CHAPTER 19: MARYAM (MARY)

 

Surah Maryam was revealed during the Meccan period, prior to the migration to Abyssinia. It consists of 98 verses. Verses 58 and 71 were revealed during the Madinah period. It primarily narrates the story of Mary (Maryam) and her giving birth to Jesus (Isa). The Surah takes its name from Maryam. (1) (H. T. FEYIZLI, 1/304)

 

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

 

19/1-6 THE SUPPLICATION OF ZECHARIAH (AS)

 

Translation

 

1- Kāf, Hā, Yā, ‘Ayn, Sād.

 

2- [This is] a mention of the mercy of your Lord to His servant Zechariah.

 

3- When he called to his Lord with a private (hidden) supplication.

 

4- He said, "My Lord, indeed my bones have weakened, and my head has flared with white [hair], and never have I been in my supplication to You, my Lord, unhappy (unanswered)."

 

5-6- "And indeed, I fear my relatives (the successors) after me (lest they be disobedient), and my wife has been barren, so give me from Yourself a helper (son) 6- Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You]." [cf. 3/38-39]

 

Commentary

 

(1) "Kāf, Hā, Yā, ‘Ayn, Sād."

 

These letters are a code between Allah and His Messenger. It is not possible to fully comprehend what they mean or what they indicate. (1) (O. CELIK, 3/244)

 

(2) "[This is] a mention of the mercy of your Lord to His servant Zechariah."

 

Zechariah (as) is one of the last prophets sent to the Children of Israel. However, no independent book was given to him; he acted according to the Sharia of Moses. Sources state that he was the husband of Mary’s maternal aunt and the leader of Bayt al-Maqdis, and that he reproduced copies of the Torah by hand. (For information, see 3/37-41) (1) (QUR’AN WAY, 3/588)

 

In Sahih al-Bukhari, it is recorded that Zechariah (as) was a carpenter who earned his living through manual labor. This is an important lesson regarding work and earning, showing that labor is not contrary even to the highest spiritual ranks. (1) (S. HAWWA, 8/439)

 

(3) "Zechariah called to his Lord privately."

 

Essentially, the hidden and the manifest are equal to Allah; however, privacy in supplication is better. This state helps the prayer remain free from ostentation (riya) and be made with sincerity (ikhlas). Therefore, Zechariah's prayer was one into which no hypocrisy was mixed. In any case, this verse indicates that supplications made as privately and sincerely as possible are more acceptable. (cf. 7/55) (1) (O. CELIK, 3/245)

 

(5) "Indeed, I fear my relatives after me (after my death)."

 

He feared that they might change the religion and would not be able to properly exercise the caliphate (succession) over the community. He asked for a righteous child from his lineage to maintain the faith. (1) (S. HAWWA, 8/435)

 

"Who will inherit me (in knowledge and prophethood) and inherit from the family of Jacob."

 

The inheritance mentioned here refers not to inheriting material wealth, but to inheriting the mission of the Children of Israel (the lineage of Jacob), the tradition and ethics left behind by prophethood, and following the right path they traversed. (1) (QUR’AN WAY, 3/589)

 

Hadith: It is established in Bukhari and Muslim that the Messenger of Allah (pbuh) said: "We, the assembly of Prophets, do not leave inheritance. Whatever we leave behind is charity (sadaka)." In a narration in Tirmidhi, it is said: "One cannot be the [material] heir of us, the assembly of Prophets." (1) (S. HAWWA, 8/440)

 

However, Ibn Ashur mentions in his tafsir that the Messenger of Allah (pbuh) referred only to himself with these words, not all prophets. According to Bukhari's transmission, Umar (ra) also argued that the Messenger of Allah (pbuh) meant only himself. Therefore, it is possible for other prophets to leave inheritance in terms of property. In this regard, Zechariah's request for an heir to whom he could leave his property would be a legitimate prayer. (1) (M. DEMIRCI, 2/263)

 

19/7-10 THE BIRTH OF JOHN (YAHYA)

 

Translation

 

7- [Allah said], "O Zechariah, indeed We give you good tidings of a boy whose name will be John (Yahya). We have not assigned to anyone before [this] name."

 

8- [Zechariah] said, "My Lord, how will I have a boy when my wife has been barren and I have reached the extreme of old age?"

 

9- [The angel] said, "Thus [it will be]; your Lord says, 'It is easy for Me, for I created you before, while you were nothing.'"

 

10- [Zechariah] said, "My Lord, grant me a sign." He said, "Your sign is that you will not speak to the people for three nights, [being] sound [in health]." [cf. 3/41]

 

Commentary

 

(7) "[Allah said], 'O Zechariah, indeed We give you good tidings of a boy whose name will be John (Yahya). We have not assigned to anyone before [this] name.'"

 

Furthermore, no prophet before John (as) possessed the specific combination of characteristics he held. These characteristics are explained as: being born to an elderly father and a barren, aged mother; the name "Yahya" never having been given to anyone before him; and being granted "wisdom" (prophethood or the ability to understand the holy book) while still a child (cf. Verse 12). In another verse, he is described as a leader and a prophet; Allah bestowed a special grace upon him so that he would not struggle to avoid the forbidden, making him a possessor of chastity and asceticism (zuhd), and he served as the herald of the prophethood of Jesus (as). (1) (cf. 3/39; QUR’AN WAY, 3/590)

 

(10) "[Zechariah] said, 'My Lord, grant me a sign.' He said, 'Your sign is that you will not speak to the people for three nights, [being] sound [in health].'"

 

The mention of "nights" here, while "days" is mentioned in Surah Ali 'Imran (3/41), is evidence that the state of inability to speak continued for three days and nights consecutively. (1) (S. HAWWA, 8/437)

 

19/11-15 JOHN (AS) IS CHOSEN FOR PROPHETHOOD

 

Translation

 

11- Then he (Zechariah) came out to his people from the sanctuary and signaled to them to "Glorify (Allah) morning and evening (perform prayer)."

 

(To John, when he reached the age of maturity:) 12-15- "O John, take the Scripture (the Torah) with might." (We said, "adhere to its rulings") and We gave him judgment (knowledge, deep and subtle understanding) while yet a boy. 13- And [afforded him] tenderness from Us and purity (from sins). And he was very righteous. 14- And dutiful to his parents, and he was not a disobedient tyrant. 15- And peace be upon him the day he was born and the day he dies and the day he is raised alive!

 

Commentary

 

(11) "Then (Zechariah) signaled to them to 'Glorify (Allah) morning and evening.'"

 

"Glorify" (tasbih) here means to exalt Allah from all deficient attributes, to say Subhanallah, and to perform prayer. The glorification that Zechariah commanded the people to perform in the evening and morning refers to the morning prayer performed before the day begins and the afternoon prayer performed before the night begins. (1) (I. KARAGOZ 4/424)

 

(12) "'O John, take the Scripture with might.'"

 

The Scripture mentioned is the Torah, which had been the sacred source for the Children of Israel since Moses. All prophets who came to the Children of Israel after Moses relied on this book, taught it to the people, and took its principles as a guide for their rulings. (1) (S. KUTUB, 7/153, 154)

 

"And We gave him wisdom (hikmah) while yet a boy."

 

We taught him understanding, knowledge, determination, turning toward goodness, persevering in goodness, and showing great effort in this matter while he was still very small. (1) (S. HAWWA, 8/438)

 

Wisdom (Hikmah): In its Qur'anic usage, the concept of wisdom is attributed to Allah (2/32, 129, 209), the Qur'an (31/2, 36/2), and the Prophets (4/54, 113). When attributed to Allah, it is literal; when attributed to other beings, it is metaphorical, as Allah is the true owner of this attribute and grants it to whomever He wills (2/269). For prophets and humans, wisdom means "correct belief, correct action, and correct thinking." In this sense, wisdom encompasses all sound beliefs, good deeds, and healthy thoughts, whether revealed or not. Because wisdom is mentioned separately from the "Book" in some verses (2/129, 151; 3/48), it suggests a correct judgment, sharp vision, and subtle thinking ability given to people who show moral and mental courage and turn toward Allah. (1) (M. DEMIRCI, 2/265)

 

(13) "And [afforded him] tenderness from Us and purity of soul."

 

We gave Prophet John love, affection, compassion, mercy, and the characteristic of acting gently toward people from Our presence; most importantly, We blessed his life. Thus, he was spiritually cleansed and purified from all the stains of sin. (1) (M. DEMIRCI, 2/266)

 

(15) "Peace be upon him" (Safety from Allah) "the day he was born" (from Satan harming him), "the day he dies" (from the punishment of the grave and the loneliness of the barzakh), "and the day he is raised alive." There is safety and security for him in all three of these states. (1) (S. HAWWA, 8/438)

 

19/16-21 GIVING THE NEWS OF THE BIRTH OF JESUS TO MARY

 

Translation

 

16-17- (O My Messenger!) Mention in the Book (the story of) Mary. When she withdrew from her family to a place toward the east. 17- Then she took a veil (to screen herself) from them. Then We sent to her Our Spirit (Gabriel), and he appeared before her as a perfect (and well-proportioned) man.

 

18- (Mary) said, "Indeed, I seek refuge in the Most Merciful (Allah) from you, if you should be fearing (of Allah) (do not touch me)."

 

19- (Gabriel) said, "I am only a messenger of your Lord to give you [the news of] a pure boy."

 

20- She said, "How can I have a boy while no man has touched me and I have not been unchaste?" [cf. 3/47]

 

21- (Gabriel) said, "Thus [it will be]." Your Lord says, 'It is easy for Me. And We will make him a sign for the people (of Our power) and a mercy from Us.' And it is a matter [already] decreed."

 

Commentary

 

(16) "Then We sent to her Our Spirit (meaning Gabriel)."

 

The attribution of the "Spirit" to Allah is to honor and exalt him. He is called "Spirit" because religion finds life through him and the revelation he brings. It is Allah Himself who sent this spirit. (1) (S. HAWWA, 8/448)

 

(18) "She said: 'Indeed, I seek refuge in the Most Merciful from you, if you should be fearing of Allah.'"

 

Mary (as) said these words when she was alone and the angel appeared to her in human form while there was a veil between her and her people. She was frightened and thought he might intend harm toward her. For this reason, she reminded him of Allah. (1) (S. HAWWA, 8/448)

 

(20) "She said: 'How can I have a boy while no man (a wedded husband) has touched me? And I have not been unchaste.'"

 

"I am not a profligate or an adulteress who incites men." Traditionally, a child can only be born through one of these two ways. Since she had no husband and it was unthinkable for her to commit an immorality, she wondered how this child could come into the world from her. (1) (S. HAWWA, 8/448, 449)

 

(21) "He said:" Gabriel replied to her: "Thus [it will be]."

 

That is, the situation is exactly as you say. No man has touched you through marriage or through sin; however, Allah is powerful over all things. "Your Lord says: 'It is easy for Me.'" Giving a child without a father is not difficult for Me. "And [We will do so] that We may make him a sign for the people and a mercy from Us."

 

Ibn Kathir states: We will do this so it may be a sign and a proof for people of the power of the One who created and brought them into existence. That Creator varied their creation; He created their first ancestor (Adam) without a male or a female. He created Eve from a male without a female. He created the rest of the progeny from both male and female, except for Jesus. He created Jesus from a female alone, without a male. Thus, the way of creation has been realized in four directions that point to the perfection of His power. (1) (S. HAWWA, 8/449)

 

"This (the creation of Jesus) is a matter [already] decreed." It has been predestined and written in the Lawh al-Mahfuz. That is, Allah has given His judgment on this; this matter will happen, and there is no other way. (1) (S. HAWWA, 8/449)

 

19/22-26 MARY’S PREGNANCY WITH JESUS (AS)

 

Translation

 

22- So she conceived him (Jesus, by Allah's leave), and she withdrew with him to a remote place. [cf. 3/59-60]

 

23- And the pains of childbirth drove her to the trunk of a date-palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten!"

 

24- Then a voice (Gabriel) called her from beneath her (the river), "Do not grieve; your Lord has provided beneath you a stream." (cf. 23/50)

 

25- (O Mary!) "And shake toward you the trunk of the date-palm tree; it will drop upon you fresh, ripe dates (as proof of Our power)."

 

26- (O Mary!) "So eat and drink and be contented (because of your son). And if you see among humanity anyone, say, 'Indeed, I have vowed to the Most Merciful a fast (of silence), so I will not speak today to [any] human.'"

 

Commentary

 

(22) "So she conceived him (meaning Jesus) and she withdrew with him to a remote place."

 

Consequently, when Allah breathed the spirit through the angel, Mary became pregnant (cf. 21/91; 66/12). As the child began to grow and develop in the womb, Mary withdrew to a distant place to hide her pregnancy for a while, fearing that people would condemn her. (1) (QUR’AN WAY, 3/596, 597)

 

(23) "She said, 'Oh, I wish I had died before this!'"

 

When the pregnancy period ended and labor pains began, Mary took refuge under a date-palm tree. While writhing with the pains of childbirth on one hand, she was troubled on the other by the thought that people would not believe she was innocent. Previously, her community knew her as a virtuous and chaste girl; now, in their eyes, she could be seen as someone giving birth to an illegitimate child. Therefore, overcome by great sorrow, she said, "I wish I had died before this and was in oblivion, forgotten!" (1) (QUR’AN WAY, 3/597)

 

Ibn Kathir says: This command is evidence for the permissibility of wishing for death during times of severe trial (fitna). (1) (S. HAWWA, 8/457)

 

(26) "So eat and drink and be contented... 'Indeed, I have vowed to the Most Merciful a fast (of silence)...'"

 

"Eat" of the dates and "drink" from the flowing water. This command is evidence that the date is a beneficial and appropriate food for a woman in labor. "Be contented" (literally "coolness of the eye"); be happy with this lovely child. That is, keep your heart at ease because of Jesus. Set aside the things that grieve you. "I have vowed to the Most Merciful a fast," meaning I have vowed silence and not to speak. In their Sharia, fasting by not speaking was legitimate. It has been abrogated (naskh) in our Sharia. (1) (S. HAWWA, 8/450)

 

The fast of the people of spiritual striving among the Children of Israel was to refrain from eating and speaking until evening. This form of fasting has been abolished for this Ummah because the Prophet (pbuh) forbade the "fast of silence." The people of the Pre-Islamic Ignorance (Jahiliyyah) used to worship by remaining silent for a day and a night during i'tikaf. Islam forbade this and commanded speaking what is good and making dhikr (remembrance). (1) (I. H. BURSEVI, 12/51, 52)

 

"I have vowed a fast to the Most Merciful." Nasafi states the following: She was commanded to vow not to speak because Jesus's speaking to them would be sufficient to clear her name. Furthermore, she would be protected from arguing with foolish or unruly people. This command provides evidence that remaining silent against the "rabble" or low-minded people is a duty. (1) (S. HAWWA, 8/461)

 

19/27-33 JESUS (AS) SPEAKING IN THE CRADLE

 

Translation

 

27- Then she brought him to her people, carrying him. They said, "O Mary, you have certainly done a thing unprecedented (monstrous)."

 

28- "O sister of Aaron, your father (Imran) was not a man of evil, nor was your mother unchaste."

 

29- So she pointed to him (the child, for them to speak with). They said, "How can we speak to one who is in the cradle, a child?" [cf. 23/50]

 

30-32- (The child) said, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet." 31- "And He has made me blessed (and virtuous) wherever I am and has enjoined upon me prayer and zakah as long as I remain alive." 32- "And [made me] dutiful (and kind) to my mother, and He has not made me a wretched tyrant."

 

33- "And peace is upon me the day I was born and the day I will die and the day I will be raised alive." [cf. 19/15]

 

Commentary

 

(28) "O sister of Aaron..."

 

The Aaron mentioned in the verse was likely a noble and honorable person respected by the society in which Mary (as) lived. By attributing Mary to him, her people wanted to express that she was also honorable and noble like Aaron, while on the other hand, they sought to accuse and humiliate her before society by showing that her action was inconsistent with her lineage and honor. Just like this, her people started by praising Mary by saying "...o sister of Aaron..." in a sense, thus wanting to both reveal the evil of what she had done and increase the dose of criticism. If considered accordingly, then Mary's attribution to Aaron in the phrase "O sister of Aaron..." would be metaphorical, not literal. Just like in the address, "O grandchildren of Fatih (the Conqueror)..." (1) (M. DEMIRCI, 2/271, 272)

 

(29) "They said: 'How can we speak to a child in the cradle?'"

 

Mary (as) did not answer her people's heavy accusation (verse 27) that "Indeed, you have done an ugly thing"; she pointed to the child so they could speak with him. However, they expressed their astonishment, saying, "How shall we speak with a baby in the cradle?" Thereupon, the child spoke and gave the answer mentioned in these verses. (1) (QUR’AN WAY, 3/597, 598)

 

(30) "(The child) said: 'Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.'"

 

The fact that Jesus's first word in the cradle was "I am the servant of Allah" is a clear rejection of those who would later deify him. The book to be given to Jesus (as) here is the Gospel (Injil). The use of the past tense in the verse is because the specified matters were determined in eternal knowledge and their realization when the time comes is certain. (1) (H. DONDUREN, 2/503)

 

(32) "And He enjoined me to be kind to my mother."

 

While it is said "He was very kind to his parents" when talking about John (as) in verse 14, the use of "He made me respectful to my mother" when the same theme is handled for Jesus (as) points to the fact that he came into the world without a father. Indeed, in the Holy Qur'an, he is always mentioned as Jesus, son of Mary. (1) (QUR’AN WAY, 3/598)

 

(33) "He said: 'Peace be upon me on the day I was born, on the day I die, and on the day I shall be raised alive.'"

 

Peace be upon me in these three states. In this expression, there is a curse by way of allusion (ta'riz) to those who accused Mary (as) and to her enemies. Through all these things he said, Jesus (as) demonstrates his servitude to Allah Almighty and that he is a created servant assigned with a command. (1) (S. HAWWA, 8/452)

 

Allah made the child in the cradle speak, and he said that he was a prophet. Although the Children of Israel saw this extraordinary event—this miracle of Allah—they denied the prophethood of Jesus (as) and took him to the palace to crucify him. Thus, they deserved the wrath of Allah. (1) (MAWDUDI, 3/199)

                                                                                                         

19/34-40 THE RETURN TO ALLAH

 

Translation

 

34- That is Jesus, the son of Mary—the word of truth about which they are in dispute.

 

35- It is not [befitting] for Allah to take a son; Exalted is He (and far above such descriptions)! When He decrees a matter, He only says to it, "Be," and it is.

 

36- [Jesus said], "And indeed, Allah is my Lord and your Lord, so worship Him. That is the straight path."

 

37- Then the factions (among the Jews and Christians) differed concerning him. So woe to those who disbelieve from the scene of a tremendous Day!

 

38- How [clearly] they will hear and how [clearly] they will see on the Day they come to Us (regarding what will happen to them)! But the wrongdoers today are in manifest error. [cf. 32/12]

 

39- And warn them, (O My Messenger), of the Day of Regret, when the matter will be concluded (and the deniers will be punished); and [yet] they are in [a state of] heedlessness, and they do not believe. [cf. 39/54-56]

 

40- Indeed, it is We who will inherit the earth and whoever is on it, and to Us they will be returned.

 

Commentary

 

(34) "That is Jesus, the son of Mary—the word of truth about which they are in dispute."

 

That is, according to the words spoken by Jesus (as)—"I am the servant of Allah"—this is the truth about him. He is not a deity or the son of God as the Christians claim. He is the son of Mary; he is not a god as you suggest. "They are in dispute about him." While the Jews called him a liar, the son of an unchaste woman, and a magician; the Christians said he is the son of God or the third of three. (1) (S. HAWWA, 8/452)

 

(37) "But the factions from among them differed."

 

The Jews said one thing. The factions of the Christians also entered into various disputes; some said he is the son of God, some said he is God Himself who descended to earth and then ascended to heaven, and others said he is one of three. A sound group, however, testified that he is the servant and messenger of Allah. (1) (ELMALILI, 5/406)

 

(39) "And warn them of the Day of Regret... when the matter is concluded."

 

Razi explained the expression "the matter is concluded" as the world coming to an end and the period of religious obligation (taklif) reaching its conclusion. (1) (M. DEMIRCI, 2/275)

 

Hadith: The Messenger of Allah (pbuh), in order to wake his Ummah from the sleep of heedlessness, said: "There is no one who dies and does not feel regret." It was asked, "What is that regret, O Messenger of Allah?" He replied: "If the deceased was a person of goodness and excellence, he will regret not having increased it further; if he was an evil person, he will regret not having abandoned evil and reformed himself." (From Tirmidhi) (1) (O. CELIK, 3/260)

 

19/41-50 ABRAHAM’S CONVEYANCE OF THE RELIGION TO HIS FATHER

 

Translation

 

41- (O My Prophet!) And mention in the Book, Abraham. Indeed, he was a man of truth and a prophet.

 

42- [Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?"

 

43- "O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path." [cf. 6/74]

 

44- "O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful, disobedient."

 

45- "O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hell]."

 

46- [His father] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time."

 

47- [Abraham] said, "Peace be upon you. I will ask forgiveness for you from my Lord. Indeed, He is ever gracious to me." [cf. 14/41; 60/4 and 9/113-114]

 

48- (O my father!) "And I will leave you and those you invoke other than Allah and will supplicate my Lord. I expect that I will not be, in supplication to my Lord, wretched (unanswered)."

 

49- So when he had left them and those they worshipped other than Allah, We gave him Isaac and Jacob, and each [of them] We made a prophet. [cf. 2/133; 11/71; 21/72]

 

50- And We gave them (Abraham, Isaac, and Jacob) of Our mercy (bestowing prophethood, provision, and offspring), and We made for them a reputation of high honor (to be mentioned with respect).

 

Commentary

 

(41) "And mention in the Book, Abraham. Indeed, he was a man of truth (siddiq) and a prophet."

 

The wisdom behind mentioning the story of Abraham (as) here is quite clear. He is the great ancestor of both Jesus (as) and the Arabs. The majority of nations accept his prophethood and messengership. (1) (S. HAWWA, 8/467)

 

 While only "prophet" (nabi) is mentioned here, other verses state that scrolls were sent to him (cf. 88/18-19; 53/36-37), which shows he was both a nabi and a rasul (messenger). (1) (QUR’AN WAY, 3/602)

 

(42) "O my father, why do you worship that which does not hear and does not see...?"

 

These verses are striking in showing how a child should behave toward parents. Abraham (as) addresses his father Azar as "O my father" at the beginning of every sentence. Despite his father being a polytheist and using extremely harsh and threatening language, Abraham never failed in his respect. This also shows that a younger person can advise an older one and that true knowledge for guidance is divine revelation. (1) (QUR’AN WAY, 3/602)

 

(43) "O my father, indeed there has come to me of knowledge (revelation and ma'rifatullah) that which has not come to you."

 

The knowledge that came to Abraham (as) but not his father includes: faith in Allah, knowing Him, worshipping Him, and information about the afterlife and the punishments for those who worship others—things only known through revelation. Even though his father was at the peak of ignorance, Abraham did not label him as "ignorant" directly. (1) (O. CELIK, 3/262)

 

(44) "O my father, do not worship Satan!"

 

The Qur'an defines any action contrary to reason, truth, and morality as "satanic," and any action performed in submission to satanic instigators as "worshipping Satan" (cf. 4/117). This teaches that one must never obey those who rebel against Allah, for obeying a rebel necessitates punishment and causes blessings to vanish. (1) (QUR’AN WAY, 3/602; O. CELIK, 3/262)

 

(46) "[His father] said, 'O Abraham! Have you no desire for my gods?'"

 

While Abraham said "O my father," the father did not reply with "O my son." This indicates his anger. He threatened to kill Abraham by stoning or to insult and throw stones at him until he left. (1) (S. HAWWA, 8/469)

 

(47) "Abraham said: 'Peace be upon you! I will ask forgiveness for you from my Lord.'"

 

Ibn Kathir states: Abraham (as) continued to ask forgiveness for his father for a long time—even after migrating to Damascus, building the Masjid al-Haram, and having Ishmael and Isaac (as), as stated in 14/41. Later, Allah informed us that Abraham ceased this when it became clear his father was an enemy to Allah: "It is not for the Prophet and those who have believed to ask forgiveness for the pagans..." (cf. 9/113-114). (1) (S. HAWWA, 8/477, 478)

 

(50) "And We made for them a reputation of high honor."

 

The term "tongue" (lisan) is used here to signify the praise that comes from people. All religions and laws speak of them with praise. Our prayers for Abraham and his family during the daily salat are part of this praise. This resulted from the blessing of Abraham leaving his father and people for the sake of Allah. (1) (S. HAWWA, 8/470, 471)

 

 Abraham had prayed to be remembered with honor among later generations (26/84), and Allah accepted it, even commanding the Prophet to follow his religion (16/123). (1) (QUR’AN WAY, 3/603)

 

19/51-53 THE DEGREES OF SINCERITY

 

Translation

 

51- (O My Messenger!) And mention in the Book, Moses. Indeed, he was chosen (sincere), and he was a messenger and a prophet.

 

52- And We called him from the right side of the Mount (Tur) and brought him near, confiding [to him].

 

53- And We gave him out of Our mercy his brother Aaron as a prophet.

 

Commentary

 

(51) "Indeed, he was chosen (sincere) and a messenger and a prophet."

 

Nasafi states: A messenger (rasul) is a prophet who has a book, whereas a prophet (nabi) is one who conveys news received from Allah even if he does not have a book with him. Allah combined both attributes in Moses (as). He is one of the five great "Ulul-Azm" messengers: Noah, Abraham, Moses, Jesus, and Muhammad (peace be upon them all). Moses (as) was a messenger, a prophet, and one chosen for sincerity. (1) (S. HAWWA, 8/472)

 

(52) "And We called him from the right side of the Mount (Tur)."

 

While Moses (as) was traveling from Midian to Egypt, he was called from a tree located on the side of the mountain to his right. (1) (S. HAWWA, 8/473)

 

Mount Sinai: Tur is the name of a mountain between Egypt and Midian. On his return from Midian to Egypt, Moses (as) lost his way near Mount Sinai. In cold weather, while his wife was in labor, he saw a fire on the upper part of Mount Sinai; as he approached it, he heard the voice: "I am Allah." (cf. 20/10; H. DONDUREN, 2/503, 504)

 

(53) "And We gave him out of Our mercy his brother Aaron as a prophet."

 

When Allah commanded Moses (as) to go to Pharaoh and ask him to release the Children of Israel, Moses (as) prayed to Allah to appoint his brother Aaron as a prophet and an assistant for him (20/29-32). Allah accepted his prayer and assigned his brother as a prophet to help him. In contrast to the speech impediment of Moses (as), Aaron spoke beautifully and clearly (cf. 20/25-32; 28/34). He would convey what Moses (as) wished to communicate to the people and would act as his deputy in his absence. (For more on Moses and Aaron, see 2/49-59; 20/30; 28/3). (1) (QUR’AN WAY, 3/605)

 

19/54-55 THE LOYALTY OF ISHMAEL (AS)

 

Translation

54- (O My Prophet!) And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet. [Regarding the sacrifice of Ishmael, see 37/102-103]

 

55- He used to enjoin on his people/family prayer and zakah and was to his Lord pleasing.

 

Commentary

 

(54) "And mention in the Book, Ishmael. Indeed, he was true to his promise."

 

The reason he is described as "one who keeps his word" is that he said to his father: "You will find me, if Allah wills, among the steadfast," and he truly kept his word in this matter and did not prove to be a liar. (1) (S. HAWWA, 8/479)

 

"He was a prophet." He conveyed news from Allah. He acted according to the Sharia of his father, Abraham (as). It is established by the consensus of all scholars that there was no book revealed to him. The same applies to the prophets Lot, Isaac, and Jacob. (1) (I. H. BURSEVI, 12/89)

 

Ishmael (as) was a "Messenger" with an original message. Therefore, he must have carried out the duty of calling to the truth among the early Arabs. He was, after all, the ancestor of the Arabs. In the years close to our Prophet's mission, some scattered Arabs were found who adhered to the belief in one God. It is highly probable that these individuals were the remnants of the followers of Ishmael (as). (1) (S. KUTUB, 7/172)

 

9/56-58 THE STATION OF IDRIS (AS)

 

Translation

 

56- (O My Prophet!) And mention in the Book, Idris. Indeed, he was a man of truth and a prophet.

 

57- And We raised him to a high station.

 

58- Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel (Jacob), and of those We guided and chose. When the verses of the Most Merciful were recited to them, they fell at once in prostration, weeping.

 

Commentary

 

(56) "And mention in the Book, Idris."

 

This is the noble person whom the People of the Book call "Enoch" and record as a messenger sent after Adam (as). (This name has also been mentioned in hadiths.) (1) (S. HAWWA, 8/474, 480)

 

There are no authentic hadiths to help us definitively identify him. However, the following verse (58) supports that he was among the prophets sent before Noah (as). This is because, among all the prophets mentioned, only he can be/is specifically linked to the "descendants of Adam." (1) (MAWDUDI, 3/205)

 

We do not know exactly in which period Idris (as) lived. However, it is highly probable that he lived before Abraham (as). He was not among the prophets sent to the Children of Israel. Therefore, his name is not found in Jewish sources. (1) (S. KUTUB, 7/172)

 

Hadith: "When I ascended to the fourth heaven during the Miraj, I met Prophet Idris. Gabriel said to me, 'This is Idris you see. Give him greetings!' So I greeted him. He returned my greeting. Then he said, 'Welcome, O righteous brother, O righteous prophet!'" (From Bukhari and Muslim) (1) (O. CELIK, 3/267)

 

(58) "Those were the ones upon whom Allah bestowed favor... of the descendants of Adam, and of those We carried with Noah, and of the descendants of Abraham and Israel..."

 

In this rapid film strip of the history of prophets, only the prominent links that shaped history are touched upon. Mention is made of the "lineage of Adam," "those who boarded the ship with Noah," and the "lineage of Abraham and Israel." The leaders of this caravan are the prophets. Beside them are their well-behaved "chosen kinsmen" who extended from the prophets to subsequent generations. (1) (S. KUTUB, 7/173, 174)

 

"When the verses of the Most Merciful were recited to them, they fell in prostration, weeping."

 

Hoping for Allah's mercy and fearing His retribution, they fall in prostration upon their faces, weeping. That is, when they hear the words of Almighty Allah—which contain His proofs, evidence, and clear signs—they fall in prostration in submission to their Lord. They do this to thank and praise Him for the great blessings they are within. (1) (S. HAWWA, 8/475)

 

19/59-63 THE GARDENS TO BE GIVEN TO THE RIGHTEOUS

 

Translation

 

59- But there came after them a (bad) generation who neglected prayer and followed lusts. So they will soon meet (the punishment of) evil (Gayya).

 

60-61- Except those who repent, believe, and do righteous work. For those will enter Paradise and will not be wronged at all— 61- [They will enter] the Gardens of Adn (Eden) which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming.

 

62- They will not hear therein any ill speech—only [greetings of] peace. And they will have their provision therein, morning and afternoon.

 

63- That is Paradise, which We give as inheritance to those of Our servants who were conscious of Allah (lived in accordance with Our commands).

 

Commentary

 

(59) "But there came after them a generation who neglected prayer and followed lusts."

 

Although the form may differ, prayer was made obligatory for all prophets and their communities. This is because prayer is an important act of worship that brings the servant closer to Allah, ensures communication with Him in the most perfect way, and protects the servant from evil. However, those who came after the ancient prophets either did not pray at all or failed to observe the necessary conditions for its performance. The verse expresses that their actions will not go unrequited; they will surely suffer the consequences. (1) (QUR’AN WAY, 3/609)

 

"...and followed lusts." "Lusts" (shahawat) refers to a person abandoning obligatory duties and committing forbidden acts—following their own ego (nafs) rather than Allah and the Prophet. Those who break or weaken their bond with Allah find that the evil desires of their ego begin to dominate them. (1) (I. KARAGOZ 4/449)

 

"They will meet evil (Gayya)." It has been said that Gayya is a valley in Hell from which all other valleys of Hell seek refuge in Allah. Abdullah b. Masud (ra) states that it is an extremely filthy, very deep valley where blood and pus flow. (1) (From Tabari; O. CELIK, 3/270)

 

(60-61) "Except those who repent, believe, and do righteous work..."

 

Those who stop neglecting prayer and following lusts are excluded from this punishment. Allah accepts their repentance and makes them heirs to the gardens of delight. Repentance erases what came before it; therefore, the reward for the righteous deeds of those who repent is not diminished. (1) (S. HAWWA, 8/482)

 

"...they will not be wronged in any way." Believers are given the reward for their good deeds from ten times up to seven hundred times. No good deed is left unrewarded (6/160, 2/161). Disbelievers are not punished more than the sin they committed. "On that Day, no soul will be wronged at all, and you will not be recompensed except for what you used to do." (36/54; I. KARAGOZ 4/451)

 

"The Gardens of Adn (Eden)..." Adn is one of the exceptional sections of Paradise, reserved for the most elite servants known as Muqarrabun—prophets, martyrs, the truthful (siddiqs), and scholars. Believers there will hear no words of fear or anxiety, but only the word of "Peace" (Salam), signifying happiness and the tidings of new joys. (1) (QUR’AN WAY, 3/609)

 

(62) "They will not hear therein any ill speech..."

 

They will not hear ugly, lying, or useless words. This command draws attention to the necessity of staying away from idle talk. "They hear only peace."

 

"And they will have their provision therein, morning and afternoon." There will be no night and day in Paradise because they will be in light forever. They will recognize the beginning of the day by the raising of veils and the beginning of the night by the lowering of veils. This also implies that provision is continuous. It appears that every provision the people of Paradise desire will happen immediately. (1) (S. HAWWA, 8/483)

 

Hadith: The Messenger of Allah (pbuh) said: "The first group to enter Paradise will have faces like the moon on the fourteenth night. They will not spit, blow their noses, or feel the need to relieve themselves. Their utensils and combs will be of gold. Their incense will be from the al-Aluwwa herb. The smell of their sweat will be musk. Each will have two wives; the marrow of their leg bones will be visible through the flesh due to their extreme beauty. There will be no differences of opinion or hatred among them. Their hearts will be like the heart of a single man; they will all glorify Allah morning and evening." (Bukhari, Muslim) (1) (S. HAWWA, 8/488)

 

19/64-67 THE EXALTATION OF THE NAME OF ALLAH

 

Translation

 

64- (Gabriel said), "We (the assigned angels) 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 that. And your Lord is never forgetful."

 

65- (O My Prophet! He is) Lord of the heavens and the earth and whatever is between them—so worship Him and have patience in His worship. Do you know of any namesake (peer/similar) for Him? (There is none.)

 

66- And the (disbelieving) human says, "When I have died, am I actually going to be brought forth alive?" [cf. 13/5; 36/77-79]

 

67- Does the human not remember that We created him before, while he was nothing?

 

Commentary

 

(64) "We descend not except by the command of your Lord."

 

The pagans asked the Messenger of Allah (pbuh) questions regarding certain matters. Our Prophet (pbuh) told them he would provide information soon. However, because Gabriel (as) did not arrive at the expected time, he could not give the answers immediately. Seizing the opportunity, the pagans began to say, "The Lord of Muhammad has forgotten him!" When our Master (pbuh) became very distressed by this, these verses were revealed. (1) (From Razi; O. CELIK, 3/273, 274)

 

"To Him belongs what is before us and what is behind us and what is between that." What is before us refers to the knowledge and management of the future and the Hereafter; what is behind us refers to the knowledge of the past; and what is between them refers to the knowledge and management of everything between the earth and heavens. (1) (I. KARAGOZ 4/455)

 

"And your Lord is never forgetful." Forgetfulness is out of the question for Almighty Allah. He does not forget anything or any servant; He is never heedless. Literal "forgetting" is impossible for Allah. The "forgetting" in the phrase "They forgot Allah, so He forgot them" (9/67) is metaphorical; it means depriving those who abandon faith and deviate from His path of success, guidance, mercy, blessings, reward, and His pleasure—leaving them in delusion in this world and in punishment in the Hereafter. (1) (I. KARAGOZ 4/455)

 

Hadith: The Messenger of Allah (pbuh) said: "What Allah has made lawful in His Book is lawful, and what He has made forbidden is forbidden. What He has remained silent about is pardoned. Accept the pardon from Almighty Allah, for Allah never forgets anything." Then he recited the verse: "And your Lord is never forgetful." (1) (S. HAWWA, 8/490)

 

(65) "(He is) Lord of the heavens and the earth... Do you know of any namesake (peer) for Him?"

 

The private name of the Almighty is Allah. There is no deity (god) equal to Him in worship, obedience, or servitude. He alone is the One to be worshipped; judgment and absolute sovereignty belong only to Him. To knowingly and willingly obey others in matters contrary to Allah's command is to take them as lords. (cf. 9/31) (1) (H. T. FEYIZLI, 1/309)

 

(66) "The (disbelieving) human says: 'When I have died, am I actually going to be brought forth alive?'"

 

The question here is in the sense of denial. That is, they do not accept the existence of a life after death. (1) (S. HAWWA, 8/496)

 

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

 

How can a human speak like this without remembering his first creation? If he were to remember, he would not deny the second creation. This is because the first creation demonstrates the power of the Creator even more clearly. It is a greater proof because essences and attributes were brought from non-existence into the realm of existence. The second creation is after death. In this, there is nothing other than bringing together existing parts and restoring them to the state they were in before they were scattered. Thus, Almighty Allah reminds the human of the first creation as evidence for the resurrection. (1) (S. HAWWA, 8/496)

 

19/68-72 THE SALVATION OF THE RIGHTEOUS FROM THE FIRE OF HELL

 

Translation

 

68- (O My Prophet!) So by your Lord, We will surely gather them and the devils (in the place of assembly). Then We will surely bring them around Hell, kneeling.

 

69- Then We will surely extract from every sect whichever of them was most insolent against the Most Merciful.

 

70- Then, surely it is We who are most knowing of those most worthy of being burned therein.

 

71- (O disbelievers!) And there is none of you who will not pass over it (Hell/the Sirat). This is a decree which your Lord has taken upon Himself as inevitable.

 

72- Then We will save those who were righteous (who guarded themselves against sins through worship and obedience), and leave the wrongdoers therein on their knees.

 

Commentary

 

(68) "So by your Lord, We will surely gather them and the devils..."

 

The "devils" refers to both jinn-devils and those disbelieving leaders who misled people by claiming there is no Hereafter and that life consists only of this world. Especially "satanized" leaders are mentioned because their influence in misleading people is greater. Allah will gather all of them kneeling around Hell, settle their accounts, and give them their punishment. (1) (O. CELIK, 3/275)

 

(69) "Then We will surely extract from every sect whichever of them was most insolent against the Most Merciful."

 

We will identify those who were more daring and wicked. That is, We will pull out the most rebellious from each group of transgressors. When they are gathered, We will place them in Hell according to their ranking. Whichever of them is more deserving of punishment will be kept at the forefront. (1) (S. HAWWA, 8/497) According to most commentators, this verse refers entirely to the disbelievers. "Extraction" refers to the classification of people into various groups based on their degree of disbelief and rebellion. Each group will be cast into a layer of Hell appropriate to its state. (cf. 16/88; 29/13; QUR’AN WAY, 3/612, 613)

 

(70) "Then, surely it is We who are most knowing of those most worthy of being burned therein."

 

Know that on the Day of Resurrection, the first step is the rising (ba'th), then the gathering (hashr), then the bringing forth (ihzar), then the separation, and finally being cast into Hell. (1) (I. H. BURSEVI, 12/114)

 

(71) "And there is none of you who will not pass over it."

 

Abdurrahman b. Zayd b. Aslam said regarding this verse: For Muslims, "passing over it" means crossing the bridge (Sirat) built over both sides of Hell. For the pagans, "passing over it" means entering it. (1) (S. HAWWA, 8/511)

 

Hadith: "The Sirat bridge is established over Hell, and intercession takes place. People will say, 'O Allah, grant safety! O Allah, grant safety!' The Companions asked: 'O Messenger of Allah, what is the bridge?' He replied: 'It is a place very slippery and difficult to stand on. On it are hooks and thorns like those of the Sa'dan tree. Believers will pass over it according to their spiritual states—like a flash of lightning, like the wind, like a bird, like noble horses and camels. Some will be saved entirely without injury, some will be released after being scratched, and some will be cast into the fire of Hell.'" (From Bukhari and Muslim; O. CELIK, 3/276)

 

"And there is none of you who will not pass over it." The believers' passage over Hell is understood as seeing it while heading toward Paradise. Seeing what kind of torment one has been saved from by being a believer is a great blessing in itself. Everyone will pass by/over it, but those who believe will be saved without harm. (1) (F. BESER 1/653, 654)

 

(72) "...then We will save those who were righteous."

 

"Nunajji" (We save): The purpose of saving is to protect them from the torment of Hell. Therefore, the word carries the meaning of "We shall protect." (1) (I. KARAGOZ 4/463)

 

"Then We will save those who attained takwa, and leave the wrongdoers there on their knees." This verse is evidence that everyone will pass by there, for Allah says "We will leave." According to the view of the Ahl al-Sunnah, a person who committed major sins may be punished to the extent of their sin and will eventually be saved from Hell. The situation is not as the Murji'ah claim (who say major sins never harm a believer) nor as the Mu'tazilah claim (who say one who commits a major sin remains in Hell forever). (1) (S. HAWWA, 8/497, 498)

 

Ibn Kathir says: Their speed in passing over the Sirat will be according to their deeds in the worldly life. After that, there will be intercession for those who were believers but committed major sins. Angels, prophets, and believers will intercede, causing many people to be brought out of Hell—even those whose bodies were partially consumed by the fire, except for the marks of prostration on their faces. Their release from Hell will be based on the faith in their hearts. First, those with faith the weight of a dinar will be brought out, then those close to it, and finally even those with faith less than the weight of an atom. Eventually, Almighty Allah will bring out anyone who said "La ilaha illallah" even once in their life, even if they performed no other good, and none will remain in Hell except those for whom the Fire has become an eternal necessity. (1) (S. HAWWA, 8/498)

 

19/73-76 EVERLASTING RIGHTEOUS DEEDS

 

Translation

 

73- When Our clear verses are recited to them, those who disbelieve say to those who believe, "Which of the two parties (believers or disbelievers) is better in position and more beautiful in assembly?"

 

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

 

75- (O My Prophet!) Say, "Whoever is in error—let the Most Merciful extend for him an extension (of time) until, when they see that which they were promised—either punishment [in this world] or the Hour [of Resurrection]—they will come to know who is worst in position and weaker in forces."

 

76- (O My Prophet!) And Allah increases those who were guided, in guidance (strength of faith). And the enduring good deeds are better with your Lord for reward and better for destination.

 

Commentary

 

(73) "When Our clear verses are recited to them, those who disbelieve say to the believers: 'Which of the two groups of people is better in position and more beautiful in assembly?'"

 

Generally, the first to believe in prophets are the weak and the poor of society. Those who deny them are the owners of wealth and power. This class has constantly belittled, despised, and tried to oppress the believers. There are many verses in the Qur'an that include examples of this... The arrogant pagans stated that they would only listen to the Prophet's (pbuh) message if he drove the poor away from him. (1) (cf. 6/52-53; QUR’AN WAY, 3/614)

 

"We disbelievers are in all kinds of blessing, comfort, and wealth. You believers, however, are in poverty, fear, and humiliation. This situation shows that we are on the right path, not you." (cf. 46/11; O. CELIK, 3/277)

 

(75) "At length, when they see the punishment they were threatened with or the Hour, they will know who is worst in position and weaker in supporters."

 

The punishment that Almighty Allah promises to the disbelievers is either the Divine punishment that will strike them directly in worldly life, or the punishment that will come to them through the believers by being killed or taken prisoner. Indeed, Almighty Allah has commanded: "Fight them; Allah will punish them by your hands." (9/14). What is meant by the "Hour" (Resurrection) is the punishment and disgrace that will befall them on that day. (1) (S. HAWWA, 8/500)

 

(76) "Allah increases those who find guidance, in guidance."

 

Allah's guidance to humans consists of four stages: (1) The necessary knowledge that enables one to sustain life through the faculties of reason and perception granted to every accountable person (cf. 20/50). (2) The invitation made through revelation and prophets (cf. 21/73). (3) The success He grants to those who embrace guidance (19/76). (4) Rewarding those who deserve it in Paradise in the Hereafter (cf. 7/43). These types of guidance are interconnected according to this order; the realization of one is conditional upon the realization of the previous one. (1) (From DIA Encyclopedia of Islam; QUR’AN WAY, 3/615)

 

"The enduring righteous deeds" (al-baqiyatu's-salihat): This refers to all deeds belonging to the Hereafter, or the five daily prayers, or the dhikr "Subhanallahi wal-hamdulillahi wa la ilaha illallahu wallahu akbar." (1) (S. HAWWA, 8/500)

 

19/77-84 THE VALUE OF EVERY BREATH

 

Translation

 

77-80- Have you seen the one who disbelieves in Our verses and says, "I will surely be given wealth and children (in the Hereafter)"? 78- Has he looked into the unseen, or has he taken from the Most Merciful a promise? 79- No! We will record what he says and extend for him the punishment extensively. 80- And We will inherit from him what he mentions (of wealth and children), and he will come to Us alone (without wealth or children).

 

81-82- And the pagans have taken besides Allah [other] gods that they might be for them a source of honor, power, and status. [cf. 4/139; 29/25; 63/8] 82- No! Those (worshipped) idols will deny their worship (on that day) and will become opponents against them. [cf. 2/165-167]

 

83-84- (O My Prophet!) Do you not see that We have sent the devils upon the disbelievers, inciting them with [constant] incitement? 84- So be not in haste against them (for punishment). We are only counting for them a [limited] number of days. [cf. 3/178; 31/24; 86/17]

 

Commentary

 

(77) "Have you seen the one who disbelieves in Our verses and says: 'I will surely be given wealth and children'?"

 

(Hz. Khabbab had a debt to collect from As b. Wail. When he asked for it, As said, "I will only pay you if you disbelieve in Muhammad!" Khabbab (ra) replied, "By Allah, I will not disbelieve in him, neither in my life, nor in my death, nor when I am resurrected." As then said, "If we are to be resurrected, then come to me then; I will again have plenty of wealth and children, and I will give you what you want." These verses respond to such individuals.) (1) (H. T. FEYIZLI, 1/310)

 

In verses 79 and 80, Almighty Allah warns As b. Wail and those like him with four sanctions: (a) We will record what they say, (b) We will punish them continuously in Hell, (c) We will inherit their wealth upon their death, (d) They will come to Us alone in the Hereafter, without wealth, property, or friends. These apply to every person in the position of As b. Wail, the enemy of Islam. (1) (I. KARAGOZ 4/468)

 

(82) "No! They (these idols and partners they worship) will deny their worship."

 

In verse 23 of Surah Al-An'am, it is stated that they will deny worshipping idols, saying, "By Allah, our Lord, we were not pagans." In verse 6 of Surah Al-Ahqaf, it is said, "On the Day of Resurrection, the idols they worshipped will become their enemies and deny their worship." Almighty Allah will give the idols—accepted as deities—the ability to speak, and the idols will reject the worship of the pagans and become their enemies. (1) (I. KARAGOZ 4/469)

 

(83) "Do you not know that We send the devils upon the disbelievers, inciting them with incitement?"

 

Allah Almighty has left the devils free for the purpose of testing, saying: "And incite [to senselessness] whoever you can among them with your voice..." (17/64). According to the principle: "Indeed, he (Satan) has no authority over those who have believed and rely upon their Lord" (16/99), those who believe in Allah and seek refuge in Him are protected from their evil. However, according to the principle: "His authority is only over those who take him as an ally and those who associate others with Allah" (16/100), those who disbelieve in Allah are subject to attacks by devils from every direction. (1) (O. CELIK, 3/279, 280)

 

(84) "So do not be in haste against them; We are only counting for them [their days] with a count."

 

That is, We are delaying them and what they worship until a numbered and determined period. But through this delay, they are inevitably moving toward Allah's punishment. Suddi said regarding this verse: "We are counting their years, months, days, and even the shortest durations." Ibn Abbas also said: "We are counting their breaths in the worldly life." (1) (S. HAWWA, 8/503)

 

19/85-95 CLAIMING THE ADOPTION OF A CHILD IS NOT BEFITTING TO THE MOST COMPASSIONATE (AL-RAHMAN)

 

Translation

 

85-86- On the Day of Resurrection, We will gather the righteous (those with takwa) before the Most Merciful as honored guests, and We will drive the criminals to Hell, thirsty.

 

87- (On that Day) None will have the power of intercession except one who has taken from the Most Merciful a covenant (permission).

 

88- And the pagans said, "The Most Merciful has taken a son."

 

89-91- (O disbelievers!) You have certainly put forth an atrocious thing. 90- The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation 91- That they should attribute to the Most Merciful a son.

 

92- And it is not appropriate for the Most Merciful that He should take a son. [cf. 16/57; 43/15-18; 53/21-22]

 

93- There is no one in the heavens and earth but that he comes to the Most Merciful as a servant. [cf. 10/68]

 

94- He has certainly enumerated them and counted them a [full] counting.

 

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

 

Commentary

 

(85) "On the Day of Resurrection, We will gather the righteous before the Most Merciful as honored guests."

 

Ibn Kathir states: The word "vefd" (guests) mentioned in the verse refers to people arriving on mounts. Their mounts will be "camels of light" from the vehicles of the Hereafter. They will arrive for goodness, reaching the abode of Allah's grace and pleasure. As for the criminals—those who denied the messengers and opposed them—they will be dragged into the fire, thirsty. (1) (S. HAWWA, 8/504)

 

Ali (ra) once recited this verse and said: "By Allah, they will not be gathered on foot. 'Guests' are never gathered walking. Instead, they will be gathered on she-camels whose likeness has never been seen by creation. Their saddles are made of gold. They will ride them until they reach the gate of Paradise." (From Imam Ahmad’s Musnad) (1) (S. HAWWA, 8/514)

 

"And We will drive the criminals (disbelievers) to Hell, thirsty." The use of the word "driving" points to how they will be herded like cattle. The word "vird" used in the verse literally means going to water. Criminals who have plunged into sin will be driven to Hell in humiliation, being pushed and shoved just as thirsty animal herds are driven to water. (1) (S. HAWWA, 8/504; O. CELIK, 3/281)

 

(87) "None will have the power of intercession except one who has taken a covenant from the Most Merciful (by believing and testifying that there is no god but Allah)."

 

Two points are addressed here: First, intercession will only apply to those who could receive permission from the Most Merciful—those who believed while in the world and became worthy of His forgiveness. Second, only those whom the Most Merciful permits will be able to intercede for others. As stated