Surah 19. Maryam

He threatened, 'How dare you reject my idols, O Abraham! If you do not desist, I will certainly stone you 'to death'. So be gone from me for a long time!'

  - Mustafa Khattab

(The father) replied: "Dost thou hate my gods O Abraham? If thou forbear not I will indeed stone thee: now get away from me for a good long while!" ²⁴⁹⁸

  - Abdullah Yusuf Ali

Note the gentle persuasive tone of Abraham in his speeches in xix. 42-45 (for we may suppose those sentences to sum up a long course of arguments) and in xix. 47-48, contrasted with the brusque and repellent tone of the father's reply in this verse. The one was the outcome of the true Light which had come to Abraham from Allah, as the other was the outcome of Pagan arrogance and the worship of brute force. The spiritual lesson from this episode of Abraham's life may be stated in four propositions: (1) the pious son is dutiful to his father and wishes him well in all things, material and spiritual, (2) if the father refuses Allah's Light, the son will do his utmost to bring such Light to the father; (3) having received the Light, the son will never renounce that Light, even if he has to forfeit his father's love and renounce his home; (4) even if the father repels him and turns him out, his answer will be a soft answer, full of love and forgiveness on the one hand, but firmness on behalf of Truth on the other.

Abraham responded, 'Peace be upon you! I will pray to my Lord for your forgiveness. He has truly been Most Gracious to me.

  - Mustafa Khattab

Abraham said: "Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious. ²⁴⁹⁹

  - Abdullah Yusuf Ali

Cf. ix. 114, where this promise of Abraham to pray for his father is referred to, and its limitations pointed out.

As I distance myself from 'all of' you and from whatever you invoke besides Allah, I will 'continue to' call upon my Lord 'alone', trusting that I will never be disappointed in invoking my Lord.'

  - Mustafa Khattab

"And I will turn away from you (all) and from those whom ye invoke besides Allah: I will call on my Lord: Perhaps by my prayer to my Lord I shall be not unblest." ²⁵⁰⁰

  - Abdullah Yusuf Ali

Abraham left his father and the home of his fathers (Ur of the Chaldees) and never returned. He left because he was turned out, and because it was not possible for him to make any compromise with what was false in religion. In return for abuse, he spoke gentle words. And he expressed his fervent hope that at least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a prefigurement of another Hijrat many centuries later! In both cases the prayer was abundantly fulfilled.

So after he had left them and what they worshipped besides Allah, We granted him Isaac and Jacob, and made each of them a prophet.

  - Mustafa Khattab

When he had turned away from them and from those whom they worshipped besides Allah We bestowed on him Isaac and Jacob and each one of them We made a prophet. ²⁵⁰¹

  - Abdullah Yusuf Ali

Isaac and Isaac's son Jacob are mentioned here as carrying on one line of Abraham's traditions. The other line was carried on by Isma'il, who is mentioned independently five verses lower down, as his line got special honour in the Holy Prophet of Islam. That is why his mention comes after that of Moses. Cf. xxi. 72.

We showered them with Our mercy, and blessed them with honourable mention.¹

  - Mustafa Khattab

 On a daily basis, Muslims invoke Allah’s blessings upon Prophet Muḥammad (ﷺ) and his family and Prophet Abraham (ﷺ) and his family, in both obligatory and optional prayers.

And We bestowed of Our Mercy on them and We granted them lofty honor on the tongue of truth. ²⁵⁰²

  - Abdullah Yusuf Ali

Abraham and his son and grandson Isaac and Jacob, and their line, maintained the banner of Allah's truth for many generations, and they won deservedly high praise-the praise of truth-on the tongues of men. Abraham prayed that he should be praised by the tongue of truth among men to come in later ages: xxvi. 84. Ordinary praise may mean nothing: it may be due to selfish flattery on the part of others or artful management by the person praised. Praise on the tongue of sincere truth is praise indeed!

And mention in the Book 'O Prophet, the story of' Moses. He was truly a chosen man, and was a messenger and a prophet.

  - Mustafa Khattab

Also mention in the Book (the story of) Moses: for he was specially chosen and he was an apostle (and) a prophet. ²⁵⁰³

  - Abdullah Yusuf Ali

Moses was (1) especially chosen, and therefore prepared and instructed in all the wisdom of the Egyptians, in order that he might free his people from Egyptian bondage; there may also be a reference to Moses's title of Kalimullah, the one to whom Allah spoke without th eintervention of angels: see iv. 164, and n. 670; (2) he was a prophet (nabi), in that he received inspiration; and (3) he was a messenger (rasul) in that he had a Book of Revelation, and an Ummat or organised Community, for which he instituted laws.

We called him from the right side of Mount Ṭûr, and drew him near, speaking 'with him' directly.

  - Mustafa Khattab

And We called him from the right side of Mount (Sinai) and made him draw near to Us for mystic (converse). ²⁵⁰⁴

  - Abdullah Yusuf Ali

The incident here I think refers to the incidents described more fully in xx. 9-36; a reference may also be made to Exod. iii. 1-18 and iv. 1-17. The time is when Moses (with his family) was travelling and grazing the flocks of his father-in-law Jethro, just before he got his commission from Allah. The place is somewhere near Mount Sinai (Jabal Musa). Moses sees a Fire in the distance, but when he goes there, he hears a voice that tells him it is sacred ground. Allah asked him to put off his shoes and to draw near, and when he went near, great mysteries were revealed to him. He was given his commission, and his brother Aaron was given to him to go with him and aid him. It is after that, that he and Aaron went and faced Pharaoh in Egypt, as narrated in vii. 103-144, etc. The right side of the mountain may mean that Moses heard the voice from the right side of the mountain as he faced it; or it may have the figurative meaning of "right" in Arabic, i.e., the side which was blessed or sacred ground.

And We appointed for him- out of Our grace- his brother, Aaron, as a prophet.

  - Mustafa Khattab

And out of Our Mercy We gave him his brother Aaron (also) a prophet. ²⁵⁰⁵

  - Abdullah Yusuf Ali

Moses was diffident, and reluctant to go to Pharaoh as he had an impediment in his tongue, and he asked that his brother Aaron should be associated with him in his mission. Allah in His Mercy granted his request; xx. 25-36.

And mention in the Book 'O Prophet, the story of' Ishmael. He was truly a man of his word, and was a messenger and a prophet.

  - Mustafa Khattab

Also mention in the Book (the story of) Ismail: He was (strictly) true to what he promised and he was an apostle (and) a prophet. ²⁵⁰⁶

  - Abdullah Yusuf Ali

Isma'il was Az-zabih i.e., the chosen sacrifice for Allah in Muslim tradition. When Abraham told him of the sacrifice, he voluntarily offered himself for it, and never flinched from his promise, until the sacrifice was redeemed by the substitution of a ram under Allah's commands. He was the fountain-head of the Arabian Ummat, and in his posterity came the Prophet of Allah. The Ummat and the Book of Islam reflect back the prophethood on Isma'il.

He used to urge his people to pray and give alms-tax. And his Lord was well pleased with him.

  - Mustafa Khattab

He used to enjoin on his people Prayer and Charity and he was most acceptable in the sight of his Lord. ²⁵⁰⁷

  - Abdullah Yusuf Ali

An acceptable sacrifice: see last note.

And mention in the Book 'O Prophet, the story of' Enoch. He was surely a man of truth and a prophet.

  - Mustafa Khattab

Also mention in the Book the case of Idris: he was a man of truth (and sincerity) (and) a prophet: ²⁵⁰⁸

  - Abdullah Yusuf Ali

Idris is mentioned twice in the Qur-an, viz.; here and in xxi. 85, where he is mentioned among those who patiently persevered. His identification with the Biblical Enoch, who "walked with God" (Gen. v. 21-24), may or may not be correct. Nor are we justified in interpreting verse 57 here as meaning the same thing as in Gen. v. 24 ("God took him"), that he was taken up without passing through the portals of death. All we are told is that he was a man of truth and sincerity, and a prophet, and that he had a high position among his people. It is this point which brings him in the series of men just mentioned; he kept himself in touch with his people, and was honoured among them. Spiritual progress need not cut us off from our people, for we have to help and guide them. He kept to truth and piety in the highest station.

And We elevated him to an honourable status.¹

  - Mustafa Khattab

 Prophet Enoch (Idrîs) (ﷺ) is said to be in the fourth heaven.

And We raised him to a lofty station.

  - Abdullah Yusuf Ali

Those were 'some of' the prophets who Allah has blessed from among the descendants of Adam, and of those We carried with Noah 'in the Ark', and of the descendants of Abraham and Israel,¹ and of those We 'rightly' guided and chose. Whenever the revelations of the Most Compassionate were recited to them, they fell down, prostrating and weeping.

  - Mustafa Khattab

 Israel is another name for Jacob (ﷺ).

Those were some of the prophets on whom Allah did bestow His Grace of the posterity of Adam and of those whom We carried (in the Ark) with Noah and of the posterity of Abraham and Israel of those whom We guided and chose; whenever the Signs of (Allah) Most Gracious were rehearsed to them they would fall down in prostrate adoration and in tears. ^{2509 2510}

  - Abdullah Yusuf Ali

The earlier generations are grouped into three epochs from a religious point of view: (1) from Adam to Noah, (2) from Noah to Abraham, and (3) from Abraham to an indefinite time, say to the time when the Message of Allah was corrupted and the need arose for the final Messenger of Unity and Truth. Israel is another name for Jacob.

The original is in the Aorist tense, implying that the "Posterity" alluded to includes not only the messengers but their worthy followers who are true to Allah and uphold His standard.

But they were succeeded by generations who neglected prayer and followed their lusts and so will soon face the evil consequences.¹

  - Mustafa Khattab

 The word ghai can either mean the evil consequences or a valley in Hell where they will be punished.

But after them there followed a posterity who missed prayers and followed after lusts: soon then will they face Destruction ²⁵¹¹

  - Abdullah Yusuf Ali

This selfish godless posterity gains the upper hand at certain times, but even then there is always a minority who see the error of their ways, repent and believe, and live righteous lives. They are not penalised in the Hereafter because they were associated with the ungodly in time. They reap the full reward of their faith and righteousness.

As for those who repent, believe, and do good, it is they who will be admitted into Paradise, never being denied any reward.

  - Mustafa Khattab

Except those who repent and believe and work righteousness: for these will enter the Garden and will not be wronged in the least

  - Abdullah Yusuf Ali