19. Surah Maryam

1. Kaaaf-Haa-Yaa-'Ayyyn-Saaad

كهيعص

Kaf. Ha. Ya. ´Ain. Sad.
Full Transliteration
1. Kaaaf-Haa-Yaa-'Ayyyn-Saaad
2. Zikru rahmati Rabbika 'abdahoo Zakariyya
3. Iz naadaa Rabbahoo nidaaa'an khafiyyaa
4. Qaala Rabbi innee wahanal 'azmu minnee washta 'alar ra'su shaibanw wa lam akun bidu'aaa'ika Rabbi shaqiyyaa
5. Wa innee khiftul mawaaliya minw waraaa'ee wa kaanat imra atee 'aqiran fa hablee mil ladunka waliyyaa
6. Yarisunee wa yarisu min aali Ya'qoob, waj'alhu Rabbi radiyya
7. Yaa Zakariyyaaa innaa nubashshiruka bi ghulaamin ismuhoo Yahyaa lam naj'al lahoo min qablu samiyyaa
8. Qaala Rabbi annaa yakoonu lee ghulaamunw wa kaanat imra atee 'aaqiranw wa qad balaghtu minal kibari 'itiyyaa
9. Qaala kazaalika qaala Rabbuka huwa 'alaiya haiyinunw wa qad khalaqtuka min qablu wa lam taku shai'aa
10. Qaala Rabbij 'al leee Aayah; qaala Aayatuka allaa tukalliman naasa salaasa layaalin sawiyyaa
11. Fakharaja 'alaa qawmihee minal mihraabi fa-awhaaa ilaihim an sabbihoo bukratanw wa 'ashiyyaa
12. Yaa Yahyaa khuzil Kitaaba biquwwatinw wa aatainaahul hukma sabiyyaa
13. Wa hanaanam mil ladunnaa wa zakaatanw wa kaana taqiyyaa
14. Wa barram biwaalidayhi wa lam yakum jabbaaran 'asiyyaa
15. Wa salaamun 'alaihi yawma wulida wa yawma yamootu wa yawma yub'asu haiyyaa (section 1)
16. Wazkur fil Kitaabi Maryma; izin tabazat min ahlihaa makaanan sharqiyyaa
17. Fattakhazat min doonihim hijaaban fa arsalnaaa ilaihaa roohanaa fatamassala lahaa basharan sawiyyaa
18. Qaalat inneee a'oozu bir Rahmaani minka in kunta taqiyyaa
19. Qaala innamaa ana rasoolu Rabbiki li ahaba laki ghulaaman zakiyyaa
20. Qaalat anna yakoonu lee ghulaamunw wa lam yamsasnee bashrunw wa lam aku baghiyyaa
21. Qaala kazaaliki qaala Rabbuki huwa 'alaiya haiyimunw wa linaj 'alahooo Aayatal linnaasi wa rahmatam minnaa; wa kaana amram maqdiyyaa
22. Fahamalat hu fantabazat bihee makaanan qasiyyaa
23. Fa ajaaa 'ahal makhaadu ilaa jiz'in nakhlati qaalat yaa laitanee mittu qabla haazaa wa kuntu nasyam mansiyyaa
24. Fanaadaahaa min tahtihaaa allaa tahzanee qad ja'ala Rabbuki tahtaki sariyyaa
25. Wa huzzeee ilaiki bijiz 'in nakhlati tusaaqit 'alaiki rutaban janiyyaa
26. Fakulee washrabee wa qarree 'ainaa; fa immaa tarayinnna minal bashari ahadan faqooleee innee nazartu lir Rahmaani sawman falan ukallimal yawma insiyyaa
27. Fa atat bihee qawmahaa tahmiluhoo qaaloo yaa Maryamoo laqad ji'ti shai'an fariyyaa
28. Yaaa ukhta Haaroona maa kaana abooki mra'a saw'inw wa maa kaanat ummuki baghiyyaa
29. Fa ashaarat ilaih; qaaloo kaifa nukallimu man kaana fil mahdi sabiyyaa
30. Qaala innee 'abdullaahi aataaniyal Kitaaba wa ja'alanee Nabiyyaa
31. Wa ja'alanee mubaarakan aina maa kuntu wa awsaanee bis Salaati waz Zakaati maa dumtu haiyaa
32. Wa barram biwaalidatee wa lam yaj'alnee jabbaaran shaqiyyaa
33. Wassalaamu 'alaiya yawma wulidtu wa yawma amootu wa yawma ub'asu haiyaa
34. Zaalika 'Eesab-nu Maryama; qawlal haqqil lazee feehi yamtaroon
35. Maa kaana lillaahi ai yattakhiza minw waladin Subhaanah; izaa qadaaa amran fa innamaa yaqoolu lahoo kun fa yakoon
36. Wa innal laaha Rabbee wa Rabbukum fa'budooh; haazaa Siraatum Mustaqeem
37. Fakhtalafal ahzaabu min bainihim fawailul lillazeena kafaroo min mashhadi Yawmin 'azeem
38. Asmi' bihim wa absir Yawma ya'toonanaa laakiniz zaalimoonal yawma fee dalaalin mubeen
39. Wa anzirhum Yawmal hasrati iz qudiyal amr; wa hum fee ghaflatinw wa hum laa yu'minoon
40. Innaa nahnu narisul arda wa man 'alaihaa wa ilainaa yurja'oon (section 2)
41. Wazkur fil Kitaabi Ibraaheem; innahoo kaana siddeeqan Nabiyyaa
42. Iz qaala li abeehi yaaa abati lima ta'budu maa laa yasma'u wa laa yubsiru wa laa yughnee 'anka shai'aa
43. Yaaa abati innee qad jaaa'anee minal 'ilmi maa lam ya'tika fattabi'neee ahdika siraatan Sawiyyaa
44. Yaaa abati laa ta'budish Shaitaan; innash Shaitaana kaana lir Rahmaani 'asiyyaa
45. Yaaa abati innee akhaafu ai yamassaka 'azaabum minar Rahmaani fatakoona lish Shaitaani waliyyaa
46. Qaala araaghibun anta 'an aalihatee yaaa Ibraaheemu la 'il lam tantahi la arjumannaka wahjurnee maliyyaa
47. Qaala salaamun 'alaika sa astaghfiru laka Rabbeee innahoo kaana bee hafiyyaa
48. Wa a'tazilukum wa maa tad'oona min doonil laahi wa ad'oo Rabbee 'asaaa allaaa akoona bidu'aaa'i Rabbee shaqiyyaa
49. Fa lam ma'tazalahum wa maa ya'budoona min doonil laahi wahabnaa lahoo is-haaqa wa ya'qoob; wa kullan ja'alnaa Nabiyyaa
50. Wa wahabnaa lahum mirrahmatinaa wa ja'alnaa lahum lisaana sidqin 'aliyyaa (section 3)
51. Wazkur fil Kitaabi Moosaaa; innahoo kaana mukhlasanw wa kaana Rasoolan Nabiyyaa
52. Wa naadainaahu min jaanibit Tooril aimani wa qarrabnaahu najiyyaa
53. Wa wahabnaa lahoo mir rahmatinaaa akhaahu Haaroona Nabiyyaa
54. Wazkur fil Kitaabi ismaa'eel; innahoo kaana saadiqal wa'di wa kaana Rasoolan Nabiyyaa
55. Wa kaana ya'muru ahlahoo bis Salaati waz zakaati wa kaana 'inda Rabbihee mardiyyaa
56. Wazkur fil Kitaabi Idrees; innahoo kaana siddeeqan Nabiyyaa
57. Wa rafa'naahu makaanan 'aliyyaa
58. Ulaaa'ikal lazeena an'amal laahu 'alaihim minan Nabiyyeena min zurriyyati Aadama wa mimman hamalnaa ma'a Noohinw wa min zurriyyati Ibraaheema wa Israaa'eela wa mimman hadainaa wajta bainaaa; izaa tutlaa 'alaihim Aayaatur Rahmaani kharroo sujjadanw wa bukiyyaa (make sajda)
59. Fakhalafa min ba'dihim khalfun adaa'us Salaata wattaba'ush shahawaati fasawfa yalqawna ghaiyyaa
60. Illaa man taaba wa aamana wa 'amila saalihan fa ulaaa'ika yadkhuloonal jannata wa laa yuzlamoona shai'aa
61. Jannaati 'adninil latee wa'adar Rahmaanu ibaadahoo bilghaib; innahoo kaana wa'duhoo ma'tiyyaa
62. Laa yasma'oona feehaa laghwan illaa salaamaa; wa lahum rizquhum feehaa bukratanw wa 'ashiyyaa
63. Tilkal jannatul latee noorisu min 'ibaadinaa man kaana taqiyyaa
64. Wa maa natanazzalu illaa bi amri Rabbika lahoo maa baina aideenaa wa maa khalfanaa wa maa baina zaalik; wa maa kaana Rabbuka nasiyyaa
65. Rabbus samaawaati wal ardi wa maa bainahumaa fa'bud hu wastabir li'ibaadatih; hal ta'lamu lahoo samiyyaa (section 4)
66. Wa yaqoolul insaanu 'a izaa maa mittu lasawfa ukhraju haiyaa
67. 'A wa laa yazkurul insaanu annaa khalaqnaahu min qablu wa lam yaku shai'aa
68. Fawa Rabbika lanahshu rannahum wash shayaateena summa lanuhdirannahum hawla jahannama jisiyyaa
69. Summa lanan zi'anna min kulli shee'atin aiyuhum ashaddu 'alar Rahmaani 'itiyyaa
70. Summa lanahnu a'lamu billazeena hum awlaa bihaa siliyyaa
71. Wa in minkum illaa waariduhaa; kaana 'alaa Rabbika hatmam maqdiyyaa
72. Summa nunajjil lazeenat taqaw wa nazaruz zaalimeena feehaa jisiyyaa
73. Wa izaa tutlaa 'alaihim Aayaatunaa baiyinaatin qaalal lazeena kafaroo lillazeena aamanooo aiyul fareeqaini khairum maqaamanw wa ahsanu nadiyyaa
74. Wa kam ahlaknaa qablahum min qarnin hum ahsanu asaasanw wa ri'yaa
75. Qul man kaana fidda laalati falyamdud lahur Rahmaanu maddaa; hattaaa izaa ra aw maa yoo'adoona immal 'azaaba wa immas Saa'ata fasa ya'lamoona man huwa sharrum makaananw wa ad'afu jundaa
76. Wa yazeedul laahul lazeenah tadaw hudaa; wal baaqiyaatus saalihaatu khairun 'inda Rabbika sawaabanw wa khairum maraddaa
77. Afara'aytal lazee kafara bi Aayaatinaa wa qaala la oota yanna maalanw wa waladaa
78. 'At tala'al ghaiba 'amit takhaza 'indar Rahmaani 'ahdaa
79. Kallaa; sanaktubu maa yaqoolu wa namuddu lahoo minal 'azaabi maddaa
80. Wa narisuhoo maa yaqoolu wa ya'teenaa fardaa
81. Wattakhazoo min doonil laahi aalihatal liyakoonoo lahum 'izzaa
82. Kallaa; sa yakfuroona bi'ibaadatihim wa yakoonoona 'alaihim diddaa (section 5)
83. Alam tara annaaa arsalnash Shayaateena 'alal kaafireena ta'uzzuhum azzaa
84. Falaa ta'jal alaihim innamaa na 'uddu lahum 'addaa
85. Yawma nahshurul muttaqeena ilar Rahmaani wafdaa
86. Wa nasooqul mujrimeena ilaa Jahannama wirdaa
87. Laa yamlikoonash shafaa'ata illaa manittakhaza 'indar Rahmaani 'ahdaa
88. Wa qaalut takhazar Rahmaanu waladaa
89. Laqad ji'tum shai'an iddaa
90. Takaadus samaawaatu yatafattarna minhu wa tanshaq qul ardu wa takhirrul jibaalu haddaa
91. An da'aw lir Rahmaani waladaa
92. Wa maa yambaghee lir Rahmaani ai yattakhiza waladaa
93. In kullu man fis samaawaati wal ardi illaaa aatir Rahmaani 'abdaa
94. Laqad ahsaahum wa addahum 'addaa
95. Wa kulluhum aateehi Yawmal Qiyaamati fardaa
96. Innal lazeena aamanoo wa 'amilus saalihaati sa yaj'alu lahumur Rahmaanu wuddaa
97. Fa innamaa yassarnaahu bilisaanika litubashshira bihil muttaqeena wa tunzira bihee qawmal luddaa
98. Wa kam ahlaknaa qabla hum min qarnin hal tuhissu minhum min ahadin aw tasma'u lahum rikzaa (section 6)
Audio: English
Audio: Arabic & English

Recitation by Mishary Al-Alfasy

Tafseer


 

Name

It takes its name from v. 16.

Period of Revelation

It was revealed before the Migration to Habash. We learn from authentic Traditions that Hadrat Ja'afar recited vv. 1-40 of this Surah in the court of Negus when he called the migrants to his court.

Historical Background

We have already briefly referred to the conditions of that period in the introduction to Surah Al-Kahf. Here we shall give rather fuller details of the same conditions, which will be helpful in grasping the meaning of this Surah and the other Surahs of the period. When the chiefs of the Quraish felt that they had failed to suppress the Islamic movement by ridicule, sarcasm, and by holding out promises and threats and by making false accusations, they resorted to persecution, beating and economic pressure. They would catch hold of the new Muslims of their clans and persecute them, starve them and would even inflict physical torture on them in order to coerce them to give up Islam. The most pitiful victims of their persecution were the poor people and the slaves and the proteges of the Quraish. They were beaten black and blue, were imprisoned and kept thirsty and hungry and were dragged on the burning sands of Makkah. The people would get work from the professional laborers but would not pay them their wages. As an instance we give below the story of Hadrat Khabbab bin Arat, which is given in Bukhari and Muslim:

"I used to work as a blacksmith in Makkah. Once I did some work for As bin Wa'il. When I went to ask for my wages, he said, 'I will not pay your wages unless you disown Muhammad'."

In the same connection Hadrat Khabbab says, "One day the Holy Prophet was sitting in the shadow of the Ka'abah. I went to him and said, '0 Messenger of Allah, now persecution has gone to its extreme; why do you not pray to Allah (for relief)?' At this the Holy Prophet was greatly moved. He said, 'The believers before you were persecuted much more than you. Their bones were scraped with combs of iron and their heads were cut with saws, but still they did not give up their Faith. I assure you that Allah will fulfill this Mission, and there will come a period of such peace that one would travel from Sanna to Hadramaut, and he will have no fear from anyone, save Allah. But you people have already become impatient'." (Bukhari)

When the conditions became unbearable, the Holy Prophet, in the month of Rajab of the fifth year of Prophethood, gave advice to his Companions to this effect: "You may well migrate to Habash, for there is a king, who does not allow any kind of injustice to anyone, and there is good in his land. You should remain there till the time that Allah provides a remedy for your affliction".

Accordingly, at first, eleven men and four women left for Habash. The Quraish pursued them up to the coast but fortunately they got a timely boat for Habash at the sea-port of Shu'aibah, and they escaped attest. Then after a few months, other people migrated to Habash and their number rose to eighty-three men and eleven women of the Quraish and seven non-Quraish. After this, only forty persons were left with the Holy Prophet at Makkah.

There was a great hue and cry in Makkah after this Migration, for every family of the Quraish was adversely affected by this. There was hardly a family of the Quraish which did not lose a son, a son-in-law, a daughter, a brother or a sister. For instance, there were among the Migrants the near relatives of Abu Jahl, Abu Sufyan and other chief of the Quraish who were notorious for their persecution of the Muslims. As a result of this, some of them became even more bitter in their enmity of Islam, while there were others who were so moved by this that they embraced Islam. For instance, this Migration left a deep mark on Hadrat Umar. One of his relatives, Laila, daughter of Hathmah, says, "I was packing my luggage for Migration, while my husband, Amr bin Rabiy'ah, had gone out. In the meantime Umar came there and began to watch me, while I was engaged in preparation for the journey. Then he said, 'Are you also going to migrate?' I answered, 'Yes by God, you people have persecuted us much. But the wide earth of Allah is open for us. Now we are going to a place where Allah will grant us peace'. At this, I noticed such signs of emotion on the face of Umar as I had never seen before. He simply said, 'May God be with you' and went away."

After the migration, the Quraish held consultations, and decided to send Abdullah bin Abi Rabiy'ah, half brother of Abu Jahl, and Amr bin As to Habash with precious gifts so as to persuade Negus to send the migrants back to Makkah. Hadrat Umm Salmah (a wife of the Holy Prophet), who was among the migrants, has related this part of the story in detail. She says, "When these two clever statesmen of the Quraish reached Habash, they distributed the gifts among the courtiers of the King and persuaded them to recommend strongly to him to send the migrants back. Then they saw Negus himself and, presenting rich gifts to him, said, "Some headstrong brats of our city have come to your land and our chiefs have sent us to you with the request that you may kindly send them back. These brats have forsaken our faith and have not embraced your faith either, but have invented a new faith". As soon as they had finished their speech, all the courtiers recommended their case, saying, "We should send such people back to their city for their people know them better. It is not proper for us to keep them here." At this the King was annoyed and said, "I am not going to give them back without proper inquiry. As these people have put their trust in my country rather than in any other country and have come here to take shelter, I will not betray them. At first I will send for them and investigate into the allegations these people have made against them. Then I will make my final decision". Accordingly, the King sent for the Companions of the Holy Prophet and asked them to come to his court.

When the migrants received the message of the King, they assembled and held consultations as to what they should say to the King. At last they came to this unanimous decision: "We will present before the King the teachings of the Holy Prophet without adding anything to or withholding anything from them and leave it to him whether he lets us remain here or turns us out of his country". When they came to the court, the King put this problem abruptly before them:"I understand that you have given up the faith of your own people and have neither embraced my faith nor any other existing faith. I would like to know what your new faith is." At this, Jafar bin Abi Talib, on behalf of the migrants, made an extempore speech to this effect: "O King! We were sunk deep in ignorance and had become very corrupt; then Muhammad (Allah's peace be upon him) came to us as a Messenger of God, and did his best to reform us. But the Quraish began to persecute his followers, so we have come to your country in the hope that here we will be free from persecution". After his speech, the King said, "Please recite a piece of the Revelation which has been sent down by God to your Prophet". In response, Hadrat Jafar recited that portion of Surah Maryam which relates the story of Prophets John and Jesus (Allah's peace be upon them). The King listened to it and wept, so much so that his beard became wet with tears. When Hadrat Jafar finished the recital, he said:"Most surely this Revelation and the Message of Jesus have come from the same source. By God I will not give you up into the hands of these people".

Next day `Amr bin `As went to Negus and said, "Please send for them again and ask them concerning the creed they hold about Jesus, the son of Mary, for they say a horrible thing about him". The King again sent for the migrants, who had already learned about the scheme of Amr. They again sat together and held consultations in regard to the answer they should give to the King, if he asked about the belief they held about Prophet Jesus. Though this was a very critical situation and all of them were uneasy about it, they decided that they would say the same thing that Allah and His Messenger had taught them. Accordingly, when they went to the court, the King put them the question that had been suggested by Amr bin As. So Jafar bin Abi Talib stood up and answered without the least hesitation: "He was a Servant of Allah and His Messenger. He was a Spirit and a Word of Allah which had been sent to virgin Mary." At this the King picked up a straw from the ground and said, 'Bye God, Jesus was not worth this straw more than what you have said about him." After this the King returned the gifts sent by the Quraish, saying, "I do not take any bribe". Then he said to the migrants, "You are allowed to stay here in perfect peace."

Theme and Subject

Keeping in view this historical background, it becomes quite obvious that this Surah was sent down to serve the migrants as a "provision" for their journey to Habash, as if to say, "Though you are leaving your country as persecuted emigrants to a Christian country, you should not in the least hide anything from the teachings you have received. There- fore you should plainly say to the Christians that Prophet Jesus was not the son of God."

After relating the story of Prophets John and Jesus in vv. 1-40, the story of Prophet Abraham has been related (vv. 41-50) also for the benefit of the Migrants for he also had been forced like them to leave his country by the persecution of his father, his family and his country men. On the one hand, this meant to console the Emigrants that they were following the footsteps of Prophet Abraham and would attain the same good end as that Prophet did. On the other hand, it meant to warn the disbeliever, of Makkah that they should note it well that they were in the position of the cruel people who had persecuted their forefather and leader, Abraham, while the Muslim Emigrants were in the position of Prophet Abraham himself.

Then the mention of the other Prophets has been made in vv. 51-65 with a view to impress that Muhammad (Allah's peace be upon him) had brought the same way of Life that had been brought by the former Prophets but their followers had become corrupt and adopted wrong ways.

In the concluding passage (vv. 66-98), a strong criticism has been made of the evil ways of the disbelievers of Makkah, while the Believers have been given the good news that they would come out successful and become the beloved of the people, in spite of the worst efforts of the enemies of the Truth.


1For comparison please see the story of Zachariah as given in vv. 34-57 of Al-i-Imran (III) and the E.N.'s thereof.

2In order to understand the position held by Hadrat Zachariah, a descendant ' of Prophet Aaron, one should be acquainted with the system of priesthood among the children of Israel.

After the conquest of Palestine, the whole land was divided among the 12 tribes of the descendants of Prophet Jacob as inheritance, and the 13th tribe (the Levites) were entrusted with religious services and duties. Even among the Levites, the house that was separated "to sanctify the most holy things .... to burn incense before the Lord, to minister unto him, and to bless in his name for ever" was the house of Prophet Aaron. The other Levites were not allowed to enter the Temple "Because their office was to wait on the sons of Aaron for the service of the house of the Lord, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of the God .... And to offer all burnt sacrifices unto the Lord in the Sabbaths, in the new moon, and on the set festivals." The descendants of Aaron were divided into 24 families, who came to serve the house of the Lord by turns. One of these families was of Abiah whose chief was Zachariah. Thus it was Zachariah's duty to go into the house on his family's turn and burn incense before the Lord. (For details, see I Chronicles, chapters 23, 24).

3That is, "I see none among my kinsmen, the family of Abiah, who is religiously and morally sound and capable of carrying on the work of the mission that has been entrusted to me."

4That is, "I do not pray for a successor to inherit me alone, but a successor who may inherit the good ways of the house of Jacob."

5In Luke the words are: "There is none of thy kindred that is called by this name." (1: 61)

6This dialogue is meant to impress that Allah is able to do whatever He wills and can make an impotent man and a barren woman give birth to a child, and likewise a virgin can be made to conceive a child.

7For the explanation of mihrab (sanctuary), see E.N. 36 of Al-i-Imran

8Below we reproduce the details of this event as given in Luke's Gospel so that the. reader may study and compare the Quranic with the Christian version. The references and additions within the brackets are ours:

"There was in the days of Herod, the king of Judaea, (see Bani Isra'il (XVII): E.N. 9) a certain priest named Zacharias, of the course of Abiah: and his wife was of the daughters of Aaron, and her name wag Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; (there is no mention of Zacharias' prayer anywhere in the Bible) and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John (that is, Yahya). And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord (Sayyidan: a great Leader according to the Qur'an, III: 39), and shall drink neither wine nor strong drink (the Quranic version: Taqiyynr. pious and pure); and he shall be filled with the Holy Ghost, even from his mother's womb (the Qur'an says: `We blessed him with "judgment" while he was yet a child'). And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit of the power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

"And Zacharias said unto the angel, Whereby shall I know this for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. (This is different from the Qur'an, which gives it as a Sign, whereas according to Luke, it was a punishment. Moreover, the Qur'an mentions it as the silence for `three consecutive days', but Luke says that Zacharias remained dumb till the birth of John). And the people .waited for Zacharias, and marveled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless." (Luke 1: 5-22).

9The details regarding the birth of Prophet John, according to the Divine will, and his coming of age, have been left out. Here, in one sentence, the Mission of Prophethood entrusted to him on attaining maturity has been stated, which was "to observe and follow the Torah in letter and spirit, and to exhort the Israelites as well to do the same."

10The Arabic word hukm implies ability (1) to make decisions, (2) to form right opinions, (3) to interpret the Divine Law, (4) to solve problems, and (5) it also means authority from Allah to decide affairs.

11The Arabic word hanan is almost synonymous with `mother love'. In other words, Prophet John bore in his heart the same kind of intense love for Allah's servants as a mother has for her child.

12In order to have a fuller understanding of the Mission and the pure character of Prophet John, about which brief references have been made in this Surah and Surah Al-i-`Imran, it will be useful to study this story as given in different Books of the New Testament in the following order:

According to Luke, Prophet John was older than Prophet Jesus by six months and their mothers were cousins. He was appointed a Prophet at the age of 30 years, and according to the Gospel of John, he started his mission of inviting the people toward God in Jordan. He would say: "I am the voice of one crying in the wilderness. Make straight the way of the Lord." (John, I: 23)

According to Mark, "John did baptize in the wilderness, and preach the baptizm of repentance for the remission of sins. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." (Mark, I: 45). He thus came to be known as John the Baptist, and the Israelites held him as a prophet. (Mat. 21: 26). Prophet Jesus said about John: "Among them that are born of women there hath not risen a man greater than John the Baptist." (Mat. 11 : 11)

"John had his raiment of camel's hair, and a leather girdle about his loins; and his meat was locusts and wild honey." (Mat. 3: 4). He would say: "Repent ye: for the kingdom of heaven is at hand." (Mat. 3: 2). By this he meant that very soon Prophet Jesus was going to start his Mission of Prophethood. The same thing has been said about him in the Qur'an: ". . . he (John) will come to confirm a Command from Allah." (III: 39). For the same reason he has been called `a sign of or pointer to' Prophet Jesus.

He urged the people to observe the Fast and Prayers. (Mat. 9: 14, Luke, 5: 33, I1: 1). He would also tell them, ". . . He that hath two coats, let him -impart to him that hath none; and he that hath meat, let him do likewise." (Luke 3: 11). When the tax-collectors asked, "Master, what shall we do?" He said unto them, "Exact no more than that what is appointed you." (12-13), and when the soldiers sought his guidance, he said: "Do violence to no man, neither accuse any falsely; and be content with your wages." (Luke, 3: 14)'

When the corrupt scholars, Pharisees and Sadducees of the Israelites, came to be baptized by him, he rebuked them, saying: "O generation of vipers, who hath warned you to flee from the wrath to come?..think not to say within yourselves, We have Abraham to our father... now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." (Mat-3 :7-10)

The Jewish ruler of his time, Herod Antipas, in whose tetrarchy he was performing his Mission of inviting the people to the Truth, had been so deeply influenced by the Roman civilization that he was causing sin and evil to spread freely in the land. He had kept Herodias, his brother Philip's wife, unlawfully in his house; when Prophet John reproved him for this and raised his voice against other evils being committed by him, Herod got him arrested and sent to jail. However, he held him in high esteem for his piety and righteousness and even feared him on account of the great respect he enjoyed among the people. On the contrary, Herodias thought that the moral consciousness that Prophet John was producing among the people was directly aimed at women like herself and pulling them down in the public eye. Thus she nursed a grudge against him and would have him killed but could not. Soon an opportunity came her way. On the birthday banquet of Herod, her daughter danced and so delighted Herod and others that the king said to her, 'Ask of me whatsoever thou wilt, and I will give it thee.' The girl asked her mother what she should ask for. The mother said, `Ask for the head of John the Baptist.' The girl went back to the king and requested to have there and then the head of John the Baptist on a dish. Herod felt sorry to hear this, but could not reject the demand of the daughter of his beloved. He at once got Prophet John killed in the prison and presented his head on a dish to the dancing girl. (Mat. 14: 3-12, Mark, 6 :17-29, Luke, 3 :19-20).

13For comparison, see Al-i-Imran (III): 34-57, and An-Nina (IV) :156 and E.N.'s thereof.

14The Sanctuary where she had retired for devotion was an eastern chamber in the Temple, and as was customary she had hung a curtain to conceal herself from the people. It cannot be Nazareth as some people have wrongly taken it to be, because Nazareth is to the north of Jerusalem.

15The word "So shall it be" are very significant as has been stated in E.N. 6. The plain meaning is this: "A pure son shall be born to you just as your Lord has decreed, even though no man has touched you. " The same was the response to prophet Zachariah as stated in v. 9 above. And it is a sheer perversion to interpret it as: "So shall it be that a man will touch you and a son will be born to you." For, if it were to mean: "You will bear a son like all other women of the world," the subsequent two sentences: "Your Lord says, 'This is an easy thing for Me to do, and We will make that boy a Sign for the people'," would have become meaningless: Had this birth been an ordinary birth like the birth of every other child, there would have been no occasion to boast: "It is an easy thing, and that it will be made a Sign (miracle). This will be so because the child will speak in the cradle."

16When she conceived the child, she left the Sanctuary and went to a distant place (Bethlehem) in order to escape the bitter criticism of the people. They would have said, "Look at the virgin daughter of the pious house of Aaron! She has conceived a child and that, too, in the Sanctuary where she had retired for devotion!" Thus she temporarily succeeded in concealing the shame of the conception, but this event itself is a proof that prophet Jesus was born without a father. Had Mary been married and had a husband, she would not have left his or her parents house by herself and chosen a distant place for the purpose of delivery.

17The words "Would that..." show the extreme state of anxiety in which Mary found herself at the time. She did not utter these words on account of the labor pains but due to the pangs of sorrow as to how she would conceal the child from her people. The angel's words---"Grieve not at all"explain why she had spoken these desperate words. When a married girl is delivering her first baby, she might be dying with pains, but she is never so sorrowful and grieved.

18That is, "You need not say anything with regard to the child. It is now Our responsibility to answer the critics." This also indicates why Mary was so sad and grieved. Had she been married and given birth to her first baby like any other mother, there was no occasion to tell her to observe "a fast of silence", though it was a common custom among the Jews."

19"Sister of Aaron" may either mean that Mary had a brother of the name of Aaron, or it may mean that she belonged to the family of Prophet Aaron. The first meaning is supported by a tradition of the Holy Prophet and the second is plausible because that is supported by the Arabic idiom. But we are inclined to the second meaning, for the wording of the said tradition does not necessarily mean that she actually had a brother named Aaron. The tradition as related in Muslim, Nasa'i, Tirmizi, etc. says that when the Christians of Najran criticized the Quranic version of stating Mary as the sister of Aaron before Hadrat Mughirah bin Shu`bah, he was not able to satisfy them, because Prophet Aaron had passed away centuries earlier. When he presented the problem before the Holy Prophet, he replied, "Why didn't you say that the Israelites named their children after their Prophets and other pious men?" That is, "You could have answered their objection like this as well." (See also E.N. 32 of Al-i-Imran).

19aHow can the people who reject the miraculous birth of Prophet Jesus, explain why Mary's whole community had come out to curse and condemn her when she had appeared before them with the child?

20People who misinterpret the Qur'an translate this verse as: "How shall we talk with him, who is but a child of yesterday?".They attribute these words to the elderly people of the Jews, who said years later, when Jesus was a grown up boy, that they could not have any useful dialogue with a mere kid. But the person who keeps the whole context in view, will realize that this interpretation is absurd and has been given merely to avoid the miracle. As a matter of fact, the dialogue took place when the people were condemning Mary who being unmarried, had brought forth a child, and not when the child had grown up into manhood. V. 46 of AI-i-`Imran (III) and v. 110 of Al-Ma'idah (V) also support the view that Prophet Jesus had uttered these words as a baby in the cradle and not when grown up. In the first verse, the angel while giving the good news of a son to Mary, says: "He will speak to the people alike when in the cradle and when grown up"; in the other verse, Allah Himself says to Prophet Jesus: ".......you talked to the people even in the cradle as you talked when you were grown up."

20aThe words used are: "......dutiful to my mother", and not."dutiful to my parents" . This is another proof of the fact that Jesus had no father, and for the same reason he has been called `Jesus son of Mary' everywhere in the Qur'an.

21This speech in the cradle by Jesus was the `Sign' to which the angel referred in v. 21. As Allah intended to punish the children of Israel for their continuous wicked ways and evil deeds, He made a pious virgin girl of the family of Prophet Aaron, who had devoted herself to worship in the Temple under the patronage of Zachariah, bear a child and bring it before her people in order to concentrate the whole attention of the thousands of people assembled there on this extraordinary event. Then He made this new born child speak out even in the cradle that he had been appointed a Prophet. Though they had seen this wonderful Sign of Allah, they rejected the Prophethood of Jesus and brought him to the court for crucifixion, and thus incurred the wrath of Allah. (For further details, please see Al-i-Imran (III): E.N.'s 44 and 53, and An-Nina (IV): E.N.'s 212,213).

22In vv.1-35, it has been shown that the "Doctrine of the son of God" in regard to Prophet Jesus is absolutely wrong. For just as the miraculous birth of Prophet John did not make him the `son of God', so the miraculous birth of Prophet Jesus could not make him the son of God. For the births of both were the result of the same sort of miracle as they have been mentioned together in the same context in the Gospel of Luke. Therefore, it is mere distortion that the Christians should regard one as the servant of God and the other as the son of God.

23This declaration by Jesus has been cited to tell the Christians that Jesus also taught the same Doctrine of Tauhid as was taught by all other Prophets. And it was they who had invented the doctrine of shirk by making him the son of God. (Please also refer to Al-i-`Imran (III): E.N. 68, and Al-Ma'idah (V): E.N.'s 100, 101 and 130).

24That is, the sects of the Christians.

25Here the address which was meant to be delivered before King Negus and his courtiers comes to an end. In the Introduction to this Surah, we have already stated the historical background of this address. In order to form an idea of its great significance, it should be kept in mind that:

(a) this address was sent down at the time when the persecuted Muslims of Makkah were going to migrate to a Christian kingdom so that they may present before the Christians the true Islamic creed about Prophet Jesus. This shows that the Muslims under no circumstances should conceal the Truth;

(b) it shows a most wonderful moral courage of the Muslim Migrants to Habash that they recited this address in the royal court at the critical moment, when the courtiers who had been bribed were bent on handing them over to their enemies. They indeed were faced with the real threat that this frank Islamic criticism of the basic articles of the Christian Faith might turn the king against them and he might hand them over to the Quraish. But in spite of this, they presented the whole truth before the king without the least hesitation.

26From here the address is directed towards the people of Makkah, who had forced their own near and dear relatives to emigrate from their homes, just as Prophet Abraham had been exiled by his own father and brethren. The story of Prophet Abraham has been selected for this purpose because the Quraish professed to accept him as their religious leader and were proud of being his descendants.

27It should be noted that the literal translation of the Arabic text is: "Do not worship Satan", though Abraham's father and the other people did not worship Satan in the same sense as they worshiped idols. But as they followed and obeyed Satan, he accused them of worshiping Satan. Thus it is clear that if somebody follows and obeys , Satan, he virtually worships him. For Satan has never been a deity in the sense that people have made him an object of worship; nay, they have always been cursing him and following him at the same time. (For further details see Surah Al-Kahf (XVIII) E.N.'s 49-50).

27aFor explanation, please see Surah At-Taubah (IX): E.N. 112.

28This is to give comfort to the Migrants who had been forced to migrate from their homes. They were told that they would be honored and blessed with true renown just as Prophet Abraham had been blessed with true renown after his Migration.

29The word used is mukhlas, which means "purified". In other words, Allah had specially chosen Prophet Moses for the Mission of Prophethood.

30"Rasul" literally means `the one who is sent'; therefore it is used for an ambassador, envoy, messenger and representative. The Qur'an has used this title for angels, who are sent by Allah on a special mission, or for the human beings who brought His Message to mankind.

As regards the word "Nabi", it literally means the one who brings news, or the one who is high in rank, or the one who shows the way. This title is used for the Prophets in all the three senses. Thus Moses was a Messenger Prophet because he was a Messenger of high rank who gave news from Allah and showed the Right Way to the people.

The Qur'an does not necessarily differentiate between the use of the two titles, for sometimes it uses the title Rasul for one person at one place and the title Nabi for the same person at another place, and sometimes uses both the titles together for one and the same person. However, at some places each title has been used in a way as to show that there is some technical distinction between the two, though that has not been precisely marked out, except that every Rasul (Messenger) is a Nabi (Prophet) as well, but every Nabi may not be a Rasul, and that a Rasul has a special and more important mission to perform. This is supported by a Tradition of the Holy Prophet, which has been reported by Imam Ahmad from Abu Umamah and by Hakim from Hadrat Abu Zarr. When the Holy Prophet was asked how many "Messengers" and "Prophets" had been sent to the world, he said that the number of the Messengers was 313 or 315 and of the Prophets 124,000

31"The right side of Tur" means the eastern side of the mountain. As Prophet Moses, on his way from Midian to Egypt, was passing from the southern side of Mt. Tur, the eastern side would lie on his right and the western on his left if he faced the mountain, otherwise a mountain by itself cannot have a right or a left side.

32See E.N. 206 of Surah An-Nisa (IV)

33There is a difference of opinion as to who Prophet Idris was. Some commentators opine that he was a Prophet from among the Israelites, but the majority of them are inclined to the view that he was a Prophet before Noah. There is no authentic Tradition which may help determine his identity. The next verse (58), however, supports the view that he appeared before Prophet Noah. For of all the Prophets mentioned, he alone was the one who may be said to be "from the descendants of Adam."

The commentators are of the opinion that Idris was Enoch of the Old Testament, about whom it is said:

"And Enoch lived sixty and five years, and begat Methuselah: And Enoch walked with God after he begat Methuselah three hundred years.... and he was not; for God took him." (Gen. 5: 21-24)

In Talmud, there are greater details about Enoch, which are briefly as follows: "Before Noah when the descendants of Adam began to degenerate, the angel of God called to Enoch, who led a pious life away from the people, and said, 'O Enoch, arise, come out from seclusion, and go about among the people of the earth, guiding them to the path which they should follow and the ways which they should adopt.'

"Receiving this Divine Command, Enoch left his seclusion and gathered the people together and preached to them what he had been commanded, with the result that they listened to him and adopted the worship of God. Enoch ruled over mankind for 353 years: his rule was based on justice and truth, and consequently God favored mankind with all kinds of blessings." (H. Polano: The Talmud Selections, pp. 18-21)

34The plain meaning is that God had favored Idris with a high rank, but according to the Israelite traditions, God took up Idris (Enoch) to heavens. The Bible says: "...and he was not; for God took him", but the Talmud has a long story to tell, which ends with the words: "Enoch ascended to heaven in a whirlwind, with chariot and horses of fire."

35It appears that the degenerate people totally discarded Salat, or they had become neglectful and careless in its observance. This is the first evil that is committed by a degenerate people; for, after this there remains no connection whatever between them and God. Here it has been stated as a universal principle that the degeneration of the people of all the former Prophets started with the abandonment of Salat by them.

36This was the inevitable result of the loss of the connection with Allah. As they became more and more neglectful of their Salat, their lusts took complete hold of them and they fell to the lowest depths of moral depravity and began to follow their whims instead of the Divine Commands.

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

38The word used is salam, which means ' free from defect and fault' . It implies to mean that the greatest blessing that man will enjoy in Paradise will be that there he will hear no idle, vile or indecent talk; all the dwellers of Paradise will be neat and clean and pure people and every individual will be gentle and right-minded by nature; everybody will be secure against backbiting, slander and indecent songs and other ugly sounds. Whatever men will hear will be good, sensible and right.

This is indeed a great blessing which only that person can fully appreciate, who possesses a neat and fine taste, because only such a one can feel the misery of living among a dirty society, where his ears are never immune against lies, backbiting, slander, and mischievous and sensual talk.

39This paragraph is a parenthesis, which has been inserted at the end of one theme and before the commencement of the other. It is obvious from this that this Surah was sent down after a long delay. At that time the Holy Prophet and his Companions were passing through very hard times and were always expecting a Revelation to guide and comfort them. When Gabriel (peace be upon him) came with the angels with this Revelation, he at first delivered that part of the Message which was immediately needed. Then before proceeding further, he said these words by the leave of Allah as an explanation for the delay and to give them comfort from Allah and counsel of fortitude. This interpretation is not only borne out by the wording of the passage but also by some Traditions of the Holy Prophet, which have been cited by Ibn Jarir, Ibn Kathir, and the author of Ruh ulMa `ani in their commentary on this passage.

40That is, You should not only follow strictly the Way of service and face all the obstacles and afflictions with patience, but also should not get uneasy, if there is a delay in Revelation and help. You should rest content with His service as an obedient servant and perform persistently the duties and responsibilities entrusted to you as a Servant and Messenger.

41The word Sami literally means a name sake. Here it implies: "Allah is the only Deity: do you know of any other deity besides Him? If there is none, and you know that there is none, then you do not have any alternative but to serve Him and obey His Commands."

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

43The leader of every rebel band.

44According to some traditions, "to be presented before the confines of Hell" means `to enter Hell', but none of these traditions is authentic. Then this interpretation goes against the Qur'an and a great many authentic Traditions, which clearly state that the true Believers will never be cast into Hell. Lexically also, vurud (being presented unto) is not synonymous with dukhul (causing to enter). Therefore, the correct meaning would be that every human being will be presented before Hell, but then, as the next verse clarifies, the pious people will be rescued and the transgressors left therein on their knees.

45In response to the recital of clear Revelations, instead of accepting their Message, the unbelievers put such questions as these to the Believers to show that they were in the right: Who has grander houses to live in? Who has a higher standard of life? Who enjoys splendid meetings? If we are enjoying all these things while you are deprived of them, you may decide for yourselves whether we, who are enjoying happy worldly lives, are in the wrong, or you who are living miserable lives of indigence are in the right? (Also see Surah Al-Kahf (XVIII): E.N.'s 37-38).

46That is, "On every critical occasion, Allah guides them to make right decisions and helps them to adopt the right way, and protects them from evil and wrong things; thus they go on making more and more progress on the right way."

47The boastful person was not a particular man but a typical chief of the disbelievers of Makkah. Everyone of them claimed, "Howsoever you may call the an erroneous and un-righteous person and threaten me with the Divine scourge, the tact is that I am more prosperous than you today and shall continue being blessed with favors in future as well. lust have a look at my riches, at my grandeur and at my estate, and at my well-known sons, and then say where you see any signs of the wrath of God.

48That is, the boastful words of his shall also be included in the record of his crimes and he shall have to bear the consequences of his arrogant claim.

49The Arabic word 'Izzan (from 'Izat) implies a powerful and strong person whom nobody may dare do any harm; here it means a person's having such a strong supporter that no enemy or opponent of his may even cherish an evil intention against him.

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

51That is: "Endure their persecutions patiently a little more, for the time of their punishment is coming near, for We have given them respite for a fixed term, and let that term expire."

52This implies two things: (1) Intercession will be allowed only for the one who might have received permission for it from the Merciful, that is, the one who believed in Allah in the world and made himself deserving of His pardon. (2) Only that one will be able to plead intercession who might have got permission for this from the Merciful, and not those ones whom people themselves had made their intercessors without any reason.

53This is to comfort the righteous people who were being persecuted and insulted in the streets of Makkah. They are being assured that the time is coming near when the people will honor and love them because of their righteous deeds and good conduct. Hearts will be attracted towards them and the world will hold them in high esteem. And this will happen according to a universal principle. Those who are wicked, proud and haughty and try to rule over the people with falsehood and hypocrisy can never captivate the hearts of the people; on the other hand, those who invite the people to the right way with truth, honesty, sincerity and good conduct succeed in winning their hearts in the end, even though at first they might have to face the indifference and opposition of the dishonest people.