,
which is the name of a cave in the Hell. Allah Ta'ala has prepared it for
habitual adulterers who persist in adultery, and for the drunkards who do
not give up drinking, and for the usurers who do not stop taking interest
and for those who disobey their parents, and those who give false witness
and for the woman who declares someone else's child as her husband's.
(Qurțubi)
لاَ يَسْمَعُونَ فِيْهَا لَغُوا إِلاَّ سَلْمًا
"They will not hear anything absurd therein but a word of
peace." - 19:62.

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Surah Maryam : 19 : 64 - 72
(A) means idle, absurd, frivolous and abusive talk, which will not
reach the ears of good people who have been admitted to Paradise.
LSuy means that whatever one will hear in Paradise will add to his
happiness, peace and tranquility. It includes the customary greetings
(.), which the dwellers of Paradise will exchange among themselves
and the angels of God will offer them all. (Qurtubi)
وَلَهُمْ رِزْقُهُمُ فِيْهَا بُكْرَةً وَّعَشِيّاً
"And there they will have their provisions at morn and eve." -
19:62.
There will be no solar system in the Paradise and hence no rising or
setting of the sun, but there will be a perpetual radiance. There will also
be some way of telling day from night and morning from evening. Within
this distinction between morning and evening the Paradise dwellers will
receive their meals. It goes without saying that the wishes of the Paradise
dwellers will be fulfilled forthwith (َوَلَهُمُ مَا يَشُتَهُوْن - and for themselves, there
is what they desire - 16:57). This is a general announcement, Hence,
mention of morning and evening is because of people's habit to eat and
drink in the morning and in the evening. According to an Arab saying,
anyone who gets a full meal morning and evening is comfortable and at
peace.
Sayyidna Anas Ibn Malik 4
, said after reciting this verse that it
shows that the believers have their meals twice a day, one in the morning
and the other in the evening.
Some scholars have explained that mention of morning and the
evening is a general expression, like day and night or east and west,
which does not specify any particular time or place. Therefore, it means
that they (Paradise dwellers) will get their provisions according to their
choice at any time they like. (Only God knows best) (Qurtubi)
Verses 64 - 72
وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرٍ رَبِّكَ ، لَهْ مَا بَيْنَ آَيْدِيْنَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذلِكَ
ج وَمَا كَانَ رَبُّكَ نَسِيًّا ﴿٦٤﴾ رَبُّ السَّمْوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا
فَاعْبُدُهُ وَاصْطَيِرُ لِعِبَادَتِهُِ هَلْ تَعْلَمُ لَهُ سَمِيًّا ﴿٦٥﴾ وَيَقُوُلُ الْإِنْسَانُ

61
Surah Maryam : 19 : 64 - 72
ءَ إِذَا مَامِتُّ لَسَوْفَ أُخْرَجُ حَيًّا ﴿٦٦﴾ أَوَلاَ يَذْكُرُ الْإِنْسَانُ أَنَّا خَلَقُنْهُ
مِنْ قَبْلُ وَلَمْ يَكُ شَيْئًا ﴿٦٧﴾ فَوَرَبِّكَ لَنَحْشُرَنَّهُمُ وَالشَّيْطِيْنَ ثُمَّ
لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِئِيًّا ﴿٦٨﴾ ثُمَ لَنَنْزِعَنَّ مِنْ كُلِّ شِيْعَةٍ
أَيُّهُمُ اَشَدُّ عَلَى الرَّحُمْنِ عِيًّا ﴿٦٩﴾ ثُمَّ لَنَحْنُ أَعْلَمُ بِالَّذِيْنَ هُمْ
أَوْلِى بِهَا صِلِيًّا ﴿٧٠﴾ وَإِنْ مِنْكُمُ إِلَّ وَارِدُهَا، كَانَ عَلىْ رَبِّكَ حَتْمًا
مَّقْضِيًّا ﴿٧١) ثُمَّ نُنَجِّى الَّذِيْنَ اتَّقُوا وَّنَذَرُ الظُّلِمِيْنَ فِيُهَا جِئِيًّا
évrè
(Jibra'il said to the Holy Prophet) "And we do not
descend but with the command of your Lord. To Him
belongs what is in front of us and what is behind us
and what is in between. And your Lord is not the one
who forgets - [64] the Lord of the heavens and the earth
and whatever lies between them. So, worship Him and
persevere in His worship. Do you know any one worthy
of His name?" [65] And man says, "Is it that, once I die, I
shall be brought forth alive?" [66] Does not the man
remember that We created him before when he was
nothing? [67] So, by your Lord, We will definitely gather
them together with the devils, then We will definitely
make them present around the Jahannam, fallen on
their knees. [68] Then We will certainly draw out, from
every group, those who are more rebellious against the
Rahman (All-Merciful). [69] Then of course, We are most
aware of those who are more deserving to enter it (the
Jahannam). [70] And there is none among you who is
not to arrive at it. This, on the part of your Lord, is a
matter finally decided, bound to happen. [71] Then We
will save those who feared Allah, and will leave the
wrongdoers in it, fallen on their knees. [72]
Commentary
إِصُطِبَار and persevere in His worship." - 19:65) The word") وَاصُطَبَرُ لِعِبَادَتِه
means perseverance in the face of acute distress and hardship. The point
here is that any one who wishes to be constant and steadfast in his

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Surah Maryam : 19 : 64 - 72
prayers must be prepared to undergo pain and suffering.
Do you know any one worthy of His name?" - 19:65) In") هَلُ تَعْلَمُ لَهُ سَمِيًّا
the generally accepted sense the word - applies to persons bearing the
same name. The polytheists and idolaters had included many humans,
angels, stones and idols along with Allah Ta'ala in their worship and
designated all of them as Ji i.e. as objects of worship but it is a strange
and extraordinary coincidence that none of their false gods was ever
named as Allah. This matter was pre-ordained, and no idol or deity bore
the name Allah. Thus, the literal meaning of the word ~~ would
adequately explain the meaning of this verse which is that there is no
object in the world bearing Allah's name.
Many commentators, among them Mujahid, Ibn Zubair, Qatadah,
and Ibn 'Abbas, are of the view that in the present context the word
means "a like" or "comparable" and the sense of the verse is that in the
entire pantheon of false gods none is equal or comparable to Allah Ta'ala
in so far as divine attributes are concerned.
لَنَحْشُرَنَّهُمْ وَالشَّيْطِيْنَ ثُمَّلَنُحْضِرَنَّهُمْ
"We will definitely gather them together with the devils, then
We will definitely make them present." - 19:68.
This verse may be interpreted in two ways. First, that on the Day of
Judgement every infidel will be brought before God along with his own
devil, and this suggests that this is a reference to the gathering of infidels
and their devils. But if it is interpreted in a general sense to include all
believers and infidels then the meaning of the devils being gathered with
all of them would be that while the infidels will be gathered with their
devils, the believers would also be gathered at the same time and place.
Thus the devils will be gathered along with the infidels as well as with
the believers.
حَوْلَ جَهَنَّمَ جِئِيًّا
"Around the Jahannam fallen on their knees." - 19:68.
On the Day of Resurrection every one - believers, infidels, the blessed
and the wretched - will be assembled around Hell. Every one will be
seized with awe and terror, and they will all be on their knees, then the
believers and the blessed will be taken across Hell and admitted into

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Surah Maryam : 19 : 73 - 76
Paradise, so that having viewed the extreme suffering of Hell they may
all the better enjoy their own state of felicity, and at the same time rejoice
at the punishment which has been inflicted upon the infidels.
ثُمَّ لَنَنْزِعَنَّ مِنْ كُلِّ شِيْعَةٍ
"Then We will certainly draw out from every group." - 19:69.
The word aus is applied to a particular person or the followers of a
particular faith, and it also means a sect. The meaning of the verse is that
the most rebellious from amongst the different sects of the infidels will be
picked out. Some commentators say that the sinners will be committed to
Hell in the order of the intensity of their sins, i.e. those sinners will be
driven in first whose sins are most intense and those with less intense
sins, will follow them, and so on.
وَإِنُ مِّنْكُمُ إِلاّ وَارِدُهَا
"And there is none among you who is not to arrive at it." - 19:71.
This means that everybody - be he a believer or an infidel - will go
across Hell. However, this does not mean that they would go to stay in it;
they would only go across it. But even if the word means "entry", then
the pious believers on entry into Hell will feel no discomfort because its
fires will cool down and will do no harm to them. Sayyidna Abu Sumayya
has related that The Holy Prophet
once said that:
"Everybody whether he is a pious man or a sinner will initially
enter Hell, but for the pious believers the fire will cool down just
as the fire of Namrud cooled down when Sayyidna Ibrahim El
was cast into it. Thereafter, the believers will be taken to
Paradise."
This view is confirmed by the next sentence ثُمّ نُنَجِى الَّذِينَ اتَّقَوا which
means then We will save those who feared Allah - 19:72. A similar view
has also been expressed by Sayyidna Ibn 'Abbas 40, thus even if the
word "; occurring in the Qur'an is taken to mean J's3 (entry), then the
word J'es will be interpreted as synonymous with the word ,"" (going
across). Thus there is no contradiction in the meaning of the word.
Verses 73 - 76
وَإِذَا تُتُلِى عَلَيْهِمْ أَيُنَا بَيِّئْتٍ قَالَ الَّذِيْنَ كَفَرُوْا لِلَّذِيْنَ آمَنُوَّا ( أَُّ

64
Surah Maryam : 19 : 73 - 76
الْفَرِيْقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا ﴿٧٣﴾ وَكَمْ أَهْلَكُنَا قَبْلَهُمُ مِّنُ
قَرْنِ هُمْ أَحْسَنُ آثَّانًا وَّرِئْيًا ﴿٧٤) قُلُ مَنْ كَانَ فِى الصَّلَلَةِ فَلْيَمُدُدُ
لَهُ الرَّحْمُنُ مَدَّا حَتّىَّ إِذَا رَأَوْا مَا يُؤْعَدُوْنَ إِمَّا الْعَذَابَ وَإِمَّا
السَّاعَةَ، فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مِّكَانًا وَأَضْعَفُ جُنْدًا ﴿٧٥﴾ وَيَزِيْدُ
اللهُ الَّذِيْنَ اهْتَدَوْا هُدًى وَالْبَقِيتُ الصُّلِحِتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا
وَ خَيْرٌ مَّرَدًّا ﴿٧٦)
-
And when Our verses are recited to them in all their
clarity, those who disbelieve say to those who believe,
"Which of the two groups is superior in respect of its
place and better in respect of its assembly?" [73] And
how many a generation We have destroyed before them
who were better in assets and outlook! [74] Say,
"Whoever stays straying, let his term be extended by
The Rahman (All-Merciful) still longer until when they
will see what they are being warned of: either the
punishment or the Hour (of doom), then they will know
who was worse in respect of his place and weaker in
respect of his forces. [75] And Allah makes those on the
right path excel in guidance. And the everlasting virtues
are better with your Lord in respect of reward and
better in their return. [76]
Commentary
خَيْرٌ مُّقَاماً وَأَحْسَنُ نَدِيّاً
"Superior in respect of its place and better in respect of its
assembly" - 19:73.
The infidels never relaxed their efforts to confuse and perplex the
believers. They were very rich and possessed material wealth in great
abundance. They had their retinues, their followers, friends and
supporters. In contrast, the believers were poor and lacking in worldly
assets. However, it is a common experience that material wealth turns
people's heads and makes them unduly proud and arrogant, so that even
the sensible and wise among them are led to believe that their prosperity
and affluence is the reward of their personal merit and effort, and will