Maryam
مريم98 āyāt · 24 tafsīrs
كهيعص
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. Kaf Ha Ya ‘Ayn Sad. The discussion on similar letters has already passed in Sūrah Al-Baqarah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
passionate, the Merciful: [19:1] Kafhaya c ayn sad: God knows bed what He means by these [letters]. [19:2] This is, a mention of your Lord’s mercy to His servant (' abdahu , a direcft objed of rahma, ‘mercy’) 1 Zachariah (an explication of it [the direcft objecft]), [19:3] when ( idh is semantically connected to rahma, ‘mercy’) he called out to his Lord a call, entailing a supplication, in secret, in the middle of the night, because this [time of the night] invites a fader reponse [to one’s supplication].
Open in library →ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. This is mention of your Lord’s mercy on His servant (peace be upon him), which I relate to you to take lessons from.
Open in library →Tafsir al-Jalalayn
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إِذْ نَادَىٰ رَبَّهُ نِدَاءً خَفِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. When he called on his Lord quietly, so that it is more likely to be accepted.
Open in library →Tafsir al-Jalalayn
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قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُن بِدُعَائِكَ رَبِّ شَقِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. He said: “My Lord, indeed my bones have become weak, the white hairs on my head have increased, and I was not unsuccessful in my supplicating You. In fact, every time I supplicated You, You accepted.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
dle of the night, because this [time of the night] invites a fader reponse [to one’s supplication]. [19:4] He said, ‘My Lord, truly the bones, all [the bones], within me have become feeble, weak, and my head is alight with grey hair ( shayban, a specification derived from the subjed of the verb in other words, hoariness has pread throughout his hairs jud as a park of fire preads through firewood) 2 and I wish to supplicate to you, and I have never been in my supplications to You, my Lord, unsuccessful, that is, [I have never been] disappointed, in the pad, so do not disappoint me in what…
Open in library →وَإِنِّي خِفْتُ الْمَوَالِيَ مِن وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا فَهَبْ لِي مِن لَّدُنكَ وَلِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. And I feared that my relatives will not be able to fulfil the rights of the religion after my death, due to their engrossment in the worldly life. And my wife is barren, so grant me from Yourself a child to help me.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ul, that is, [I have never been] disappointed, in the pad, so do not disappoint me in what follows. [19:5] And truly I fear my kinsfolk, namely, those who will succeed me [as closed after me] in kinship, such as [my] paternal cousins, after me, that is, after my death, [I fear] for the religion, led they forsake it, as You have witnessed in the case of the Children of Israel, in the way that they changed [their] religion, and my wife is barren, she does not conceive. So grant me from Yourself a successor, a son,
Open in library →يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ وَاجْعَلْهُ رَبِّ رَضِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. He will inherit prophethood from me and inherit from the family of Jacob (peace be upon him), and O Lord, make him pleasant in his religion, character and knowledge”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ligion, and my wife is barren, she does not conceive. So grant me from Yourself a successor, a son, [19:6] who may inherit from me (read yarithni in apocopated form as a reponse to the imperative date- ment [fa-hab li, ‘grant me’], or readyarithuni as an adjedfval qualification of waliyyan, ‘a successor’) and inherit (also read in both ways [mentioned]), 3 /rom the House of Jacob, my forefather, [inherit] knowl¬ edge and prophethood, and make him, my Lord, acceptable’, that is, pleasing to you.
Open in library →يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَىٰ لَمْ نَجْعَل لَّهُ مِن قَبْلُ سَمِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. So Allah accepted his supplication and called out to him: “O Zechariah, I am informing you of what will please you. I have accepted your supplication and granted you a boy whose name will be John. I have not given this name to anyone before him”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
inherit] knowl¬ edge and prophethood, and make him, my Lord, acceptable’, that is, pleasing to you. [19:7] God, exaltedbe He, in reponding to his requed for a son that will be the incarnation of His mercy, says: ‘O Zachariah! Indeed We give you good tidings of a boy, who will inherit in the way that you have requeded — whose name is John. Never before have We made anyone his namesake’, that is, [never has there been] anyone with the name ‘John’.
Open in library →قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَكَانَتِ امْرَأَتِي عَاقِرًا وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. Zechariah said, amazed at the power of Allah: “How will a child be born to me when my wife is barren and I have reached the limit of old age and weakness of bones?”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ore have We made anyone his namesake’, that is, [never has there been] anyone with the name ‘John’. [19:8] He said, ‘My Lord, how shall I have a son when my wife is barren and I have reached infirm old age?’ (‘itiyyan, [derives] from [the verb] ‘ata, ‘it became withered’) in other words, [he had reached] extreme old age, 120 years; and his wife had reached the age of 98 (‘atiya in terms of its root derives from ‘utuwwun, but the ta is vowelled as -ti-, to soften it, the fird wdw [vowel] is changed into a yd’ to be in harmony with the -ti- vowelling, while the second [wdw letter] is change…
Open in library →قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْئًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. The angel said: “The matter is as you have said, namely that your wife is barren and that you have reached the limit of old age and weakness of bones. However, your Lord said: For your Lord to create John from a barren mother and a father who has reached the extreme old age is easy. And I created you before this, O Zechariah, whilst you were not something to be mentioned as you were non-existent”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
second [wdw letter] is changed into a yd’ so that the [previ¬ ous] yd’ can be assimilated with it). [19:9] He said, ‘It, the matter [in quedion], of creating a boy from both of you, shall be so! Your Lord says, “It is easy for Me, namely, to redore your sexual potency and tear open your wife’s womb [in prepa¬ ration] for conception,/or I certainly created you before when you were nothing’”, [you were nothing] before your created form became manifed. As God wished to manifed this great power.…
Open in library →قَالَ رَبِّ اجْعَل لِّي آيَةً قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. Zechariah (peace be upon him) said: “My Lord, give me a sign I can feel content with and which will show that the glad tiding given to me by the angels has been attained”. He said: “Your sign of having attained what you were given glad tidings of is that you will not be able to speak to people for three days, not due to any illness, but rather you will be sound and well”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hairs is ishta’ala, ‘to be ablaze’. 3 In other words, either apocopated, wa-yarith, or wa-yarithu. [19:10] He said, ‘Lord, appoint for me some sign’, namely, some indication of my wife’s becoming preg¬ nant. Said He, ‘Your sign, for this, is that you shall not tpeak to people, that is, that you [should] refrain from peaking to them, but not [from peaking] the remembrance of God, exalted be He, for three nights, that is, together with the days thereof, as [Stated] in [surat] Al ‘Imran, for three days’ [Q.…
Open in library →فَخَرَجَ عَلَىٰ قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَىٰ إِلَيْهِمْ أَن سَبِّحُوا بُكْرَةً وَعَشِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. Then Zechariah came out to his people from his place of prayer, and indicated to them without speaking to glorify Allah at the beginning and end of the day.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
verb tukallima, ‘you shall [not] SJieak’) in other words, deSJiite there being no defecft [in you]. [19:11] So he emerged before his people from the sanctuary, that is, from the temple — they had been waiting for him to open it in order to perform [their] prayers therein after his command, as was the cuStom — and signalled, indicated, to them, ‘Make glorifications, perform prayers, at morning and evening’, at the beginning of the day and [at] its end, as per usual.…
Open in library →يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. Then John was born to him. Once he reached an age in which he could be addressed, I said to him: “O John, take the Torah firmly and with effort”. And I granted him understanding, knowledge, firmness, and resolve, whilst he was still a child.
Open in library →Tafsir al-Jalalayn
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وَحَنَانًا مِّن لَّدُنَّا وَزَكَاةً وَكَانَ تَقِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. And I granted him mercy from myself and kept him pure from sins. And he was pious, abiding by the commands of Allah and refraining from His prohibitions.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, firmly’, earnestly. And We gave him judgement, prophethood, while Hill a child, a three-year old; [19:13] and compassion, a mercy for mankind, from Us, from Our presence, and purity, a charity for them, and he was God-fearing — it is related that he never committed a sin, nor contemplated [com¬ mitting] one; [19:14] and dutiful to his parents, that is, virtuous towards them.…
Open in library →وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. And he was dutiful to his parents, soft with them and kind towards them. And he was neither arrogant regarding obedience to his Lord or his parents nor was he disobedient towards his Lord or his parents.
Open in library →Tafsir al-Jalalayn
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وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. And peace and safety be on him from Allah on the day he was born, the day he shall die and leave this life, and on the day he shall be raised alive on the Day of Judgment. These three places are the most frightening a person goes through, so if he is safe in them, he shall not have any fear in any other place.
Open in library →Tafsir al-Jalalayn
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وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. And mention, O Messenger, in the book revealed to you the story of Mary (peace be upon her), when she moved away from her family and stayed separately in a place to their east.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
which he sees what he will never have seen before — in these he will be given security [from fear]. [19:16] And mention in the Book, [in] the Qur’an, Mary, that is, [mention] her tale, when she withdrew from her family to an easterly place, that is, [when] she secluded herself in a place on the eaSt side of [her] home. [19:17] Thus she veiled herself from them, she draped herself in a veil to conceal herself while she washed her hair [from lice], or [washed] her clothes, or cleansed herself from her menses; whereupon We sent to her Our Spirit, Gabriel, and he assumed before her, after sh…
Open in library →فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. Thus, she made for herself a veil from the people which would cover her, so that they cannot see her when she is worshipping her Lord. Then I sent Gabriel (peace be upon him) to her, thus he appeared to her in the form of a perfectly-formed human. So she thought he has a malicious intention towards her.
Open in library →Tafsir al-Jalalayn
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قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. So when she saw him in the form of a perfectly-formed human heading towards her, she said: “I seek protection of the Merciful from you that any harm should come to me from you, if you are pious and fear Allah”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
fter she donned her clothes, the likeness of a well- proportioned human, perfecft in physical form. [19:18] She said, ‘Lo! I seek refuge in the Compassionate One from you! If you fear God’, and leave me alone on account of my invocation of refuge in God. [19:19] He said, ‘lam only a messenger of your Lord, that I may give you a boy [who shall be] pure’, in [his] prophethood. [19:20] She said, ‘How shall I have a boy when no human beinghas [ever] touched me, byway of con¬ jugality, neither have I been unchaCte?’, [neither have I been] a fornicator.
Open in library →قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. Gabriel (peace be upon him) said: “I am not a human. I am only a Messenger from your Lord who He has sent to you for me to give you a good pure child”.
Open in library →Tafsir al-Jalalayn
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قَالَتْ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. Mary said surprisingly: “How can I have a child when neither a husband nor anyone else has come near me nor am I an adulteress that I should have a child?”
Open in library →Tafsir al-Jalalayn
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قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ وَلِنَجْعَلَهُ آيَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا وَكَانَ أَمْرًا مَّقْضِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. Gabriel said to her: “The matter is as you said, namely that no husband or anyone else has touched you nor are you an adulteress. However, your Lord said: ‘To create a child without a father is easy for Me. And it is so that the child granted to you is a sign for people of the power of Allah, and a mercy from Me to them, due to the good they will achieve through him. And the creation of this child of yours is a fixed decree from Allah and written in the Preserved Tablet’.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hed me, byway of con¬ jugality, neither have I been unchaCte?’, [neither have I been] a fornicator. [19:21] He said, ‘It, the matter in question, of creating a boy from you without a father, shall be so! Your Lord has said: “It is easy for Me, in other words, by Gabriel’s breathing into you, by My command, so that you become pregnant with him — since what has been mentioned is meant as a reason, the follow¬ ing [Statement] is added as a supplement thereto: and so that We may make him a sign for mankind, of Our power, and a mercy from Us, to whoever believes in him.…
Open in library →فَحَمَلَتْهُ فَانتَبَذَتْ بِهِ مَكَانًا قَصِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. So she conceived him after the angel blew into her, then she withdrew with him to a place far from the people.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Gabriel breathed into the opening of her shirt, whereupon she sensed the formed foetus in her womb. [19:22] Thus she conceived him and then withdrew, retreated, with him to a diHantplace, far from her family. [19:23] And the birth pangs, the pains of childbirth, brought her to the trunk of the palm-tree, that she may support herself against it, and then she gave birth: the conception, formation [of the foetus] and de¬ livery [all] took place within one hour.…
Open in library →فَأَجَاءَهَا الْمَخَاضُ إِلَىٰ جِذْعِ النَّخْلَةِ قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. And the pangs of childbirth struck her and made her take refuge by the trunk of a date tree. Mary said: “If only I had died before this day and I was something not even mentioned, so that bad is not thought of me”.
Open in library →Tafsir al-Jalalayn
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فَنَادَاهَا مِن تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. Then Gabriel called to her from the bottom of the valley: “Do not grieve. Your Lord has made for you a spring of water beneath you from which you can drink.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
r, and become a forgotten thing, beyond recall!’, a thing abandoned which no one knows or mentions. [19:24] Then he called her from below her, namely, Gabriel — for he was lower than her, ‘Do not grieve. Your Lord has made below you a rivulet, a river of water, which had dried up. [19:25] And shake the trunk of the palm-tree towards you, [a palm-tree] which had withered (the bi- [in bi-jidh c i’l-nakhlati, ‘the trunk of the palm-tree] is extra) — there will drop (tusaqit , originally this is tatasaqat, but the second ta is changed into a sin and is assimilated with the [second] sin-, a va…
Open in library →وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. And hold the trunk of the tree and shake it; it will instantly drop fresh ripe dates on you.
Open in library →Tafsir al-Jalalayn
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فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26. So eat of the ripe dates, drink of the water, and be pleased with your child and do not grieve. And if you see any person who asks you regarding the child, say to him: ‘I have bound myself to silence for my Lord’s sake, so I will not speak to any person today’”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ecificatio n) fres h and ripe (janiyyan, an adjectival qualification of it [of rutaban, ‘dates’]). [19:26] So eat, of the dates, and drink, from the rivulet, and [let] your eye be comforted, by the child (‘ aynan, ‘ [your] eye’, a ^ecification derived from the subjecft of the verb, in other words [what is meant is] li-taqarra ‘aynuki bihi, ‘that your eye may be comforted by him’) that is, let it [your eye] be at peace and not covet any other than him; and if(imma: the nun of the conditional particle in is here assimilated with the extra ma ) you [happen to] see (tarayinna : the third cons…
Open in library →فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. Then Mary came carrying her child to her people. Her people said to her out of shock: “O Mary, you have committed a grave fabricated matter, by bringing a child without a father.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
[the following Statement]), so I will notipeak to any human today’”, that is, after [saying] this. [19:27] Then, carrying him, she brought him to her folk ( tahmiluhu, ‘carrying him’, a circumstantial qualifier), and they saw him, and they said, ‘O Mary, truly you have done a curious thing!, an astound¬ ing [thing], for you have begotten a son without [his having] a father. [19:28] O sitter of Aaron — he was a righteous man, in other words [what is meant is], O you who are like him in [terms of] chaStity — your father was not a wicked man, that is, a fornicator, nor was your mother uncha…
Open in library →يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. O one who resembles Aaron (a righteous man) in worship, your father was not an adulterer nor was your mother. You are from a pure household known to be righteous, so how can you bring a child without a father?”
Open in library →Tafsir al-Jalalayn
—
فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. She pointed towards her son Jesus (peace be upon him) who was in the cradle. So the people said in surprise: “How can we talk to a child who is in the cradle?”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
tor, nor was your mother unchatte’, that is, a fornicatress: so how is it that you have this child? [19:29] Thereat she pointed, them, to him, intimating [to them that they], ‘talk to him’. They said, ‘How can we talk to one who is, who happens to be, in the cradle, [ttill] a little child?’ [19:30] He said, ‘Lo! I am God’s servant.…
Open in library →قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. Jesus (peace be upon him) said: “I am the servant of Allah. He gave me the Gospel and made me one of His prophets.
Open in library →Tafsir al-Jalalayn
—
وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
31. And He made me a great benefit for the servants wherever I am. And He ordered me to perform prayer and give Zakat for as long as I live.
Open in library →Tafsir al-Jalalayn
—
وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
32. And He made me righteous to my mother. And He did not make me arrogant towards the obedience of my Lord nor did He make me disobedient to her.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
on me prayer and alms-giving. He has commanded me to [do] both of these, as long as I remain alive; [19:32] and [He has made me] dutiful towards my mother (barran, in the accusative because of the implicit [verb] ja’alani, ‘He has made me’). And He has not made me arrogant, haughty, wretched, disobedient to his Lord. [19:33] And peace, from God, be upon me the day I was born, and the day I die, and the day I shall be raised alive!’ — the same is being said about him as [was said above] regarding the lord John.…
Open in library →وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
33. And safety from the satans and his helpers is on me on the day of my birth, the day of my death and the day I shall be raised on the Day of Judgment. The satan has no evil effect on me in these three frightening places”.
Open in library →Tafsir al-Jalalayn
—
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
34. He who is described with these qualities is Jesus, son of Mary. And this discussion is the word of truth regarding him, not that which is said by the misguided who doubt and disagree in his affair.
Open in library →Tafsir al-Jalalayn
—
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
35. It does not befit Allah to have a son, exalted and free He is from this. When He intends something, it is enough for Him to say regarding this thing: Be, and it most definitely becomes. So He who is like this is free from having a son.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e] al-mirya ) — they are the Christians, who say, ‘Indeed Jesus is the son of God’; [but] they lie. [19:35] It is not [befitting] for God to take to Himself a son. Glory be to Him — in affirmation of His being transcendent above [doing] such a thing. When He decrees a thing, that is, [when] He will for it to happen, He only says to it, ‘Be!’, and it is (read fa-yakunu because of an implied [pronoun] huwa [sc. fa-huwa yakunu ]; or read fa-yakuna because of an implied an [sc. an yakuna ]). An example of this is His creating Jesus without [his having had] a father.
Open in library →وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
36. And Allah, may He be glorified, is both my Lord and your Lord, so make worship sincere for Him alone. This which I have mentioned to you is the straight path that leads to the pleasure of Allah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d an [sc. an yakuna ]). An example of this is His creating Jesus without [his having had] a father. [19:36] And indeed God is my Lord and your Lord. So worship Him (read [the introductory particle] as anna, with an implicit [preceding] udhkur, ‘mention’; or read [it] as inna, with an implicit [preceding] qul, ‘say’, 5 6 [a reading] indicated by [the facft that God says elsewhere] ‘I only said to them that which You commandedme: “Worship God, my Lord and your Lord” ’ [Q. 5:117]). This, that has been mentioned, is a Straight path, a route leading to Paradise.
Open in library →فَاخْتَلَفَ الْأَحْزَابُ مِن بَيْنِهِمْ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
37. But the factions of Jews and Christians differed regarding the matter of Jesus (peace be upon him). The Jews said about him that he is a magician. Some Christians said about him that he is the son of Allah. Woe to those who differ regarding him, from witnessing the great Day of Judgment, due to its scenes, reckoning and punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ord” ’ [Q. 5:117]). This, that has been mentioned, is a Straight path, a route leading to Paradise. [19:37] But the factions differed among themselves, that is to say, the Christians, [they differed] regard¬ ing Jesus: was he the son of God? A god alongside Him? Or [was he] the third of three [gods]? So woe — [meaning] severe punishment [will be meted out] — to those who disbelieve, [those who disbelieve] in the way mentioned and in other ways, at the scene of an awful Day, that is to say, [woe to them] when they are present at the Day of Resurrection and [witnessing] its terrors.
Open in library →أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا لَٰكِنِ الظَّالِمُونَ الْيَوْمَ فِي ضَلَالٍ مُّبِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
38. How horrible is what they will hear and see on the Day of Judgment, and how severe it will be for them. And how strange will be their condition which you will see. However, the oppressors in this worldly life are clearly misguided from the straight path. They will not prepare for the afterlife until it will suddenly come to them whilst they are in their wrongdoing.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
o say, [woe to them] when they are present at the Day of Resurrection and [witnessing] its terrors. [19:38] How hearing they are and seeing, they are (these two constructions [are used to] express ‘amaze¬ ment’, meaning, ‘how well they [will] hear and how well they [will] see’) on the Day when they come to Us, in the Hereafter.…
Open in library →وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
39. And warn the people, O Messenger, of the Day of Regret when the evildoer will regret his evil-doings and when the righteous will regret not being more obedient, when the scrolls of the servants will be wrapped, their reckoning is finished and each person goes towards what he had sent forward. But they have been deceived by their worldly life and are unmindful of the Hearafter, and they do not accept the Day of Judgment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
y will [be able to] hear and see in the Hereafter after they had been deaf and blind in this world. [19:39] And warn them, threaten, O Muhammad (s), the disbelievers of Mecca, of the Day of Regret, namely, the Day of Resurrection, on which the sinner will regret not having been virtuous in [the life of] this world, when the matter will be decided, for them thereupon, that they be chastised, while they, in this world, are [yet] heedless, of it, and do not believe, in it [the Day of Resurrection]. [19:40] Indeed We (inna nahnu, [a repetition of the firSt person] for emphasis), shall inherit…
Open in library →إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. I am the one who will remain after the creation has perished. I shall inherit the earth and those on it, because they will have perished and I will remain after them, and I own them and do with them as I want. To Me alone they shall return on the Day of Judgment to be reckoned and recompensed.
Open in library →Tafsir al-Jalalayn
—
وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
41. And mention, O Messenger, in the Qur’ān which has been revealed to you the story of Abraham (peace be upon him). He was very truthful and firmly believed the signs of Allah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
stroying them, and to Us they shall be returned, thereon [on the Day of Resurrection] for requital. [19:41] And mention, to them, in the Book Abraham, that is, [mention] his tale. Indeed he was a truth¬ ful one ([the intensive form siddiq] means ‘extremely truthful’), a prophet (the following [Statement] substitutes for the [preceding] predicate). 7 [19:42] When he said to his father, Azar, ‘O my father! (the [final] ta here [of abati\ has replaced the [possessive] ya of [genitive] annexation [sc.…
Open in library →إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
42. When he said to his father Azar: “O father, why do you worship besides Allah an idol which does not hear your supplication if you supplicate it, does not see your worship when you worship it, does not remove harm from you and does not bring any benefit to you?
Open in library →Tafsir al-Jalalayn
—
يَا أَبَتِ إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
43. O father, such knowledge has come to me through revelation which has not come to you, so follow me and I shall guide you to the straight path.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, and is of no avail to you, suffices you [not], in any way? whether in [terms of] benefit or harm. [19:43] O my father! Indeed there has come to me of knowledge that which has not come to you. So fol¬ low me that I may guide you to a path, a route, that is right, [that is] Straight. 5 In other words if one reads the Arabic as anna, then the following is implicit, ‘Mention that God is my Lord ...’; and if one reads it as inna, then the following is implicit, ‘Say, “Indeed God is my Lord’”, so that the former introduces a subordinate clause, while the latter emphasises an independent one.…
Open in library →يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
44. O father, do not worship the satan by obeying him. The satan is disobedient to the Merciful, as He ordered him to prostrate to Adam but he did not prostrate.
Open in library →Tafsir al-Jalalayn
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يَا أَبَتِ إِنِّي أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
45. O father, I fear a punishment from the Merciful will afflict you if you die in your disbelief, then you will be a companion to him in punishment due to your befriending him”.
Open in library →Tafsir al-Jalalayn
—
قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ وَاهْجُرْنِي مَلِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
46. Azar said to his son Abraham (peace be upon him): “Are you turning away from the idols I worship, O Abraham? If you do not stop criticising my idols, I shall pelt you with stones. Leave me for a long time. Do not talk to me or be with me”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
o not repent, and then you become an ally of Satan, an assistant and a comrade [of his] in the Fire. [19:46] He said, ‘Are you renouncing my gods, O Abraham?, so that you are denouncing them [in this way] ? If you do not desift, from criticising them, I shall surely assail you, with atones, or with evil words, so beware of me; and flay away from me for a long time’.
Open in library →قَالَ سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
47. Abraham (peace be upon him) said to his father: “Greetings of peace to you from me. You will not face from me what you dislike. I shall seek forgiveness and guidance from my Lord for you. He is very kind to me.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
sail you, with atones, or with evil words, so beware of me; and flay away from me for a long time’. [19:47] He said, ‘Peace be to you, from me — in other words, I shall not cause you any harm. I shall ask forgiveness of my Lord for you. Truly He is ever gracious to me (hafiyyan, from hafiyyun, meaning barrun, ‘kind’) answering my prayers. And indeed he [Abraham] fulfilled his above-mentioned promise [as described] in [surat] al-Shuara, And forgive my father [Q.…
Open in library →وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَىٰ أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
48. And I shall leave you and leave the idols you worship besides Allah, and I shall call upon my Lord alone, without associating any partner with Him. Perhaps He will not deprive me if I pray to Him, otherwise I will be unsuccessful in praying to Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
r to him that he [Abraham’s father] was an enemy of God, as mentioned in [surat] Bara a [Q. 9:114]. [19:48] And I shall shun you and that which you call upon, [that which] you worship, besides God. I will supplicate, I will worship, my Lord — hopefully in calling upon, in worshipping, my Lord I shall not be wretched’, as you have become wretched by your worship of idols. [19:49] And so after he had shunned them and that which they worshipped besides God, by having set off to the Holy Land, We gave him, two sons for him to find solace in, Isaac and Jacob, and each, of the two, We made a p…
Open in library →فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
49. So when he left them and their gods they used to worship besides Allah, I replaced for him his loss of family, and so I gave him his son Isaac and I gave him his grandson Jacob. And each one of them I made a prophet.
Open in library →Tafsir al-Jalalayn
—
وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
50. And out of My mercy, I gave them much good alongside prophethood. And I established for them good praise which remains on the tongues of people.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
him, two sons for him to find solace in, Isaac and Jacob, and each, of the two, We made a prophet. [19:50] And We gave them, all three [of them], out of Our mercy, wealth and offering, and We assigned for them a worthy repute [one] that is lofty, sublime, namely, [We assigned] fair praise [of them] among all the members of the [Abrahamic] religions. [19:51] And mention in the Book Moses.…
Open in library →وَاذْكُرْ فِي الْكِتَابِ مُوسَىٰ إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَّبِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
51. And mention, O Messenger, in the Qur’ān revealed to you the story of Moses (peace be upon him). He was chosen and selected, and he was a Messenger and prophet.
Open in library →Tafsir al-Jalalayn
—
وَنَادَيْنَاهُ مِن جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
52. I called him from the side of the mountain that was on the right in relation to where Moses (peace be upon him) was, and I brought him near in communion, where Allah let him hear His speech.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
‘he was delivered’] as in God had delivered him from defilement) and he was a messenger, a prophet. [19:52] And We called him — with the words, ‘O Moses! Verily I am God’ [Q. 27:9] — from the right side of the Mount (al-Tiir, is [actually] the name of a mountain) 8 that is, [from the side] to the right of Moses as he was approaching [the Mount] from Midian; and We brought him near in communion, as God, exalted be He, made him hear His ^Jieech.
Open in library →وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
53. I gave him, out of My grace and favour, his brother Aaron (peace be upon him) as a prophet, in answer to his prayer when he asked his Lord for that.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
rom Midian; and We brought him near in communion, as God, exalted be He, made him hear His ^Jieech. [19:53] And We gave him out of Our mercy. Our grace, his brother Aaron (Harun, either a substitution [for akhahu, ‘his brother’], or an explicative supplement [thereof]), [likewise] a prophet (nabiyyan, a cir¬ cumstantial qualifier, constituting the import of the ‘gift’ [to Moses], which was in response to his [Mo¬ ses’s] request that He [God] send forth his brother with him; he [Aaron] was older in years than him).
Open in library →وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
54. And mention, O Messenger, in the Qur’ān revealed to you, the story of Ishmael (peace be upon him). He was true to his promise - whenever he made a promise he fulfilled it - and he was a messenger and prophet.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s’s] request that He [God] send forth his brother with him; he [Aaron] was older in years than him). [19:54] And mention in the Book Ishmael. Indeed he was true to his promise — he never promised anything which he did not fulfil; he [once] waited for three days for someone whom he had promised [to meet]; or [it is said that he waited] an entire year until that person [finally] returned to the place in which he [Ishamel] was [supposed to have met the former]; and he was a messenger, to [the tribe of] Jurhum, a prophet [likewise].
Open in library →وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
55. He used to instruct his household to keep up the prayer and to give Zakat, and his Lord was well pleased with him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ed to have met the former]; and he was a messenger, to [the tribe of] Jurhum, a prophet [likewise]. [19:55] He used to enjoin upon his kinsfolk, that is, his people,prayer and the [payment of] alms, and he was pleasing to his Lord (mardiyyan, ‘pleasing’, is actually marduwwun, but both waw letters have been changed to two ya letters, while the kasra vowel [has also been changed to] a damma vowel). 8 This means that the translation should properly be ‘from the right side of [Mount] Tur’; however, the consensus is that tur in Arabic actually means ‘mountain’. [19:56] And mention in the Boo…
Open in library →وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
56. And mention, O Messenger, in the Qur’ān which has been revealed to you, the story of Idris (peace be upon him). He was very truthful and firmly believed in the signs of his Lord, and he was one of the prophets of Allah.
Open in library →Tafsir al-Jalalayn
—
وَرَفَعْنَاهُ مَكَانًا عَلِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
57. I raised his mention by the prophethood I gave him and he therefore was of a high rank.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
on in the Book Idris , 9 who was Noah’s great-grandfather. Indeed he was a truthful one, a prophet. [19:57] And We raised him to a high Station — he is alive in the fourth, or sixth, or seventh heaven, or [he is] in Paradise into which he was admitted after he was made to experience death and brought back to life, and he has not exited therefrom.
Open in library →أُولَٰئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ مِن ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
58. Those who were mentioned in this Sūrah, beginning with Zachariah and ending with Idris (peace be upon them) are the ones whom Allah blessed with prophethood, from the children of Adam (peace be upon him), and from the children of those whom I carried in the Ark with Noah (peace be upon him), and from the children of Abraham and the children of Jacob (peace be upon them), and from those whom I blessed with guidance to Islam and whom I chose and made prophets. When they heard the verses of Allah being recited, they prostrated to Allah, weeping out of His fear.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ed after he was made to experience death and brought back to life, and he has not exited therefrom. [19:58] Those (ulaika is the subject) to whom God has been gracious (alladhina anama’Llahu ‘alayhim is an adjectival qualification of it [of the subjed:]) from among the prophets (mina’l-nabiyyina, an ex¬ plication of it [of the subjed] functioning like an adjectival qualification in terms of import.…
Open in library →فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ فَسَوْفَ يَلْقَوْنَ غَيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
59. After these chosen prophets came followers of evil and deviation, who neglected prayer by not offering it in the required manner, and who perpetrated sins driven by their own desires such as fornication. These people will come face to face with evil and disappointment in Hell.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ginally [formed from] bakuyyin, but the wdw is changed into a ya and the damma vowel into a kasra). [19:59] But there succeeded after them a posterity who neglected the prayer, by abandoning [perform¬ ance of] it, [a posterity] such as the Jews and the Christians, and followed [their] luSts, in the way of aCts of disobedience.…
Open in library →إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْئًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
60. But those who repented from their neglect and excess, who had faith in Allah, and who did righteous deeds; those who possess such attributes will enter Paradise and the reward of their actions will not be reduced in the least.
Open in library →Tafsir al-Jalalayn
—
جَنَّاتِ عَدْنٍ الَّتِي وَعَدَ الرَّحْمَٰنُ عِبَادَهُ بِالْغَيْبِ إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
61. Gardens of residence and permanence, which the Merciful promised His servants in the Ghaib that He will make them enter them. They did not see them but they believed in them. Allah’s promise of Paradise - even though it is in the Ghaib - will most certainly come to pass.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ter Paradise and shall not be wronged, they shall [not] be diminished, in any way, in their reward; [19:61] [they shall enter] Gardens of Eden, as [a place of] residence ( jannati ‘Adnin, substitutes for al-janna, ‘Paradise’) which the Compassionate One has promised to His servants [a promise] in the Unseen ( bi’l-ghaybi, a circumstantial qualifier, in other words [a promise made while] they do not see it).…
Open in library →لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
62. There they will not hear anything futile nor any obscene talk. Instead they will hear the greeting of peace to one another and the greeting of peace from the angels to them. They will be given whatever type of food they desire in the morning and evening.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
); or [what is meant by] His promise here is Paradise, to which those deserving of it shall arrive. [19:62] Therein they shall not hear anything that is trifling, of talk, but, they shall hear, only [agree¬ ing of] ‘Peace!’, from the angels to them, or from some among them to others. And therein they will have their provision morning and evening, in other words, according to the [equivalent] measure of these two in the [life of this] world, since there is no day or night in Paradise, only everlasting light and illumination. [19:63] That is the Paradise which We shall give as inheritance,…
Open in library →تِلْكَ الْجَنَّةُ الَّتِي نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
63. This Paradise, described with the above attributes, is the one that I will give to those of My servants who fulfilled the Commandments and avoided the Prohibitions.
Open in library →Tafsir al-Jalalayn
—
وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ وَمَا كَانَ رَبُّكَ نَسِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
64. And say - O Gabriel - to Muhammad (peace be upon him): The angels do not descent of their own accord. They only descend at Allah’s command. Everything ahead of us in the Hearafter, everything behind us in the world, and everything in between the world and the Hearafter, all belong to Allah. Your Lord, O Messenger, would not forget anything.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
which] We shall lodge, those of Our servants who are God-fearing, through [their] obedience of Him. [19:64] When the Revelation 12 did not come for a number of days, the Prophet (s) said to Gabriel, ‘What prevents you from visiting us more often than you do?’ and so the following was revealed: And We do not descend except by the commandment of your Lord.…
Open in library →رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ هَلْ تَعْلَمُ لَهُ سَمِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
65. He is the Creator of the heavens and the Creator of the earth and their Owner and Controller. He is also the Creator, Owner and Controller of everything in between them so worship Him alone, for He alone is deserving of worship. Remain firm in worshipping Him, for He has no likeness or partner who shares this worship with Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hat He is never neglectful of you [even] when the Revelation is postponed from [being sent to] you. [19:65] He is, the Lord, the Owner, of the heavens and the earth and all that is between them. So wor¬ ship Him and be fteadfaft in His worship, in other words, [continue to] perform it patiently. Do you know [of] anyone who could be His namesake?, [anyone] named with that [same title]? No!
Open in library →وَيَقُولُ الْإِنسَانُ أَإِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
66. The disbeliever, who rejects resurrection, mockingly says: What, when I die, I will come out of my grave alive for a second time? This is far-fetched.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
tly. Do you know [of] anyone who could be His namesake?, [anyone] named with that [same title]? No! [19:66] And man, the denier of the Resurrection — namely, Ubayy b. Khalaf or al-Walid b. al-Mughira, concerning whom the verse was revealed — says, ‘When (read a-idha, either pronouncing the second hamza, or not, but inserting an alif between the two [hamzas] in both [readings]) I am dead, shall I then be brought forth alive?’, from the grave, as Muhammad (s) says? (the interrogative [here] statement is meant as a denial, in other words [he means to say] I shall not be brought forth alive a…
Open in library →أَوَلَا يَذْكُرُ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
67. Does this person who rejects resurrection not remember that I created him previously when he was nothing? He can then use the first creation as evidence for the second creation, even though the second creation will be simpler and easier?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, ‘shall I then]). He [God] then responds to him with the following saying [of His], exalted be He: [19:67] Does not man then remember (yadhdhakaru, is actually yatadhakkaru, but the ta has been changed to a dhal and assimilated with the [other] dhal; a variant reading leaves it as yadhkuru ) that We created him before, when he was nothing?, and thus infer from the first aCt [of creation] the [possibility of] resurrection.
Open in library →فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَالشَّيَاطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
68. By your Lord, O Messenger, I will take them out of their graves to the place of gathering along with the satans who had misled them. Then I will push them towards the doors of Hell, humiliated and on their knees.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
he was nothing?, and thus infer from the first aCt [of creation] the [possibility of] resurrection. [19:68] For by your Lord, We will surely gather them, namely, the deniers of the Resurrection, and the devils, that is to say, We shall gather every one of them with his devil [bound together] in a chain; then We shall bring them around Hell, [around] the outside of it, crouching, on their knees ( [jithiyyan is] the plural of jathin, and is originally [formed as] jathawuwwin or jathawiyyun [deriving] from [the verb] jatha, [imperfect tense] yajthu or yajthi, two [variant] forms). [19:69] T…
Open in library →ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَٰنِ عِتِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
69. I shall violently pull out from each of the groups of deviation those who were most disobedient, and these are their leaders.
Open in library →Tafsir al-Jalalayn
—
ثُمَّ لَنَحْنُ أَعْلَمُ بِالَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
70. Then I know best about those who most deserve to enter the Fire and endure and suffer its heat.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ery secft, whichever of them was mo ft hardened in disdain, in insolence, of the Compassionate One. [19:70] Then indeed We shall know be ft those moil deserving of it, mod worthy of [being in] Hell, the mo St hardened of them and others [like them], for the burning, for the admission [into it] and the scorching [therein], and We shall Start with them {[siliyyan is] originally [formed as] salawiyyun, from [the verb] saliya or salaya). [19:71] There is not one of you but shall come to it, that is, [but] shall enter Hell.…
Open in library →وَإِن مِّنكُمْ إِلَّا وَارِدُهَا كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
71. There is not one among you - O people - who will not cross over the bridge placed over Hell. Your Lord has made this crossing an incumbent decree and no one can push back His decree.
Open in library →Tafsir al-Jalalayn
—
ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا وَّنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
72. Then after this crossing over the bridge, I will deliver those who were mindful of their Lord by fulfilling His instructions and avoiding His prohibitions, and I will leave the wrongdoers kneeling on their knees without being able to escape from it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ed by your Lord, [something which] He made inevitable and [which] He decreed; He will not waive it. [19:72] Then We will deliver (read nunajji or nunji) those who were wary, of [committing] idolatry or disbelief, [We will deliver them] from it, and leave those who did wrong, by way of idolatry and disbelief, crouching therein, on their knees.
Open in library →وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
73. When My clear revelations to My Messenger are recited to people, the disbelievers say to the believers: Which of our two parties is better in residence and dwelling and superior in assembly and gathering: Our party or your party?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
and leave those who did wrong, by way of idolatry and disbelief, crouching therein, on their knees. [19:73] And when Our manifest, evident ( bayyinatin, ‘manifest’, is a circumstantial qualifier) signs, in the Qur’an, are recited to them, namely, [to] the believers and the disbelievers, those who disbelieve say to those who believe, ‘Which of the two parties — us or you — is better in flat ion, in lodging and abode (read as maqaman, it is [derived] from [the firSt form] qama, ‘he Stood’; read as muqaman, it is [derived] from the [fourth form] aqama, ‘he took up residence’) and more excell…
Open in library →وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَاثًا وَرِئْيًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
74. How many were the nations that I destroyed before these disbelievers who are proud of their material superiority, who had surpassed them in riches and in their outward appearance due to their expensive clothing and their bodily luxuries.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e the bet¬ ter of the two parties]’, and so we will fare better than you. God, exalted be He, says: [19:74] And how many — in other words, many — a generation, that is, a community from among the communities of the paSt, have We deftroyed before them, who were superior in [their possession of] gear, in wealth and chattel, and in appearance, [superior] as a sight ( ri’yan derives from [the infinitive] al-ru’ya ) . Thus in the same way that We destroyed those [ones] because of their disbelief. We will destroy
Open in library →قُلْ مَن كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَٰنُ مَدًّا حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
75. Say - O Messenger: The Merciful will grant respite to those wallowing in their misguidance, so that they fall further into it, until when they see what they have been warned about- either the swift punishment in this world or the punishment postponed to the Day of Judgment - then they will realise who is worse situated and who has the weakest forces. Is it their party or the party of the believers.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
) . Thus in the same way that We destroyed those [ones] because of their disbelief. We will destroy [19:75] Say: ‘As for him who is in error ( man kdna fi’l-dalalati, a conditional clause, the response to which is [fa’l-yamdud, ‘He shall prolong’ and what follows it]) the Compassionate One shall defer (fa’l- yamdud, functions in the sense of a predicate) him, from chastisement by [granting him] some respite, in this world, drawing him on [to his eventual chastisement] gradually, until, when they catch sight of that which they were promised, whether it be chastisement [in this world], by be…
Open in library →وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
76. In contrast to the respite granted to those people so that they fall further into misguidance, Allah gives more guidance and obedience to those who are guided. Righteous deeds that lead to perpetual happiness are more beneficial - in the sight of your Lord, O messenger, in terms of their recompense and have a better outcome.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
? Their hoSts will be the devils, while the hoSts of the believers againSt them will be the angels. [19:76] And God increases in guidance those who found [right] guidance, through faith, [increasing them] by way of the signs He reveals to them; and the enduring things, the righteous deeds — namely, obedience [the reward of] which endures for that person — are better in your Lord’s sight in [terms of] reward, and better in [terms of the] return, that is, as something which will be repaid and returned to him [the believer], in contrast to the deeds of the disbelievers.…
Open in library →أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
77. Have you, O messenger, seen the man who denies My evidences, rejects My warning and says: If I die and am resurrected, I will certainly be given a lot of wealth and children?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
the same in] their Statement, ‘ Which of the two parties is better in Station?’ [above, Q. 19:73]. [19:77] Have you seen him who disbelieves in Our signs, namely, al-‘As b. Wa’il, 13 and says, to Khabbab b. al-Aratt 14 — who had said to him, ‘You will be resurrected after death!’, and who had requested from him repayment of money — ‘I shall assuredly be given, on the supposition that there is [such a thing as] resurrection, wealth and children?’, and so I will repay you [then], God, exalted be He, says:
Open in library →أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِندَ الرَّحْمَٰنِ عَهْدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
78. Does he have knowledge of the Ghaib and therefore he said that with some proof? Or does he have a pledge with his Lord to enter him into paradise and to give him wealth and children?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
as] resurrection, wealth and children?’, and so I will repay you [then], God, exalted be He, says: [19:78] Has he come to learn [something] of the Unseen, that is, has he been given [some] knowledge of it and [of the faCt] that he will be given what he has mentioned (here the interrogative hamza [of a-ittalaa, ‘has he come to learn?’] suffices in place of the conjunctive hamza, which has therefore been omitted) or has he made a covenant with the Compassionate One?, to [the effeCt that he] be given what he claims?
Open in library →كَلَّا سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
79. The matter is not as he claimed. I will certainly record what he says and does; and I will give him a punishment over and above his punishment because of the falsehood that he claims.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
as he made a covenant with the Compassionate One?, to [the effeCt that he] be given what he claims? [19:79] Nay, he shall not be given [any of] that, but We will assuredly write down. We shall command that it be written down, that which he says and prolong for him the chastisement endlessly. We shall give him because of that [claim] an extra chastisement, in addition to the chastisement for his disbelief; [19:80] and We shall take over from him that which he talks about, of wealth and children, and he shall come to Us, on the Day of Resurrection, alone, with neither wealth nor children.
Open in library →وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
80. I shall inherit the wealth and children he leaves behind after I destroy him, and he will come to Us on the Day of Judgement all alone, with the wealth and fame that he enjoyed having been taken away from him.
Open in library →Tafsir al-Jalalayn
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وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لِّيَكُونُوا لَهُمْ عِزًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
81. The idolaters have taken for themselves things of worship other than Allah, so that they may be a support and source of assistance for them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
dren, and he shall come to Us, on the Day of Resurrection, alone, with neither wealth nor children. [19:81] And they, namely, the disbelievers of Mecca, have taken besides God, graven images [as], [other] gods, for them to worship, that they may be for them a [source of] might, [that they may be] intercessors before God, so that they will not be chaStised. [19:82] Nay, that is to say, there is none to prevent their being chaStised, but they, namely, the [idol] gods, shall reject their worship, that is, they will deny it — as [is Stated] in another verse: It was not us that they used to w…
Open in library →كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
82. The matter is not as they claimed. These things that they worshipped besides Allah will reject the idolaters’ worship of them on the Day of Judgment. They will disassociate themselves from them and become their enemies.
Open in library →Tafsir al-Jalalayn
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أَلَمْ تَرَ أَنَّا أَرْسَلْنَا الشَّيَاطِينَ عَلَى الْكَافِرِينَ تَؤُزُّهُمْ أَزًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
83. Have you, O Messenger, not seen that I sent the satans and gave them authority over the disbelievers inciting them to commit sins and prevent others from Allah’s religion?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d they shall be [pitted] againSt them as opponents, enemies, supporting one another [againSt them]. [19:83] Have you not regarded that We unleash the devils againSt, We have set them upon, the disbe¬ lievers to urge them, to incite them to [commit] aCts of disobedience, impetuously? [19:84] So do not make haSte againSt them, to demand [that they receive] chastisement. Indeed We are only counting for them, the days and the nights, or [their] every breath, carefully, until the time 13 This is al-‘As b.…
Open in library →فَلَا تَعْجَلْ عَلَيْهِمْ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
84. Do not be hasty, O Messenger, in asking Allah to punish them quickly. I am keeping a close record of their lives, until when the period of their respite comes to an end, I will punish them with what they deserve.
Open in library →Tafsir al-Jalalayn
—
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَٰنِ وَفْدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
85. Remember, O Messenger, the Day of Judgment when I will gather those who were mindful of their Lord - by fulfilling His instructions and avoiding His prohibitions - to their Lord as a delegation that is honoured and respected.
Open in library →Tafsir al-Jalalayn
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وَنَسُوقُ الْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
86. I will drive the disbelievers to Hell thirsty.
Open in library →Tafsir al-Jalalayn
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لَّا يَمْلِكُونَ الشَّفَاعَةَ إِلَّا مَنِ اتَّخَذَ عِندَ الرَّحْمَٰنِ عَهْدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
87. These disbelievers will not have the power to intercede for one another, except for those who had taken a pledge with Allah in the world by having faith in Him and in His messengers.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
thirdly herd ( wirdan, the [accusative] plural of wan'd, meaning ‘one who is thirSty and on foot). [19:87] They, namely, mankind, will not have the power to intercede, save him who has made a cov¬ enant with the Compassionate One, [the covenant being] the profession of la ilaha illa’Llah wa-la hawla wa-la quwwata ilia bi’Llah, ‘there is no god but God, and there is no power or Strength except in God’. [19:88] And they say, that is, the Jews and the Christians and those who claim that the angels are God’s daughters, ‘The Compassionate One has taken a son’.…
Open in library →وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
88. The Jews, the Christians and some of the idolaters said: The Merciful has taken a son.
Open in library →Tafsir al-Jalalayn
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لَّقَدْ جِئْتُمْ شَيْئًا إِدًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
89. You - who say this - have indeed brought something monstrous.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e He, says to them: [19:89] Truly you have uttered something hideous, that is, a great abomination. [19:90] The heavens are almoCt (read takadu, or yakadu) rent (read takadu tatafattarna), by being torn apart (a variant reading has yanfatirna), because of it and the earth [is almost] Tplit asunder, and the mountains [almost] fall down crashing, collapsing on top of them, because of [the fad]: [19:91] that they have ascribed a son to the Compassionate One.…
Open in library →تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
90. The heavens almost rupture because of this detested statement, the earth almost splits, and the mountains almost fall in ruins.
Open in library →Tafsir al-Jalalayn
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أَن دَعَوْا لِلرَّحْمَٰنِ وَلَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
91. All of this because they have attributed a son to the Merciful. Allah is high above that by far.
Open in library →Tafsir al-Jalalayn
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وَمَا يَنبَغِي لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
92. It is not befitting of the Merciful to take a son as He is pure of that.
Open in library →Tafsir al-Jalalayn
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إِن كُلُّ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَٰنِ عَبْدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
93. There is no angel, human being or jinn in the heavens and earth but that he will come in submission to his Lord on the Day of Judgment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e Majesty of] the Compassionate One to take a son, that is to say, such a thing does not befit Him. [19:93] There is none in the heavens and the earth but he comes to the Compassionate One as a servant, servile, submissive, on the Day of Resurrection, including [individuals such as] Ezra and Jesus. [19:94] Verily He knows their number and has counted them precisely, and therefore [the knowledge of] their total number does not elude Him, not even [the knowledge] of one of them. [19:95] And each one of them will come to Him on the Day of Resurrection, [each one] alone, without wealth or an…
Open in library →لَّقَدْ أَحْصَاهُمْ وَعَدَّهُمْ عَدًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
94. He has full knowledge of them and has numbered them exactly. Nothing of theirs is hidden from Him.
Open in library →Tafsir al-Jalalayn
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وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
95. Each one of them will come to Him on the Day of Judgment alone, without any helper or any wealth.
Open in library →Tafsir al-Jalalayn
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إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
96. Those who have faith in Allah, and do righteous actions that Allah is pleased with, Allah will create for them love by His loving them and by making them beloved to His servants.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to Him on the Day of Resurrection, [each one] alone, without wealth or any helper to protecft him. [19:96] Truly those who believe and perform righteous deeds —for them the Compassionate One shall appoint love, between them, so that they have mutual love and affecftion, and God, exalted be He, will love them. [19:97] Indeed We have made it easy, namely, the Qur’an, in your tongue, only that you may bear good tidings therewith to the God-fearing, those who will be prosperous because of their faith, and warn, threaten, therewith a folk [who are] contumacious ( luddan, the [accusative] plur…
Open in library →فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
97. We have made this Qur’ān easy by revealing it in your own language, O Messenger, so that you may bring glad news to those who are mindful by fulfilling My instructions and avoiding My prohibitions, and so that you may warn a people who are harsh in disputing and stubborn in accepting the truth.
Open in library →Tafsir al-Jalalayn
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وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
98. How many communities I have destroyed before your people! Do you perceive a single one of those communities today, or hear any sound from them? What afflicted them may afflict others when Allah gives permission.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
words, [extremely] disputatious, [using] false arguments — and they are the disbelievers of Mecca. [19:98] And how many — in other words, many — a generation, namely, [how many] a community from among the communities of the paSt, We have destroyed before them, for their denial of [Our] messengers. Can you see, [can] you find, [so much as] one of them, or hear from them [so much as] the faintest sound? No, indeed! So, juSt as We destroyed those [folk], We shall destroy these [Meccans]. Meccan, except for verses 130 and 131, which areMedinese; it consists of 135,140 or 142 verses, revealed…
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