Surah 19. Maryam

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

And God endows those who avail themselves of [His] guidance with an ever-deeper consciousness of the right way;⁶⁴ and good deeds, the fruit whereof endures forever, are, in thy Sustainer's sight, of far greater merit [than any worldly goods], and yield far better returns.⁶⁵

  - Mohammad Asad

Lit.. "God increases in guidance those who...", etc.

Lit., "which are better in thy Sustainer's sight as regards merit, and better as regards returns" (cf. 18:46 .)

In fact, Allah increases in guidance those who seek guidance; everlasting are only the good deeds, which are the best in the sight of your Rabb to earn you a better reward and yield you the best fruit?"

  - Muhammad Farooq-i-Azam Malik

Allah increaseth in right guidance those who walk aright, and the good deeds which endure are better in thy Lord's sight for reward, and better for resort.

  - Marmaduke Pickthall

And hast thou ever considered [the kind of man] who is bent on denying the truth of Our messages and says, "I will surely be given wealth and children"?⁶⁶

  - Mohammad Asad

This is a further illustration of the attitude described in verses {73-75} (and referred to in note [59]): namely, the insistence on material values to the exclusion of all moral considerations, and the conviction that worldly "success" is the only thing that really counts in life. As in many other places in the Qur'an, this materialistic concept of "success" is metonymically equated with one's absorption in the idea of "wealth and children".

Have you noticed the words of that person who rejects Our Revelations yet boasts: "I shall always be given wealth and children".

  - Muhammad Farooq-i-Azam Malik

Hast thou seen him who disbelieveth in Our revelations and saith: Assuredly I shall be given wealth and children!

  - Marmaduke Pickthall

Has he, perchance, attained to a realm which is beyond the reach of a created being's perception?⁶⁷ - or has he concluded a covenant with the Most Gracious?

  - Mohammad Asad

In this context, the term al-ghayb denotes the unknowable future.

Has he gained knowledge of the Unseen or has he been awarded a contract by the Compassionate (Allah)?

  - Muhammad Farooq-i-Azam Malik

Hath he perused the Unseen, or hath he made a pact with the Beneficent?

  - Marmaduke Pickthall

Nay! We shall record what he says, and We shall lengthen the length of his suffering [in the hereafter],

  - Mohammad Asad

By no means! We write down what he says and We will make his punishment long and terrible.

  - Muhammad Farooq-i-Azam Malik

Nay, but We shall record that which he saith and prolong for him a span of torment.

  - Marmaduke Pickthall

and divest him of⁶⁸ all that he is [now] speaking of: for [on Judgment Day] he will appear before Us in a lonely state.⁶⁹

  - Mohammad Asad

Lit., "inherit from him" - a metaphor based on the concept of one person's taking over what once belonged to, or was vested in, another.

I.e.. bereft of any extraneous support, and thus depending on God's grace and mercy alone (cf. 6:94 as well as verse [95] of the present surah).

We will inherit all that he boasts of, and he will come back to Us all alone leaving all these things behind.

  - Muhammad Farooq-i-Azam Malik

And We shall inherit from him that whereof he spake, and he will come unto Us, alone (without his wealth and children).

  - Marmaduke Pickthall

For [such as] these have taken to worshipping deities other than God, hoping that they would be a [source of] strength for them.⁷⁰

  - Mohammad Asad

This refers to the type of man spoken of in the preceding passage as well as in verses {73-75}: people who "worship" wealth and power with an almost religious devotion, attributing to these manifestations of worldly success the status of divine forces.

They have taken other deities for worship besides Allah, so that they should be a source of strength to them.

  - Muhammad Farooq-i-Azam Malik

And they have chosen (other) gods beside Allah that they may be a power for them.

  - Marmaduke Pickthall

But nay! [On Judgment Day] these [very objects of adoration] will disavow the worship that was paid to them, and will turn against those [who had worshipped them]!

  - Mohammad Asad

By no means! Those very deities will renounce their worship and turn against them on the Day of Judgement.

  - Muhammad Farooq-i-Azam Malik

Nay, but they will deny their worship of them, and become opponents unto them.

  - Marmaduke Pickthall

ART THOU NOT aware that We have let loose all [manner of] satanic forces⁷¹ upon those who deny the truth - [forces] that impel them [towards sin] with strong impulsion?⁷²

  - Mohammad Asad

Lit., "the satans", by which term the Qur'an often describes all that is intrinsically evil, especially the immoral impulses in man's own soul (cf. note [10] on 2:14 and note [33] on verse {44} of the present surah).

See note [31] on 15:41 . According to Zamakhshari and Razi, the expression "We have let loose (arsalna) all [manner of] satanic forces (shayatin) upon those who deny the truth" has here the meaning of "We have allowed them to be active (khallayna) among them", leaving it to man's free will to accept or to reject those evil influences or impulses. Razi, in particular, points in this context to surah {14}, verse {22}, according to which Satan will thus address the sinners on Resurrection Day: "I had no power at all over you: I but called you-and you responded to me. Hence, blame not me, but blame yourselves." See also note [31] on 14:22 , in which Razi's comment is quoted verbatim.

Don't you see that We have sent down to the unbelievers shaitans who incite them against the Truth?

  - Muhammad Farooq-i-Azam Malik

Seest thou not that We have set the devils on the disbelievers to confound them with confusion?

  - Marmaduke Pickthall

Hence, be not in haste [to call down God's punishment] upon them: for We but number the number of their days.⁷³

  - Mohammad Asad

Lit., "We number for them but a number". Cf. also the first sentence of verse {75} above.

Therefore be not in haste against them, their days are numbered.

  - Muhammad Farooq-i-Azam Malik

So make no haste against them (O Muhammad). We do but number unto them a sum (of days).

  - Marmaduke Pickthall

On the Day when We shall gather the God-conscious unto [Us,] the Most Gracious, as honoured guests,

  - Mohammad Asad

The Day will surely come when We will gather the righteous like honored guests before the Compassionate (Allah),

  - Muhammad Farooq-i-Azam Malik

On the Day when We shall gather the righteous unto the Beneficent, a goodly company.

  - Marmaduke Pickthall