19. Surah Maryam

The Quranic Text & Ali’s Version:

كهيعص ﴿١﴾

3: 1.     Kaf Ha Ya 'Ayn Sad.

C2455. This is the only Surah which begins with these five Abbreviated Letters, Kaf Ha Ya 'Ayn Sad.

For Abbreviated Letters generally, see Appendix 1.

As stated in my note 25, such Letters are Symbols of which the true meaning is known to Allah alone. We should not be dogmatic about any conjectures that we make.

According to the interpretation of the last letter Sad, suggested in n. 989 to 7:1, I should be disposed to accept Sad with the meaning of Qasas, i.e. stories of the Prophets.

The main figures referred to here are:

-         Zakariya,

-         Yahya,

-         Maryam,

-         ‘Isa, and

-         Ibrahim:

the others are mentioned but incidentally.

The strong letter

-         inZaKariya is K;

-         inIbraHim, H;

-         inYahYa and perhaps MarYam, Y; and

-         in ‘Isa – ‘A ((‘Ayn).

-         H also comes in Harun (Aaron), and

-         the Arabic Ya’ comes in all the names including Ismail and Idris.

I offer this suggestion with some difference.

The suggestion of the TafsirKabir is that the letters stand for attributes of Allah;

-         K for Kafi (the One sufficient in Himself);

-        H for Hadi (He who guides);

-        Y for Yad (Hand as symbol of Power and Authority;

Cf. 48:10.

“The Hand of Allah is above their hands”);

-        ‘A for Alim (the All Knowing); and

-        S for Sadiq (The True One).

ذِكْرُ رَحْمَةِ رَبِّكَ عَبْدَهُ زَكَرِيَّا ﴿٢﴾

3: 2.     (This is) a recital of the Mercy of thy Lord to His Servant Zakariya.

C2456. The Mercy of Allah to Zakariya was shown in many ways:

-        in the acceptance of his prayer;

-        in bestowing a son like Yahya; and

-        in the love between father and son, in addition to the work which Yahya did as Allah's Messenger for the world.

Cf. 3:38-41 and notes. There the public ministry was the point stressed; here the beautiful relations between the son and the father.

إِذْ نَادَى رَبَّهُ نِدَاء خَفِيًّا ﴿٣﴾

3: 3.     Behold! he cried to his Lord in secret,

C2457. In secret: because he feared that his own family and relatives were going wrong (19:5), and he wanted to keep the lamp of Allah burning bright. He could not very well mention the fear about his colleagues (who were his relations) in public.

قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا...   

3: 4.     Praying:

 "O my Lord! infirm indeed are my bones, and the hair of my head doth glisten with grey:

C2458. This preface shows the fervent faith of Zakariya. Zakariya was a prophet of the Most High Allah. His office was in the Temple, and his relatives were his colleagues. But he found in them no true spirit of the service of Allah and man. He was filled with anxiety as to who would uphold the godly ideas he had in mind, which were strange to his worldly colleagues.

وَإِنِّي خِفْتُ الْمَوَالِيَ مِن وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا...   

3: 5.     "Now I fear (what) my relatives (and colleagues) (will do) after me:

but my wife is barren:

...فَهَبْ لِي مِن لَّدُنكَ وَلِيًّا ﴿٥﴾

so give me an heir as from Thyself --

C2459. His was not merely a desire for a son. If it had been, he would have prayed much earlier in his life, when he was a young man. He was too full of true piety to put merely selfish things into his prayers. But here was a public need, in the service of the Lord.

He was too old, but could he perhaps adopt a child - who would be an heir "as from Allah?" (See n. 380 to 3:38).

يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ ...

3: 6.     "(One that) will (truly) represent me, and represent the posterity of Jacob;

C2460. It is true that an heir inherits property, but his higher duty is to represent in everything the personality of him from whom he inherits.

It is doubtful whether Zakariya had any worldly property. But he had character and virtue, as a man of God, and this he wanted to transmit to his heir as his most precious possession. It was almost the most precious possession of the posterity of Jacob. The people around him had fallen away from Allah's Message. Could his heir, like him, try and renew it?

... وَاجْعَلْهُ رَبِّ رَضِيًّا ﴿٦﴾

and make him, O my Lord! one with whom Thou art well-pleased!"

يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَى...   

3: 7.     (His prayer was answered):

"O Zakariya! We give thee good news of a son: his name shall be Yahya:

...لَمْ نَجْعَل لَّهُ مِن قَبْلُ سَمِيًّا ﴿٧﴾

on none by that name have We conferred distinction before."

C2461. This was John the Baptist, the forerunner of Jesus.

In accordance with his father's prayer he, and Jesus for whom he prepared the way, renewed the Message of Allah, which had been corrupted and lost among the Israelites.

The Arabic form Yahya suggests "Life".

The Hebrew form is Johanan, which means "Jehovah has been Gracious". Cf. Hananan in verse 13 below.

It does not mean that the name was given for the first time, for we read of a Johanan the son of Careah in 4 Kings, 25:23, an otherwise obscure man.

It means that Allah had, for the first time, called one of His elect by that name.

قَالَ رَبِّ أَنَّى يَكُونُ لِي غُلَامٌ وَكَانَتِ امْرَأَتِي عَاقِرًا...   

3: 8.     He said:

"O my Lord! how shall I have a son, when my wife is barren

...وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا ﴿٨﴾

and I have grown quite decrepit from old age?"

قَالَ كَذَلِكَ ...   

3: 9.     He said: "So (it will be):

C2462. Who is the "He" in this clause?

As I have construed it, following the majority of Commentators, it means the angel who brought the message from Allah.

Cf. 19:21 below.

But some Commentators construe it to refer to Zakariya. In that case the meaning will be:

Zakariya after a little reflection said (in his wonder) "So!", i.e., "Can it really be so?

Can I really have a son in my old age?"

The speech following." Thy Lord saith," etc., will then be that of the angel-messenger.

... قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ...

thy Lord saith, 'That is easy for Me:

...وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْئًا ﴿٩﴾

I did indeed create thee before, when thou hadst been nothing!' "

C2463. Every man was nothing just before he was created, i.e., his personality was called into being by Allah. Even if there are material processes in forming the body, in accordance with the laws of nature, the real creative force is the power of Allah.

But here there is a subtler meaning. John was the harbinger of Jesus, preparing the way for him; and this sentence also prepares us for the more wonderful birth of Jesus himself, see verse 21 below.

Everything is possible with Allah.

قَالَ رَبِّ اجْعَل لِّي آيَةً...   

3: 10.  (Zakariya) said "O my Lord! give me a Sign."

C2464. The "Sign", was in order to convince Zakariya that the Lord's promise was true, for he had faith; but it was a symbol by which he was to show in his conduct that he was to conform to his new destiny as the father of Yahya who was to come.

Yahya was to take up the work, and Zakariya was to be silent, although the latter was sound in body and there was nothing to prevent him from speaking.

...قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا ﴿١٠﴾

"Thy Sign," was the answer, "shall be that thou shalt speak to no man for three nights, although thou art not dumb."

C2465. Compare this verse with 3:41.

The variations are interesting. Here it is "for three nights": there it is "for three days".

The meaning is the same, for a day is a period of 24 hours. But the point of view is different in each case.

-         There it was from the point of view of the Ummah or Congregation, among whom he worked by day;

-         here the point of view is that of his individual soul, which spent the nights in prayer and praise.

Notice again that at the end of the next verse, we have here, "In the morning and the evening", and at the end of 3:41, "In the evening and in the morning" - showing again that the point of view is reversed.

فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَى إِلَيْهِمْ أَن سَبِّحُوا بُكْرَةً وَعَشِيًّا ﴿١١﴾

3: 11.  So Zakariya came out to his people from his chamber: he told them by signs to celebrate Allah's praises in the morning and in the evening.

يَا يَحْيَى خُذِ الْكِتَابَ بِقُوَّةٍ...   

3: 12.  (To his son came the command):

"O Yahya! take hold of the Book with might":

C2466. Time passes. The son is born. In this section of the Surah the centre of interest is Yahya, and the instruction is now given to him.

'Keep fast hold of Allah's revelation with all your might':

for an unbelieving world had either corrupted or neglected it, and Yahya (John the Baptist) was to prepare the way for, Jesus, who was coming to renew and re-interpret it.

...وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا ﴿١٢﴾

and We gave him wisdom even as a youth.

C2467. Hukm, translated Wisdom, implies something more than Wisdom;

it is the Wisdom or Judgment that is entitled to judge and command, as in the matter of denouncing sin.

وَحَنَانًا مِّن لَّدُنَّا وَزَكَاةً وَكَانَ تَقِيًّا ﴿١٣﴾

3: 13.  And pity (for all creatures) as from Us, and purity: he was devout,

C2468. John the Baptist did not live long. He was imprisoned by Herod, the tetrarch (provincial ruler under the Roman Empire), whom he had reproved for his sins, and eventually beheaded at the instigation of the woman with whom Herod was infatuated. But even in his young life, he was granted,

-        wisdom by Allah, for he boldly denounced sin;

-        gentle pity and love for all Allah's creatures, for he moved among the humble and lowly, and despised "soft raiment";

-        and purity of life, for he renounced the world and lived in the wilderness.

All his work he did in his youth. These things showed themselves in his conduct, for he was devout, showing love to Allah and to Allah's creatures, and more particularly to his parents (for we are considering that aspect of his life): this was also shown by the fact that he never used violence, from an attitude of arrogance, nor entertained a spirit of rebellion against divine Law. (R).

وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّا ﴿١٤﴾

3: 14.  And kind to his parents, and he was not overbearing or rebellious.

وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا ﴿١٥﴾

3: 15.  So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)!

C2469. This is spoken as in the life-time of Yahya. Peace and Allah's Blessings, were on him when he was born; they continue when he is about to die an unjust death at the hands of a tyrant; and they will be specially manifest at the Day of Judgment.

وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ...   

3: 16.  Relate in the Book (the story of) Mary,

C2470. Cf. the story of Mary as related in 3:42-51.

Here the whole theme is different:

it is the personal side of the experiences of the worshippers of Allah in relation to their families or environment.

...إِذِ انتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا ﴿١٦﴾

when she withdrew from her family to a place in the East.

C2471. To a private eastern chamber, perhaps in the Temple. She went into privacy, from her people and from people in general, for prayer and devotion.

It was in this state of purity that the angel appeared to her in the shape of a man. She thought it was a man. She was frightened, and she adjured him not to invade her privacy.

فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا...   

3: 17.  She placed a screen (to screen herself) from them:

...فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا ﴿١٧﴾

then We sent to her Our angel, and he appeared before her as a man in all respects.

قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَن مِنكَ إِن كُنتَ تَقِيًّا ﴿١٨﴾

3: 18.  She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah."

قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا ﴿١٩﴾

3: 19.  He said: "Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son."

C2472. Allah had destined her to be the mother of the Prophet Jesus Christ, and now had come the time when this should be announced to her.

قَالَتْ أَنَّى يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا ﴿٢٠﴾

3: 20.  She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?"

قَالَ كَذَلِكِ...   

3: 21.  He said: "So (it will be):

...قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ...

thy Lord saith, 'That is easy for Me:

...وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَرَحْمَةً مِّنَّا...

and (We wish) to appoint him as a Sign unto men and a Mercy from Us':

C2473. The mission of Jesus is announced in two ways:

1.     he was to be a Sign to men; his wonderful birth and wonderful life were to turn an ungodly world back to Allah; and

2.     his mission was similar to that of all prophets of Allah.

But the point here is that the Israelites, to whom Jesus was sent, were a hardened race, for whom the message of Jesus was truly a gospel of Mercy.

...وَكَانَ أَمْرًا مَّقْضِيًّا ﴿٢١﴾

it is a matter (so) decreed."

C2474. For anything that Allah wishes to create, He says "Be", and it is (Cf. 3:47).

There is no interval between His decree and its accomplishment, except such as He imposes by His decree. Time may be only a projection of our own minds in this world of relativity.

فَحَمَلَتْهُ فَانتَبَذَتْ بِهِ مَكَانًا قَصِيًّا ﴿٢٢﴾

3: 22.  So she conceived him, and she retired with him to a remote place.

C2475. The annunciation and the conception, we may suppose, took place in Nazareth (of Galilee), say 65 miles north of Jerusalem.

The delivery took place in Bethlehem about 6 miles south of Jerusalem. It was a remote place, not only with reference to the distance of 71 miles, but because in Bethlehem itself the birth was in an obscure corner under a palm-tree, from which perhaps the babe was afterwards removed to a manger in a stable.

فَأَجَاءهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ...   

3: 23.  And the pains of childbirth drove her to the trunk of a palm-tree:

...قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا وَكُنتُ نَسْيًا مَّنسِيًّا ﴿٢٣﴾

she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!"

C2476. She was but human, and suffered the pangs of an expectant mother, with no one to attend on her. The circumstances being peculiar, she had got far away from her people.

فَنَادَاهَا مِن تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا ﴿٢٤﴾

3: 24.  But (a voice) cried to her from beneath the (palm-free):

"Grieve not! for thy Lord hath provided a rivulet beneath thee;

وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا ﴿٢٥﴾

3: 25.  "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee.

C2477. Unseen Providence had seen that she should not suffer from thirst or from hunger. The rivulet provided her with water also for ablutions.

فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا...   

3: 26.  "So eat and drink and cool (thine) eye.

C2478. Cool thine eye: An idiom for "comfort thyself and be glad".

The literal meaning should not, however, be lost sight of. She was to cool her eyes (perhaps full of tears) with the fresh water of the rivulet and take comfort that a remarkable babe had been born to her.

She was also to look around, and if any one came near, she was to decline all conversation. It was quite true: she was under a vow, and could not talk to any one.

...فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي...

And if thou dost see any man, say,

...إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا ﴿٢٦﴾

'I have vowed a fast to (Allah) Most Gracious, and this day will I enter into no talk with any human being.' "

C2479. She was to decline all conversation with man or woman, on the plea of a vow to Allah.

The "fast" here does not mean abstinence literally from eating and drinking. She has just been advised to eat the dates and drink of the stream. It means abstinence from the ordinary household meals, and indeed from human intercourse generally.

فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ...   

3: 27.  At length she brought the (babe) to her people, carrying him (in her arms).

...قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا ﴿٢٧﴾

They said:

"O Mary! truly an amazing thing hast thou brought!

C2480. The amazement of the people knew no bounds. In any case they were ready to think the worst of her, as she had disappeared from her kin for some time. But now she comes, shamelessly parading a babe in her arms! How she had disgraced the house of Aaron, the fountain of priesthood!

We may suppose that the scene took place in the Temple in Jerusalem, or in Nazareth.

يَا أُخْتَ هَارُونَ ...

3: 28.  "O sister of Aaron!

C2481. Aaron the brother of Moses was the first in the line of Israelite priesthood.

Mary and her cousin Elisabeth (mother of Yahya) came of a priestly family, and were therefore, "sisters of Aaron" or daughters of 'Imran (who was Aaron's father). See n. 375 to 3:35.

Mary is reminded of her high lineage and the unexceptionable morals of her father and mother. How, they said, she had fallen, and disgraced the name of her progenitors!

... مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا ﴿٢٨﴾

thy father was not a man of evil, nor thy mother a woman unchaste!"

فَأَشَارَتْ إِلَيْهِ...   

3: 29.  But she pointed to the babe.

C2482. What could Mary do?

How could she explain?

Would they, in their censorious mood, accept her explanation?

All she could do was to point to the child, who, she knew, was no ordinary child. And the child came to her rescue. By a miracle he spoke, defended his mother, and preached-to an unbelieving audience.

See 3:46, and n. 388.

...قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا ﴿٢٩﴾

They said: "How can we talk to one who is a child in the cradle?"

قَالَ إِنِّي عَبْدُ اللَّهِ...   

3: 30.  He said:

"I am indeed a servant of Allah:

...آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا ﴿٣٠﴾

He hath given me revelation and made me a prophet;

وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ...   

3: 31.  "And He hath made me Blessedwheresoever I be,

...وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا ﴿٣١﴾

and hath enjoined on me Prayer and Charity as long as I live;

C2483. There is a parallelism throughout the accounts of Jesus and Yahya, with some variations. Both the parallelisms and the variations are interesting.

For instance Jesus declares at the very outset that he is a servant of Allah, thus negativing the false notion that he was Allah or the son of Allah.

The greatness of Yahya is described in 19:12-13 in terms that are not applied to Jesus, but the verses 19:14-15 as applied to Yahya are in almost identical terms with those applied to Jesus here (19:32-33).

Devotion in Prayer and Charity is a good description of Christ at its best, and pity, purity, and devotion in Yahya are a good description of the ways leading to Prayer and Charity, just as John led to Jesus.

وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا ﴿٣٢﴾

3: 32.  "(He) hath made me kind to my mother, and not overbearing or miserable;

C2484. Overbearing violence is not only unjust and harmful to those on whom it is practised; it is perhaps even more harmful to the person who practices it, for his soul becomes turbid, unsettled, and ultimately unhappy and wretched,-the state of those in Hell. Here the negative qualities are "not overbearing or miserable."

As applied to John they were "not overbearing or rebellious." John bore his punishment from the State without any protest or drawing back.

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا ﴿٣٣﴾

3: 33.  "So Peace is on me the day I was born, the day that I die, and the Day that I shall be raised up to life (again)"!

C2485. Cf. 19:15, and n. 2469.

Christ was not crucified (4:157). (R).

ذَلِكَ عِيسَى ابْنُ مَرْيَمَ...   

3: 34.  Such (was) Jesus the son of Mary:

...قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ ﴿٣٤﴾

(it is) a statement of truth, about which they (vainly) dispute.

C2486. The disputations about the nature of Jesus Christ were vain, but also persistent and sanguinary. The modem Christian churches have thrown them into the background, but they would do well to abandon irrational dogmas altogether.

مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُ...   

3: 35.  It is not befitting to (the majesty of) Allah that He should beget a son.

Glory be to Him!

...إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ ﴿٣٥﴾

When He determines a matter, He only says to it,

"Be,"

and it is.

C2487. Begetting a son is a physical act depending on the needs of men's animal nature. Allah Most High is independent of all needs, and it is derogatory to Him to attribute such an act to Him. It is merely a relic of pagan and anthropomorphic materialist superstitions.

وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُّسْتَقِيمٌ ﴿٣٦﴾

3: 36.  Verily, Allah is my Lord and your Lord: Him therefore serve ye:

this is a Way that is straight.

C2488. As opposed to the crooked superstitions which take refuge in all sorts of metaphysical sophistries to prove three in one and one in three. In the Quran there is no crookedness (18:1). Christ's teaching was simple, like his life, but the Christians have made it crooked.

فَاخْتَلَفَ الْأَحْزَابُ مِن بَيْنِهِمْ...   

3: 37.  But the sects differ among themselves:

...فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ ﴿٣٧﴾

and woe to the Unbelievers because of the (coming) Judgment of a momentous Day!

C2489. Judgment. the word in the original is Mash-had, which implies many things:

-        the time or place where evidence is taken, as in a Court of Judgment;

-        the time or place where people are produced (to be judged); and

-        the occasion for such production for the taking of evidence.

A very expressive phrase for the Day of Judgment.

أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا...   

3: 38.  How plainly will they see and hear, the Day that they will appear before Us!

...لَكِنِ الظَّالِمُونَ الْيَوْمَ فِي ضَلَالٍ مُّبِينٍ ﴿٣٨﴾

But the unjust today are in error manifest!

C2490. Cf. 50:22. and that whole passage, where the Resurrection is described.

وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ...   

3: 39.  But warn them of the Day of Distress, when the matter will be determined:

C2491. Hasrat: Sighs, sighing, regrets, distress.

...وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ ﴿٣٩﴾

for (behold), they are negligent and they do not believe!

إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا ...

3: 40.  It is We Who will inherit the earth, and all beings thereon:

C2492. Cf. 3:180. n. 485; 15:23,  n. 1964,

Material property passes from one to another: when one dies, another inherits it. Allah gives life and death, and all that survives after physical death goes back to Allah, the original source of all things.

... وَإِلَيْنَا يُرْجَعُونَ ﴿٤٠﴾

to Us will they all be returned.

Other versions:

Asad’s introduction to this sura:

All the authorities agree in that this surah belongs to the Mecca period; …sixth and possibly even as early as the fifth year of the Prophet’s mission, …………the Prophet’s cousin recited it before the Negus (i.e., King) of Abyssinia in order to explain the Islamic attitude towards Jesus (as per Ibn Hisham). …..]

19: 1 [ Maryam (Mary), Mecca 44 ]

Yusuf Ali Kaf. Ha. Ya. `Ain. Sad.

Pickthall Kaf. Ha. Ya. Ain. Sad.

Transliteration Ka_f ha_ ya_ 'ai in sha_d

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[ Ali’s note: 2455 This is the only Sura which begins with these five Abbreviated Letters, K.,H.,Y.,A.,S. For Abbreviated Letters generally, see Appendix 1. (19.1) ]

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[[ Yuksel’s note - 019:001 K20H5Y10A70S90. These combinations of five letters/numbers plays an important role in the mathematical system of the Quran based on code 19. See 74:1-56; 1:1; 2:1; 13:38; 27:82; 38:1-8; 40:28-38; 46:10; 72:28. ]]

19: 2

Asad An account of the grace which thy Sustainer bestowed upon His servant Zachariah (note 2):

Yusuf Ali (This is) a recital of the Mercy of thy Lord to His Servant Zakariya.

Pickthall A mention of the mercy of thy Lord unto His servant Zachariah.

Transliteration Zikru rahmati rab bika 'abdahu_ zakariy ya_

[ Asad’s note 2: ……..According to the account in the Gospels, not contradicted by the Quran, Zachariah’s wife Elisabeth was a cousin of Mary, the mother of Jesus (Cf. Luke I, 36)……..]

19: 3

Asad When he called out to his Sustainer in the secrecy of his heart,

Yusuf Ali Behold! he cried to his Lord in secret

Pickthall When he cried unto his Lord a cry in secret,

Transliteration Iz na_da_ rab bahu_ nida_ an khafiy ya_

19: 4

Asad he prayed: “O my Sustainer! Feeble have become my bones, and my head glistens with grey hair. But never yet, O my Lord, has my prayer unto Thee remained unanswered.

Yusuf Ali Praying: "O my Lord! infirm indeed are my bones and the hair of my head doth glisten with grey: but never am I unblest O my Lord in my prayer to Thee!

Pickthall Saying: My Lord! Lo! the bones of me wax feeble and my head is shining with grey hair, and I have never been unblest in prayer to Thee, my Lord.

Transliteration Qa_la rab bi in ni wahanal 'azhmu min ni was ta'alar ra'su saibaw wa lam akum bidu'a_ ika rab bi saqiy ya_

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[ Ali’s note - 2458 This preface shows the fervent faith of Zakariya. Zakariya was a prophet of the Most High Allah. His office was in the Temple, and his relatives were his colleagues. But he found in them no true spirit of the service of Allah and man. He was filled with anxiety as to who would uphold the godly ideas he had in mind, which were strange to his worldly colleagues. (19.4) ]

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19: 5

Asad “Now, Behold, I am afraid of [what] my kinsfolk [will do] after I am gone, for my wife has always been barren. Bestow, then, upon me, out of Thy grace the gift of a successor.

Yusuf Ali "Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself

Pickthall Lo! I fear my kinsfolk after me, since my wife is barren. Oh, give me from Thy presence a successor

Transliteration Wa in ni khiftul mawa_liya miw wara_i wa ka_natim ra ati 'a_qiran fahab li mil ladunka waliy ya_

--------------------------------

[Asad’s note 5: ……He evidently anticipated that his kinsfolk – who…would be morally too weak to fulfill their duties with dignity and conviction (Razi), and thus, perhaps, unable to safeguard the future of Mary, whose guardian he was (cf ..3:37)

Ali’s note 2459 -- His was not merely a desire for a son. If it had been, he would have prayed much earlier in his life, when he was a young man. He was too full of true piety to put merely selfish things into his prayers. But here was a public need, in the service of the Lord. (19.5) ]

Ruby’s Notes – This verse is indicating that Zakariya’s prayers in the past have all been fulfilled and he did not ask for a son before when he was younger, therefore I agree with Ali that this prayer for asking for a son is not personal but is for a purpose, a responsible inheritor who would continue his good work. ]

19: 6

Asad who will be my heir as well as an heir to [to the dignity] of the House of Jacob; and make him , O my Sustainer, well-pleasing to Thee!”

Yusuf Ali "(One that) will (truly) represent me and represent the posterity of Jacob; and make him O my Lord! one with whom Thou art well-pleased!"

Pickthall Who shall inherit of me and inherit (also) of the house of Jacob. And make him, my Lord, acceptable ( unto Thee).

Transliteration Yaritsuni wayaritsu min a_li ya'ku_b waj'alhu rab bi radhiy ya_

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[Alis notes:

2460 It is true that an heir inherits property, but his higher duty is to represent in everything the personality of him from whom he inherits. It is doubtful whether Zakariya had any worldly property. But he had character and virtue, as a man of God, and this he wanted to transmit to his heir as his most precious possession. It was almost the most precious possession of the posterity of Jacob. The people around him had fallen away from Allah's Message. Could his heir, like him, try and renew it? (19.6)

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19: 7

Asad [Thereupon the angels called out unto him:] “O Zachariah! We bring thee the glad tiding of [the birth of] a son whose name shall be John. [And God says,] “Never have We given this name to anyone before him.’”

Yusuf Ali (His prayer was answered): "O Zakariya! We give thee good news of a son: his name shall be Yahya: on none by that name have We conferred distinction before."

Pickthall (It was said unto him): O Zachariah! Lo! We bring thee tidings of a son whose name is John; We have given the same name to none before (him).

Transliteration Ya_ zakariy ya_ in na_ nubas siruka bighula_minis muhu_ yahya_ lam naj'al lahu_ min qablu samiy ya_

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[ Asad’s note 7 - ……..The name ‘Yahya (John) signifies “he shall live”, i.e., he will be spiritually alive and will be remembered forever; and the fact that God Himself had chosen this name for him was a singular distinction, equivalent to a divine promise (kalimah, cf. note 28 on 3:39). ]

[ Ali’s note: 2461 This was John the Baptist, the forerunner of Jesus. In accordance with his father's prayer he, and Jesus for whom he prepared the way, renewed the Message of Allah, which had been corrupted and lost among the Israelites. The Arabic form Yahya suggests "Life". The Hebrew form is Johanan, which means "Jehovah has been Gracious". Cf. Hananan in verse 13 below. It does not mean that the name was given for the first time, for we read of a Johanan the son of Careah in II Kings, xxv. 23, an otherwise obscure man. It means that Allah had, for the first time, called one of His elect by that name. (19.7)]

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19: 8

Asad [Zachariah] exclaimed: “O my Sustainer! How can I have a son when my wife has always been barren and I have become utterly infirm through old age?”

Yusuf Ali He said: "O my Lord! how shall I have a son when my wife is barren and I have grown quite decrepit from old age?"

Pickthall He said: My Lord! How can I have a son when my wife is barren and I have reached infirm old age?

Transliteration Qa_la rab bi an na_ yaku_nu li ghula_muw wa ka_natim ra ati 'a_qiraw wa qad balaghtu minal kibari 'itiy ya_

19: 9

Asad Answered [the angel]: “Thus it is; [but] thy Sustainer says “This is easy for Me – even as I have created thee aforetime out of nothing.’”

Yusuf Ali He said: "So (it will be): thy Lord saith `That is easy for Me: I did indeed create thee before when thou hadst been nothing!' "

Pickthall He said: So (it will be). Thy Lord saith: It is easy for Me, even as I created thee before, when thou wast naught.

Transliteration Qa_la kadza_lik qa_la rab buka huwa 'alay ya hay yinuw wa qad khalaqtuka min qablu wa lam taku sai a_

[ Ruby’s note: This verse is stressing the truth about the ultimate origin of a human being or of anything else for that matter. This word “nothing” is related to the material existence of anything and everything: all material existence was non existent one time and God created the reality out of that state of “nothingness”.

This incomprehensible fact has been indicated in other verses: where it says God just says ‘Be” and “it is”. He is the PRIMARY Creator, his creation is not transforming something out of other things in existence. A human being is just a part of that reality.

A human being may seem to originate from a sperm and an egg coming together. However, the components of these two and the law they abide by to transform this union into a human were created out of an absolutely state of nothingness themselves. In the truest sense then a human being and all other things has its origin with God and finally will be returning to God.]

19: 10

Asad [Zachariah] prayed: “O my Sustainer! Appoint a sing for me!” Said [the angel]: :Thy sign shall be that for full three nights [and days] thou wilt not speak unto men.” [see 3:41 and the corresponding note29]

Yusuf Ali (Zakariya) said "O my Lord! give me a Sign." "Thy Sign" was the answer "shall be that thou shalt speak to no man for three nights although thou art not dumb."

Pickthall He said: My Lord! Appoint for me some token. He said: Thy token is that thou, with no bodily defect, shalt not speak unto mankind three nights.

Transliteration Qa_la rab bij'al li a_yah qa_la a_yatuka al la_ tukal liman na_sa tsala_tsa laya_lin sawiy ya_

19: 11

Yusuf Ali So Zakariya came out to his people from his chamber: he told them by signs to celebrate Allah's praises in the morning and in the evening.

Pickthall Then he came forth unto his people from the sanctuary, and signified to them: Glorify your Lord at break of day and fall of night.

Transliteration Fakhraja 'ala_ qaumihi minal mihra_bi fa auha_ ilaihim an sab bihu_ bukrataw wa asyiy ya_

[[Yuksel’s Notes - 019:007 The word samiyya has been mistranslated as "name" while it means "likeness" or "similar." The verse does not state the uniqueness of Yahya (John) as a name, but the uniqueness of Yahya's person. See 19:65.

Luke 1:61 makes an assertion regarding the uniqueness of the name, but Matt 11:11 refers to the uniqueness of John (Yahya) in terms of personal qualities, which is what the Quran refers to.

019:015 The repetition of the word day (yawm) three times, besides emphasis, is also linked to the numerical structure of the Quran. The word day (yawm), in its singular form, occurs exactly 365 times in the Quran. See 9:36. ]]

19: 12 [Maryam, Mecca 44]

Asad [And when the son was born and grew up, he was told,] “O John! Hold fast unto the divine writ with [all thy] strength!” - - for We granted him wisdom while he was yet a little boy,

Yusuf Ali (To his son came the command): "O Yahya! take hold of the Book with might": and We gave him wisdom even as a youth.

Pickthall (And it was said unto his son): O John! Hold the Scripture. And We gave him wisdom when a child.

Transliteration Ya_ yahya_ khudzil kita_ba biquw wah wa a_taina_hul hukma sabiy ya_

19: 13

Asad as well as, by Our grace, [the gift of] compassion and purity; and he was [always] conscious of Us.

Yusuf Ali And pity (for all creatures) as from Us and purity: he was devout

Pickthall And compassion from Our presence, and purity; and he was devout,

Transliteration Wa hana_nam mil ladun na_ wa zaka_h wa ka_na taqiy ya_

19: 14

Asad and full of piety towards his parents; and never was he haughty or rebellious.

Yusuf Ali And kind to his parents and he was not overbearing or rebellious.

Pickthall And dutiful toward his parents. And he was not arrogant, rebellious.

Transliteration Wa bar ran biwa_lidaihi wa lam yakun jab bara_n ashiy ya_

19: 15

Asad Hence, [God’s] peace was upon him on the day when he was born, and on the day of his death, and will be [upon him] on the day when he shall be raised to life [again].

Yusuf Ali So Peace on him the day he was born the day that he dies and the day that he will be raised up to life (again)!

Pickthall Peace on him the day be was born, and the day he dieth and the day he shall be raised alive!

Transliteration Wa sala_mun 'alaihi yauma wulida wa yauma yamu_tu wa yauma yub'atsu hay ya_

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[Ali’s notes: 2468 John the Baptist did not live long. He was imprisoned by Herod, the tetrarch (provincial ruler under the Roman Empire), whom he had reproved for his sins, and eventually beheaded at the instigation of the woman with whom Herod was infatuated. But even in his young life, he was granted (1) wisdom by Allah, for he boldly denounced sin; (2) gentle pity and love for all Allah's creatures, for he moved among the humble and lowly, and despised "soft raiment"; and (3) purity of life, for he renounced the world and lived in the wilderness. All his work he did in his youth. These things showed themselves in his conduct, for he was devout, showing love to Allah and to Allah's creatures, and more particularly to his parents (for we are considering that aspect of his life): this was also shown by the fact that he never used violence, from an attitude of arrogance, nor entertained a spirit of rebellion against divine Law. (19.13)

2469 This is spoken as in the life-time of Yahya. Peace and Allah's Blessings, were on him when he was born; they continue when he is about to die an unjust death at the hands of a tyrant; and they will be specially manifest at the Day of Judgment. (19.15) ]

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19: 16

Asad And call to mind, through this divine writ, Mary. Lo! She wihdrew from her family to an eastern place.

Yusuf Ali Relate in the Book (the story of) Mary when she withdrew from her family to a place in the East.

Pickthall And make mention of Mary in the Scripture, when she had withdrawn from her people to a chamber looking East,

Transliteration Wadz kur fil kita_bi maryam idzin tabadzat min ahliha_ maka_nan syarqiy ya_

[ Asad’s note 12 Lit., “in the divine writ”, In this surah as well as in “Al Imran” the story of the birth of John is followed by that of Jesus – firstly, because of the obvious parallelism in the form of the announcement of these two births.]

19: 17

Asad and kept herself in seclusion from them, whereupon We sent unto her Our angel of revelation, who appeared to her in the shape of a well-made human being.

Yusuf Ali She placed a screen (to screen herself) from them: then We sent to her Our angel and he appeared before her as a man in all respects.

Pickthall And had chosen seclusion from them. Then We sent unto her Our spirit and it assumed for her the likeness of a perfect man.

Transliteration Fat takhadzat min du_nihim hija_ba_ fa arsalna_ ilaiha_ ru_hana_fatamats sala laha_ basyaran sawiy ya_

19: 18

Yusuf Ali She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah."

Pickthall She said: Lo! I seek refuge in the Beneficent One from thee, if thou art God fearing.

Transliteration Qa_lat in ni a'u_dzu bir rahma_ni minka in kunta taqiy ya_

19: 19

Asad [The angel] answered: “I am but a messenger of thy Sustainer, [who says,] ‘I shall bestow upon thee the gift of a son endowed with purity.”

Yusuf Ali He said: "Nay I am only a messenger from thy Lord (to announce) to thee the gift of a holy son."

Pickthall He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son.

Transliteration Qa_la in nama_ ana rasu_lu rab bik li ahaba laki ghula_man zakiy ya_

19: 20

Yusuf Ali She said: "How shall I have a son seeing that no man has touched me and I am not unchaste?"

Pickthall She said: How can I have a son when no mortal hath touched me, neither have I been unchaste!

Transliteration Qa_lat an na_ yaku_nu li ghula_muw wa lam yamsasni basyaruw wa lam aku baghiy ya_

19: 21 [Maryam, Mecca 44]

Asad [The angel] answered: “Thus it is; ‘This is easy for Me; ………so that We might make him a symbol unto mankind and an act of grace from Us.’”

Yusuf Ali He said: "So (it will be): thy Lord saith `That is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us': it is a matter (so) decreed."

Pickthall He said: So (it will be). Thy Lord saith: It is easy for Me. And (it will be) that We may make of him a revelation for mankind and a mercy from Us, and it is a thing ordained.

Transliteration Qa_la kadza_lik qa_la rab buki huwa alay ya hay yin wa linaj'alahu_ a_ya_tal lin na_si wa rahmatam min na_ wa ka_na amram maqdhiy ya_

19: 22

Asad and in time she conceived him, and then she withdrew with him to a far- off place.

Yusuf Ali So she conceived him and she retired with him to a remote place.

Pickthall And she conceived him, and she withdrew with him to a place.

Transliteration Fahamalat hu fan tabadzat bihi maka_nan qashiy ya_

19: 23

Asad And [when] the throes of childbirth drove her to the trunk of a palm-tree, she exclaimed: “Oh, would that I had died ere this, and had become a thing forgotten, utterly forgotten!”

Yusuf Ali And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!"

Pickthall And the pangs of childbirth drove her unto the trunk of the palm tree. She said: Oh, would that I had died ere this and had become a thing of naught, forgotten!

Transliteration Fa aja_ ahal makha_dhu ila_ jidz'in nakhlah qa_lat ya_ laitani mit ti qabla ha_dza_ wa kuntu nas yam mansiy ya_

19: 24

Asad Thereupon [a voice] called out to her from beneath the that [palm-tree]: “Grieve not! Thy Sustainer has provided a rivulet [running] beneath thee;

Yusuf Ali But (a voice) cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee;

Pickthall Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,

Transliteration Fana_da_ha_ min tahtiha_ al la_ tahzani qad ja'ala rab buki tahtaki sariy ya_

19: 25

Asad and shake the trunk of the palm-tree towards thee: it will drop fresh, ripe dates upon thee.

Yusuf Ali "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee.

Pickthall And shake the trunk of the palm tree toward thee, thou wilt cause ripe dates to fall upon thee.

Transliteration Wa huz zi ilaiki bijidz'in nakhlati tusa_qith alaiki ruthaban janiy ya_

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[Ali’s note: 2477 Unseen Providence had seen that she should not suffer from thirst or from hunger. The rivulet provided her with water also for ablutions. (19.25) ]

[[ Yuksel’s Note - 019:024-25 The recommendation to Mary has medical benefits. The sound of water and mature dates have a regulating effect on human muscles and thus reduce the birth pain. Indeed, some modern birth clinics provide birth-in-water services. The oxytocin found in dates regulates contraction and stimulates lactation, and thus is given to pregnant women as a drug to ease their labor. See 4:82.

This verse gives a clue regarding the season in which Jesus was born. In the Middle East, dates get ripe in the end of September, and in the beginning of October.

Jesus was born in Nazareth, not Bethlehem (beit/house+lahm/meat) as a majority of Christians believe today. The information in the Gospels regarding the origin of his parents is contradictory; Luke points to Nazareth, while Matthew points to Bethlehem (Matthew 1:18-25; 2:1-12; Luke 2:4-7). Jesus was called the Nazarene in the New Testament (Mark 1:24,10:47,14:67,16:6), yet Christian scholars are not sure why he was called Nazarene. Perhaps, this is because the Old Testament does not mention Nazareth, but mentions Bethlehem (Genesis 35:16,19; 48:7; Ruth 4:11; 1 Samuel 17:12; 2 Samuel 23:13-17). Since we see the Gospel authors trying hard to find as many as prophecies from the Old Testament regarding the coming Messiah, the discrepancy and "mystery" between the name and the birthplace might be explained. The Old Testament praises Bethlehem for being the birthplace of the awaited ruler (Micah 5:2).]]

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19: 26

Asad Eat, then, and drink, and let thine eye be gladdened! And if thou should see any human being, convey this unto him: “Behold, abstinence from speech have I vowed unto the Most Gracious; hence, I may not speak today to any mortal.’ “ [note20]

Yusuf Ali "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' "

Pickthall So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.

Transliteration Fakuli was rabi wa qar ri aina_ fa im ma_ tarayin na minal basyari ahadan faqu_li in ni nadzartu lir rahma_ni shauman falan ukal limal yauma insiy ya_

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[ Asad’s note 20: In its primary sense, the ‘sawm’ denotes “abstinenece” or “self-denial”, in the present context it is synonymous with samt (“abstinence from speech”); in fact – as pointed out by Zamakhshari – the latter term is said to have figured in the Quran-copy belonging to ‘Abd Allah ibn Masud……]

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19: 27

Asad And in time she returned to her people, carrying the child with her. They said: “O Mary! Thou hast indeed done an amazing thing!

Yusuf Ali At length she brought the (babe) to her people carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought!

Pickthall Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing.

Transliteration Fa atat bihi qaumaha_ tahmiluh qa_lu_ ya_ maryamu laqad ji'ti sai an fariy ya_

19: 28

Asad O sister of Aaron! Thy father was not a wicked man, nor was thy mother a loose woman!”

Yusuf Ali "O sister of Aaron! thy father was not a man of evil nor thy mother a woman unchaste!"

Pickthall Oh sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot.

Transliteration Ya_ ukhta ha_ru_na ma_ ka_na abu_kim ra a sau iw wa ma_ ka_nat um muki baghiy ya_

19: 29

Yusuf Ali But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?"

Pickthall Then she pointed to him. They said How can we talk to one who is in the cradle, a young boy?

Transliteration Fa asa_rat ilaihi qa_lu_ kaifa nukal limu man ka_na fil mahdi shabiy ya_

He has not made me haughty or bereft of grace.

Yusuf Ali "(He) hath made me kind to my mother and not overbearing or miserable;

Pickthall And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest.

Transliteration Wa bar ram biwa_lidati wa lam yaj'alni jab ba_ran syaqiy ya_

19: 30 [Maryam, Mecca 44]

Asad [But] he said: “ Behold, I am a servant of God. He has vouchsafed unto revelation and made me a prophet,

Yusuf Ali He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet;

Pickthall He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,

Transliteration Qa_la in ni abdul la_h a_ta_niyal kita_ba wa ja'a ani nabiy ya_

19: 31

Asad and made me blessed wherever I may be; and He has enjoined upon me prayer and charity as long as I live,

Yusuf Ali "And He hath made me Blessed wheresoever I be and hath enjoined on me Prayer and Charity as long as I live;

Pickthall And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,

Transliteration Wa ja'alani muba_rakan aina ma_ kuntu wa ausha_ni bis sala_ti waz zaka_ti ma_ dumtu hay ya_

19: 32

Asad and [has endowed me with] piety towards my mother; and He has not made me haughty or bereft of grace.

Yusuf Ali "(He) hath made me kind to my mother and not overbearing or miserable;

Pickthall And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest.

Transliteration Wa bar ram biwa_lidati wa lam yaj'alni jab ba_ran syaqiy ya_

19: 33

Yusuf Ali "So Peace is on me the day I was born the day that I die and the Day that I shall be raised up to life (again)"!

Pickthall Peace on me the day I was born, and the day I die, and the day I shall be raised alive!

Transliteration Was sala_mu 'alay ya yauma wulidtu wa yauma amu_tu wa yauma ub'atsu hay ya_

19: 34

Asad Such was, in the words of truth, Jesus the son of Mary, about whose nature they so deeply disagree.

Yusuf Ali Such (was) Jesus the son of Mary: (it is) a statement of truth about which they (vainly) dispute.

Pickthall Such was Jesus, son of Mary: (this is) a statement of the truth concerning which they doubt.

Transliteration Za_lika 'isab nu maryam qaulal haq qil lazi fihi yamtaru_n

19: 35 [Maryam, Mecca 44]

Asad It is not conceivable that God should have taken unto Himself a son: limitless is He in His glory! When He wills a thing to be, He but says unto it “Be” – and it is!

Yusuf Ali It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! When He determines a matter He only says to it "Be" and it is.

Pickthall It befitteth not (the Majesty of) Allah that He should take unto Himself a son. Glory be to Him! When He decreeth a thing, He saith unto it only: Be! and it is.

Transliteration Ma_ ka_na lil la_hi ay yat takhidza miw waladin subha_nah idza_ qadha_ amran fa in nama_ yaqu_lu lahu_ kun fayaku_n

19: 36 And [thus it was that Jesus always said]: “Verily, God is my Sustainer as well as your Sustainer; so worship [none but] Him: this [alone] is a straight way.”

Yusuf Ali Verily Allah is my Lord and your Lord: Him therefore serve ye: this is a Way that is straight.

Pickthall And lo! Allah is my Lord and your Lord. So serve Him. That is the right path.

Transliteration Wa in nal la_ha rab bi wa rab bukum fa'budu_h ha_dza_ shira_thum mustaqim

[ Ruby’s notes: This is simple. The Creator who created everything, why He would become part of His own creation? The Almighty who is the Sustainer of everything, why He would manifest Himself as one of the thing or person He Sustains? The One who is infinite and beyond comprehension, why He would reveal Himself as a finite thing or person? These questions are rational questions and the answers should be simple: it does not make any sense to think and worship an infinite unseen Supreme Being as a finite person in flesh and blood. The concept of Trinity does not stand a chance before the concept Islam offers about God. And this very idea of God and worship of Him should be the foundation from of life and its work. This then should constitute the true submission, the Straight Path, the Religion for mankind defined in the Quran in 30:30. ]

[ Ali’s note : 2487 Begetting a son is a physical act depending on the needs of men's animal nature. Allah Most High is independent of all needs, and it is derogatory to Him to attribute such an act to Him. It is merely a relic of pagan and anthropomorphic materialist superstitions. (19.35)

2488 As opposed to the crooked superstitions which take refuge in all sorts of metaphysical sophistries to prove three in one and one in three. In the Qur-an there is no crookedness (xviii. 1). Christ's teaching was simple, like his life, but the Christians have made it crooked. (19.36) ]

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19: 37

Asad And yet, the sects [that follow the Bible] are at variance among themselves [about the nature of Jesus]! Woe, then, unto all who deny the truth when that awesome Day will appear!

Yusuf Ali But the sects differ among themselves: and woe to the Unbelievers because of the (coming) Judgment of a momentous Day!

Pickthall The sects among them differ: but woe unto the disbelievers from the meeting of an awful Day.

Transliteration Fakh talafal ahza_bu mim bainihim fawailul lil lazina kafaru_ mim mashadi yaumin 'azhim

19: 38

Asad How well will they hear and see [the truth] on the Day when they come before Us! Today, however, these evildoers are obviously lost in error:

Yusuf Ali How plainly will they see and hear the Day that they will appear before Us! But the unjust today are in error manifest!

Pickthall See and hear them on the Day they come unto Us! Yet the evil-doers are today in error manifest.

Transliteration Asmi'bihim wa abshir yauma ya'tu_nana_ la_kiniz zha_limu_nal yauma fi dhala_lim mubin

19: 39

Asad hence, warn them of [the coming of] the day of Regrets, when everything will have been decided – for as yet they are heedless, and they do not believe [in it].

Yusuf Ali But warn them of the Day of Distress when the matter will be determined: for (behold) they are negligent and they do not believe!

Pickthall And warn them of the Day of anguish when the case hath been decided. Now they are in a state of carelessness, and they believe not.

Transliteration Wa andzirhum yaumal hasrati idz qudhiyal amr wa hum fi ghaflatiw wahum la_ yu'minu_n

19: 40 [Maryam, Mecca 44]

Asad Behold, We alone shall remain after the earth and all who live on it have passed away, and [when] unto Us all will have been brought back.

Yusuf Ali It is We Who will inherit the earth and all beings thereon: to Us will they all be returned.

Pickthall Lo! We inherit the earth and all who are thereon, and unto Us they are returned.

Transliteration In na_ nahnu naritsul ardha wa man alaiha_ wa ilaina_ yurja'u_n

[ Asad’s note 30: Lit., “WE alone shall the earth and all who are on it”………………see 15:23 note 22………on the use of the term “inheritor” or “heir” in the sense of “one who remains after his predecessor has passed away” – in this case, after all creation has perished. (Cf the expression “the heritage of the heaven and the earth” used with reference to God, in d:180 and 57:10)]

[ Ruby’s note: This is a profound revelation regarding the nature of things we see in reality and the nature of God. What essentially conveyed here is that God is the ultimate reality on which all other transitory realities are based. When the physical base of the Universe is destroyed or recapitulated, what remains is the Essential Being, the source OR CAUSE of all existence, He is the ONLY eternal EXISTENCE. In science the concept of Big Bang gives the implication of this profound truth of our existence and this reality. May be one day science -- by understanding how energy transformed into matter and what happened in the millionth second after the Big Bang—could shed more light into this idea of the Ultimate Existence. ]