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Surah 19. Maryam

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19:76
وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًى ۗ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا Wayazeedu All a hu alla th eena ihtadaw hudan wa a lb a qiy a tu a l ssa li ha tu khayrun AAinda rabbika thaw a ban wakhayrun maradd a n
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
And Allah increases in guidance those who are 'rightly' guided. And the everlasting good deeds are far better with your Lord in reward and in outcome.1
  - Mustafa Khattab

 See footnote for 18:46.

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 Allah doth advance in guidance those who seek guidance; and the things that endure. Good Deeds are best in the sight of thy Lord as rewards and best in respect of (their) eventual returns." 2521
  - Abdullah Yusuf Ali

These lines are the same as in xviii. 46 (second clause), (where see n. 2387), except that the word maradd (eventual returns) is here substituted for amal (hope). The meaning is practically the same: but "hope" is more appropriate in the passage dealing generally with this world's goods, and "eventual returns" in the passage dealing with the sinner's specific investments and commitments in worldly position and organised cliques.

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19:77
أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَـٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا Afaraayta alla th ee kafara bi a y a tin a waq a la laootayanna m a lan wawalad a n
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
Have you seen 'O Prophet' the one1 who rejects Our revelations yet boasts, 'I will definitely be granted 'plenty of' wealth and children 'if there is an afterlife'.'?
  - Mustafa Khattab

 This statement was made by Al-’Ȃṣ ibn Wâ'il, a Meccan pagan who staunchly disbelieved in resurrection.

Hast thou seen him who disbelieveth in Our revelations and saith: Assuredly I shall be given wealth and children!
  - Marmaduke Pickthall
Hast thou then seen the (sort of) man who rejects Our Signs yet says: "I shall certainly be given wealth and children"? 2522
  - Abdullah Yusuf Ali

Besides the man who boasts of wealth and power in actual possession, there is a type of man who boasts of getting them in the future and builds his worldly hopes thereon. Is he sure? He denies Allah, and His goodness and Mercy. But all good is in the hands of Allah. Can such a man then bind Allah to bless him when he rejects faith in Allah? Or does he pretend that he has penetrated to the mysteries of the future? For no man can tell what the future holds for him.

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19:78
أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًا A tt alaAAa alghayba ami ittakha th a AAinda a l rra h m a ni AAahd a n
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
Has he looked into the unseen or taken a pledge from the Most Compassionate?
  - Mustafa Khattab
Hath he perused the Unseen, or hath he made a pact with the Beneficent?
  - Marmaduke Pickthall
Has he penetrated to the Unseen or has he taken a contract with (Allah) Most Gracious?
  - Abdullah Yusuf Ali

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19:79
كَلَّا ۚ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّا Kall a sanaktubu m a yaqoolu wanamuddu lahu mina alAAa tha bi madd a n
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
Not at all! We certainly record whatever he claims and will increase his punishment extensively.
  - Mustafa Khattab
Nay, but We shall record that which he saith and prolong for him a span of torment.
  - Marmaduke Pickthall
Nay! We shall record what he says and We Shall add and add to his punishment. 2523
  - Abdullah Yusuf Ali

Such a man deserves double punishment,-for rejecting Allah, and for his blasphemies with His holy name.

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19:80
وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًا Wanarithuhu m a yaqoolu wayateen a fard a n
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 will inherit what he boasts of, and he will come before Us all by himself.
  - Mustafa Khattab
And We shall inherit from him that whereof he spake, and he will come unto Us, alone (without his wealth and children).
  - Marmaduke Pickthall
To Us shall return all that he talks of and he shall appear before Us bare and alone. 2524
  - Abdullah Yusuf Ali

Literally, "We shall inherit", Cf. xix. 40 and n. 2492. Even if the man had property and power, it must go back to the Source of all things, and the man must appear before the Judgment-seat, alone and unaccompanied, stripped of all the things from which he expected so much!

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19:81
وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لِّيَكُونُوا۟ لَهُمْ عِزًّا Wa i ttakha th oo min dooni All a hi a lihatan liyakoonoo lahum AAizz a n
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
They have taken other gods, instead of Allah, seeking strength 'and protection' through them.
  - Mustafa Khattab
And they have chosen (other) gods beside Allah that they may be a power for them.
  - Marmaduke Pickthall
And they have taken (for worship) gods other than Allah to give them power and glory! 2525
  - Abdullah Yusuf Ali

'Izz=exalted rank, glory, power, might, the ability to impose one's will or to carry out one's will.

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19:82
كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا Kall a sayakfuroona biAAib a datihim wayakoonoona AAalayhim d idd a n
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
But no! Those 'gods' will deny their worship and turn against them.
  - Mustafa Khattab
Nay, but they will deny their worship of them, and become opponents unto them.
  - Marmaduke Pickthall
Instead they shall reject their worship and become adversaries against them. 2526
  - Abdullah Yusuf Ali

Cf. x. 28-30, where the idols deny that they knew anything of their worship, and leave their worshippers in the lurch; and v. 119, where Jesus denies that he asked for worship, and leaves his false worshippers to the punishment of Allah.

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19:83
أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا ٱلشَّيَـٰطِينَ عَلَى ٱلْكَـٰفِرِينَ تَؤُزُّهُمْ أَزًّا Alam tara ann a arsaln a a l shshay at eena AAal a alk a fireena taozzuhum azz a n
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
Do you 'O Prophet' not see that We have sent the devils against the disbelievers, constantly inciting them?
  - Mustafa Khattab
Seest thou not that We have set the devils on the disbelievers to confound them with confusion?
  - Marmaduke Pickthall
Seest thou not that We have set the Evil Ones on against the Unbelievers to incite them with fury? 2527
  - Abdullah Yusuf Ali

Under the laws instituted by Allah, when evil reaches a certain stage of rebellion and defiance, it is left to gather momentum and to rush with fury to its own destruction. It is given a certain amount of respite, as a last chance: but failing repentance, its days are numbered. The godly therefore should not worry themselves over the apparent worldly success of evil, but should get on with their own duties in a spirit of trust in Allah.

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19:84
فَلَا تَعْجَلْ عَلَيْهِمْ ۖ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا Fal a taAAjal AAalayhim innam a naAAuddu lahum AAadd a n
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 do not be in haste against them, for indeed We are 'closely' counting down their days.
  - Mustafa Khattab
So make no haste against them (O Muhammad). We do but number unto them a sum (of days).
  - Marmaduke Pickthall
So make no haste against them for We but count out to them a (limited) number (of days).
  - Abdullah Yusuf Ali

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19:85
يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَـٰنِ وَفْدًا Yawma na h shuru almuttaqeena il a a l rra h m a ni wafd a n
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
'Watch for' the Day We will gather the righteous before the Most Compassionate as an honoured delegation,
  - Mustafa Khattab
On the Day when We shall gather the righteous unto the Beneficent, a goodly company.
  - Marmaduke Pickthall
The day We shall gather the righteous to (Allah) Most Gracious like a band presented before a king for honors.
  - Abdullah Yusuf Ali

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19:86
وَنَسُوقُ ٱلْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا Wanasooqu almujrimeena il a jahannama wird a n
and drive those who were lost in sin unto hell as a thirsty herd is driven to a well -
  - Mohammad Asad
and drive the criminals to Hell like thirsty cattle are driven to water.
  - Muhammad Farooq-i-Azam Malik
and drive the wicked to Hell like a thirsty herd.
  - Mustafa Khattab
And drive the guilty unto Hell, a weary herd,
  - Marmaduke Pickthall
And We shall drive the sinners to Hell like thirsty cattle driven down to water 2528
  - Abdullah Yusuf Ali

Note the contrast between the saved and the doomed. The one march with dignity like honoured ones before a king, and the other rush in anguish to their punishment like a herd of cattle driven down by thirst to their watering place. Note the metaphor of the water. They rush madly for water but are plunged into the Fire!

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19:87
لَّا يَمْلِكُونَ ٱلشَّفَـٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًا L a yamlikoona a l shshaf a AAata ill a mani ittakha th a AAinda a l rra h m a ni AAahd a n
[or that Day] none will have [the benefit of] intercession unless he has [in his lifetime] entered into a bond with the Most Gracious.74
  - Mohammad Asad

Lit., "except him who has...", etc. According to the classical commentators - including some of the most outstanding Companions of the Prophet - the "bond with God" denotes, in this context, the realization of His oneness and uniqueness; for the wider implications of this term, see surah {2}, note [19]. Consequently, as pointed out by Razi, even great sinners may hope for God's forgiveness - symbolically expressed by the right of "intercession" which will be granted to the prophets on Judgment Day (see note [7]on {10: 3}) - provided that, during their life on earth, they were aware of God's existence and oneness.

None shall have the power to intercede except the one who may receive the sanction of the Compassionate (Allah).
  - Muhammad Farooq-i-Azam Malik
None will have the right to intercede, except those who have taken a covenant from the Most Compassionate.1
  - Mustafa Khattab

 No one will be allowed to intercede except those who firmly believe in Almighty Allah.

They will have no power of intercession, save him who hath made a covenant with his Lord.
  - Marmaduke Pickthall
None shall have the power of intercession but such a one as has received permission (or promise) from (Allah) Most Gracious.
  - Abdullah Yusuf Ali

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19:88
وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَـٰنُ وَلَدًا Waq a loo ittakha th a a l rra h m a nu walad a n
As it is,75 some assert, "The Most Gracious has taken unto Himself a son"!76
  - Mohammad Asad

Lit., "And" (wa), connecting the present passage with verse {81}.

This allusion to the Christian belief in Jesus as "the son of God" - and, in general, to every belief in God's "incarnation" in a created being - takes up the theme broached in verse {81} above: namely, the deification of powers or beings other than God "with a view to their being a source of strength" to those who turn to them. But whereas verse {81} refers specifically to the godless who accord a quasi-divine status to material wealth and power and abandon themselves entirely to the pursuit of worldly success, the present passage refers to people who, while believing in God, deify prophets and saints, too, in the subconscious hope that they might act as "mediators" between them and the Almighty. Since this deification offends against the principle of God's transcendent oneness and uniqueness, it implies a breach of man's "bond with God" and, if consciously persisted in, constitutes an unforgivable sin (cf. 4:48 and {116}).

Those who say: "The Compassionate (God) has begotten a son,
  - Muhammad Farooq-i-Azam Malik
They1 say, 'The Most Compassionate has offspring.'
  - Mustafa Khattab

 The pagans who claimed that the angels are Allah’s daughters, the Christians who claim that Jesus is the son of Allah, etc.

And they say: The Beneficent hath taken unto Himself a son.
  - Marmaduke Pickthall
They say: "(Allah) Most Gracious has begotten a son!"
  - Abdullah Yusuf Ali

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19:89
لَّقَدْ جِئْتُمْ شَيْـًٔا إِدًّا Laqad jitum shayan idd a n
Indeed, [by this assertion] you have brought forth something monstrous,
  - Mohammad Asad
" certainly preach such a monstrous falsehood,
  - Muhammad Farooq-i-Azam Malik
You have certainly made an outrageous claim,
  - Mustafa Khattab
Assuredly ye utter a disastrous thing,
  - Marmaduke Pickthall
Indeed ye have put forth a thing most monstrous! 2529
  - Abdullah Yusuf Ali

The belief in Allah begetting a son is not a question merely of words or of speculative thought. It is a stupendous blasphemy against Allah. It lowers Allah to the level of an animal. If combined with the doctrine of vicarious atonement, it amounts to a negation of Allah's justice and man's personal responsibility. It is destructive of all moral and spiritual order, and is condemned in the strongest possible terms.

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19:90
تَكَادُ ٱلسَّمَـٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ هَدًّا Tak a du a l ssam a w a tu yatafa tt arna minhu watanshaqqu alar d u watakhirru aljib a lu hadd a n
whereat the heavens might well-nigh be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins!
  - Mohammad Asad
that the very Heavens might crack, the earth might cleave asunder and the mountains might crumble to pieces
  - Muhammad Farooq-i-Azam Malik
by which the heavens are about to burst, the earth to split apart, and the mountains to crumble to pieces
  - Mustafa Khattab
Whereby almost the heavens are torn, and the earth is split asunder and the mountains fall in ruins,
  - Marmaduke Pickthall
At if the skies are ready to burst the earth to split asunder and the mountains to fall down in utter ruin.
  - Abdullah Yusuf Ali

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