ayah_text: Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."

ayah_text_ar: قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌ وَٰحِدٌ ۖ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًا صَـٰلِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا

ayah_tafsir:
## Muhammad is a Human Being and a Messenger, and the God is One

Allah says to His Messenger Muhammad ,

قُلْ

(Say) to these idolators who reject your message to them,

إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ

(\`I am only a man like you.) Whoever claims that I am lying, let him bring something like this that I have brought. For I did not know the Unseen, the matters of the past which you asked me about and I told you about, the story of the people of the Cave and of Dhul-Qarnayn, stories which are true -- I did not know any of this except for what Allah made known to me. And I tell you,

إِنَّمَآ إِلَـهُكُمُ

(that your God), Who calls you to worship Him,

إِلَـهٌ وَحِدٌ

(is One God), with no partner or associate.'

فَمَن كَانَ يَرْجُو لِقَآءَ رَبِّهِ

(So whoever hopes for the meeting with his Lord,) i.e., hopes for a good reward and recompense,

فَلْيَعْمَلْ عَمَلاً صَـلِحاً

(let him work righteousness) meaning, in accordance with the prescribed laws of Allah,

وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدَا

(and associate none as a partner in the worship of his Lord.) This is what is meant by seeking the pleasure of Allah alone with no associate or partner. These are the two basic features of acceptable deeds: their intent is for the sake of Allah alone, and are done in accordance with the way of the Messenger of Allah . Imam Ahmad recorded that Mahmud bin Labid said that the Messenger of Allah said:

«إِنَّ أَخْوَفَ مَا أَخَافَ عَلَيْكُمُ الشِّرْكُ الْأَصْغَر»

(What I fear the most for you is the small Shirk.) "They said: What is the small Shirk, O Messenger of Allah" He said,

«الرِّيَاءُ، يَقُولُ اللهُ يَوْمَ الْقِيَامَةِ إِذَا جَزَىَ النَّاسَ بِأَعْمَالِهِمْ: اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاءُونَ فِي الدُّنْيَا، فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً؟»

(Showing off (Ar-Riya'). Allah will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, "Go to the one for whom you were showing off in the world and see if you will find any reward with him.") Imam Ahmad recorded that Abu Sa\`id bin Abi Fadalah Al-Ansari, who was one of the Companions, said: "I heard the Messenger of Allah say,

«إِذَا جَمَعَ اللهُ الْأَوَّلِينَ وَالْآخِرِينَ لِيَوْمِ الْقِيَامَةِ لِيَوْمٍ لَا رَيْبَ فِيهِ نَادَى مُنَادٍ: مَنْ كَانَ أَشْرَكَ فِي عَمَلٍ عَمِلَهُ للهِ أَحَدًا فَلْيَطْلُبْ ثَوَابَهُ مِنْ عِنْدِ غَيْرِ اللهِ،فَإِنَّ اللهَ أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْك»

(Allah will gather the first and the last on the Day of Resurrection, the Day concerning which there is no doubt. A voice will call out, "Whoever used to associate anyone with Allah in the deeds which he did, let him seek his reward from someone other than Allah, for Allah is the least in need of any partner or associate.) It was also recorded by At-Tirmidhi and Ibn Majah. This is the end of the Tafsir of Surat Al-Kahf. Praise be to Allah, the Lord of all that exists.


ayah_text: Kaf, Ha, Ya, 'Ayn, Sad.

ayah_text_ar: كٓهيعٓصٓ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir:
## Which was revealed in Makkah

Muhammad bin Ishaq recorded a Hadith of Umm Salamah in his Sirah, and Ahmad bin Hanbal recorded from Ibn Mas\`ud, the story of the Hijrah (migration) to Ethiopia from Makkah. The narration mentions that Ja\`far bin Abi Talib recited the first part of this Surah to An-Najashi and his companions.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## The Story of Zakariyya and His Supplication for a Son The discussion about the separate letters has already preceded at the beginning ofSurat Al-Baqarah.

Concerning Allah's statement,

ذِكْرُ رَحْمَتِ رَبِّكَ

(A reminder of the mercy of your Lord) This means that this is a reminder of Allah's mercy upon His servant Zakariyya. Yahya bin Ya\`mar recited it, (ذَكَّرَ رَحْمَةَ رَبكَ عبدَه زكريا) "He has reminded of your Lord's mercy to His servant Zakariyya." The word Zakariyya in the Ayah has been recited with elongation and also shortened. Both recitations are well-known. He was a great Prophet from the Prophets of the Children of Israel. In Sahih Al-Bukhari, it is recorded that the Prophet said about Zakariyya that He was a carpenter who used to eat from what he earned with his own hand through carpentry. Concerning Allah's statement,

إِذْ نَادَى رَبَّهُ نِدَآءً خَفِيّاً

(When he called his Lord with a call in secret.) He only made his supplication secretly because it is more beloved to Allah. This is similar to what Qatadah said concerning this Ayah,

إِذْ نَادَى رَبَّهُ نِدَآءً خَفِيّاً

(When he called out his Lord with a call in secret. ) "Verily, Allah knows the pious heart and he hears the hidden voice."

قَالَ رَبِّ إِنِّى وَهَنَ الْعَظْمُ مِنِّى

(He said: "My Lord! Indeed my bones have grown feeble...") meaning, "I have become weak and feeble in strength."

وَاشْتَعَلَ الرَّأْسُ شَيْباً

(and gray hair has Ashta\`al on my head,) means the gray hair has burned into the black hair. The intent is to inform of weakness and old age, and its external and internal traces. Concerning Allah's statement,

وَلَمْ أَكُنْ بِدُعَآئِكَ رَبِّ شَقِيّاً

(and I have never been unblessed in my invocation to You, O my Lord!) This means, "I have not experienced from You except that You would respond to my supplication and that You would never refuse me in whatever I ask of You." Concerning His statement,

وَإِنِّي خِفْتُ الْمَوَالِىَ مِن وَرَآئِى

(And verily, I fear Mawali after me,) Mujahid, Qatadah and As-Suddi, all said, "In saying the word Mawali, he (Zakariyya) meant his succeeding relatives." The reason for his fear was that he was afraid that the generation that would succeed him would be a wicked generation. Thus, he asked Allah for a son who would be a Prophet after him, who would guide them with his prophethood and that which was revealed to him. In response to this I would like to point out that he was not afraid of them inheriting his wealth. For a Prophet is too great in status, and too lofty in esteem to become remorseful over his wealth in this fashion. A Prophet would not disdain to leave his wealth to his successive relatives, and thus ask to have a son who would receive his inheritance instead of them. This is one angle of argument. The second argument is that Allah did not mention that he (Zakariyya) was wealthy. On the contrary, he was a carpenter who ate from the earnings of his own hand. This type of person usually does not have a mass of wealth. Amassing wealth is not something normal for Prophets, for verily, they are the most abstentious in matters of this worldly life. The third argument is that it is confirmed in the Two Sahihs, in more than one narration, that the Messenger of Allah said,

«لَا نُورَثُ، مَا تَرَكْنَا فَهُوَ صَدَقَة»

(We (the Prophets) do not leave behind inheritance (of wealth). Whatever we leave behind, then it is charity.) In a narration recorded by At-Tirmidhi with an authentic chain of narrations, he said,

«نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ لَا نُورَث»

(We, Prophets do not leave behind inheritance (of wealth).) Therefore, the meaning in these Hadiths restricts the meaning of Zakariyya's statement,

فَهَبْ لِى مِن لَّدُنْكَ وَلِيّاًيَرِثُنِى

(So give me from yourself an heir. Who shall inherit me,) inheritance of prophethood. For this reason Allah said,

وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ

(and inherit (also) the posterity of Ya\`qub.) This is similar to Allah's statement,

وَوَرِثَ سُلَيْمَـنُ دَاوُودَ

(And Sulayman inherited from Dawud.)27:16 This means that he inherited prophethood from him. If this had meant wealth, he would not have been singled with it among his other brothers. There also would have been no important benefit in mentioning it if it was referring to wealth. It is already well-known and established in all of the previous laws and divinely revealed creeds, that the son inherits the wealth of his father. Therefore, if this was not referring to a specific type of inheritance, then Allah would not have mentioned it. All of this is supported and affirmed by what is in the authentic Hadith:

«نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ، مَا تَرَكْنَا فَهُوَ صَدَقَة»

(We Prophets do not leave behind any inheritance (of wealth). Whatever we leave behind, then it is charity.) Mujahid said concerning his statement,

يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ

(Who shall inherit me, and inherit (also) the posterity of Ya'qub.) 19:6 "His inheritance was knowledge, and Zakariyya was one of the descendants of Ya\`qub." Hushaym said, "Isma'il bin Abi Khalid informed us that Abu Salih commented about the Ayah:

يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ

(who shall inherit me, and inherit (also) the posterity of Ya\`qub.) "He would be a Prophet like his forefathers were Prophets." Allah's statement,

وَاجْعَلْهُ رَبِّ رَضِيّاً

(and make him, my Lord, one with whom You are well-pleased!) means "Make him pleasing to You (Allah) and your creation. Love him and make him beloved to your creatures, in both his religion and his character."

surah_name_english: Maryam

surah_name_arab: مريم

surah_revelation_place: Mecca

surah_meaning: Mary

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: This is a mention of the mercy of your Lord to His servant Zechariah

ayah_text_ar: ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ

ayah_tafsir: MISSING


ayah_text: When he called to his Lord a private supplication.

ayah_text_ar: إِذْ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيًّا


ayah_text: He said, "My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy.

ayah_text_ar: قَالَ رَبِّ إِنِّى وَهَنَ ٱلْعَظْمُ مِنِّى وَٱشْتَعَلَ ٱلرَّأْسُ شَيْبًا وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّا


ayah_text: And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir

ayah_text_ar: وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّا


ayah_text: Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing to You."

ayah_text_ar: يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ ۖ وَٱجْعَلْهُ رَبِّ رَضِيًّا


ayah_text: He was told, "O Zechariah, indeed We give you good tidings of a boy whose name will be John. We have not assigned to any before this name."

ayah_text_ar: يَـٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَـٰمٍ ٱسْمُهُۥ يَحْيَىٰ لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّا

ayah_tafsir:
## The acceptance of His Supplication

This statement implies what is not mentioned, that his supplication was answered. It was said to him,

يزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَـمٍ اسْمُهُ يَحْيَى

((Allah said:) "O Zakariyya! Verily, We give you the glad tidings of a son, whose name will be Yahya...") Similarly Allah, the Exalted, said;

هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ قَالَ رَبِّ هَبْ لِى مِن لَّدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَآءِ \- فَنَادَتْهُ الْمَلَـئِكَةُ وَهُوَ قَائِمٌ يُصَلِّى فِى الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَـى مُصَدِّقاً بِكَلِمَةٍ مِّنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ الصَّـلِحِينَ

(At that time Zakariyya invoked his Lord, saying: "O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation." Then the angels called him, while he was standing in prayer in the Mihrab, (saying): "Allah gives you glad tidings of Yahya, confirming (believing in) the word from Allah, noble, keeping away from sexual relations with women, a Prophet, from among the righteous.")3:38-39 Allah said,

لَمْ نَجْعَل لَّهُ مِن قَبْلُ سَمِيّاً

(We have given that name to none before (him).) Qatadah, Ibn Jurayj and Ibn Zayd said, "This means that no one had this name before him." Ibn Jarir preferred this interpretation, may Allah have mercy upon him.


ayah_text: He said, "My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?"

ayah_text_ar: قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا

ayah_tafsir:
## His amazement after the acceptance of His Supplication

Zakariyya was amazed when his supplication was answered and he was given the good news of a son. He became extremely overjoyed and asked how this child would be born to him, and in what manner he would come. This was particularly amazing because his wife was an old woman who was barren and had not given birth to any children in her entire life. Even Zakariyya himself had become old and advanced in years, his bones had become feeble and thin, and he had no potent semen or vigor for sexual intercourse. The Answer of the Angel

قَالَ

(He said:) That is, the angel, in his response to Zakariyya and his was amazement.

كَذَلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ

("Thus says your Lord: \`It is easy for Me..."') Meaning the birth of the son will be from you and from this wife of yours and not from any other (woman).

هَيِّنٌ

(easy) Meaning, it is simple and easy for Allah to do. Then he (the angel) mentioned to him that which is more amazing than what he was asking about. The angel said that the Lord said,

وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْئاً

(Certainly I have created you before, when you had been nothing!) This is similar to Allah's statement,

هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً

(Has there not been over man a period of time, when he was not a thing worth mentioning) 76:1


ayah_text: An angel said, "Thus it will be; your Lord says, 'It is easy for Me, for I created you before, while you were nothing.' "

ayah_text_ar: قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْـًٔا


ayah_text: Zechariah said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to the people for three nights, being sound."

ayah_text_ar: قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً ۚ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَـٰثَ لَيَالٍ سَوِيًّا

ayah_tafsir:
## The Sign of the Pregnancy

Allah, the Exalted, informed about Zakariyya that he said,

قَالَ رَبِّ اجْعَل لِّى ءَايَةً

(He (Zakariyya) said: "My Lord! Appoint for me a sign.") "Give me a sign and a proof of the existence of that which You have promised me, so that my soul will be at rest and my heart will be at ease with Your promise." Similarly Ibrahim said,

رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى

(My Lord! Show me how You give life to the dead. He (Allah) said: "Do you not believe" He said: "Yes (I believe), but to put my heart at ease.")2:260 Then Allah says,

قَالَ ءَايَتُكَ

(He said: "Your sign is...") meaning, "Your sign will be..."

أَلاَّ تُكَلِّمَ النَّاسَ ثَلَـثَ لَيَالٍ سَوِيّاً

(that you shall not speak unto mankind for three nights, though having no bodily defect.) Meaning, \`your tongue will be prevented from speaking for three nights while you are healthy and fit, without any sickness or illness.' Ibn \`Abbas, Mujahid, \`Ikrimah, Wahb, As-Suddi, Qatadah and others said, "His tongue was arrested without any sickness or illness." \`Abdur-Rahman bin Zayd bin Aslam said, "He used to recite and glorify Allah, but he was not able to speak to his people except by gestures. " Al-\`Awfi reported that Ibn \`Abbas said,

ثَلَـثَ لَيَالٍ سَوِيّاً

(three nights, though having no bodily defect.) "The nights were consecutive." However, the first statement that is reported from him and the majority is more correct. This Ayah is similar to what Allah, the Exalted, said in Surah Al \`Imran,

قَالَ رَبِّ اجْعَل لِّى ءَايَةً قَالَ ءَايَتُكَ أَلاَّ تُكَلِّمَ النَّاسَ ثَلَـثَةَ أَيَّامٍ إِلاَّ رَمْزًا وَاذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِىِّ وَالإِبْكَـرِ

(He said: "O my Lord! Make a sign for me." (Allah) said "Your sign is that you shall not speak to mankind for three days except with signals. And remember your Lord much, and glorify (Him) in the afternoon and in the morning.)3:41 This is a proof that he did not speak to his people for these three nights and their days as well.

إِلاَّ رَمْزًا

(except with signals.) Meaning, with bodily gestures, this is why Allah says in this noble Ayah,

فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ

(Then he came out to his people from the Mihrab) referring to the place where he was given the good news of the child.

فَأَوْحَى إِلَيْهِمْ

(he indicated to them by signs) Meaning he made a gesture to them that was subtle and swift.

أَن سَبِّحُواْ بُكْرَةً وَعَشِيّاً

(to glorify Allah in the morning and in the afternoon.) That they should be agreeable to what he was commanded to do during these three days, to increase in his deeds and gratitude to Allah for what He had given him. Mujahid said,

فَأَوْحَى إِلَيْهِمْ

(he indicated to them by signs) "He made a gesture." Wahb and Qatadah said the same.


ayah_text: So he came out to his people from the prayer chamber and signaled to them to exalt Allah in the morning and afternoon.

ayah_text_ar: فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ فَأَوْحَىٰٓ إِلَيْهِمْ أَن سَبِّحُوا۟ بُكْرَةً وَعَشِيًّا


ayah_text: Allah said, "O John, take the Scripture with determination." And We gave him judgement while yet a boy

ayah_text_ar: يَـٰيَحْيَىٰ خُذِ ٱلْكِتَـٰبَ بِقُوَّةٍ ۖ وَءَاتَيْنَـٰهُ ٱلْحُكْمَ صَبِيًّا

ayah_tafsir:
## The Birth of the Boy and His Characteristics

This also implies what is not mentioned, that this promised boy was born and he was Yahya. There is also the implication that Allah taught him the Book, the Tawrah which they used to study among themselves. The Prophets who were sent to the Jews used to rule according to the Tawrah, as did the scholars and rabbis among them. He was still young in age when Allah gave him this knowledge. This is the reason that Allah mentioned it. Because of how Allah favored him and his parents, He says,

ييَحْيَى خُذِ الْكِتَـبَ بِقُوَّةٍ

(O Yahya! Hold fast to the Scripture the Tawrah.) Means, "Learn the Book with strength." In other words, learn it well, with zeal and studious effort.

وَآتَيْنَاهُ الْحُكْمَ صَبِيّاً

(And We gave him wisdom while yet a child.) This means he was given understanding, knowledge, fortitude, diligence and zeal for good and the pursuit of good. He was blessed with these characteristics even though he was young. Allah said,

وَحَنَانًا مِّن لَّدُنَّا

(And (made him) Hananan from Us,) 19:13 Ali bin Abi Talhah reported that Ibn \`Abbas said,

وَحَنَانًا مِّن لَّدُنَّا

(And Hananan from Us, ) "This means mercy from Us." \`Ikrimah, Qatadah and Ad-Dahhak all said the same. Ad-Dahhak added, "Mercy that no one would be able to give except Us." Qatadah added, "With it, Allah had mercy upon Zakariyya." Mujahid said,

وَحَنَانًا مِّن لَّدُنَّا

(And Hananan from Us,) "This was gentleness from His Lord upon him." The apparent meaning is that Allah's statement Hananan (affection, compassion) is directly related to His statement,

وَآتَيْنَاهُ الْحُكْمَ صَبِيّاً

(and We gave him wisdom while yet a child.) meaning, "We gave him wisdom, compassion and purity." This means that he was a compassionate man, who was righteous. Hanan means the love for affection and tenderness (towards others). Concerning Allah's statement,

وَزَكَوةً

(and Zakatan,) This is related to His statement,

وَحَنَانًا

(And Hananan) The word Zakah means purity from filth, wickedness and sins. Qatadah said, "The word Zakah means the righteous deed." Ad-Dahhak and Ibn Jurayj both said, "The righteous deed is the pure (Zakah) deed." Al-\`Awfi reported that Ibn \`Abbas said,

وَزَكَوةً

(and Zakatan,) "This means that he was a blessing."

وَكَانَ تَقِيًّا

(and he was pious.)19:13 meaning that he was pure and had no inclination to do sins. Allah said;

وَبَرًّا بِوَلِدَيْهِ وَلَمْ يَكُن جَبَّاراً عَصِيّاً

(And dutiful to his parents, and he was not arrogant or disobedient.) After Allah mentioned Yahya's obedience to his Lord and that Allah created him full of mercy, purity and piety, He attached to it his obedience to his parents and his good treatment of them. Allah mentioned that he refrained from disobeying them in speech, actions, commands and prohibitions. Due to this Allah says,

وَلَمْ يَكُن جَبَّاراً عَصِيّاً

(and he was not arrogant or disobedient.) Then, after mentioning these beautiful characteristics, Allah mentions his reward for this,

وَسَلَـمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَياً

(And Salam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!) This means that he had security and safety in these three circumstances. Sufyan bin \`Uyaynah said, "The loneliest that a man will ever feel is in three situations. The first situation is on the day that he is born, when he sees himself coming out of what he was in. The second situation is on the day that he dies, when he sees people that he will not see anymore. The third situation is on the day when he is resurrected, when he sees himself in the great gathering. Allah has exclusively honored Yahya, the son of Zakariyya, by granting him peace in these situations. Allah says,

وَسَلَـمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَياً

(And Salam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!) This narration was reported by Ibn Jarir, from Ahmad bin Mansur Al-Marwazi, from Sadaqah bin Al-Fadl, from Sufyan bin \`Uyaynah.


ayah_text: And affection from Us and purity, and he was fearing of Allah

ayah_text_ar: وَحَنَانًا مِّن لَّدُنَّا وَزَكَوٰةً ۖ وَكَانَ تَقِيًّا


ayah_text: And dutiful to his parents, and he was not a disobedient tyrant.

ayah_text_ar: وَبَرًّۢا بِوَٰلِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّا


ayah_text: And peace be upon him the day he was born and the day he dies and the day he is raised alive.

ayah_text_ar: وَسَلَـٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا


ayah_text: And mention, O Muhammad, in the Book the story of Mary, when she withdrew from her family to a place toward the east.

ayah_text_ar: وَٱذْكُرْ فِى ٱلْكِتَـٰبِ مَرْيَمَ إِذِ ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا

ayah_tafsir:
## The Story of Maryam and Al-Masih (\`Isa)

After Allah, the Exalted, mentioned the story of Zakariyya, and that He blessed him with a righteous, purified and blessed child even in his old age while his wife was barren, He then mentions the story of Maryam. Allah informs of His granting her a child named \`Isa without a father being involved (in her pregnancy). Between these two stories there is an appropriate and similar relationship. Due to their closeness in meaning, Allah mentioned them here together, as well as in Surahs Al \`Imran and Al-Anbiya'. Allah has mentioned these stories to show His servants His ability, the might of His authority and that He has power over all things. Allah says,

وَاذْكُرْ فِى الْكِتَـبِ مَرْيَمَ

(And mention in the Book, Maryam,) She was Maryam bint \`Imran from the family lineage of Dawud. She was from a good and wholesome family of the Children of Israel. Allah mentioned the story of her mother's pregnancy with her in Surah Al \`Imran, and that she (Maryam's mother) dedicated her freely for the service of Allah. This meant that she dedicated the child (Maryam) to the service of the Masjid of the Sacred House (in Jerusalem). Thus, they (Zakariyya, Maryam's mother and Maryam) were similar in that aspect.

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا

(So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner.)3:37 Thus, Maryam was raised among the Children of Israel in an honorable way. She was one of the female worshippers, well-known for her remarkable acts of worship, devotion and perseverance. She lived under the care of her brother-in-law, Zakariyya, who was a Prophet of the Children of Israel at that time. He was a great man among them, whom they would refer to in their religious matters. Zakariyya saw astonishing miracles occur from her that amazed him.

كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا قَالَ يمَرْيَمُ أَنَّى لَكِ هَـذَا قَالَتْ هُوَ مِنْ عِندِ اللَّهِ إنَّ اللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ

(Every time Zakaiyya entered the Mihrab to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you got this" She said, "This is from Allah." Verily, Allah provides to whom He wills, without limit.) 3:37 It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter. This has already been explained in Surah Al \`Imran. Then, when Allah wanted to grant her His servant and Messenger, \`Isa, one of the five Great Messengers.

انتَبَذَتْ مِنْ أَهْلِهَا مَكَاناً شَرْقِياً

(she withdrew in seclusion from her family to place facing east.) 19:16 This means that she withdrew from them and secluded herself from them. She went to the eastern side of the Sacred Masjid (in Jerusalem). It is reported from Ibn \`Abbas that he said, "Verily, I am the most knowledgeable of Allah's creation of why the Christians took the east as the direction of devotional worship. They did because of Allah's statement,

انتَبَذَتْ مِنْ أَهْلِهَا مَكَاناً شَرْقِياً

(When she withdrew in seclusion from her family to a place facing east.) Therefore, they took the birthplace of \`Isa as their direction of worship." Concerning Allah's statement,

فَاتَّخَذَتْ مِن دُونِهِم حِجَاباً

(She placed a screen before them;) This means that she hid herself from them and concealed herself. Then, Allah sent Jibril to her.

فَتَمَثَّلَ لَهَا بَشَراً سَوِيّاً

(and he appeared before her in the form of a man in all respects.) 19:17 This means that he came to her in the form of a perfect and complete man. Mujahid, Ad-Dahhak, Qatadah, Ibn Jurayj, Wahb bin Munabbih and As-Suddi all commented on Allah's statement,

فَأَرْسَلْنَآ إِلَيْهَآ رُوحَنَا

(then We sent to her Our Ruh,) "It means Jibril."

قَالَتْ إِنِّى أَعُوذُ بِالرَّحْمَـنِ مِنكَ إِن كُنتَ تَقِيّاً

(She said: "Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.") This means that when the angel (Jibril) appeared to her in the form of a man, while she was in a place secluded by herself with a partition between her and her people, she was afraid of him and thought that he wanted to rape her. Therefore, she said,

إِنِّى أَعُوذُ بِالرَّحْمَـنِ مِنكَ إِن كُنتَ تَقِيّاً

(Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.) She meant, "If you fear Allah," as a means of reminding him of Allah. This is what is legislated in defense against (evil), so that it may be repulsed with ease. Therefore, the first thing she did was try to make him fear Allah, the Mighty and Sublime. Ibn Jarir reported from \`Asim that Abu Wa'il said when mentioning the story of Maryam, "She knew that the pious person would refrain (from committing evil) when she said,

إِنِّى أَعُوذُ بِالرَّحْمَـنِ مِنكَ إِن كُنتَ تَقِيّاًقَالَ إِنَّمَآ أَنَاْ رَسُولُ رَبِّكِ

("Verily, I seek refuge with the Most Gracious from you, if you do fear Allah." He said: "I am only a messenger from your Lord...") This means that the angel said to her in response, and in order to remove the fear that she felt within herself, "I am not what you think, but I am the messenger of your Lord." By this he meant, "Allah has sent me to you." It is said that when she mentioned the (Name of the) Most Beneficent (Ar-Rahman), Jibril fell apart and returned to his true form (as an angel). He responded, (إِنَّمَآ أَنَاْ رَسُولُ رَبِّكِ لِيَهَب لَكِ غُلَـمًا زَكِيًّا) \`I am only a messenger from your Lord, to provide to you the gift of a righteous son.'

قَالَتْ أَنَّى يَكُونُ لِى غُلَـمٌ

(She said: "How can I have a son...") This means that Maryam was amazed at this. She said, "How can I have a son" She said this to mean, "In what way would a son be born to me when I do not have a husband and I do not commit any wicked acts (i.e. fornication)" For this reason she said,

وَلَمْ يَمْسَسْنِى بَشَرٌ وَلَمْ أَكُ بَغِيّاً

(when no man has touched me, nor am I Baghiyya) The Baghiyy is a female fornicator. For this reason, a Hadith has been reported prohibiting the money earned from Baghiyy.

قَالَ كَذَلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ

(He said: "Thus said your Lord: \`That is easy for Me (Allah)...") This means that the angel said to her in response to her question, "Verily, Allah has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness. Verily, He is Most Able to do whatever He wills." Due to this, he (Jibril) conveyed Allah's Words,

وَلِنَجْعَلَهُ ءَايَةً لِّلْنَّاسِ

(And (We wish) to appoint him as a sign to mankind) This means a proof and a sign for mankind of the power of their Maker and Creator, Who diversified them in their creation. He created their father, Adam, without a male (father) or female (mother). Then, He created Hawwa' (Adam's spouse) from a male (father) without a female (mother). Then, He created the rest of their progeny from male and female, except \`Isa. He caused \`Isa to be born from a female without a male. Thus, Allah completed the four types of creation (of the human being), which proves the perfection of His power and the magnificence of His authority. There is no god worthy of worship except Him and there is no true Lord other than Him. Concerning Allah's statement,

وَرَحْمَةً مِّنَّا

(and a mercy from Us,) This means, "We will make this boy a mercy from Allah and a Prophet from among the Prophets. He will call to the worship of Allah and monotheistic belief in Him. This is as Allah, the Exalted, said in another Ayah,

إِذْ قَالَتِ الْمَلَـئِكَةُ يمَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالاٌّخِرَةِ وَمِنَ الْمُقَرَّبِينَ \- وَيُكَلِّمُ النَّاسَ فِى الْمَهْدِ وَكَهْلاً وَمِنَ الصَّـلِحِينَ

((Remember) when the angels said: "O Maryam! Verily, Allah gives you the good news of a Word from Him, his name will be Al-Masih, \`Isa, the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allah. And he will speak to the people, in the cradle and in manhood, and he will be one of the righteous.) 3:45-46 This means that he will call to the worship of his Lord in his cradle and while and adult. Concerning His statement,

وَكَانَ أَمْراً مَّقْضِيّاً

(and it is a matter (already) decreed (by Allah).) This is the completion of Jibril's dialogue with Maryam. He informed her that this matter was preordained by Allah's power and will. Muhammad bin Ishaq said,

وَكَانَ أَمْراً مَّقْضِيّاً

(and it is a matter (already) decreed (by Allah).) "This means that Allah determined to do this, so there is no avoiding it."


ayah_text: And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.

ayah_text_ar: فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا


ayah_text: She said, "Indeed, I seek refuge in the Most Merciful from you, so leave me, if you should be fearing of Allah."

ayah_text_ar: قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَـٰنِ مِنكَ إِن كُنتَ تَقِيًّا


ayah_text: He said, "I am only the messenger of your Lord to give you news of a pure boy."

ayah_text_ar: قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَـٰمًا زَكِيًّا


ayah_text: She said, "How can I have a boy while no man has touched me and I have not been unchaste?"

ayah_text_ar: قَالَتْ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ وَلَمْ يَمْسَسْنِى بَشَرٌ وَلَمْ أَكُ بَغِيًّا


ayah_text: He said, "Thus it will be; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter already decreed.' "

ayah_text_ar: قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا ۚ وَكَانَ أَمْرًا مَّقْضِيًّا


ayah_text: So she conceived him, and she withdrew with him to a remote place.

ayah_text_ar: ۞ فَحَمَلَتْهُ فَٱنتَبَذَتْ بِهِۦ مَكَانًا قَصِيًّا

ayah_tafsir:
## The Conception and the Birth

Allah, the Exalted, informs about Maryam that when Jibril had spoken to her about what Allah said, she accepted the decree of Allah. Many scholars of the predecessors (Salaf) have mentioned that at this point the angel (who was Jibril) blew into the opening of the garment that she was wearing. Then the breath descended until it entered into her vagina and she conceived the child by the leave of Allah. Muhammad bin Ishaq said, "When she conceived him and filled her water jug (at a well), she returned (to her people). After this, her menstrual bleeding ceased and she experienced what the pregnant woman experiences of sickness, hunger, change of color and there was even a change in the manner of her speech. After this, no people came to visit any house like they did the house of Zakariyya. The word spread among the Children of Israel and the people were saying, \`Verily, her partner (in fornication) was Yusuf, because there was no one else in the temple with her except him.' So she hid herself from the people and placed a veil between herself and them. No one saw her and she did not see anyone else." Allah said;

فَأَجَآءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ

(And the pains of childbirth drove her to the trunk of a date palm.) This means that her pains of labor compelled her to go to the trunk of a date-palm tree that was at the place where she had secluded herself. The scholars differed over its location. As-Suddi said, "Her place of seclusion was to the east and that was where she would pray at the Sacred House of Jerusalem." Wahb bin Munabbih said, "She ran away and when she reached an area between Ash-Sham and Egypt, she was overcome by labor pains." In another narration from Wahb, he said, "This took place eight miles from the Sacred House of Jerusalem in a village that was known as Bayt Al-Lahm (Bethlehem)." I say, there are Hadiths about the Isra' (Night Journey of the Prophet ) that are reported by An-Nasa'i on the authority of Anas, and Al-Bayhaqi on the authority of Shadad bin Aws, that say that this took place at Bait Al-Lahm. Allah knows best. This is what is well known that the people all relate from each other. The Christians have no doubt held that the place of this occurrence was Bethlehem and this is what all the people relate. It has been related in a Hadith also, if the Hadith is authentic. Allah says, informing about her,

قَالَتْ يلَيْتَنِى مِتُّ قَبْلَ هَـذَا وَكُنتُ نَسْياً مَّنسِيّاً

(She said: "Would that I had died before this, and had been forgotten and out of sight!") In this is an evidence of the permissibility to wish for death when a calamity strikes. She knew that she was going to be tested with the birth, the people would not assist her, and they would not believe her story. After she was known as a devout worshipper among them, they now thought that she had become a fornicating whore. She said,

يلَيْتَنِى مِتُّ قَبْلَ هَـذَا

(Would that I had died before this,) She said this to mean before this situation.

وَكُنتُ نَسْياً مَّنسِيّاً

(and I had been forgotten and out of sight!) This means, "I wish I had not been created and I was nothing." This was mentioned by Ibn \`Abbas. Qatadah said,

وَكُنتُ نَسْياً مَّنسِيّاً

(and I had been forgotten and out of sight!) "This means something unknown, forgotten and no one knew who I was."


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

ayah_text_ar: فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَـٰلَيْتَنِى مِتُّ قَبْلَ هَـٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا


ayah_text: But he called her from below her, "Do not grieve; your Lord has provided beneath you a stream.

ayah_text_ar: فَنَادَىٰهَا مِن تَحْتِهَآ أَلَّا تَحْزَنِى قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا

ayah_tafsir:
## What was said to Her after the Birth

Some reciters read the Ayah as,

مَنْ تَحْتِهَا

(Who was below her) Meaning the one who was below her called to her. Others recited it as,

مِن تَحْتِهَآ

(from below her) With the meaning of a preposition (from) instead of a pronoun (who). The scholars of Tafsir have differed over the interpretation of who was calling out. Al-\`Awfi and others reported from Ibn \`Abbas that he said,

فَنَادَاهَا مِن تَحْتِهَآ

(Then cried unto her from below her,) "This is referring to Jibrilbecause \`Isa did not speak until she brought him to her people." Similarly, Sa\`id bin Jubayr, Ad-Dahhak, \`Amr bin Maymun, As-Suddi and Qatadah all said, "Verily, this is referring to the angel Jibril." This means that he (Jibril) called out to her from the bottom of the valley. Mujahid said,

فَنَادَاهَا مِن تَحْتِهَآ

(Then cried unto her from below her,) "This is referring to \`Isa bin Maryam." Likewise, \`Abdur-Razzaq reported from Ma\`mar that Qatadah said that Al-Hasan said, "This is referring to her son (\`Isa)." This is also one of the two opinions reported from Sa\`id bin Jubayr -- that it was her son, \`Isa, speaking. Sa\`id said, "Have you not heard Allah saying,

فَأَشَارَتْ إِلَيْهِ

(Then she pointed to him.) Ibn Zayd and Ibn Jarir preferred this opinion in his Tafsir. Allah said,

أَلاَّ تَحْزَنِى

(Grieve not:) He called to her saying, "Do not grieve."

قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيّاً

(your Lord has provided a Sariy under you.) Sufyan Ath-Thawri and Shu\`bah reported from Abu Ishaq that Al-Bara' bin \`Azib said, s

قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيّاً

(your Lord has provided a Sariy under you.) "This means a small stream." Likewise, \`Ali bin Abi Talhah reported that Ibn \`Abbas said, "Sariy means a river." \`Amr bin Maymun held the same view, as he said, "It means a river for her to drink from." Mujahid said, "It means river in the Syrian language." Sa\`id bin Jubayr said, "Sariy is a small flowing river." Others said that Sariy refers to \`Isa. This was said by Al-Hasan, Ar-Rabi\` bin Anas, Muhammad bin \`Abbad bin Ja\`far, and it is one of the two opinions reported from Qatadah. It is also the view of \`Abdur-Rahman bin Zayd bin Aslam. However, the first view seems to be the most obvious meaning. For this reason, Allah said after it,

وَهُزِّى إِلَيْكِ بِجِذْعِ النَّخْلَةِ

(And shake the trunk of date palm towards you,) meaning, "Grab the trunk of the date-palm tree and shake it towards yourself." Therefore, Allah blessed her by giving her food and drink. Then He said,

تُسَـقِطْ عَلَيْكِ رُطَباً جَنِيّاًفَكُلِى وَاشْرَبِى وَقَرِّى عَيْناً

(It will let fall fresh ripe dates upon you. So eat and drink and rejoice.) Meaning to be happy. This is why \`Amr bin Maymun said, "Nothing is better for the woman confined in childbed than dried dates and fresh dates." Then he recited this noble Ayah. Concerning Allah's statement,

فَإِمَّا تَرَيِنَّ مِنَ البَشَرِ أَحَداً

(And if you see any human being,) This means any person that you see,

فَقُولِى إِنِّى نَذَرْتُ لِلرَّحْمَـنِ صَوْماً فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيّاً

(Say: \`Verily, I have vowed a fast unto the Most Gracious (Allah) so I shall not speak to any human being today.') Meaning, by signaling with gestures, not a statement by speech. This is so that she does not negate her oath itself,

فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيّاً

(so I shall not speak to any human being today. ) Anas bin Malik commented on,

إِنِّى نَذَرْتُ لِلرَّحْمَـنِ صَوْماً

(I have vowed a fast unto the Most Gracious) He said; "A vow of silence." Likewise said Ibn \`Abbas and Ad-Dahhak. The meaning here is that in their Law, when fasting, it was forbidden for them to eat and speak. As-Suddi, Qatadah and \`Abdur-Rahman bin Zayd have all stated this view. \`Abdur-Rahman bin Zayd said, "When \`Isa said to Maryam,

أَلاَّ تَحْزَنِى

(Grieve not) She said, \`How can I not grieve when you are with me and I have no husband nor am I an owned slave woman What excuse do I have with the people Woe unto me, if I had only died before this, and had been a thing forgotten and unknown.' Then, \`Isa said to her, \`I will suffice you with a statement,

فَإِمَّا تَرَيِنَّ مِنَ البَشَرِ أَحَداً فَقُولِى إِنِّى نَذَرْتُ لِلرَّحْمَـنِ صَوْماً فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيّاً

(And if you see any human being, say: \`Verily, I have vowed a fast unto the Most Gracious so I shall not speak to any human being this day.')' All of this is from the speech of \`Isa to his mother." Wahb said the same as well.


ayah_text: And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates.

ayah_text_ar: وَهُزِّىٓ إِلَيْكِ بِجِذْعِ ٱلنَّخْلَةِ تُسَـٰقِطْ عَلَيْكِ رُطَبًا جَنِيًّا


ayah_text: So eat and drink and be contented. And if you see from among humanity anyone, say, 'Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to any man.' "

ayah_text_ar: فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًا ۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَـٰنِ صَوْمًا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّا


ayah_text: Then she brought him to her people, carrying him. They said, "O Mary, you have certainly done a thing unprecedented.

ayah_text_ar: فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُۥ ۖ قَالُوا۟ يَـٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًٔا فَرِيًّا

ayah_tafsir:
## Maryam with Al-Masih before the People, Their Rejection of Her and His Reply to Them

Allah, the Exalted, informs of Maryam's situation when she was commanded to fast that day and not to speak to any human being. For verily, her affair would be taken care of and her proof would be established. Thus, she accepted the command of Allah and she readily received His decree. She took her child and brought him to her people, carrying him. When they saw her like this they made a big deal about her situation and they sternly protested against of it, and

قَالُواْ يمَرْيَمُ لَقَدْ جِئْتِ شَيْئاً فَرِيّاً

(They said: "O Mary! Indeed you have brought a thing Fariy.") Fariy means a mighty thing. This was said by Mujahid, Qatadah, As-Suddi and others. Ibn Abi Hatim reported from Nawf Al-Bikali that he said, "Her people went out searching for her, she was from a family that was blessed with prophethood and nobility. However, they could not find any trace of her. They came across a cow herder and they asked him, \`Have you seen a girl whose description is such and such' He replied, \`No, but tonight I saw my cows doing something that I've never seen them do before.' They asked, \`What did you see' He said, \`Tonight I saw them prostrating in the direction of that valley."' \`Abdullah bin Ziyad said (adding to the narration), "I memorized from Sayyar that he (the cattle herder) said, \`I saw a radiant light.' " So they went towards the direction that he told him, and Maryam was coming towards them from that direction. When she saw them she sat down and she was holding her child in her lap. They came towards her until they were standing over her.

قَالُواْ يمَرْيَمُ لَقَدْ جِئْتِ شَيْئاً فَرِيّاً

(They said: "O Mary! Indeed you have brought a mighty thing (Fariy).") This means it was a mighty thing that she had brought.

يأُخْتَ هَـرُونَ

(O sister of Harun!) This means, "O one resembling Harun (Aaron) in worship."

مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيّاً

(Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.) They meant, "You are from a good, pure family, well-known for its righteousness, worship and abstinence from worldy indulgence. How could you do such a thing" \`Ali bin Abi Talhah and As-Suddi both said, "It was said to her,

يأُخْتَ هَـرُونَ

(O sister of Harun!) referring to the brother of Musa, because she was of his descendants. This is similar to the saying, \`O brother of Tamim,' to one who is from the Tamimi tribe, and \`O brother of Mudar,' to one who is from the Mudari tribe. It has also been said that she was related to a righteous man among them whose name was Harun and she was comparable to him in her abstinence and worship. Concerning Allah's statement,

فَأَشَارَتْ إِلَيْهِ قَالُواْ كَيْفَ نُكَلِّمُ مَن كَانَ فِى الْمَهْدِ صَبِيّاً

(Then she pointed to him. They said: "How can we talk to one who is a child in the cradle") This is what took place while they were in doubt about her situation, condeming her circumstances, saying what they wanted to say. At that time they were slandering her and falsely accusing her of a horrendous act. On that day she was fasting and keeping silent. Therefore, she referred all speech to him (the child) and she directed them to his address and speech to them. They scoffed at her because they thought that she was mocking at them and playing with them. They said,

كَيْفَ نُكَلِّمُ مَن كَانَ فِى الْمَهْدِ صَبِيّاً

(How can we talk to one who is a child in the cradle) Maymun bin Mahran said,

فَأَشَارَتْ إِلَيْهِ

(Then she pointed to him.) "She indicated, \`Speak to him.' They then said, \`After she has come to us with this calamity, she now commands us to speak to one who is a child in the cradle!"' As-Suddi said, "When she pointed to him they became angry and said, \`Her mocking us, to the extent of commanding us to speak to this child, is worse to us than her fornication.' "

قَالُواْ كَيْفَ نُكَلِّمُ مَن كَانَ فِى الْمَهْدِ صَبِيّاً

(They said: "How can we talk to one who is a child in the cradle") This means, "How can someone speak who is in his cradle, in the state of infancy and a child" \`Isa said,

إِنِّى عَبْدُ اللَّهِ

(Verily, I am a servant of Allah,) The first thing that he said was a declaration of the lofty honor of his Lord and His being free of having a child. Also, he affirmed that he himself was a worshipper of his Lord. Allah said,

ءَاتَانِىَ الْكِتَـبَ وَجَعَلَنِى نَبِيّاً

(He has given me the Scripture and made me a Prophet.) This was a declaration of innocence for his mother from the immorality that was attributed to her. Nawf Al-Bikali said, "When they said what they said to his mother, he (\`Isa) was nursing from her breast. At their statement he released the breast from his mouth and reclined on his left saying,

إِنِّى عَبْدُ اللَّهِ ءَاتَانِىَ الْكِتَـبَ وَجَعَلَنِى نَبِيّاً

(Verily, I am a servant of Allah, He has given me the Scripture and made me a Prophet.) And he continued speaking until he said,

مَا دُمْتُ حَيّاً

(as long as I live.)" Concerning his statement,

وَجَعَلَنِى مُبَارَكاً أَيْنَ مَا كُنتُ

(And He has made me blessed wherever I be,) Mujahid, \`Amr bin Qays and Ath-Thawri all said that this means, "And He made me a teacher of goodness." In another narration from Mujahid, he said, "A person of great benefit." Ibn Jarir reported from Wuhayb bin Al-Ward, a freed slave of the Bani Makhzum tribe, that he said, "A scholar met another scholar who had more knowledge than himself. So he said to him, \`May Allah have mercy upon you, what acts of mine should I perform openly' The other replied, \`Commanding good and forbidding evil, for verily, it is the religion of Allah, which He sent His Prophets with to His servants.' The scholars have indeed agreed upon the statement of Allah,

وَجَعَلَنِى مُبَارَكاً أَيْنَ مَا كُنتُ

(And He has made me blessed wherever I be,) Then it was said, \`What was his blessing' He (Wuhayb) replied, \`Commanding good and forbidding evil wherever he was.' " His saying,

وَأَوْصَانِى بِالصَّلَوةِ وَالزَّكَوةِ مَا دُمْتُ حَيّاً

(and He has enjoined on me Awsani Salah and Zakah, as long as I live.) This is similar to the statement of Allah to Muhammad ,

وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ

(And worship your Lord until there comes unto you the certainty (i.e. death).) 15:99 \`Abdur-Rahman bin Al-Qasim reported from Malik bin Anas that he commented on Allah's statement,

وَأَوْصَانِى بِالصَّلَوةِ وَالزَّكَوةِ مَا دُمْتُ حَيّاً

(and He has enjoined on me Awsani Salah and Zakah, as long as I live.) He said, "Allah informed him of what would be of his affair until his death. This is the firmest evidence against the people who deny Allah's preordained decree." Concerning Allah's statement,

وَبَرّاً بِوَالِدَتِى

(And to be dutiful to my mother.) This means, "He (Allah) has commanded me to treat my mother well." He mentioned this after mentioning obedience to his Lord, Allah. This is because Allah often combines the command to worship Him with obedience to the parents. This is similar to Allah's statement,

وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً

(And your Lord has decreed that you worship none but Him and that you be dutiful to your parents.) 17:23 And He, the Exalted, said,

أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ

(Give thanks to Me and to your parents. Unto Me is the final destination.) 31:14 Concerning his statement,

وَلَمْ يَجْعَلْنِى جَبَّاراً شَقِيّاً

(and He made me not arrogant, unblessed.) This means, "He (Allah) has not made me too proud or arrogant to worship Him, obey Him and be dutiful to my mother, and thus be unblessed." Concerning Allah's statement,

وَالسَّلَـمُ عَلَىَّ يَوْمَ وُلِدْتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيّاً

(And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!) This is his affirmation that \`he is a worshipper of Allah, the Mighty and Sublime, and that he is a creature created by Allah. He (\`Isa) will live, die and be resurrected, just like the other creatures that Allah has created. However, he will have peace in these situations, which are the most difficult situations for Allah's creatures.' May Allah's peace and blessings be upon him.


ayah_text: O sister of Aaron, your father was not a man of evil, nor was your mother unchaste."

ayah_text_ar: يَـٰٓأُخْتَ هَـٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا


ayah_text: So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"

ayah_text_ar: فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّا


ayah_text: Jesus said, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.

ayah_text_ar: قَالَ إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَـٰبَ وَجَعَلَنِى نَبِيًّا


ayah_text: And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive

ayah_text_ar: وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَـٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّا


ayah_text: And made me dutiful to my mother, and He has not made me a wretched tyrant.

ayah_text_ar: وَبَرًّۢا بِوَٰلِدَتِى وَلَمْ يَجْعَلْنِى جَبَّارًا شَقِيًّا


ayah_text: And peace is on me the day I was born and the day I will die and the day I am raised alive."

ayah_text_ar: وَٱلسَّلَـٰمُ عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا


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

ayah_text_ar: ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ ۚ قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ

ayah_tafsir:
## \`Isa is the Servant of Allah and not His Son

Allah, the Exalted, says to His Messenger Muhammad , \`This is the story which We have related to you about \`Isa,' upon him be peace.

قَوْلَ الْحَقِّ الَّذِى فِيهِ يَمْتُرُونَ

((It is) a statement of truth about which they doubt.) lThis means that the people of falsehood and the people of truth are in disagreement, of those who believe in him and those who disbelieve believe in him. For this reason most of the reciters recited this Ayah with Qawlul-Haqq (statement of truth) as the subject, referring to \`Isa himself. \`Asim and \`Abdullah bin \`Amir both recited it Qawlal-Haqq (statement of truth) referring to the story in its entirety that the people differed about. It is reported from Ibn Mas\`ud that he recited it as Qalal-Haqqa, which means that he (\`Isa) said the truth. The recitation of the Ayah with the Qawlul-Haqq being the subject referring to \`Isa, is the most apparent meaning grammatically. It has support for it in the statement of Allah after the story of \`Isa,

الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُنْ مِّن الْمُمْتَرِينَ

((This is) the truth from your Lord, so be not of those who doubt.) 3:60 When Allah mentioned that He created him as a servant and a Prophet, He extolled Himself, the Most Holy, by saying,

مَا كَانَ للَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَـنَهُ

(It befits not (the majesty of) Allah that He should beget a son. Glorified be He.) Means glory be unto Him, He is far exalted above that which these ignorant, wrongdoing, transgressing people say about Him.

إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

(When He decrees a thing, He only says to it: "Be!" -- and it is.) Whenever He wants something, He merely commands it and it happens as He wills. This is as Allah says,

إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ \- الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُنْ مِّن الْمُمْتَرِينَ

(Verily, the likeness of \`Isa before Allah is the likeness of Adam. He created him from dust, then said to him: "Be" -- and he was. (This is) the truth from your Lord, so be not of those who doubt.) 3:59-60

## \`Isa commanded the Worship of Allah Alone, then the People differed after Him

Allah said;

وَإِنَّ اللَّهَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ

(And verily, Allah is my Lord and your Lord. So worship Him. That is the straight path.) Among those things which \`Isa said to his people while he was in his cradle is that Allah was his Lord and their Lord, and he commanded them to worship Him alone. He said,

فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ

(So worship Him. That is the straight path.) Meaning, "That which I have come to you with from Allah is the straight path." This means that the path is correct; whoever follows it will be rightly guided and whoever opposes it will deviate and go astray. Allah's statement,

فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ

(Then the sects differed,) means that the opinions of the People of the Book differed concerning \`Isa even after the explanation of his affair and the clarification of his situation. They disagreed about his being the servant of Allah, His Messenger, and His Word that He cast upon Maryam and a spirit from Himself. So a group of them -- who were the majority of the Jews (may Allah's curses be upon them) -- determined that he was a child of fornication and that his speaking in his cradle was merely sorcery. Another group said that it was Allah Who was speaking (not \`Isa). Others said that he (\`Isa) was the son of Allah. Some said that he was the third part of a divine trinity with Allah. Yet, others said that he was the servant of Allah and His Messenger. This latter view is the statement of truth, which Allah guided the believers to. A report similar with this meaning has been reported from \`Amr bin Maymun, Ibn Jurayj, Qatadah and others from the Salaf (predecessors) and the Khalaf (later generations). Allah said,

فَوْيْلٌ لِّلَّذِينَ كَفَرُواْ مِن مَّشْهِدِ يَوْمٍ عَظِيمٍ

(so woe unto the disbelievers from the meeting of a great Day.) This is a threat and severe warning for those who lie about Allah, invent falsehood and claim that He (Allah) has a son. However, Allah has given them respite until the Day of Resurrection, and He has delayed their term out of gentleness and confident reliance upon His divine decree overcoming them. Verily, Allah does not hasten the affair of those who disobey Him. This has been related in a Hadith collected in the Two Sahihs,

«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»

(Verily, Allah gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then, the Messenger of Allah recited the Ayah,

وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ

(Such is the punishment of your Lord when He punishes the towns while they are doing wrong. Verily, His punishment is painful, (and) severe.) 11:102 In the Two Sahihs it is also reported that the Messenger of Allah said,

«لَا أَحَدَ أَصْبَرُ عَلَى أَذىً سَمِعَهُ مِنَ اللهِ، إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم»

(No one is more patient with something harmful that he hears than Allah. Verily, they attribute to Him a son, while He is the One Who provides them sustenance and good health.) Allah says,

وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ الْمَصِيرُ

(And many a township did I give respite while it was given to wrongdoing. Then I punished it. And to me is the (final) return (of all).) 22:48 Allah, the Exalted, also says,

وَلاَ تَحْسَبَنَّ اللَّهَ غَـفِلاً عَمَّا يَعْمَلُ الظَّـلِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَـرُ

(Consider not that Allah is unaware of that which the wrongdoers do, but He gives them respite up to a Day when the eyes will stare in horror.)14:42 This is the reason that Allah says here,

فَوْيْلٌ لِّلَّذِينَ كَفَرُواْ مِن مَّشْهِدِ يَوْمٍ عَظِيمٍ

(So woe unto the disbelievers from the meeting of a great Day.) referring to the Day of Resurrection. It has been related in an authentic Hadith that is agreed upon (in Al-Bukhari and Muslim), on the authority of \`Ubadah bin As-Samit who said that the Messenger of Allah said,

«مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُاللهِ وَرَسُولُهُ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَأَنَّ الْجَنَّةَ حَقٌّ وَالنَّارَ حَقٌّ، أَدْخَلَهُ اللهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَل»

(Whoever testifies that there is no deity worthy of worship except Allah alone, Who has no partners, and that Muhammad is His servant and Messenger, and that \`Isa was Allah's servant and Messenger, and His Word that He cast upon Maryam, and a spirit from Him, and that Paradise and Hell are both real, then Allah will admit him into Paradise regardless of whatever he did.)

أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا لَـكِنِ الظَّـلِمُونَ الْيَوْمَ فِى ضَلَـلٍ مُّبِينٍ


ayah_text: It is not befitting for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, "Be," and it is.

ayah_text_ar: مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ ۖ سُبْحَـٰنَهُۥٓ ۚ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ


ayah_text: Jesus said, "And indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path."

ayah_text_ar: وَإِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ ۚ هَـٰذَا صِرَٰطٌ مُّسْتَقِيمٌ


ayah_text: Then the factions differed concerning Jesus from among them, so woe to those who disbelieved - from the scene of a tremendous Day.

ayah_text_ar: فَٱخْتَلَفَ ٱلْأَحْزَابُ مِنۢ بَيْنِهِمْ ۖ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ


ayah_text: How clearly they will hear and see the Day they come to Us, but the wrongdoers today are in clear error.

ayah_text_ar: أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ لَـٰكِنِ ٱلظَّـٰلِمُونَ ٱلْيَوْمَ فِى ضَلَـٰلٍ مُّبِينٍ

ayah_tafsir:
## The Disbeliever's warning of the Day of Distress

Allah, the Exalted, says informing about the disbelievers on the Day of Resurrection that they will be made to have the clearest hearing and sight. This is as Allah says,

وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا

(And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard.") 32:12 They will say that when it will not benefit them, nor will it be of any use to them. If they had used these senses properly before seeing the torment, then it would have brought them some benefit and saved them from the Allah's punishment. This is why Allah says,

أَسْمِعْ بِهِمْ وَأَبْصِرْ

(How clearly will they (disbelievers) see and hear,) This means that no one will hear and see better than they will.

يَوْمَ يَأْتُونَنَا

(the day when they will appear before Us.) The Day of Resurrection.

لَـكِنِ الظَّـلِمُونَ الْيَوْمَ

(But the wrongdoers today are...) now, in the life of this world,

فِى ضَلَـلٍ مُّبِينٍ

(...in plain error.) They do not hear, see or think. When they are requested to follow guidance, they are not guided and they succumb to those things that do not benefit them. Then, Allah says,

وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ

(And warn them of the Day of grief and regrets,) warn the creation of the Day of Distress,

إِذْ قُضِىَ الاٌّمْرُ

(when the case has been decided,) when the people of Paradise and the people of Hell will be sorted out, and everyone will reach his final abode which he was destined to remain in forever.

وَهُمْ

(while (now) they are) today, in the present life of this world,

فِى غَفْلَةٍ

(in a state of carelessness.) with the warning of the Day of grief and regret, they are heedless.

وَهُمْ لاَ يُؤْمِنُونَ

(and they believe not.) meaning they do not believe that it is true. Imam Ahmad recorded that Abu Sa\`id said that the Messenger of Allah said,

«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ، يُجَاءُ بِالْمَوْتِ كَأَنَّهُ كَبْشٌ أَمْلَحُ فَيُوقَفُ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ هَلْ تَعْرِفُونَ هَذَا، قَالَ: فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ:نَعَمْ هَذَا الْمَوْتُ قَالَ: فَيُقَالُ: يَاأَهْلَ النَّارِ، هَلْ تَعْرِفُونَ هَذَا؟ قَالَ: فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ: نَعَمْ هَذَا الْمَوْتُ قَالَ: فَيُؤْمَرُ بِهِ فَيُذْبَحُ، قَالَ: وَيُقَالُ: يَا أَهْلَ الْجَنَّةِ، خُلُودٌ وَلَا مَوْتَ، وَيَا أَهْلَ النَّارِ، خُلُودٌ وَلَا مَوْت»

(When the people of Paradise enter Paradise and the people of the Hellfire enter the Hellfire, death will be brought in the form of a handsome ram and it will be placed between Paradise and the Hellfire. Then, it will be said, "O people of Paradise, do you know what this is" Then, they will turn their gazes and look, and they will say, "Yes, this is death." Then, it will be said, "O people of the Hellfire, do you know what this is" Then, they will turn their gazes and look, and they will say, "Yes, this is death." Then, the order will be given for it to be slaughtered and it will be said, "O people of Paradise, eternity and no more death, O people of Hellfire, eternity and no more death.") Then the Messenger of Allah recited the Ayah,

وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِىَ الاٌّمْرُ وَهُمْ فِى غَفْلَةٍ وَهُمْ لاَ يُؤْمِنُونَ

(And warn them of the Day of grief and regret, when the case has been decided, while (now) they are in a state of carelessness, and they believe not.) Then, the Messenger of Allah made a gesture with his hand and said,

«أَهْلُ الدُّنْيَا فِي غَفْلَةِ الدُّنْيَا»

(The people of this life are in the state of heedlessness of this life.) Thus recorded Imam Ahmad and it was also recorded by Al-Bukhari and Muslim in their Sahihs with wording similar to this. It is reported from \`Abdullah bin Mas\`ud that he mentioned a story in which he said, "There is not a soul except that it will see a residence in Paradise and a residence in the Hellfire, and this will be the Day of distress. So the people of the Hellfire will see the residence that Allah prepared for them if they had believed. Then, it will be said to them, \`If you had believed and worked righteous deeds, you would have had this, which you see in Paradise.' Then, they will be overcome with distress and grief. Likewise, the people of Paradise will see the residence that is in the Hellfire and it will be said to them, \`If Allah had not bestowed His favor upon you (this would have been your place).' " Concerning Allah's statement,

إِنَّا نَحْنُ نَرِثُ الاٌّرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ

(Verily, We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned.) Allah is informing that He is the Creator, the Owner and the Controller of all matters. All of the creation will be destroyed and only He, the Most High and Most Holy, will remain. There is no one who can claim absolute ownership and control of affairs besides Him. He is the Inheritor of all His creation. He is the Eternal, Who will remain after they are gone and He is the Judge of their affairs. Therefore, no soul will be done any injustice, nor wronged even the weight of a mosquito or an atom. Ibn Abi Hatim recor- ded that Hazm bin Abi Hazm Al-Quta\`i said, "\`Umar bin \`Abdul-Aziz wrote to \`Abdul-Hamid bin \`Abdur-Rahman, who was the governor of Kufah: \`Thus, to proceed: Verily, Allah prescribed death for His creatures when He created them and He determined their final destination. He said in that which He revealed in His truthful Book, which He guarded with His knowledge and made His angels testify to its preservation, that He will inherit the earth and all who are on it, and they will all be returned to Him."'


ayah_text: And warn them, O Muhammad, of the Day of Regret, when the matter will be concluded; and yet, they are in a state of heedlessness, and they do not believe.

ayah_text_ar: وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ


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

ayah_text_ar: إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ


ayah_text: And mention in the Book the story of Abraham. Indeed, he was a man of truth and a prophet.

ayah_text_ar: وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِبْرَٰهِيمَ ۚ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا

ayah_tafsir:
## Ibrahim's Admonition of His Father

Allah, the Exalted, tells His Prophet, Muhammad ,

وَاذْكُرْ فِى الْكِتَـبِ إِبْرَهِيمَ

(And mention in the Book, Ibrahim.) "Recite this to your people who are worshipping idols and mention to them what happened with Ibrahim, the intimate Friend (Khalil) of the Most Beneficent. These idol worshippers (Arabs) are his descendants and they claim to follow his religion. Inform them that he was a truthful Prophet. Tell them about what took place with his father and how he forbade him from worshipping idols." Ibrahim said,

يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً

(O my father! Why do you worship that which hears not, sees not and cannot avail you in anything) Meaning that these idols will not benefit you, nor can they protect you from any harm.

يأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ

(O my father! Verily, there has come to me the knowledge of that which came not unto you.) This means, "Even though I am from your loins and you see me as inferior to you because I am your son, know that I have received knowledge from Allah that you do not know and it has not reached you."

فَاتَّبِعْنِى أَهْدِكَ صِرَاطاً سَوِيّاً

(So follow me, I will guide you to the straight path.) meaning, "a straight path that will carry you to the desired objective and save you from that which is dreaded (Hell)."

يأَبَتِ لاَ تَعْبُدِ الشَّيْطَـنَ

(O my father! Worship not Shaytan.) This is means, "Do not obey him by worshipping these idols. He invites to this (idolatry) and he is pleased with it." This is as Allah says,

أَلَمْ أَعْهَدْ إِلَيْكُمْ يبَنِى ءَادَمَ أَن لاَّ تَعْبُدُواْ الشَّيطَـنَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

(Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you.) 36:60 Allah also says,

إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَـثاً وَإِن يَدْعُونَ إِلاَّ شَيْطَـناً مَّرِيداً

(They invoke nothing but females idols besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel!) 4:117 Concerning Allah's statement,

إِنَّ الشَّيْطَـنَ كَانَ لِلرَّحْمَـنِ عَصِيّاً

(Verily, Shaytan has been a rebel against the Most Gracious.) This means obstinate and too arrogant to obey his Lord. Therefore, Allah expelled him and made him an outcast. Therefore, "do not follow him or you will become like him. "

يأَبَتِ إِنِّى أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَـنِ

(O my father! Verily, I fear lest a torment from the Most Gracious should overtake you,) "because of your associating partners with Allah and your disobedience in what I am commanding you with."

فَتَكُونَ لِلشَّيْطَـنِ وَلِيّاً

(so that you become a companion of Shaytan.) This means, "there will be no one who will protect you, or help you, or assist you, except Iblis. However, neither he, nor anyone else, has any power over the outcome of matters. Following him will only cause you to be surrounded by the torment (of Allah)." This is as Allah says,

تَاللَّهِ لَقَدْ أَرْسَلْنَآ إِلَى أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَـِّنُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ

(By Allah, We indeed sent (Messengers) to the nations before you, but Shaytan made their deeds fair seeming to them. So he is their helper today (in this world), and theirs will be a painful torment.) 16:63


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

ayah_text_ar: إِذْ قَالَ لِأَبِيهِ يَـٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًٔا


ayah_text: O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path.

ayah_text_ar: يَـٰٓأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ ٱلْعِلْمِ مَا لَمْ يَأْتِكَ فَٱتَّبِعْنِىٓ أَهْدِكَ صِرَٰطًا سَوِيًّا


ayah_text: O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful, disobedient.

ayah_text_ar: يَـٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَـٰنَ ۖ إِنَّ ٱلشَّيْطَـٰنَ كَانَ لِلرَّحْمَـٰنِ عَصِيًّا


ayah_text: O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion in Hellfire."

ayah_text_ar: يَـٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ ٱلرَّحْمَـٰنِ فَتَكُونَ لِلشَّيْطَـٰنِ وَلِيًّا


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

ayah_text_ar: قَالَ أَرَاغِبٌ أَنتَ عَنْ ءَالِهَتِى يَـٰٓإِبْرَٰهِيمُ ۖ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ ۖ وَٱهْجُرْنِى مَلِيًّا

ayah_tafsir:
## The Reply of Ibrahim's Father

Allah, the Exalted, informs of the reply of Ibrahim's father to his son, Ibrahim, in reference to what he was calling him to. He said,

أَرَاغِبٌ أَنتَ عَنْ آلِهَتِى يإِبْرَهِيمُ

(Do you revile my gods, O Ibrahim) This means, "If you do not want to worship them (the idols) and you are not pleased with them, then at least stop cursing, abusing, and reviling them. For verily, if you do not cease, I will punish you, curse you and revile you." This is the meaning of his statement;

لأَرْجُمَنَّكَ

(La'arjumannaka.) Ibn \`Abbas, As-Suddi, Ibn Jurayj, Ad-Dahhak and others said this. Concerning His statement,

وَاهْجُرْنِى مَلِيّاً

(So get away from me Maliyan.) Mujahid, \`Ikrimah, Sa\`id bin Jubayr and Mujahid bin Ishaq all said, "Maliyan means forever." Al-Hasan Al-Basri said, "For a long time." As-Suddi said,

وَاهْجُرْنِى مَلِيّاً

(So get away from me safely Maliyan. ) "This means forever." Ali bin Abi Talhah and Al-\`Awfi both reported that Ibn \`Abbas said,

وَاهْجُرْنِى مَلِيّاً

(So get away from me safely Maliyan.) "This means to go away in peace and safety before you are afflicted with a punishment from me." Ad-Dahhak, Qatadah, \`Atiyah Al-Jadali, Malik and others said the same. This is also the view preferred by Ibn Jarir.

## The Reply of Allah's Friend (Khalil)

With this, Ibrahim said to his father,

سَلَـمٌ عَلَيْكَ

(Peace be on you!) This is as Allah said concerning the description of the believers,

وَإِذَا خَاطَبَهُمُ الجَـهِلُونَ قَالُواْ سَلاَماً

(and when the foolish address them (with bad words) they say, "Salaman peace.") 25:63 Allah also says,

وَإِذَا سَمِعُواْ اللَّغْوَ أَعْرَضُواْ عَنْهُ وَقَالُواْ لَنَآ أَعْمَـلُنَا وَلَكُمْ أَعْمَـلُكُمْ سَلَـمٌ عَلَيْكُمْ لاَ نَبْتَغِى الْجَـهِلِينَ

(And when they hear Al-Laghw (false speech), they withdraw from it and say: "To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant.") 28:55 The meaning of Ibrahim's statement to his father,

سَلَـمٌ عَلَيْكَ

(Peace be on you!) "You will not receive any insult or harm from me." This is due to the respect and honor of fatherhood.

سَأَسْتَغْفِرُ لَكَ رَبِّي

(I will ask forgiveness of my Lord for you.) meaning "But, I will ask Allah to guide you and forgive you for your sin."

إِنَّهُ كَانَ بِى حَفِيّاً

(Verily, He is unto me Hafiyya.) Ibn \`Abbas and others said that Hafiyyan means, "Kind." Meaning, "since He guided me to worship Him and direct my religious devotion to Him alone." As-Suddi said, "Al-Hafi is One Who is concerned with his (Ibrahim's) affair." Thus, Ibrahim sought forgiveness for his father for a very long time, even after he migrated to Ash-Sham. He continued to seek forgiveness for him even after building the Sacred Masjid (in Makkah) and after the birth of his two sons, Isma\`il and Ishaq. This can be seen in his statement,

رَبَّنَا اغْفِرْ لِى وَلِوَالِدَىَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ

(Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.) 14:41 From this tradition, during the beginning stages of Islam, the Muslims used to seek forgiveness for their relatives and their family members who were polytheists. They did this following the way of Ibrahim, the Khalil (Friend) of Allah, until Allah revealed,

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِى إِبْرَهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُواْ لِقَوْمِهِمْ إِنَّا بُرَءآؤاْ مِّنْكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ

(Indeed there has been an excellent example for you in Ibrahim and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allah.") 60:4 Until Allah's statement,

إِلاَّ قَوْلَ إِبْرَهِيمَ لاًّبِيهِ لاّسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَىْءٍ

(Except the saying of Ibrahim to his father: "Verily, I will ask forgiveness (from Allah) for you, but I have no power to do anything for you before Allah.") 60:4 meaning, except for this statement, so do not follow it. Then Allah explains that Ibrahim abandoned this statement and retracted it. Allah, the Exalted, says,

مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ

(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the idolators.) 9:113 Until Allah's statement,

وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ

(And Ibrahim's invoking for his father's forgiveness was only because of a promise he had made to him. But when it became clear to him that he is an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah, forbearing.) 9:114 Concerning Allah's statement,

وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّى

(And I shall turn away from you and from those whom you invoke besides Allah. And I shall call upon my Lord,) This means, "And I worship my Lord alone, associating no partners with Him."

عَسَى أَلاَّ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا

(I certainly hope that I shall not be unblessed in my invocation to my Lord. ) The word \`Asa (I hope) here means that which will necessarily occur and not that which is hoped for from the impossible. For verily, he (Ibrahim) is the leader of the Prophets other than Muhammad .


ayah_text: Abraham said, "Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.

ayah_text_ar: قَالَ سَلَـٰمٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّىٓ ۖ إِنَّهُۥ كَانَ بِى حَفِيًّا


ayah_text: And I will leave you and those you invoke other than Allah and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy."

ayah_text_ar: وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ ٱللَّهِ وَأَدْعُوا۟ رَبِّى عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا


ayah_text: So when he had left them and those they worshipped other than Allah, We gave him Isaac and Jacob, and each of them We made a prophet.

ayah_text_ar: فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَـٰقَ وَيَعْقُوبَ ۖ وَكُلًّا جَعَلْنَا نَبِيًّا

ayah_tafsir:
## Allah gave Ibrahim Ishaq and Ya\`qub

Allah, the Exalted, says that when the Friend of Allah (Ibrahim) withdrew from his father and his people for the sake of Allah, Allah gave him in exchange those who were better than them. He gave him Ishaq (Isaac) and Ya\`qub (Jacob), meaning his son, Ishaq, and Ishaq's son, Ya\`qub. This is as Allah said in another Ayah,

وَيَعْقُوبَ نَافِلَةً

(and Ya\`qub, a grandson.) 21:72 Also, Allah says,

وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ

(and after Ishaq, of Ya\`qub.) 11:71 There is no difference of opinion about Ishaq being the father of Ya\`qub. This is what is recorded in the Qur'an in Surah Al-Baqarah.

أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِى قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَآئِكَ إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ

(Or were you witnesses when death approached Ya\`qub When he said unto his sons, "What will you worship after me" They said, "We shall worship your God the God of your fathers, Ibrahim, Isma\`il and Ishaq.")2:133 Allah only mentioned Ishaq and Ya\`qub here to show that He made Prophets from among his descendants and successors in order to give him relief and happiness in his life. This is why Allah says,

وَكُلاًّ جَعَلْنَا نَبِيّاً

(and each one of them We made a Prophet.) 19:49 If Ya\`qub had not become a Prophet in the lifetime of Ibrahim, then Allah would not have limited the promise of prophethood to him, but He would have mentioned his son Yusuf as well. For verily, Yusuf was also a Prophet, just as the Messenger of Allah said in a Hadith whose authenticity is agreed upon, when he was asked who was the best of people. He said,

«يُوسُفُ نَبِيُّ اللهِ ابْنُ يَعْقُوبَ نَبِيِّ اللهِ ابْنِ إِسْحَاقَ نَبِيِّ اللهِ ابْنِ إِبْرَاهِيمَ خَلِيلِ الله»

(The Prophet of Allah, Yusuf, the son of the Prophet of Allah Ya\`qub, the son of the Prophet of Allah Ishaq, the son of the Friend of Allah Ibrahim.) In another wording of this Hadith, he said,

«إِنَّ الْكَرِيمَ ابْنَ الْكَرِيمِ ابْنِ الْكَرِيمِ ابْنِ الْكَرِيمِ يُوسُفَ بْنَ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيم»

(Verily, the noble one is the son of the noble one, who is the son of the noble one, who is the son of the noble one. That is Yusuf, the son of Ya\`qub, the son of Ishaq, the son of Ibrahim.) Concerning Allah's statement,

وَوَهَبْنَا لَهْمْ مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيّاً

(And We gave them of Our mercy, and We granted Sidqin \`Aliyyan on the tongues. ) \`Ali bin Abi Talhah reported that Ibn \`Abbas said, "Sidqin \`Aliyyan means the good praise." As-Suddi and Malik bin Anas said the same thing. Ibn Jarir said, "Allah only said \`Aliyyan (loftiness, exalted) because all of the religions commend them and mention them with praises, may Allah's peace and blessing be upon them all."


ayah_text: And We gave them of Our mercy, and we made for them a reputation of high honor.

ayah_text_ar: وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا


ayah_text: And mention in the Book, Moses. Indeed, he was chosen, and he was a messenger and a prophet.

ayah_text_ar: وَٱذْكُرْ فِى ٱلْكِتَـٰبِ مُوسَىٰٓ ۚ إِنَّهُۥ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَّبِيًّا

ayah_tafsir:
## Mentioning Musa and Harun

After Allah had mentioned Ibrahim, the Friend of Allah, and commended him, he next mentioned Al-Kalim (the one spoken to by Allah directly). Allah said,

وَاذْكُرْ فِى الْكِتَـبِ مُوسَى إِنَّهُ كَانَ مُخْلِصاً

(And mention in the Book, Musa. Verily, he was Mukhlasan) Ath-Thawri reported from \`Abdul-Aziz bin Rafi\`, from Abu Lubabah that he said, "The Disciples (of \`Isa) said, \`O Spirit of Allah, inform us about the one who is Mukhlis (purely devoted) to Allah.' He said, \`That is one who does a deed solely for Allah and he does not like for the people to praise him."' Others recited the word as Mukhlas, which means that he was chosen. This is as Allah says,

إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ

(Verily, I have chosen you above men.) 7:144 Concerning Allah's statement,

وَكَانَ رَسُولاً نَّبِيّاً

(and he was a Messenger, (and) a Prophet.) Allah combined these two descriptions for him. For verily, he was one of the greatest Messengers and one of the five Messengers of Strong Will. They are Nuh, Ibrahim, Musa, \`Isa and Muhammad. May the blessings of Allah be upon them and all of the Prophets. Allah said,

وَنَـدَيْنَـهُ مِن جَانِبِ الطُّورِ

(And We called him from the side of the Tur.) means Mount

الاٌّيْمَـنَ

(right) It was on the right side of Musa when he went seeking a burning wood from that fire. He saw its glow in the distance, so he set out towards it and found it on the right side of the mountain from his direction, at the edge of the valley that he was in. This is when Allah, the Exalted, spoke to him and called out to him. Allah summoned him to come near and He conversed Ayah with him. Concerning His statement,

وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَآ أَخَاهُ هَـرُونَ نَبِيّاً

(And We granted him his brother Harun, (also) a Prophet, out of Our mercy.) This means, "We responded to his request and his plea on behalf of his brother and We made him a Prophet as well." This is as Allah says in another Ayah,

وَأَخِى هَـرُونُ هُوَ أَفْصَحُ مِنِّى لِسَاناً فَأَرْسِلْهِ مَعِىَ رِدْءاً يُصَدِّقُنِى إِنِّى أَخَافُ أَن يُكَذِّبُونِ

(And my brother Harun he is more eloquent in speech than me: so send him with me as a helper to confirm me.Verily, I fear that they will belie me.) 28:34 Also, Allah said,

قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى

((Allah said: ) "You are granted your request, O Musa.") 20:36 He also said,

وَيَضِيقُ صَدْرِى وَلاَ يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَى هَـرُونَ \- وَلَهُمْ عَلَىَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ

(So send for Harun. And they have a charge of crime against me, and I fear they will kill me.) 26:13-14 Because of this, some of the Salaf (predecessors) said, "No one in this life pleaded on behalf of someone else more than Musa pleaded for his brother to be a Prophet." Allah, the Exalted said,

وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَآ أَخَاهُ هَـرُونَ نَبِيّاً

(And We granted him his brother Harun, (also) a Prophet, out of Our mercy.)


ayah_text: And We called him from the side of the mount at his right and brought him near, confiding to him.

ayah_text_ar: وَنَـٰدَيْنَـٰهُ مِن جَانِبِ ٱلطُّورِ ٱلْأَيْمَنِ وَقَرَّبْنَـٰهُ نَجِيًّا


ayah_text: And We gave him out of Our mercy his brother Aaron as a prophet.

ayah_text_ar: وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَـٰرُونَ نَبِيًّا


ayah_text: And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet.

ayah_text_ar: وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِسْمَـٰعِيلَ ۚ إِنَّهُۥ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا

ayah_tafsir:
## Mentioning Isma\`il

Here Allah has commended Isma\`il, the son of Ibrahim, the Friend of Allah. He (Isma\`il) is the father of all of the Arabs of the Hijaz because he was true to what he promised. Ibn Jurayj said, "He did not make any promise to his Lord, except that he fulfilled it." He never obligated himself to do any act of worship with a vow, except that he fulfilled it and carried it out, giving it its full due. Some said,

صَـدِقَ الْوَعْدِ

((he was) true to what he promised.) "This was said about him because he said to his father,

سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ

(If Allah wills you will find me of the patient.) 37:102 So he was truthful in that." Being true to one's promise is one of the praiseworthy characteristics, just as breaking one's promise is of the detested characteristics. Allah, the Exalted, says,

يأَيُّهَا الَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لاَ تَفْعَلُونَ \- كَبُرَ مَقْتاً عِندَ اللَّهِ أَن تَقُولُواْ مَا لاَ تَفْعَلُونَ

(O you who believe! Why do you say that which you do not do Most hateful it is with Allah that you say that which you do not do.) 61:2-3 The Messenger of Allah said,

«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا ائْتُمِنَ خَان»

(The sign of the hypocrite is three things. When he speaks, he lies; when he promises, he breaks his promise; and when he is entrusted with something, he is disloyal to his trust.) Thus, if these are the characteristics of the hypocrites, then behaving contrary to these is a characteristic of the true believer. For this reason, Allah commended His servant and Messenger Isma\`il, for he was true to his promise. Likewise, the Messenger of Allah was true to his promise. He did not promise anyone anything, except that he fulfilled his promise to that person. He also commended Abu Al-\`As bin Ar-Rabi\`, the husband of his daughter Zaynab, by saying,

«حَدَّثَنِي فَصَدَقَنِي، وَوَعَدَنِي فَوَفَى لِي»

(He spoke to me and he told me the truth, and he promised me and he fulfilled his promise to me.) When the Prophet died, the Khalifah (his successor), Abu Bakr As-Siddiq said, "Whoever received any promise from the Messenger of Allah or was owed any debt by him, then let him come to me and I will fulfill it on his behalf." So Jabir bin \`Abdullah came and related that the Messenger of Allah said,

«لَوْ قَدْ جَاءَ مَالُ الْبَحْرَينِ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا وَهَكَذَا»

(If the wealth of Bahrain comes (to me), then I would give you such and such and such.) This meant that he would fill his hands with wealth. Therefore, when the wealth of Bahrain came (to them), Abu Bakr commanded Jabir to come and fill his hands from that wealth. Then, he commanded him to do so again, until he collected five hundred Dirhams. Then, Abu Bakr gave him its double along with it.(i.e. one thousand extra Dirhams). Concerning Allah's statement,

وَكَانَ رَسُولاً نَّبِيّاً

(and he was a Messenger, (and) a Prophet.) In this is a proof of Isma\`il's favored status over his brother, Ishaq. Ishaq was only described as being a Prophet, but Isma\`il was described with both prophethood and messengership. It is confirmed in Sahih Muslim that the Messenger of Allah said,

«إِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيل»

(Verily, Allah chose Isma\`il from the sons of Ibrahim...) Then, Imam Muslim mentions the rest of the Hadith in its entirety. However, this statement proves the correctness of what we have said. Allah said,

وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً

(And he would enjoin on his family and his people the Salah and the Zakah, and his Lord was pleased with him.) This is also a beautiful form of praise, a commendable quality, and and upright characteristic. He was commanded in this way because of his persistence in obedience of his Lord, and enjoining his family to do so. This is as Allah said to His Messenger ,

وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا

(And enjoin the Salah on your family, and be patient with them.) 20:132 Also, Allah, the Exalted, said,

يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَـئِكَةٌ غِلاَظٌ شِدَادٌ لاَّ يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

(O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the commands they receive from Allah, but do that which they are commanded.) 66:6 This means to command them to do good, forbid them from evil and do not neglect them. If you do so, and they obey your command, the Fire (of Hell) will not devour them on the Day of Resurrection. It has been reported in a Hadith from Abu Hurayrah that the Messenger of Allah said,

«رَحِمَ اللهُ رَجُلًا قَامَ مِنَ اللَّيْلِ فَصَلَّى وَأَيْقَظَ امْرَأَتَهُ، فَإِنْ أَبَتْ نَضَحَ فِي وَجْهِهَا الْمَاءَ. رَحِمَ اللهُ امْرَأَةً قَامَتْ مِنَ اللَّيْلِ فَصَلَّتْ وَأَيْقَظَتْ زَوْجَهَا، فَإِنْ أَبَى نَضَحَتْ فِي وَجْهِهِ الْمَاء»

(May Allah have mercy upon a man who gets up at night to pray and he wakes his wife. If she refuses to get up, he sprinkles water in her face. May Allah have mercy upon a woman who gets up at night to pray and she wakes her husband. If he refuses to get up, she sprinkles water in his face.) This Hadith was recorded by Abu Dawud and Ibn Majah.


ayah_text: And he used to enjoin on his people prayer and zakah and was to his Lord pleasing.

ayah_text_ar: وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّا


ayah_text: And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet.

ayah_text_ar: وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِدْرِيسَ ۚ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا

ayah_tafsir:
## Mentioning Idris

Allah complimented Idris for being a truthful Prophet and He mentioned that he raised him to a high station. It has previously been mentioned that in the Sahih it is recorded that the Messenger of Allah passed by Idris on the night of the Isra (Night Journey) and he (Idris) was in the fourth heaven. Sufyan reported from Mansur that Mujahid said,

وَرَفَعْنَاهُ مَكَاناً عَلِيّاً

(And We raised him to a high station.) "This means the fourth heaven." Al-Hasan and others said concer- ning Allah's statement,

وَرَفَعْنَاهُ مَكَاناً عَلِيّاً

(And We raised him to a high station.) "This means Paradise."


ayah_text: And We raised him to a high station.

ayah_text_ar: وَرَفَعْنَـٰهُ مَكَانًا عَلِيًّا

ayah_tafsir: MISSING


ayah_text: Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried in the ship with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.

ayah_text_ar: أُو۟لَـٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُ ٱلرَّحْمَـٰنِ خَرُّوا۟ سُجَّدًا وَبُكِيًّا ۩

ayah_tafsir:
## These Prophets are the Chosen Ones

Allah, the Exalted, says that these Prophets (were favored), but this does not mean only these Prophets who were mentioned in this Surah. Rather, it is referring to all of those who were Prophets. Allah merely changes the implication of the discussion from specific individuals to the entire group of Prophets.

الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّيْنَ مِن ذُرِّيَّةِ ءادَمَ

(they unto whom Allah bestowed His grace from among the Prophets, of the offspring of Adam.) As-Suddi and Ibn Jarir both said, "That which is meant by the offspring of Adam is Idris, and what is meant by the offspring of those \`whom We carried with Nuh' is Ibrahim, and what is meant by the offspring of Ibrahim is Ishaq, Ya\`qub and Isma\`il, and what is meant by the offspring of Isra\`il is Musa, Harun, Zakariyya, Yayha and \`Isa bin Maryam." Ibn Jarir said, "And that is the distinction of their genealogies, even though Adam gathers all of them (as their original father). This is because among them is he who was not a descendant of those who were on the ship with Nuh, and he that is Idris. For verily, he was the grandfather of Nuh." I say that this is the most apparent meaning, which concludes that Idris is amongst the pillars of Nuh's ancestral lineage. The view that this Ayah refers to the ancestral lineage of the Prophets, is the fact that it is similar to Allah's statement in Surah Al-An\`am,

وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَـهَآ إِبْرَهِيمَ عَلَى قَوْمِهِ نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ \- وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ كُلاًّ هَدَيْنَا وَنُوحاً هَدَيْنَا مِن قَبْلُ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَـنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَى وَهَـرُونَ وَكَذَلِكَ نَجْزِى الْمُحْسِنِينَ \- وَزَكَرِيَّا وَيَحْيَى وَعِيسَى وَإِلْيَاسَ كُلٌّ مِّنَ الصَّـلِحِينَ \- وَإِسْمَـعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطاً وَكُلاًّ فَضَّلْنَا عَلَى الْعَـلَمِينَ \- وَمِنْ ءابَائِهِمْ وَذُرِّيَّـتِهِمْ وَإِخْوَنِهِمْ وَاجْتَبَيْنَـهُمْ وَهَدَيْنَـهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ

(And that was our proof which We gave Ibrahim against his people. We raise whom We will in degrees. Certainly your Lord is All-Wise, All-Knowing. And We bestowed upon him Ishaq and Ya\`qub, each of them We guided; and before him We guided Nuh, and among his progeny Dawud, Sulayman, Ayyub, Yusuf, Musa and Harun. Thus do We reward the doers of good. And Zakariyya, and Yahya, and \`Isa and Ilyas, each one of them was of the righteous. And Isma\`il and Al-Yasa\` and Yunus and Lut and each one of them We preferred above the \`Alamin. And also some of their fathers and their progeny and their brethern, We chose them, and We guided them to the straight path.)6:83-87 Until Allah's statement,

أُوْلَـئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ

(They are those whom Allah had guided. So follow their guidance.) 6: 90 Allah, the Exalted, says,

مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُمْ مَّن لَّمْ نَقْصُصْ عَلَيْكَ

(Of some of them We have related to you their story. And of some We have not related to you their story.) 40:78 In Sahih Al-Bukhari it is reported from Mujahid that he asked Ibn \`Abbas, "Is there a prostration in Surah Sad" Ibn \`Abbas replied, "Yes." Then he recited,

أُوْلَـئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ

(They are those whom Allah had guided. So follow their guidance.) 6:90 Ibn \`Abbas then said, "So your Prophet is one of those who have been commanded to follow them. And he is of those who should be followed." -- referring to Dawud. Allah, the Exalted, said in this noble Ayah,

إِذَا تُتْلَى عَلَيْهِمْ ءايَـتُ الرَّحْمَـنِ خَرُّواْ سُجَّداً وَبُكِيّاً

(When the Ayah of the Most Gracious were recited unto them, they fell down prostrate and weeping.) This means that when they heard the Words of Allah, mentioning His proofs and evidences, they prostrated to their Lord in humility, humbleness, praise and thanks for the great favors they were blessed with. The word Bukiyan at the end of the Ayah means those who are crying, and it is the plural of Baki. Due to this the scholars agree that it is legislated to prostrate upon reading this Ayah, in following them and adhering to their manner of worship.