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 Surah Maryam 19:51-65 [4/6]
  
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Verse Summary -------------------------------------------------------------------------------------
وَٱذْكُرْAnd mention
فِىin
ٱلْكِتَـٰبِthe Book,
مُوسَىٰٓ‌ۚMusa.
إِنَّهُۥIndeed, he
كَانَwas
مُخْلَصًاchosen
وَكَانَand was
رَسُولاًa Messenger,
نَّبِيًّاa Prophet.
﴿٥١﴾
وَنَـٰدَيْنَـٰهُAnd We called him
مِنfrom
جَانِبِ(the) side
ٱلطُّورِ(of) the Mount
ٱلْأَيْمَنِthe right,
وَقَرَّبْنَـٰهُand brought him near
نَجِيًّا(for) conversation.
﴿٥٢﴾
وَوَهَبْنَاAnd We bestowed
لَهُۥ[to] him
مِنfrom
رَّحْمَتِنَآOur Mercy
أَخَاهُhis brother
هَـٰرُونَHarun,
نَبِيًّاa Prophet.
﴿٥٣﴾
وَٱذْكُرْAnd mention
فِىin
ٱلْكِتَـٰبِthe Book,
إِسْمَـٰعِيلَ‌ۚIsmail.
إِنَّهُۥIndeed, he
كَانَwas
صَادِقَtrue
ٱلْوَعْدِ(to his) promise
وَكَانَand was
رَسُولاًa Messenger -
نَّبِيًّاa Prophet.
﴿٥٤﴾
وَكَانَAnd he used
يَأْمُرُ(to) enjoin
أَهْلَهُۥ(on) his people
بِٱلصَّلَوٲةِthe prayer
وَٱلزَّكَوٲةِand zakah
وَكَانَand was
عِندَnear
رَبِّهِۦhis Lord
مَرْضِيًّاpleasing.
﴿٥٥﴾
وَٱذْكُرْAnd mention
فِىin
ٱلْكِتَـٰبِthe Book,
إِدْرِيسَ‌ۚIdris.
إِنَّهُۥIndeed, he
كَانَwas
صِدِّيقًاtruthful,
نَّبِيًّاa Prophet.
﴿٥٦﴾
وَرَفَعْنَـٰهُAnd We raised him
مَكَانًا(to) a position
عَلِيًّاhigh.
﴿٥٧﴾
أُوْلَـٰٓئِكَThose
ٱلَّذِينَ(were) the ones whom
أَنْعَمَ ٱللَّهُAllah bestowed favor
عَلَيْهِمupon them
مِّنَfrom (among)
ٱلنَّبِيِّــۧنَthe Prophets,
مِنof
ذُرِّيَّةِ(the) offspring
ءَادَمَ(of) Adam,
وَمِمَّنْand of those
حَمَلْنَاWe carried
مَعَwith
نُوحٍNuh
وَمِنand of
ذُرِّيَّةِ(the) offspring
إِبْرَٲهِيمَ(of) Ibrahim
وَإِسْرَٲٓءِيلَand Israel
وَمِمَّنْand of (those) whom
هَدَيْنَاWe guided
وَٱجْتَبَيْنَآ‌ۚand We chose.
إِذَاWhen
تُتْلَىٰwere recited
عَلَيْهِمْto them
ءَايَـٰتُ(the) Verses
ٱلرَّحْمَـٰنِ(of) the Most Gracious,
خَرُّواْthey fell
سُجَّدًاprostrating
وَبُكِيًّا ۩and weeping.
﴿٥٨﴾
۞ فَخَلَفَThen succeeded
مِنۢ بَعْدِهِمْafter them
خَلْفٌsuccessors,
أَضَاعُواْwho neglected
ٱلصَّلَوٲةَthe prayer
وَٱتَّبَعُواْand they followed
ٱلشَّهَوَٲتِ‌ۖthe lusts
فَسَوْفَso soon,
يَلْقَوْنَthey will meet
غَيًّاevil
﴿٥٩﴾
إِلَّاExcept
مَن(one) who
تَابَrepented
وَءَامَنَand believed
وَعَمِلَand did
صَـٰلِحًاgood (deeds).
فَأُوْلَـٰٓئِكَThen those
يَدْخُلُونَwill enter
ٱلْجَنَّةَParadise
وَلَاand not
يُظْلَمُونَthey will be wronged
شَيْــًٔا(in) anything.
﴿٦٠﴾
جَنَّـٰتِGardens
عَدْنٍ(of) Eden,
ٱلَّتِىwhich
وَعَدَpromised
ٱلرَّحْمَـٰنُthe Most Gracious
عِبَادَهُۥ(to) His slaves
بِٱلْغَيْبِ‌ۚin the unseen.
إِنَّهُۥIndeed, [it]
كَانَis
وَعْدُهُۥHis promise
مَأْتِيًّاsure to come.
﴿٦١﴾
لَّاNot
يَسْمَعُونَthey will hear
فِيهَاtherein
لَغْوًاvain talk
إِلَّاbut
سَلَـٰمًا‌ۖpeace.
وَلَهُمْAnd for them
رِزْقُهُمْ(is) their provision
فِيهَاtherein,
بُكْرَةًmorning
وَعَشِيًّاand evening.
﴿٦٢﴾
تِلْكَThis
ٱلْجَنَّةُ(is) Paradise,
ٱلَّتِىwhich
نُورِثُWe give (as) inheritance
مِنْ[of] (to)
عِبَادِنَاOur slaves
مَن(the one) who
كَانَis
تَقِيًّاrighteous.
﴿٦٣﴾
وَمَاAnd not
نَتَنَزَّلُwe descend
إِلَّاexcept
بِأَمْرِby (the) Command
رَبِّكَ‌ۖ(of) your Lord.
لَهُۥTo Him (belongs)
مَاwhat
بَيْنَ أَيْدِينَا(is) before us
وَمَاand what
خَلْفَنَا(is) behind us,
وَمَاand what
بَيْنَ(is) between
ذَٲلِكَ‌ۚthat.
وَمَاAnd not
كَانَis
رَبُّكَyour Lord
نَسِيًّاforgetful
﴿٦٤﴾
رَّبُّLord
ٱلسَّمَـٰوَٲتِ(of) the heavens
وَٱلْأَرْضِand the earth
وَمَاand whatever
بَيْنَهُمَا(is) between both of them,
فَٱعْبُدْهُso worship Him
وَٱصْطَبِرْand be constant
لِعِبَـٰدَتِهِۦ‌ۚin His worship.
هَلْDo
تَعْلَمُyou know
لَهُۥfor Him
سَمِيًّاany similarity?
﴿٦٥﴾


وَاذۡكُرۡ فِى الۡكِتٰبِ مُوۡسٰٓى​ اِنَّهٗ كَانَ مُخۡلَصًا وَّكَانَ رَسُوۡلًا نَّبِيًّا‏  وَنَادَيۡنٰهُ مِنۡ جَانِبِ الطُّوۡرِ الۡاَيۡمَنِ وَقَرَّبۡنٰهُ نَجِيًّا‏  وَ وَهَبۡنَا لَهٗ مِنۡ رَّحۡمَتِنَاۤ اَخَاهُ هٰرُوۡنَ نَبِيًّا‏  وَاذۡكُرۡ فِى الۡـكِتٰبِ اِسۡمٰعِيۡلَ​ اِنَّهٗ كَانَ صَادِقَ الۡوَعۡدِ وَكَانَ رَسُوۡلًا نَّبِيًّا​ ۚ‏  وَ كَانَ يَاۡمُرُ اَهۡلَهٗ بِالصَّلٰوةِ وَالزَّكٰوةِ وَكَانَ عِنۡدَ رَبِّهٖ مَرۡضِيًّا‏  وَاذۡكُرۡ فِى الۡكِتٰبِ اِدۡرِيۡسَ​ اِنَّهٗ كَانَ صِدِّيۡقًا نَّبِيًّا ۙ ‏  وَّرَفَعۡنٰهُ مَكَانًا عَلِيًّا‏  اُولٰٓـئِكَ الَّذِيۡنَ اَنۡعَمَ اللّٰهُ عَلَيۡهِمۡ مِّنَ النَّبِيّٖنَ مِنۡ ذُرِّيَّةِ اٰدَمَ وَمِمَّنۡ حَمَلۡنَا مَعَ نُوۡحٍ وَّمِنۡ ذُرِّيَّةِ اِبۡرٰهِيۡمَ وَاِسۡرَآءِيۡلَ وَمِمَّنۡ هَدَيۡنَا وَاجۡتَبَيۡنَا​ ؕ اِذَا تُتۡلٰى عَلَيۡهِمۡ اٰيٰتُ الرَّحۡمٰنِ خَرُّوۡا سُجَّدًا وَّبُكِيًّا ۩‏  فَخَلَفَ مِنۡۢ بَعۡدِهِمۡ خَلۡفٌ اَضَاعُوا الصَّلٰوةَ وَاتَّبَعُوا الشَّهَوٰتِ​ فَسَوۡفَ يَلۡقَوۡنَ غَيًّا ۙ‏  اِلَّا مَنۡ تَابَ وَاٰمَنَ وَعَمِلَ صَالِحًـا فَاُولٰٓـئِكَ يَدۡخُلُوۡنَ الۡجَـنَّةَ وَلَا يُظۡلَمُوۡنَ شَيۡـئًـا ۙ‏  جَنّٰتِ عَدۡنٍ اۨلَّتِىۡ وَعَدَ الرَّحۡمٰنُ عِبَادَهٗ بِالۡغَيۡبِ​ ؕ اِنَّهٗ كَانَ وَعۡدُهٗ مَاۡتِيًّا‏  لَّا يَسۡمَعُوۡنَ فِيۡهَا لَـغۡوًا اِلَّا سَلٰمًا​ؕ وَلَهُمۡ رِزۡقُهُمۡ فِيۡهَا بُكۡرَةً وَّعَشِيًّا‏  تِلۡكَ الۡجَـنَّةُ الَّتِىۡ نُوۡرِثُ مِنۡ عِبَادِنَا مَنۡ كَانَ تَقِيًّا‏   وَمَا نَتَنَزَّلُ اِلَّا بِاَمۡرِ رَبِّكَ​ ۚ لَهٗ مَا بَيۡنَ اَيۡدِيۡنَا وَمَا خَلۡفَنَا وَمَا بَيۡنَ ذٰ لِكَ​ ۚ وَمَا كَانَ رَبُّكَ نَسِيًّا​ ۚ‏  رَّبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ وَمَا بَيۡنَهُمَا فَاعۡبُدۡهُ وَاصۡطَبِرۡ لِـعِبَادَتِهٖ​ؕ هَلۡ تَعۡلَمُ لَهٗ سَمِيًّا‏ 

Translation
(19:51) And recite in the Book the account of Moses.29 He was a chosen one, a Messenger, a Prophet.30 (19:52) We called out to him from the right side of the Mount,31 and We drew him near to Us by communing to him in secret,32 (19:53) and out of Our mercy We appointed his brother Aaron, a Prophet (that he may assist him). (19:54) And recite in the Book the account of Ishmael. He was ever true to his promise, and was a Messenger, a Prophet. (19:55) He enjoined his household to observe Prayer and to give Zakah (purifying alms); and his Lord was well pleased with him. (19:56) And recite in the Book the account of Idris.33 He was a man of truth, a Prophet; (19:57) and We exalted him to a lofty position.34 (19:58) These are the Prophets upon whom Allah bestowed His favour from the seed of Adam, and from the seed of those whom We carried (in the Ark) with Noah, and from the seed of Abraham and Israel. They were those whom We guided and chose (for an exalted position). They were such that when the words of the Most Compassionate Lord were recited to them, they fell down in prostration, weeping. (19:59) They were succeeded by a people who neglected the Prayers35 and pursued their lusts.36 They shall presently meet with their doom, (19:60) except those who repent and believe and act righteously. Such shall enter Paradise and shall not be wronged at all. (19:61) Theirs shall be everlasting Gardens which the Most Compassionate Lord has promised His servants in a realm which is beyond the ken of perception.37 Surely His promise shall he fulfilled. (19:62) They shall not hear in it anything vain; they shall hear only what is good;38 and they shall have their provision in it, morning and evening. (19:63) Such is the Paradise which We shall cause those of Our servants who have been God-fearing to inherit. (19:64) (The angels will say):39 "(O Muhammad!) We descend not except by the command of your Lord. To Him belongs all that is before us and all that is behind us, and all that is in between. Your Lord is not forgetful in the least. (19:65) He is the Lord of the heavens and the earth and all that is in between. Serve Him, then, and be constant in serving Him.40 Do you know anyone that might be His compeer?"41

Commentary

29. The word used is mukhlasan, which means purified. In other words, Allah had specially chosen Prophet Moses (peace be upon him) for the mission of Prophethood.

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

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

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

31. “The right side of the Mount” means the eastern side of the mountain. As Prophet Moses (peace be upon him), on his way from Midian to Egypt, was passing from the southern side of Mountt Toor, the eastern side would lie on his right and the western on his left if he faced the mountain, otherwise a mountain by itself cannot have a right or a left side.

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

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

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

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

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

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

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

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

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

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

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

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

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

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