19. Surah Maryam
The Quranic Text & Ali’s Version:
يَا أَبَتِ
إِنِّي قَدْ
جَاءنِي مِنَ
الْعِلْمِ مَا
لَمْ يَأْتِكَ...
19: 43. "O my father! to me hath come knowledge which hath not reached thee:
C2494. Some are more receptive of Light than others. It is their duty and privilege to guide and point to the right Way.
...فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا ﴿٤٣﴾
so follow me:
I will guide thee to a Way that is even and straight.
C2495. Sawiyan: right, smooth, even; complete, perfect;
hence the derived meaning: in 19:10, in full possession of all the physical senses'; in that context, 'not dumb':
in 19:17, when the angel appears in the form of a man, 'completely like' a man, a man 'in all respects.'
يَا أَبَتِ
لَا تَعْبُدِ
الشَّيْطَانَ
إِنَّ الشَّيْطَانَ...
19: 44. "O my father! serve not Satan:
...كَانَ لِلرَّحْمَنِ عَصِيًّا ﴿٤٤﴾
for Satan is a rebel against (Allah) Most Gracious.
C2496. The rebellion is all the more heinous and inexcusable, considering that Allah is Most Just, Most Merciful, Most Gracious.
يَا
أَبَتِ إِنِّي
أَخَافُ أَن
يَمَسَّكَ
عَذَابٌ مِّنَ
الرَّحْمَن...
19: 45. "O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious,
C2497. To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a degradation of our nature, a Penalty which Allah imposes on our deliberate rejection of the Truth. And the friendliness to Evil also implies the sharing of the outlawry of Evil.
...فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا ﴿٤٥﴾
so that thou become to Satan a friend."
قَالَ أَرَاغِبٌ
أَنتَ عَنْ
آلِهَتِي يَا
إِبْراهِيمُ...
19: 46. (The father) replied:
"Dost thou hate my gods, O Abraham?
...لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ...
If thou forbear not I will indeed stone thee:
...وَاهْجُرْنِي مَلِيًّا ﴿٤٦﴾
now get away from me for a good long while!"
C2498. Note the gentle persuasive tone of Abraham in his speeches in 19:42-45 (for we may suppose those sentences to sum up a long course of arguments) and in 19:47-48, 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:
- the pious son is dutiful to his father and wishes him well in all things, material and spiritual,
- if the father refuses Allah's Light, the son will do his utmost to bring such Light to the father;
- 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;
- 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.
قَالَ سَلَامٌ
عَلَيْكَ
سَأَسْتَغْفِرُ
لَكَ رَبِّي ...
19: 47. Abraham said:
"Peace be on thee: I will pray to my Lord for thy forgiveness:
C2499. Cf. 9:114. where this promise of Abraham to pray for his father is referred to, and its limitations pointed out.
... إِنَّهُ كَانَ بِي حَفِيًّا ﴿٤٧﴾
for He is to me Most Gracious.
وَأَعْتَزِلُكُمْ
وَمَا تَدْعُونَ
مِن دُونِ
اللَّهِ...
19: 48. "And I will turn away from you (all) and from those whom ye invoke besides Allah:
...وَأَدْعُو رَبِّي عَسَى أَلَّا أَكُونَ بِدُعَاء رَبِّي شَقِيًّا ﴿٤٨﴾
I will call on my Lord: Perhaps, by my prayer to my Lord, I shall be not unblest."
C2500. 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 Hijrah many centuries later! In both cases the prayer was abundantly fulfilled.
فَلَمَّا اعْتَزَلَهُمْ
وَمَا يَعْبُدُونَ
مِن دُونِ
اللَّهِ...
19: 49. When he had turned away from them and from those whom they worshipped besides Allah,
...وَهَبْنَا لَهُ إِسْحَقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا ﴿٤٩﴾
We bestowed on him Isaac and Jacob,
and each one of them We made a prophet.
C2501. 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. 21:72.
وَوَهَبْنَا
لَهُم مِّن
رَّحْمَتِنَا
وَجَعَلْنَا
لَهُمْ لِسَانَ
صِدْقٍ عَلِيًّا ﴿٥٠﴾
19: 50. And We bestowed of Our Mercy on them,
and We granted them lofty honor on the tongue of truth.
C2502. Abraham and his son and grandson Isaac and Jacob, and their fine, 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: 26:84.
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!
Other versions:
19: 43 [Mary, Mecca 44]
Asad “O my father! Behold, there has indeed come to me [a ray] of knowledge such as has never yet come unto thee: follow me, then; I shall guide thee onto a perfect way.
Yusuf Ali "O my father! to me hath come knowledge which hath not reached thee: so follow me: I will guide thee to a Way that is even and straight.
Pickthall O my father! Lo! there hath come unto me of knowledge that which came not unto thee. So follow me, and I will lead thee on a right path.
Transliteration Ya_ abati in ni qad ja_ ani minal 'ilmi ma_ lam ya'tika fat tabi'ni ahdika shira_than sawiy ya_
[ Ali’s notes: 2494 Some are more receptive of Light than others. It is their duty and privilege to guide and point to the right Way. (19.43)
2495 Sawiyan-right, smooth, even; complete, perfect; hence the derived meaning: in xix. 10, in full possession of all the physical senses; in that context, 'not dumb': in xix. 17, when the angel appears in the form of a man, 'completely like' a man, a man 'in all respects.' (19.43) ]
19:44
Asad “O my father! Do not worship Satan – for, verily, Satan is a rebel against the Most Gracious!
Yusuf Ali "O my father! serve not Satan: for Satan is a rebel against (Allah) Most Gracious.
Pickthall O my father! Serve not the devil. Lo! the devil is a rebel unto the Beneficent.
Transliteration Ya_ abati la_ ta'budis saitha_n inas saitha_na ka_na lir rahma_ni ashiy ya_
19: 45
Asad O my father! I dread lest a chastisement from the Most Gracious befall thee, and then thou wilt become [aware of having been] close unto Satan!”
Yusuf Ali "O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious so that thou become to Satan a friend."
Pickthall O my father! Lo! I fear lest a punishment from the Beneficent overtake thee so that thou become a comrade of the devil.
Transliteration Ya_ abati in ni akha_fu ay yamas saka adza_bum minar rahma_ni fataku_na lis saitha_ni waliy ya_
[ Ali’s note: 2497 To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a degradation of our nature, a Penalty which Allah imposes on our deliberate rejection of the Truth. And the friendliness to Evil also implies the sharing of the outlawry of Evil. (19.45)]
19: 46
Asad He answered: “Do you dislike my gods, O Abraham? Indeed, if you desist not, I shall most certainly cause you to be stoned to death! Now be gone from me for good!”
Yusuf Ali (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!"
Pickthall He said: Rejectest thou my gods, O Abraham? If thou cease not, I shall surely stone thee. Depart from me a long while!
Transliteration Qa_la ara_ghibun anta an a_lihati ya_ ibra_him la il lam tantahi la arjuman naka wah jurni maliy ya_
[ Ruby’s note: This reflects the degradation and obsession of Abraham’s father: he is so derailed and engrossed with worshipping the gods, that he wanted to kill his son, Abraham, for even suggesting otherwise or raising issues that disturbs the very foundation of such unreasonable thinking of worshipping other gods.]
[Ali’s note: 2498 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. (19.46) ]
19: 47
Asad [Abraham] replied: “Peace be upon thee! I shall ask my Sustainer to forgive thee: for, behold, He has always been kind unto me.
Yusuf Ali Abraham said: "Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious.
Pickthall He said: Peace be unto thee! I shall ask forgiveness of my Lord for thee. Lo! He was ever gracious unto me.
Transliteration Qa_la sala_mun 'alaika sa astaghfiru laka rab bi in nahu_ ka_na hafiy ya_
[ ali’s note: 2499 Cf. ix. 114, where this promise of Abraham to pray for his father is referred to, and its limitations pointed out. (19.47)]
19: 48
Asad But I shall withdraw from you all and from whatever you invoke instead of God, and shall invoke my Sustainer [alone]: it may well be that my prayer [for thee] will not remain unanswered by my Sustainer.”
Yusuf Ali "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."
Pickthall I shall withdraw from you and that unto which ye pray beside Allah, and I shall pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest.
Transliteration Wa a'tazilukum wa ma_ tad'u_na min du_nil la_hi wa ad'u_ rab bi asa_ al la_ aku_na bidu'a_i rab bi syaqiy ya_
[ Ali’s note: 2500 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. (19.48) ]
19: 49
Asad And after he had withdrawn from them and from all that they were worshipping instead of God, We bestowed upon him Isaac and Jacob, and made each of them a prophet;
Yusuf Ali 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.
Pickthall So, when he had withdrawn from them and that which they were worshipping beside Allah. We gave him Isaac and Jacob. Each of them We made a Prophet.
Transliteration Falam ma tazalahum wa ma_ ya'budu_na min du_nil la_hi wahabna_ lahu_ is ha_qa wa ya'qu_b wa kul lan ja'alna_ nabiy ya_
[ Ali’s note: 2501 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. (19.49) ]
19: 50
Asad and We bestowed upon them [manifold] gifts out of Our grace, and granted them a lofty power to convey the truth [unto others].
Yusuf Ali And We bestowed of Our Mercy on them and We granted them lofty honor on the tongue of truth.
Pickthall And We gave them of Our mercy, and assigned to them a high and true renown.
Transliteration Wa wahabna_ lahum mir rahmatina_ wa ja'alna_ lahum lisa_na shidqin 'aliy ya_
[ Asad’s note 36: Lit., “a lofty language of truth” or “of truthfulness” – the term “lisan”
(“language” or “tongue”) being used here metonymically for what may be pronounced by the tongue (Zamakhshari). An alternative interpretation of the phrase, advanced by many commentators, is “granted them a lofty renown for truth” or “truthfulness”, or simply “ a most goodly renown”.]
[Ali’s note: 2502 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! (19.50) ]
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