Indexed OCR Text

21
Page
6.
Verses 24 - 27: Translation and Commentary
689
The first prophetic migration of the world's history
691
The reward for some actions is bestowed in this world
as well
691
7.
Verses 28 - 35: Translation and Commentary
691
8.
Verses 36 - 44: Translation and Commentary
693
Ruling
696
Who is knowledgable in the sight of Allah?
696
9.
Verse 45: Translation and Commentary
697
A brief but comprehensive formula for the reform
697
How does prayer stop from all sins?
of people
698
Answer to a doubt
699
10.
Verses 46 - 55: Translation and Commentary
700
Does this verse endorse the authenticity of Torah and Injil
in their present form?
701
Torah and Injil in their present form can neither be
believed nor rejected altogether
702
It was a great honour and miracle for the Holy Prophet
to be unlettered
704
11. Verses 56 - 63: Translation and Commentary
705
Command in connection with Hijrah and removal of
doubts encountering in its way
706
When does Hijrah become obligatory?
708
Rulings
709
12.
Verses 64 - 69: Translation and Commentary
710
Knowledge improves if it is acted upon
714
SURAH AR-RUM
(The Romans)
1.
Verses 1 - 7: Translation and Commentary
717
Backdrop of revelation of the Surah - the story of war
between Rum and Persia
717
Gambling
720
Subject
S.No

S.No
Subject
22
Page
Earning of mundane needs by neglecting the Hereafter
is no sagacity
723
2.
Verses 8 - 10: Translation and Commentary
723
3.
Verses 11 - 19: Translation and Commentary
726
Special note
728
4.
Verses 20 27: Translation and Commentary
729
First sign of divine omnipotence
731
Second sign of the divine omnipotence
731
The object of married life is tranquility for which mutual love
and affection is the key
732
Third sign of divine omnipotence
733
Fourth sign of divine omnipotence
734
Sleep and economic activity is not against continence and
trust in Allah
735
Fifth sign of divine omnipotence
735
Sixth sign of divine omnipotence
736
5.
Verses 28 - 40: Translation and Commentary
736
What is meant by nature?
740
It is obligatory to avoid the company of wrongdoers and evil
society
742
Ruling
745
6.
Verses 41 - 45: Translation and Commentary
745
The big calamities fall upon the world because of the sins
of people
747
Answer to a doubt
747
Special note
749
Difference between trial or test and punishment or torment
when calamities fall
750
7.
Verses 46 - 53: Translation and Commentary
751
8.
Verses 54 - 60: Translation and Commentary
753
Would any one be able to lie before Allah on the Day of
resurrection?
757
No one will be able to speak a lie in the grave
757
Index
759

23
Preface
الحمدلله رب العالمين، والصلاة والسلام على رسوله الکریم
وعلى آله وصحبه اجمعين
By the grace of Allah Subhanahu Ta'ala we are now able to present
the sixth volume of Ma'ariful-Qur'an. Keeping in view the length of work
we had decided to divide it between a number of translators, and this
sixth volume was entrusted to my learned brother Mr. Muhammad Ishrat
Hussain who has accomplished the task with ability and devotion. This
volume is entirely translated by him and after my revision and editing it
is now being presented to the readers .
Acknowledgements are due to Maulana 'Abdullah Memon and Qari
'Abdur Rashid who have contributed in connection with Arabic text, and
Mr. Rafat Saghir Farooqui who contributed to the proof reading of the
final text, and also to Mr. Yusuf Ghani who helped me in several respects,
particularly in proof reading, preparing the index and in supervising the
process of composing.
May Allah bless all these brothers with the best of rewards both here
and in the hereafter, and make this work beneficial for the Ummah.
Muhammad Taqi Usmanī

25
TRANSLITERATION SCHEME
Arabic Letter
Name of Letter
English Transliteration
-
باء
-- ta
t
ث
ج
جیم
-- jim
j
ح
خاء
-- kha
kh
خ
دال
-- dal
d
ذ
ذال
-. dhal
dh
راء
-- ra
r
ز
زای
-- za
Z
س
سين
-- sin
S
ش
شین
· shin
sh
ص
ضاد
-- dad
d
ض
طاء
-- ța
ţ
ظاء
-- za
N .
ع
عين
-- 'ayn
غين
-- ghayn
gh
غ
فاء
-- fa
f
قاف
-- qaf
q
ـاف
·· kaf
k
ل
لام
-- lãm
1
میم
-- mim
m
نون
-- nun
n
.
ماء
-- hã
h
واؤ
-- waw
W
پمزه
-- Hamzah
یاء
-- ya
y
Short Vowels
: Fathah
a
: Kasrah
i
: Dammah
u
Long Vowels
- --
: Maddah Alif
: Maddah Ya
: Maddah Waw
Dipthongs
ای
:Alif and Ya
: Alif and Waw
ay (also ai in some cases)
aw (also au in some cases)
او اؤ
الف
-- Alif
a
-- ba
b
ـب
-- tha
th
ماء
-- ņa
صاد
-- şad
,
ی
: Shortened Alif
9.9

29
Suran Maryam : 19 : 1 - 15
Surah Maryam
(Mary)
Surah Maryam was revealed in Makkah and it has 98 Verses and 6 Sections.
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful the Very-Merciful
Verses 1- 15
كَهِيْعَصَ ﴿٢﴾ ذِكُرُ رَحْمَتِ رَبِّكَ عَبْدَهْ زَكَرِيّاَ ﴿٢﴾ إِذْنَادِى رَبَّهُ
نِدَاءَ خَفِيًّا ﴿٣﴾ قَالَ رَبِّ إِنِّىُ وَهَنَ الْعَظُمُ مِنِّىُ وَاشْتَعَلَ الرَّأْسُ شَيْبًا
وَّلَمْ آَكُنُ بِدُعَائِكَ رَبِّ شَقِيّاً ﴿٤﴾ وَإِنِّىُ خِفْتُ الْمَوَالِىَ مِنْ
وَّرَآءِىُ وَكَانَتِ امْرَاتِى عَاقِرًا فَهَبُ لِىُ مِنْ لَّدُنْكَ وَلِيّاً ﴿٥﴾ يَّرِتُنِىُ
وَيَرِثُ مِنْ الِ يَعْقُوُبَ ، وَاجْعَلْهُ رَبِّ رَضِيّاً ﴿٤﴾ ◌ِرَكَرِيَّا إِنَّا نُبَشِّرُكَ
بِغُلِمِ ◌ِاسْمُهُ يَحْنِى لا لَمُ نَجُعَلُ لَّهْ مِنْ قَبْلُ سَمِيّاً ﴿٧﴾ قَالَ رَبِّ آنّى
يَكُونُ لِىْ غُلِم وَكَانَتِ امْرَأَتِى عَاقِرًا وَّقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِيّاً
﴿٨﴾ قَالَ كَذلِكَ، قَالَ رَبُّكَ هُوَ عَلَىِّ هَيِّنٌّ وَّقَدْ خَلَقْتُكَ مِنْ قَبْلُ
وَلَمُ تَكُ شَيْئًا ﴿٩﴾ قَالَ رَبِّ اجْعَلُ لِّيَّ آيَةً * قَالَ أيْتُكَ أَلاَّ تُكَلِّمَ
النَّاسَ ثَلْثَ لَيَالٍ سَوِيّاً ﴿١٠﴾ فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ
فَأَوْ لحَىّ إِلَيْهِمْ أَنْ سَبِّحُوُ بُكْرَةً وَّعَشِيّاً ﴿١١) نَحْىُ خُذِ الْكِتُبَ
بِقُوَّةٍ* وَأَتَيْنُ الْحُكْمَ صَبِيّاً ﴿١٢﴾ وَ حَنَانًا مِنْ لَّدُنَّا وَزَكَوَةٌ ، وَكَانَ
تَقِيّاً ﴿١٣﴾ وَّبِرَّاء بِوَالِدَيْهِ وَلَمْ يَكُنُ جَبَّارًا عَصِيّاً ﴿١٤﴾ وَسَلِمْ عَلَيْهِ

30
Surah Maryam : 19 : 1 - 15
ع
يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيّاً ﴿١٥﴾
Kaf, Ha Ya, 'Ain, Sad [1] This is a narration of your
Lord's mercy to His servant Zakariyya, [2] When he
called his Lord in a low voice. [3] He said, "My Lord, here
I am that bones within me have turned feeble, and the
head has flared up grey with old age, and I never
remained My Lord, unanswered in my prayer to You. [4]
And I fear (my) kins after me, and my wife is barren, so
bless me with an heir, from Your own side, [5] who
inherits me and inherits the house of Ya'qub. And make
him, O my Lord, a favorite one." [6]
(Allah said) "O Zakariyya, We give you the good news of
a boy whose name is Yahya (John). We did not create
any one before him of the same name." [7] He Said, "My
Lord, how shall there be a boy for me while my wife is
barren and I have reached the extreme of old age?" [8]
He said, "So it is; your Lord said 'it is easy for Me, and I
did create you before, when you were nothing." [9] He
said, "My Lord, make for me a sign." He said, "Your sign
is that you will not (be able to) speak to the people for
three (consecutive) nights, though fit." [10]
Then he came out to his people from the place of prayer
and directed them by gestures to proclaim the purity of
Allah at morning and evening. [11]
(When the child was born, Allah said to him,) "O Yahya",
hold on to the Book firmly." And We gave him wisdom,
while still a child, [12] and love from our own, and
purity; and he was God-fearing, [13] and he was good to
his parents; and he was not oppressive nor disobedient.
[14] And peace on him the day he was born, the day he
dies and the day he will be raised alive. [15]
Commentary
In the Holy Qur'an Surah Maryam has been placed immediately after
Surah Al-Kahf, presumably because there appears some kind of similarity
between the two Surahs. While the former deals with some unusual
anecdotes, the latter also covers a number of extraordinary events.
whose meanings, like حُرُوُفٍ مُقَطَّعَه are letters known in Arabic as كهيعص

31
Surah Maryam : 19 : 1 - 15
Stuw are known only to Allah Ta'ala and people should not even
attempt to probe their meanings.
CA ¡Tu (a low voice - 19:3) tells us that it is better to beseech Allah in
supplication in undertone. Sayyidna Sa'd Ibn Abi Waqqās has narrated
that the Holy Prophet
once said.
ان خير الذكر الخفی، وخير الرزق ما یکفی
"Surely the best way to make supplication to Allah is in
undertone and the best sustenance is that which is sufficient for
one's needs (i.e. neither more nor less than required)" (Qurtubi)
إِنِّى وَهَنَ الْعَظُمُ مِنِّىُ وَاشْتَعَلَ الرَّاسُ شَيْبًا
"Here I am that bones within me have turned feeble, and the
head has flared up grey with old age." - 19:4
Human body becomes weak with the aging of bones, because it is the
bones which keep the body firm and upright. When bones lose their
strength, the whole body turns weak.
The literal meaning of Jla! is a sudden burst of fire. Here the word is
used as a simile for grey hair covering the head like a glow of fire.
Mention of one's needs in supplication is desirable
Here Sayyidna Zakariyya ME before making his supplication,
mentioned about his weakness and old age by referring to his bones . One
of the reasons for this was, as pointed out in the translation, that in his
peculiar circumstances i.e. his old age and physical weakness, it was not
appropriate for him to ask for a child. Another reason given by Imam
Qurtubi in his commentary is, that for possible acceptance of supplication
it is better to mention one's weakness, destitution and inadequacy. For
this reason religious scholars have emphasized that one should recount
Allah Ta'ala's blessings and his own exigency before making his
supplication.
Ny is the plural of y. This word has many meanings in the Arabic
language, one of them being a cousin, or other relations on the father's
side. Here the word has been used in this sense.
The Legacy of Prophets cannot be inherited
يَرِتُّنِىُ وَيَرِثُ مِنْ الِ يَعْقُوُبَ
"Who inherits me and inherits the house of Ya'qub." - 19:6.

32
Surah Maryam : 19 : 1 - 15
The religious scholars are all agreed that here the inheritance does
not mean wealth, because in the first place, it has not been established
that Sayyidna Zakariyya & had much wealth. Hence, the question as
to who would inherit the same, does not arise. Secondly, it is inconsistent
with the exalted position of a prophet to concern himself with such
matters. And thirdly, a saying of the Holy Prophet
, which has been
unanimously accepted by all religious scholars, says:
إن العلماء ورثة الأنبياء، وان الانبياء لم يورثوا دينارا ولادرهما انما ورثوا العلم،
فمن اخذه اخذ بحظ وافر. (رواه أحمد وأبو داؤد وابن ماجة والترمذى)
"Indeed the knowledgeable scholars are the inheritors of the
prophets, because the prophets do not leave any material
wealth. Their legacy is knowledge. One who has acquired
knowledge has received great fortune."
The above saying of the Prophet
is also recorded in Al-Kafi, by
Al-Kulaini, the well-known book of the Shi'ite school. It is narrated in
Sahih Al-Bukhari through Sayyidah 'A'ishah Que J +, that the Holy
Prophet
¿ said:
لا نورث، ماتر کنا صدقة
"No one inherits our (i.e. prophets') wealth, because whatever
wealth we leave behind is Sadaqah (Charity) (de)."
يَرِثُ مِنْ الِ يَعْقُوبَ the addition of the words يرتنى In the verse itself after
(19:6) confirms the view that here the material inheritance is not implied,
because the son, Yahya &E, could not have inherited the material
wealth of the family of Sayyidna Ya'qub &el, which could only be
inherited by their near relations and not by Sayyidna Yahya 855. It is
against the law of inheritance for distant relations to receive any part of
inheritance in the presence of close relatives.
Ruh ul-Ma'ani quotes the following from Al-Kafi, by Al-Kulaini, the
well-known Shi'ah scholar:
عن ابى البخترى عن ابى عبدالله قال: إن سليمان ورث داؤد وإن محمّدا صلى الله
علیه وسلم ورث سلیمان۔
"Sulayman HE was the heir of Dawud # and Muhammad
was the heir of Sulayman gel."
It is quite obvious that the Holy Prophet
did not inherit any
material wealth from Sulayman El, nor did Sulayman &al receive any

33
Surah Maryam : 19 : 16 - 21
such inheritance from Dawud Sal. Clearly the reference here is to the
wisdom and the knowledge which all prophets of Allah possess.
لَمْ نَجْعَلُ لَّهُ مِنْ قَبْلُ سَمِيّاً
"We did not create any one before him of the same name." - 19:7.
The word " means "person having the same name." It also means
"similar." If the first meaning is adopted here then it would suggest that
no one else had the name Yahya before him. This fact also suggests that
he possessed certain special attributes which were not granted to any one
else before him. And if we take the second meaning of the word - then
it will mean that some of his attributes and situations were such that they
were peculiar to him and were not shared by any other prophet, and that
he was unique in the possession of those special attributes, for instance
his self abnegation and denial of worldly comforts (jas). However, it
does not necessarily follow that he was superior to all the prophets who
preceded him, for the superiority of Sayyidna Ibrahim Khalilullah and
Sayyidnā Musa Kalimullah >.JI Lade over him is established and well
known. (Mazharī)
The word Que is derived from ys which actually means 'unresponsive'
or 'insensitive', and in the present context it means dryness of the bones.
tu means healthy. This word has been added here to denote that
Sayyidna Zakariyya's & loss of speech for three days was not due to
any illness, for during this entire period of three days he could utter
words of prayer and supplication. This special condition was a miracle and
a sign from Allah Ta'ala about his wife's pregnancy. UL- Literal meaning
of this word is softheartedness, compassion and mercy, and these qualities
were specially granted to Sayyidna Yahya El.
Verses 16 - 21
y
وَاذْكُرُ فِى الْكِتْبِ مَرْيَمَ ، إِذا نُتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرُقِيّاً
€1
فَاتَّخَذَتْ مِنْ دُونِهِمُ حِجَابًا ◌َ فَرْسَلْنَآ إِلَيْهَا رُوْحَنَا فَتَمَثَّلَ لَهَا
بَشَرًا سَوِيّاً ﴿١٧﴾ قَالَتُ إِنّنَّ أَعُوذُ بِالرَّحْمْنِ مِنْكَ إِنْ كُنُتَ تَقِيّاً
﴿١٨ ﴾ قَالَ إِنَّمَآ أَنَا رَسُولُ رَبِّكِ، لِلَهَبَ لَكِ غُلْمًا زَكِيًّا ﴿١٩)

34
Surah Maryam : 19 : 16 - 21
قَالَتْ أَنّى يَكُونُ لِىُ غُلِمْ وَّلَمْ يَمُسَسُنِىُ بَشَرٌ وَّلَمْ اَكُ بَغِيّاً ﴿٢٠﴾
قَالَ كَذَالِكِ، قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌ، وَلِنَجْعَلَةَ آيَةً لِّلنَّاسِ وَرَحْمَةً
مِّنَّا وَكَانَ أَمْرًا مَّقُضِيّاً ﴿٢١﴾
And mention in the Book (the story of) Maryam, when
she withdrew from her people to a place eastwards, [16]
then she used a barrier to hide herself from them. Then,
We sent to her Our Spirit and he took before her the
form of a perfect human. [17] She said, "I seek refuge
with the Rahman (All-Merciful) against you if you are
God-fearing. [18] He said, "I am but a message-bearer of
your Lord (sent) to give you a boy, purified." [19] She
said, "How shall I have a boy while no human has ever
touched me nor have I ever been unchaste?" [20] He said,
"So it is; your Lord said, 'It is easy for Me, and (We will
do this) so that We make it a sign for people and a
mercy from Us. And this is something already destined.'
" [21]
Commentary
The word Sig is derived from w which means to throw away or to
cast away. Hence, the meaning of su) is to withdraw from the crowd. :
G - denotes that she retired to a secluded corner of the house facing east.
The purpose of her shifting to a secluded corner of the house has been
differently explained. Some say she had moved there to take a bath, while
others say that she had moved as usual to a secluded corner on the
eastern side of her place of worship for offering her prayers. Qurtubi has
given preference to the second explanation. According to Sayyidna Ibn
'Abbas 40, this is the reason why the Christians face east when offering
their prayers, and revere the eastern direction.
فَاَرُسَلُنَا إِلَيْهَا رُوْحَنَا
"Then, We sent to her Our Spirit." - 19:17.
A majority of scholars hold the view that to (Spirit) refers to
Sayyidna Jibra'll & but some say that it refers to Sayyidna 'Isa El
himself. Allah Ta'ala had placed before Sayyidah Maryam &&All the
likeness of the son to be born to her. But the former version is more
appropriate and is confirmed by the statement that follows.

35
Surah Maryam : 19 : 22 - 26
فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا
"He took before her the form of a perfect human." - 19:17.
It is not given to a human being to see an angel in its real form,
because he will be overwhelmed by fright at such an experience. This,
indeed is, that happened to The Holy Prophet
'in the cave of Hira' on
his first encounter with Sayyidna Jibra'll &el, and again later on.
Sayyidna Jibra'il & appeared before Sayyidah Maryam JI Lle in the
form of a man, so as not to frighten her. When Sayyidah Maryam Lule
JI saw a man near her she became apprehensive of his intentions and
said ◌َإنّىّ أَعُوذُ بِالرَّحُمنِ مِنْك "I seek refuge of the Rahman (All-Merciful),
against you." (19:18) Some reports have it that when Sayyidna Jibra'il
He heard these words he retreated a little in reverence of Allah's name.
إِنْ كُنْتَ تَقِيّاً
"If you are God-fearing." - 19:18.
These are the words which a helpless person would utter to a cruel
oppressor begging him that if he is a believer then he should desist from
tormenting him. The intention is that Sayyidah Maryam JILL
entreated Sayyidna Jibra'il &El, who stood before her in the guise of a
man, that he should fear Allah and abstain from evil deeds. In short, the
expression (# 2'5 3) (if you are God-fearing - 19:18) is not a pre-condition
for seeking the protection of Allah but a condition to make her prayer
more effective and inducing. Some other commentators have said that this
expression is used for emphasis, meaning that even if you fear Allah I
seek His protection; and if the position is otherwise then I shall seek
Allah's refuge with added vehemence. (Mazhari)
الكلية to give you a boy - 19:19) Here Sayyidna Jibra'll) لاَهَبَ لَكِ غُلاَمًا
had attributed to himself the gift of the child because Allah Ta'ala had
sent him in order that he should breathe into her collar, and this breath
would be the means of her conceiving the child, whereas in reality this
gift was by the act of Allah.
Verse 22 - 26
فَحَمَلَتُهُ فَانْتَبَذَتْ بِهِ مَكَانًا قَصِيّاً ﴿٢٢﴾ فَأَجَاءَ هَا الْمَخَاضُ إِلى

36
Surah Maryam : 19 : 22 - 26
جِذُعِ النَّخْلَةِ " قَالَتْ يَلَيْتَنِىُ مِتُّ قَبْلَ هَذَا وَكُنْتُ نَسْيًا مَّنْسِيّاً
﴿٢٣ ﴾ فَادنهَا مِنْ تَحْتِهَا الأَتَحْزَنِىُ قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيّاً
﴿٢٤ ﴾ وَهُزِىّ إِلَيْكِ بِجِدْعِ النَّخْلَةِ تُسْقِطُ عَلَيْكِ رُطَبًا جَنِيّاً ﴿٢٥﴾
فَكْلِىُ وَاشْرَبِىُ وَقَرِّئُ عَيْنًا فَإِمَّا تَرَبِنَّ مِنَ الْبَشَرِ أَحَدًا " فَقُوْلِىّ إِنِّى
نَذَرْتُ لِلرَّحْمْنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيّاً ﴿٢﴾
So she conceived him, and went in seclusion with him
to a remote place. [22] Then the labour pains brought
her to the trunk of a palm-tree. She said "O that I would
have died before this and been something gone,
forgotten." [23] Then he called her from beneath her:
"Grieve not. Your Lord has placed a stream beneath
you. [24] And shake the trunk of the palm-tree towards
yourself and, it will drop upon you ripe fresh dates. [25]
So eat, drink and cool your eyes. Then if you see any
human being, say (to him), "I have vowed a fast (of
silence) for The Rahman (All-Merciful), and therefore, I
shall never speak to any human today." [26]
Commentary
Injunction in respect of desire for death
If her desire for death was due to worldly problems then she may be
excused on the ground that she was overpowered by the surrounding
circumstances and had reached a state of mind usually called by the
mystics as JUJI ule "Ghalabah-tul-Hal." But if the desire for death was
due to religious consideration, it was justifiable in its own right, because
she feared that people would talk ill of her and she would not be able to
endure it with patience. This could be tantamount to committing a sin of
showing impatience and only death could save her from such a
predicament ..
The vow of silence has been prohibited under the Islamic Law
Before the advent of Islam silence was also a form of worship, and
those who observed this fast were not supposed to speak from dawn to
dusk. Islam cancelled this fast and made it mandatory to refrain from idle
talk, lying and back-biting. Refraining from normal conversation is not a

37
Surah Maryam : 19 : 22 - 26
form of worship in Islam anymore and hence to take a vow of silence is
also not permissible. Abu Dawud ule in a, has reported the following
Hadith from the Holy Prophet
لا یتم بعد احتلام، ولا صمات يوم الى الليل
It means that a child who has lost his father may not be regarded as
an orphan after attaining puberty, and the rules pertaining to an orphan
cease to apply on him. And that remaining silent from dawn to dusk is not
a form of worship in Islam (This Hadith has been rated by As-Suyuți and
Al-‘Azizi as Hasan).
She has been directed to eat the dates because it has been established
medically that the use of water and dates gives relief in labour pains.
Conceiving a child without copulation with a man is not totally
impossible
That Sayyidah Maryam (JI LI- conceived and gave birth to a child
was a miracle. And miracles, however improbable they may be in
appearance, are not beyond Allah's power, rather, the more improbable
they are, the more pronounced their miraculous nature. However, it
cannot be taken as totally impossible, because according to some books of
medical science, the lubricants found inside the female genitals are not
merely a passive agent for conceiving a child; they also have a capacity of
being active and a potential to make fetus by themselves without an
external semen joining them. Ibn Sina (Avicenna), the famous medical
scientist, has mentioned in his book 'Al-Qanun' that in a special disease,
named by him as 'Raja' an imperfect form of even the organs of a fetus is
shaped in the uterus of a woman without the intermediation of a male
semen. So long as this potential is there, it cannot be taken as totally
impossible, because some abnormal factor may increase this potential.
In verse 25 Allah Ta'ala commanded Sayyidah Maryam >JI Lule to
shake the date tree, although it was within His power to drop the dates in
her lap. But here the suggestion is that one should strive to earn one's
living, and that the struggle for sustenance does not conflict with one's
trust in Allah (Rūp ul-Ma'ani).
G- The literal meaning of the word , appearing in verse 24 is a
small canal. Allah Ta'ala caused a small stream to flow at the moment

38
Surah Maryam : 19 : 27 - 33
either by his direct command or through Sayyidna Jibra'il &gal. There are
reports supporting both these probabilities. It is worth noting here that
while describing the means to bring consolation to Sayyidah Maryam &
water was mentioned first and then date as something to eat. But in the
matter of their actual use the order was reversed i.e. eating was enjoined
first and then drinking. It is perhaps because normally a person first
makes arrangement for drinking water and then for food, specially such
food as is more likely to produce thirst. But when it comes to their use the
sequence gets reversed i.e. one eats first and then drinks water. (Ruh
ul-Ma'anī).
Verses 27 - 33
فَتَتُ بِهِ قَوْمَهَا تَحْمِلُهُ﴾ قَالُوا يُمَرُيَمُ لَقَدُ جِئْتٍ شَيْئًا فَرِيّا ﴿٢٧)
يَأُخْتَ هُرُوْنَ مَا كَانَ أَبُوُكِ امْرَاسَوْءٍ وَّمَا كَانَتْ أُمُّكِ بَغِيّاً ﴿٨ََّ﴾
فَأَشَارَتُ إِلَيْهِ * قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِى الْمَهُدِ صَبِيّاً ﴿٢٩﴾
قَالَ إِنّى عَبْدُ اللّهِ ، اثْنِىَ الْكِتْبَ وَجَعَلَنِىُ نَبِيّاً ﴿٣٠﴾ وَجَعَلَنِىُ
مُبْرَكًا أَيْنَ مَا كُنتُ م وَاَوُضنِىُ بِالصَّلوةِ وَالزَّكوةِ مَادُمُتُ حَيّاً
﴿٣١)﴾ وَبَرَّاءُ بِوَالِدَتِىُ ، وَلَمْ يَجْعَلْنِىُ جَبَّارًا شَقِيّاً ﴿٣٢﴾ وَالسَّلُمُ
عَلَىَّ يَوْمَ وُلِدْتُّ وَيَوْمَ آَمُوْتُ وَيَوْمَ أَبْعَثُ حَيّاً ﴿٣٣)
Then she came to her people carrying him (the baby).
They said, "O Maryam you have come out with
something grave indeed. [27] O sister of Harun, neither
your father was a man of evil nor was your mother
unchaste." [28] So she pointed towards him (the baby).
They said, "How shall we speak to someone who is yet a
child in the cradle?" [29] Spoke he (the baby), "Verily I
am the servant of Allah. He has given me the Book and
made me a prophet, [30] and He has made me a blessed
one wherever I be, and has enjoined Şalah and Zakah
upon me as long as I am alive, [31] and (He has made me)
good to my mother, and he did not make me oppressive
nor ill-fated. [32] And peace is upon me the day I was
born, the day I shall die, and the day I shall be raised

39
Surah Maryam : 19 : 27 - 33
alive again." [33]
Commentary
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ
"Then she came to her people carrying him." - 19:27
These words suggest that when Sayyidah Maryam >JI Li- was
comforted by the super-natural indications that Allah Ta'ala will protect
her from disgrace, she took the newborn baby with her to her house. As to
the time when she returned home after giving birth to the child, Ibn
'Asa'akir has narrated through Ibn 'Abbas 4ee that she returned home to
her people forty days after the birth of the child i.e. after the completion of
the period of Nifas (the bleeding period after the birth of a child). (Ruh
ul-Ma'ani)
in Arabic فَرِى Something grave indeed - 19:27). The word) شَيْئاً فَرِيّاً
language means to cut or to split, and is used to describe a task where a
great deal of cutting and chopping is involved. However, Abu Hayyan
has said that the word s> means anything having preposterous and
extraordinary significance, and may be used both in good and in bad
sense. In the present context it is used to describe something monstrous,
hence translated in the text as 'something grave'. Generally this word is
used for things which are known to be bad and corrupt in the extreme.
El õ (O sister of Harun - 19:28). Sayyidna Harun &gel, who was
the brother and companion of Sayyidna Musa Ce had died centuries
before Sayyidah Maryam .JI Lle time. It is obvious, therefore, that in
verse 28 where Sayyidah Maryam JI Lle is addressed as the sister of
Sayyidna Harun cannot be in its literal sense. This is also corroborated by
the incident that when The Holy Prophet
sent Sayyidna Mughirah
Ibn Shu'bah
as his ambassador to the people of Najran they
questioned him that in the Qur'an Sayyidah Maryam JI Lle has been
referred to as the sister of Sayyidna Harun whereas he had died long
before her. Sayyidna Mughirah 4ce did not know the answer to this
question. So, when he returned from the mission, he narrated the whole
incident to The Holy Prophet
. On this The Holy Prophet
said why
did you not tell them that it has been a common practice with the
believers to adopt the names of the prophets in expectation of receiving
their Barakah (blessings), and to claim relationship with them. (Ahmad,

40
Surah Maryam : 19 : 27 - 33
Muslim, Tirmidhi, Nasa'ī)
This saying of the Prophet
may be interpreted in two ways. One,
that Sayyidah Maryam's JILL relationship with Sayyidna Harun
I was mentioned because she was of his lineage, and it was customary
with the Arabs to associate a person with their ancestors, for instance a
man belonging to the tribe of Tamim would be called as Akha Tamim or
Tamim's brother, or an Arab would be addressed as Akha Arab. The other
meaning is that the name Harun does not refer to Sayyidna Harun
the companion / brother of Sayyidna Musa Sua but to the brother of
Sayyidah Maryam >JI Lule herself who was also named after Sayyidna
Harun Scal out of reverence for the Prophet. In the second case the term
Harun Su El (Sister of Harun) fits in very well with the literal
meaning of the word i (Sister).
مَا كَانَ أَبُوْكِ امْرَأَ سَوْءٍ
"Neither your father was a man of evil." - 19:28.
These words suggest that when someone who is descended from'
righteous and pious ancestors commits a sin, then the sin is of greater
magnitude compared to a sin committed by an ordinary person, because
the sin brings bad name to the pious elders. It is for this reason that
descendants of pious persons should make extra effort in the performance
of righteous deeds, and fear Allah at all times.
ats it's il ("I am the servant of Allah" - 19:30) There is a report that
when her family members started berating and censuring Sayyidah
Maryam pull Lade, Sayyidna 'Isa ) was sucking milk. When he heard
their accusations he stopped sucking milk and moved over to his left side
facing them, and raising his index finger he said: ditte i.e. I am the
servant of Allah. In this way in his very first words Sayyidna 'Isa el
made it clear that although his birth was a miracle, he himself was not
God, but only a servant of God. This was to eliminate forever the
possibility of people worshipping him as God due to his miraculous birth.
أثْنِىَ الْكِتْبَ وَجَعَلَنِىُ نَبِيّاً
"He has given me the Book and made me a prophet." - 19:30.
In these words, Sayyidna 'Isa &del even in his infancy announced his
future prophethood and the revelation to him of a sacred book from Allah

41
Surah Maryam : 19 : 27 - 33
Ta'ala. Since no prophet has been granted prophethood and a sacred book
before the age of forty years, therefore this pre-announcement of his
prophethood by Sayyidna 'Isa Sua here means to convey in advance
that he would be bestowed prophethood and the Book at the proper time.
In a similar manner The Holy Prophet ; said that he was bestowed
prophethood even before Adam NA was yet in the process of his creation.
This shows that the promise for granting prophethood to Sayyidna
Muhammad Al-Mustafa
was firm and final. Here too, because of the
certainty of occurrence, the grant of prophethood is referred to in the past
tense. By announcing his future prophethood he (Sayyidna 'Isa Scal)
dispelled peoples' doubts and exonerated his mother from the charge of
fornication, because his being a Prophet was proof enough that his birth
was free from any blemish.
وَأَوُضُنِىُ بِالصَّلوَةِ وَالزَّكوةِ
"And has enjoined Salah and Zakah upon me." - 19:31.
The word أوْصَانِى is derived from the word وَصِيَّة (Wasiyyah) which
normally means 'to bequeath', but when used in the context of issuing an
order, it implies an emphatic command, and here it is used to put
emphasis on a command of Allah. For this reason it is translated in the
text as 'enjoined'. Here Sayyidna 'Isa &Cel has said that Allah Ta'ala had
commanded him to offer Prayers and give the obligatory charity (Zakah),
the intention being that he was commanded to observe both these duties
with great diligence. Prayers and Zakah are two forms of worship which
have been enjoined as obligatory in the Shar iah (Laws) of all the
prophets from Adam Miel to the last of the Prophets, Muhammad
However, their details vary in different codes. In the Shar iah of
Sayyidna 'Isa Skal prayers and Zakah were also made compulsory. It is
true that 'Isa MEE was never wealthy; neither did he build a house for
himself nor did he accumulate any material riches, then why was he
enjoined to pay Zakah? The answer is that this injunction is of general
application in that whosoever possesses a certain level of wealth (la) is
liable to pay Zakah. This injunction applied to 'Isa &gel as well i.e.
whenever he acquired wealth upto the level of Nisab (La;) he was
required to pay Zakah, but if his wealth remains below Nisab throughout
his life, he would never be liable to pay Zakah. This situation, therefore,
is not in conflict with the general rules governing Zakah.

4:2
Surah Maryam : 19 : 34 - 40
مَادُمُتُ حَيّاً
"As long as I am alive." - 19:31.
It means that the injunction of prayers and Zakah is for ever i.e. as
long as I live. It is obvious that the reference here is to the life in this
world, because these duties can be performed only here in this world.
وَبَرَّام ◌ِوَالِدَتِىُ
"and (He has made me) good to my mother." - 19:32.
Here only the mother is mentioned and not both the parents. Hence it
is implied that his birth was a miracle, being without a father. Such a
discourse coming from an infant was a miracle by itself to prove his
miraculous birth.
Verses 34 - 40
ذلِكَ عِيسَى ابْنُ مَرْيَمَ ، قَوْلَ الْحَقِّ الَّذِىُ فِيْهِ يَمْتَرُونَ ﴿٣٤) مَا
كَانَ لِلهِ آَنْ يَتَّخِذَ مِنْ وَّلَدِ سُبُحَنَهْ﴿ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَه
كُنْ فَيَكُوْنُ ﴿٣٥﴾ وَإِنَّ اللّهَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوْهُ هَذَا صِرَاطٌ
مُسْتَقِيْهٌ ﴿٣٦﴾ فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمُ فَوَيْلٌ لِّلَّذِيْنَ كَفَرُوْا
مِنْ مَّشْهَدِ يَوْمٍ عَظِيْمٍ ﴿٣٧) اسْمِعُ بِهِمْ وَ أَبْصِرُ " يَوْمَ يَأْتُوْنَنَا لِكِنِ
الظُّلِمُوْنَ الْيَوْمَ فِىُ ضَللٍ مُّبِيْنٍ ﴿٣٨) وَاَنْذِرُهُمُ يَوْمَ الْحَسْرَةِ إِذْ
قُضِىَ الْأَمْرُ، وَهُمُ فِىُ غَفْلَةٍ وَّهُمْ لاَ يُؤْمِنُونَ ﴿٣٩) إِنَّا نَحْنُ نَرِثُ
الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُوْنَ ﴿٤٠﴾
That is 'Isa, the son of Maryam - the word of truth in
which they are disputing. [34] It is not for Allah to have
a son. Pure is He. When He decides a thing He simply
says to it, "Be" and it comes to be. [35] And Allah is
surely my Lord and your Lord. So, worship Him. This is
the straight path. [36] Then the groups among them fell
in dispute. So, woe to the disbelievers, for they are to
witness the Great Day. [37] How strong will their

43
Surah Maryam : 19 : 34 - 40
hearing be, and how strong their vision the day they
will come to Us! But today the transgressors are in
clear error. [38] And warn them of The Day of Remorse
when the whole thing will be settled, while they are
heedless and do not believe. [39] Surely We, only We,
shall ultimately own the earth and all those on it, and
to Us they will be returned. [40]
Commentary
ذلِكَ عِيْسَى ابْنُ مَرْيَمَ
"This is 'Isa, the son of Maryam." - 19:34.
The beliefs of the Jews and the Christians about Sayyidna 'Isa )
were on such opposite extremes that the Christians exalted him to such a
level of reverence that they regarded him as the son of Allah. The Jews
on the other hand, denigrated him maliciously and called him (God
forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta'ala
has pointed out the error of both the views in these verses and clarified
the correct position.
The phrase 3J J's (translated in the text as 'the word of truth' in the
normal reading is with fathah (<) on the letter Lam. In this case the
sentence alongwith its understood words will run like ◌ّأَقُولُ قَوُلَ الْحَق that is, 'I
say the word of truth'. However, in some readings the letter 'Lam' in
Qawl' is rendered with Dammah (*) i.e. ◌ِّقَوُلُ الْحَق . In this case the sentence
will mean that Sayyidna 'Isa Scel himself was a word of truth. It is, then,
analogous to the title of JU aus (the word of Allah) which is given to him
to denote that he was born directly by the word of Allah, having no
connection with an apparent cause in this world. (Qurtubi)
(" (the Day of Remorse) in verse 39 refers to the Day of
Judgment and has been called the Day of Remorse because on that day
persons consigned to Hell as punishment for their evil deeds will regret
their disregard of the righteous way of life, and wish that if they had
lived the life of true believers, they too would have been in Paradise
instead of being punished in Hell. Even those who have been rewarded
with Paradise will feel a different kind of remorse. Al-Tabarani and Abu
Ya'la have quoted the following saying of the Prophet
on the authority
of Sayyidna Mu'adh

44
Surah Maryam : 19 : 41 - 50
"The people of Paradise will regret only one thing, namely those
moments which were spent without the remembrance of Allah."
And Al-Baghawi 'رحمه الله تعالى, has narrated quoting Abu Hurairah
that The Holy Prophet
said:
"Everyone will experience remorse and regret after death."
The companions of the Holy Prophet og asked him what would be that
remorse and regret about? Then The Holy Prophet
explained that
those who acted righteously will regret not having performed more
righteous deeds which would have helped them attain a higher position in
Paradise. On the other hand, the evil doers will repent their evil actions
and sins. (Mazharī)
Verses 41 - 50
وَاذْكُرُ فِى الْكِتْبِ إِبْرِهِيُمَ ﴿ إِنَّ كَانَ صِدِّيْقًا نَّبِيًّا ﴿٤١﴾ إِذْ قَالَ لِاَبِيْهِ
يََّبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يُبْصِرُ وَلاَ يُغْنِىُ عَنْكَ شَيْئًا ﴿٤٢﴾
يََّبَتِ إِنّى قَدْ جَآءَنِىُ مِنَ الْعِلْمِ مَالَمْ يَأْتِكَ فَاتَّبِعُنِىَّ أَهْدِكَ صِرَاطًا
سَوِيًّا ﴿٤٣﴾ يَبَتِ لاَتَعْبُدِ الشَّيُطْنَ إِنَّ الشَّيْطِنَ كَانَ لِلرَّحْمُنِ
يَأَبَتِ إِنّىَّ أَخَافُ أَنْ يَّمَسَّكَ عَذَابٌ مِّنَ الرَّحْمنِ
عَصِيًّا ﴿٤٤)
فَتَكُونَ لِلشَّيْطِنِ وَلِّ ﴿٤٥﴾ قَالَ آَرَاغِبٌ أَنْتَ عَنْ الِهَتِىُ يَاِبْرِهِيُمُ "
لَئِنُ لَّمُ تَنْتَهِ لَاَرُجُمَنَّكَ وَاهُجُرُنِىُ مَلِيًّا ﴿٤٦﴾ قَالَ سَلَمْ عَلَيُكَ()
سَاَسْتَغْفِرُلَكَ رَبِّى ء ◌ِنَّهْ كَانَ بِىُ حَفِيًّا ﴿٤٧﴾ وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ
مِنْ دُونِ اللّهِ وَادْعُوُ رَبِّى عَسىَ الَّآ أَكُوْنَ بِدُعَاءٍ رَبِّىُ شَقِيًّا ﴿٤٨)
فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُوُنَ مِنْ دُوْنِ اللّهِ وَهَبْنَا لَةَ إِسْحِقَ وَ يَعْقُوُبَ
، وَكُلاَّ جَعَلْنَا نَبِيًّا ﴿٤٩﴾ وَوَهَبْنَا لَهُمْ مِّنْ رَّحْمَتِنَا وَجَعَلْنَا لَهُمُ
ع
لِسَانَ صِدْقٍ عَلِيًّا ﴿ .. ﴾
And mention in the Book (the story of) Ibrahim. Indeed,
he was siddiq (a man of truth), a prophet, [41] when he