Surah 19. Maryam

AND CALL to mind, through this divine writ, Idris.⁴¹ Behold, he was a man of truth, a prophet,

  - Mohammad Asad

The majority of the classical commentators identify the Prophet Idris - who is mentioned in the Qur'an once again, namely in 21:85 - with the Biblical Enoch (Genesis v, 18-19 and 21-24), without, however, being able to adduce any authority for this purely conjectural identification. Some modern Qur'an-commentators suggest that the name Idris may be the Arabicized form of Osiris (which, in its turn, was the ancient Greek version of the Egyptian name As-ar or Us-ar), said to have been a wise king and/or prophet whom the Egyptians subsequently deified (cf. Maraghi XVI, 64, and Sayyid Qutb, Fi Zilal al-Qur'an, Cairo, n.d., vol. XVI,44); but this assumption is too far-fetched to deserve any serious consideration. Finally, some of the earliest Qur'an-commentators ('Abd Allah ibn Mas'ud, Qatadah, 'Ikrimah and Ad-Dahhak) assert - with, to my mind, great plausibility-that ''Idris'' is but another name for Ilyas, the Biblical Elijah (regarding whom see note [48] on {37: 123}).

Also relate to them the story of Idris in the Book; he was a Truthful man, a Prophet.

  - Muhammad Farooq-i-Azam Malik

And make mention in the Scripture of Idris. Lo! he was a saint, a Prophet;

  - Marmaduke Pickthall

whom We exalted onto a lofty station.⁴²

  - Mohammad Asad

As regards my rendering of rafa'nahu as "whom We exalted", see 3:55 and 4:158 , where the same expression is used with reference to Jesus, as well as note [172] on the last-named verse.

Whom We raised to a lofty place.

  - Muhammad Farooq-i-Azam Malik

And We raised him to high station.

  - Marmaduke Pickthall

THESE WERE some of the prophets upon whom God bestowed His blessings - [prophets] of the seed of Adam and of those whom We caused to be borne [in the ark] with Noah, and of the seed of Abraham and Israel⁴³ : and [all of them were] among those whom We had guided and elected; [and] whenever the messages of the Most Gracious were conveyed unto them, they would fall down [before Him], prostrating themselves and weeping.⁴⁴

  - Mohammad Asad

Whereas the Hebrew prophets, whose line ended with Jesus, descended from Abraham through Isaac and Israel (Jacob), Muhammad traced his descent from the same patriarch through the latter's first-born son, Ishmael.

I.e., all of the prophets were conscious of being no more than mortal, humble servants of God. (See also 32:15 .)

These are some of the Prophets on whom Allah bestowed His favors from among the descendants of Adam and of those whom We carried in the Ark with Nuh, and of the descendants of Ibrahim and Israel, and of those whom We guided and chose. Whenever the Revelations of the Compassionate (Allah) were recited to them, they fell to prostrate and weep.

  - Muhammad Farooq-i-Azam Malik

These are they unto whom Allah showed favor from among the Prophets, of the seed of Adam and of those whom We carried (in the ship) with Noah, and of the seed of Abraham and Israel, and from among those whom We guided and chose. When the revelations of the Beneficent were recited unto them, they fell down, adoring and weeping.

  - Marmaduke Pickthall

Yet they were succeeded by generations [of people] who lost all [thought of] prayer and followed [but] their own lusts; and these will, in time, meet with utter disillusion.⁴⁵

  - Mohammad Asad

I.e., they will realize in the hereafter the full extent of the self-deception which has led to their spiritual ruin.

But the generations who succeeded them abandoned the Salah and started following their lusts; so they will soon face the consequences of their deviation.

  - Muhammad Farooq-i-Azam Malik

Now there hath succeeded them a later generation who have ruined worship and have followed lusts. But they will meet deception.

  - Marmaduke Pickthall

Excepted, however, shall be those who repent and attain to faith and do righteous deeds: for it is they who will enter paradise and will not be wronged in any way:⁴⁶

  - Mohammad Asad

I.e., they will not only not be deprived of reward for the least of their good deeds, but will be granted blessings far beyond their actual deserts (cf. 4:40 ).

However, those who repent, become believers and do good deeds, will be admitted to Paradise and will not be wronged in the least.

  - Muhammad Farooq-i-Azam Malik

Save him who shall repent and believe and do right. Such will enter the Garden and they will not be wronged in aught.

  - Marmaduke Pickthall

[theirs will be the] gardens of perpetual bliss which the Most Gracious has promised unto His servants, in a realm which is beyond the reach of human perception:⁴⁷ [and,] verily, His promise is ever sure of fulfilment!

  - Mohammad Asad

This lengthy paraphrase of the expression bi'l-ghayb gives, I think, the closest possible interpretation of the idea underlying it: namely, the prospect of a reality which is inconceivable by man in terms of his worldly experiences, and which can, therefore, only be hinted at by means of allegorical allusions. (See also the first clause of 2:3 and the corresponding note [3].)

They will be granted the Gardens of Eden which the Merciful has promised to His servants, even though they have not seen them, and His promise shall be fulfilled.

  - Muhammad Farooq-i-Azam Malik

Gardens of Eden, which the Beneficent hath promised to His slaves in the Unseen. Lo! His promise is ever sure of fulfillment--

  - Marmaduke Pickthall

No empty talk will they hear there - nothing but [tidings of] inner soundness and peace;⁴⁸ and there will they have their sustenance by day and by night:⁴⁹

  - Mohammad Asad

The term salam comprises the concepts of spiritual soundness and peace, freedom from faults and evils of any kind, and inner contentment. As I have pointed out in note [29] on 5:16 (where this term has been rendered, in a different context, as "salvation"), its closest - though by no means perfect - equivalent would be the French salut, in the abstract sense of that word, or the German Heil.

I.e., always. It is to be noted that the term rizq ("sustenance") applies to all that might be of benefit to a living being, spiritually as well as physically.

There they will hear no nonsense, but only the words of peace; and they will be provided their sustenance day and night.

  - Muhammad Farooq-i-Azam Malik

They hear therein no idle talk, but only Peace! and therein they have food for morn and evening.

  - Marmaduke Pickthall

this is the paradise which We grant as heritage unto such of Our servants as are conscious of Us.

  - Mohammad Asad

Such is the Paradise which We shall give as an inheritance to those of Our Servants who lead a pious life.

  - Muhammad Farooq-i-Azam Malik

Such is the Garden which We cause the devout among Our bondmen to inherit.

  - Marmaduke Pickthall

AND [the angels say]: "We do not descend [with revelation], again and again, other than by thy Sustainer's command: unto Him belongs all that lies open before us and all that is hidden from us and all that in-between.⁵⁰ And never does thy Sustainer forget [anything]-

  - Mohammad Asad

I.e., that which even the angels can only glimpse but not fully understand. Literally, the above phrase reads, "that which is between our hands and that which is behind us and that which is between these". Regarding this idiomatic expression, see 2:255 -"He knows all that lies open before men and all that is hidden from them" - and the corresponding note [247]. The reference to the angels connects with the preceding mention of some of the earlier prophets who, like Muhammad, were recipients of divine revelation.

The angle Gabriel who brought this revelation after a long interval said: "We do not descend from heaven except by the command of your Rabb; to Him belongs whatever is before us and whatever is behind us and all that lies in between. Your Rabb is never forgetful.

  - Muhammad Farooq-i-Azam Malik

We (angels) come not down save by commandment of thy Lord. Unto Him belongeth all that is before us and all that is behind us and all that is between those two, and thy Lord was never forgetful

  - Marmaduke Pickthall

the Sustainer of the heavens and the earth and all that is between them! Worship, then, Him alone, and remain steadfast in His worship! Dost thou know any whose name is worthy to be men-tioned side by side with His?"

  - Mohammad Asad

He is the Rabb of the heavens and the earth, and of all that lies in between, so worship Him, be steadfast in His worship. Do you know any other being with the qualities like Him?"

  - Muhammad Farooq-i-Azam Malik

Lord of the heavens and the earth and all that is between them! Therefor, worship thou Him and be thou steadfast in His service. Knowest thou one that can be named along with Him? 66. And man saith: When I am dead, shall I forsooth be brought forth alive?

  - Marmaduke Pickthall

WITH ALL THIS, man [often] says, "What! Once I am dead, shall I again be brought forth alive?"

  - Mohammad Asad

Man says: "What! Once I am dead, shall I be raised to life again?"

  - Muhammad Farooq-i-Azam Malik

Man says: "What! when I am dead shall I then be raised up alive?"

  - Marmaduke Pickthall

But does man not bear in mind that We have created him aforetime out of nothing?⁵¹

  - Mohammad Asad

Lit., "when [or "although"] he was nothing".

Does not the man remember that We created him before out of nothing?

  - Muhammad Farooq-i-Azam Malik

Doth not man remember that We created him before, when he was naught?

  - Marmaduke Pickthall

And so, by thy Sustainer, [on Judgment Day] We shall most certainly bring them forth together with the satanic forces [which impelled them in life],⁵² and then We shall most certainly gather them, on their knees, around hell;

  - Mohammad Asad

See surah {15}, first half of note [16]; cf. also the reference to the "worship of Satan" in verses {44-45} of the present surah, as well as the corresponding notes [33] and [34]. The symbolism of the sinners being linked on Judgment Day "with the satanic forces which impelled them in life" is easily understood if we remember - as has been pointed out in note [10] on 2:14 - that the term shaytan ("satan" or "satanic force") is often used in the Qur'an to describe every evil propensity in man's own self. The personal pronoun relates to those who reject the concept of resurrection and life after death.

By your Rabb, We will call them to account in the company of all their shaitans and set them on their knees around the Fire of Hell;

  - Muhammad Farooq-i-Azam Malik

And, by thy Lord, verily We shall assemble them and the devils, then We shall bring them, crouching, around hell.

  - Marmaduke Pickthall

and thereupon We shall, indeed, draw forth from every group [of sinners] the ones that had been most determined in their disdainful rebellion against the Most Gracious:⁵³

  - Mohammad Asad

I.e., those who have consciously and deliberately rejected the idea of man's responsibility before God and have thus led their weaker, less conscious fellow-men astray will be consigned to the deepest suffering in the hereafter.

then from every sect We will certainly drag out its stoutest rebels against the Compassionate (Allah).

  - Muhammad Farooq-i-Azam Malik

Then We shall pluck out from every sect whichever of them was most stern in rebellion to the Beneficent.

  - Marmaduke Pickthall

for, indeed, We know best as to which of them is most deserving of the fires of hell.⁵⁴

  - Mohammad Asad

Lit., "of burning therein": an allusion to the fact that not every one of the sinners will be irrevocably consigned to the suffering described in the Qur'an as hell. (The particle thumma which introduces this clause has here the function of an explanatory conjunction with the preceding statement and is, therefore, best rendered as "for".)

Certainly We know best who deserves most to be burned therein.

  - Muhammad Farooq-i-Azam Malik

And surely We are best aware of those most worthy to be burned therein.

  - Marmaduke Pickthall

And every one of you will come within sight of it:⁵⁵ this is, with thy Sustainer, a decree that must be fulfilled.

  - Mohammad Asad

Lit., "none of you but will reach it". According to some of the classical authorities, the pronoun "you" relates to the sinners spoken of in the preceding passages, and particularly to those who refuse to believe in resurrection; the majority of the commentators, however, are of the opinion that all human beings, sinners and righteous alike, are comprised within this address in the sense that all "will come within sight of it": hence my rendering.

There is not a single one of you, who shall not pass over it, this absolute decree of your Rabb is unavoidable;

  - Muhammad Farooq-i-Azam Malik

There is not one of you but shall approach it. That is a fixed ordinance of thy Lord.

  - Marmaduke Pickthall

And once again:⁵⁶ We shall save [from hell] those who have been conscious of Us; but We shall leave in it the evildoers, on their knees.⁵⁷

  - Mohammad Asad

For this particular rendering of thumma, see surah {6}, note [31].

I.e., utterly humbled and crushed by their belated realization of God's judgment and of the ethical truths which they had arrogantly neglected in life.

then We will deliver those who were pious during their life on earth and leave the wrongdoers therein humbled on their knees.

  - Muhammad Farooq-i-Azam Malik

Then We shall rescue those who kept from evil, and leave the evil-doers crouching there.

  - Marmaduke Pickthall

AS IT IS, whenever Our messages are conveyed to them in all their clarity, those who are bent on denying the truth are wont to say unto those who have attained to faith: "which of the two kinds of man⁵⁸ is in a stronger position and superior as a community?"⁵⁹

  - Mohammad Asad

Lit., "two groups" or "parties": an allusion to two kinds or types of human society characterized by their fundamentally different approach to problems of faith and morality. (See next note.)

Lit., "better in assembly". This parabolic "saying" of the unbelievers implies, in the garb of a rhetorical question, a superficially plausible but intrinsically fallacious argument in favour of a society which refuses to submit to any absolute moral imperatives and is determined to obey the dictates of expediency alone. In such a social order, material success and power are usually seen as consequences of a more or less conscious rejection of all metaphysical considerations - and, in particular, of all that is comprised in the concept of God-willed standards of morality - on the assumption that they are but an obstacle in the path of man's free, unlimited "development". It goes without saying that this attitude (which has reached its epitome in the modern statement that "religion is opium for the people") is diametrically opposed to the demand, voiced by every higher religion, that man's social life, if it is to be a truly "good" life, must be subordinated to definite ethical principles and restraints. By their very nature, these restraints inhibit the unprincipled power-drive which dominates the more materialistic societies and enables them to achieve - without regard to the damage done to others and, spiritually, to themselves - outward comforts and positions of strength in the shortest possible time: but precisely because they do act as a brake on man's selfishness and power-hunger, it is these moral considerations and restraints - and they alone - that can free a community from the interminable, self-destructive inner tensions and frustrations to which materialistic societies are subject, and thus bring about a more enduring, because more organic, state of social well-being. This, in short, is the elliptically implied answer of the Qur'an to a rhetorical question placed in the mouths of "those who are bent on denying the truth".

When Our Clear Revelations are recited to them the unbelievers say to the believer: "Which one, of the two of us, have fine dwelling and better companions?"

  - Muhammad Farooq-i-Azam Malik

And when Our clear revelations are recited unto them those who disbelieve say unto those who believe: Which of the two parties (yours or ours) is better in position, and more imposing as an army?

  - Marmaduke Pickthall

And yet, how many a generation have We destroyed before their time - [people] who surpassed them in material power⁶⁰ and in outward show!

  - Mohammad Asad

Lit., "in property" or "abundance of property". In this context - as in the last verse of this surah - the term - qarn apparently signifies "people of one and the same epoch", i.e., a "civilization".

Don't they see, how many generations have We destroyed before them, who were far greater in riches and in splendor?

  - Muhammad Farooq-i-Azam Malik

How many a generation have We destroyed before them, who were more imposing in respect of gear and outward seeming!

  - Marmaduke Pickthall

Say: "As for him who lives in error, may the Most Gracious lengthen the sup of his life!"⁶¹ [And let them say whatever they say⁶² ] until the time when they behold that [doom] of which they were forewarned - whether it be suffering [in this world] or [at the coming of] the Last Hour-: for then they will understand which [of the two kinds of man] was worse in station and weaker in resources!⁶³

  - Mohammad Asad

Or: "grant him a respite", so that he might have a chance to realize the error of his ways and to repent: thus, every believer is enjoined to pray for those who are sinning.

This interpolation refers to, and connects with, the "saying" of the deniers of the truth mentioned in verse {73} above (Zamakhshari).

Lit., "in respect of support" or "of forces" (jundan) - an expression which, in this context, denotes both material resources and the ability to utilize them towards good ends.

Tell them: "Anyone who has gone astray, the Compassionate (Allah) prolongs his respite and extends an opportunity until they see about which they were warned; - be it a worldly scourge or the Hour of Doom - then they will realize whose is the worst dwelling and whose are the weak companions?

  - Muhammad Farooq-i-Azam Malik

Say: As for him who is in error, the Beneficent will verily prolong his span of life until, when they behold that which they were promised, whether it be punishment (in the world), or Hour (of Doom), they will know who is worse in position and who is weaker as an army.

  - Marmaduke Pickthall