Surah 19. Maryam

AND CALL to mind, through this divine writ, Moses. Behold, he was a chosen one, and was an apostle [of God], a prophet.³⁷

  - Mohammad Asad

The mention of Moses and other prophets in this context serves to reinforce the statement that all of them - like Jesus - were but mortal servants of God whom He had inspired with His message to man (cf. verse {30} above). As regards the distinction between the terms "prophet" (nabi) and "apostle" (rasul), see the opening clause of 22:52 and the corresponding note [65].

Relate to them the story of Musa in the Book; surely he was a chosen man and was a Rasool, a Prophet.

  - Muhammad Farooq-i-Azam Malik

And make mention in the Scripture of Moses. Lo! he was chosen, and he was a messenger (of Allah), a Prophet.

  - Marmaduke Pickthall

And [remember how] We called upon him from the right-hand slope of Mount Sinai³⁸ and drew him near [unto Us] in mystic communion,

  - Mohammad Asad

I.e., to the right side from the standpoint of Moses, as he was facing Mount Sinai (Tabari). However, it is much more probable that the term "right side" has here, as elsewhere in the Qur'an the abstract connotation of "blessedness" (cf. note [25] on {74: 39}). For a fuller account of God's calling Moses to prophethood, see {20: 9} ff.

We called him from the right side of Mount Tur and honored him to come closer for exclusive conversation.

  - Muhammad Farooq-i-Azam Malik

We called him from the right slope of the Mount, and brought him nigh in communion.

  - Marmaduke Pickthall

and [how], out of Our grace, We granted unto him his brother Aaron, to be a prophet [by his side].

  - Mohammad Asad

We made his brother Haroon a Prophet with Our blessing and assigned him as his assistant.

  - Muhammad Farooq-i-Azam Malik

And We bestowed upon him of Our mercy his brother Aaron, a Prophet (likewise).

  - Marmaduke Pickthall

AND CALL to mind, through this divine writ, Ishmael.³⁹ Behold, he was always true to his promise, and was an apostle [of God], a prophet,

  - Mohammad Asad

After the mention of Moses, who descended from Abraham through Isaac, we are reminded of Ishmael, Abraham's first-born son and the progenitor of the "northern" group of Arab tribes, and thus of the Prophet Muhammad, who descended in direct line, through the tribe of Quraysh, from Ishmael.

Also relate to them the story of Isma`il in the Book; he was a man of his word and was a Rasool, a Prophet.

  - Muhammad Farooq-i-Azam Malik

And make mention in the Scripture of Ishmael. Lo! he was a keeper of his promise, and he was a messenger (of Allah) a Prophet.

  - Marmaduke Pickthall

who used to enjoin upon his people prayer and charity,⁴⁰ and found favour in his Sustainer's sight.

  - Mohammad Asad

This may perhaps mean that Ishmael was the first among the prophets to establish prayer and charity as obligatory forms of worship.

He commanded his people to establish Salah and give Zakah, and was the one with whom his Rabb was well pleased.

  - Muhammad Farooq-i-Azam Malik

He enjoined upon his people worship and almsgiving, and was acceptable in the sight of his Lord.

  - Marmaduke Pickthall

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