أعوذ باللّٰه من الشيطان الرجيم
بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ
(Book#897)[ وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ
And mention in the Book, Maryam,]
Sura:19
Sura: Maryam.
Ayat: 16-40
www.motaher21.net
19:16
وَ اذۡکُرۡ فِی الۡکِتٰبِ مَرۡیَمَ ۘ اِذِ انۡتَبَذَتۡ مِنۡ اَہۡلِہَا مَکَانًا شَرۡقِیًّا ﴿ۙ۱۶﴾
And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east.
Tafsir Ibne Kasir Said:-
The Story of Maryam and Al-Masih (`Isa)
After Allah, the Exalted, mentioned the story of Zakariyya, and that He blessed him with a righteous, purified and blessed child even in his old age while his wife was barren, He then mentions the story of Maryam.
Allah informs of His granting her a child named `Isa without a father being involved (in her pregnancy).
Between these two stories there is an appropriate and similar relationship. Due to their closeness in meaning, Allah mentioned them here together, as well as in Surahs Al Imran and Al-Anbiya’. Allah has mentioned these stories to show His servants His ability, the might of His authority and that He has power over all things.
Allah says,
وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ
And mention in the Book, Maryam,
She was Maryam bint Imran from the family lineage of Dawud. She was from a good and wholesome family of the Children of Israel. Allah mentioned the story of her mother’s pregnancy with her in Surah Al Imran, and that she (Maryam’s mother) dedicated her freely for the service of Allah. This meant that she dedicated the child (Maryam) to the service of the Masjid of the Sacred House (in Jerusalem). Thus, they (Zakariyya, Maryam’s mother and Maryam) were similar in that aspect.
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا
So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner. (3:37)
Thus, Maryam was raised among the Children of Israel in an honorable way. She was one of the female worshippers, well-known for her remarkable acts of worship, devotion and perseverance. She lived under the care of her brother-in-law, Zakariyya, who was a Prophet of the Children of Israel at that time. He was a great man among them, whom they would refer to in their religious matters. Zakariyya saw astonishing miracles occur from her that amazed him.
كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا قَالَ يمَرْيَمُ أَنَّى لَكِ هَـذَا
قَالَتْ هُوَ مِنْ عِندِ اللَّهِ
إنَّ اللَّهَ يَرْزُقُ مَن يَشَأءُ بِغَيْرِ حِسَابٍ
Every time Zakariyya entered the Mihrab to (visit) her, he found her supplied with sustenance. He said:”O Maryam! From where have you got this!”
She said, “This is from Allah.”
Verily, Allah provides to whom He wills, without limit. (3:37)
It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter. This has already been explained in Surah Al Imran. Then, when Allah wanted to grant her His servant and Messenger, `Isa, one of the five Great Messengers.
إِذِ انتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا
when she withdrew in seclusion from her family to place facing east.
This means that she withdrew from them and secluded herself from them. She went to the eastern side of the Sacred Masjid (in Jerusalem).
It is reported from Ibn Abbas that he said,
“Verily, I am the most knowledgeable of Allah’s creation of why the Christians took the east as the direction of devotional worship. They did because of Allah’s statement,
إِذِ انتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا
(When she withdrew in seclusion from her family to a place facing east), Therefore, they took the birthplace of `Isa as their direction of worship.”
Concerning Allah’s statement
19:17
فَاتَّخَذَتۡ مِنۡ دُوۡنِہِمۡ حِجَابًا ۪۟ فَاَرۡسَلۡنَاۤ اِلَیۡہَا رُوۡحَنَا فَتَمَثَّلَ لَہَا بَشَرًا سَوِیًّا ﴿۱۷﴾
And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.
فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا
She placed a screen before them;
This means that she hid herself from them and concealed herself.
فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا
then We sent to her Our Ruh,
Then, Allah sent Jibril to her.
فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا
and he appeared before her in the form of a man in all respects.
This means that he came to her in the form of a perfect and complete man.
Mujahid, Ad-Dahhak, Qatadah, Ibn Jurayj, Wahb bin Munabbih and As-Suddi all commented on Allah’s statement,
فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا
(then We sent to her Our Ruh),
“It means Jibril.”
قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَن مِنكَ إِن كُنتَ تَقِيًّا
19:18
قَالَتۡ اِنِّیۡۤ اَعُوۡذُ بِالرَّحۡمٰنِ مِنۡکَ اِنۡ کُنۡتَ تَقِیًّا ﴿۱۸﴾
She said, “Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah .”
She said:”Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.”
This means that when the angel (Jibril) appeared to her in the form of a man, while she was in a place secluded by herself with a partition between her and her people, she was afraid of him and thought that he wanted to rape her. Therefore, she said,
إِنِّي أَعُوذُ بِالرَّحْمَن مِنكَ إِن كُنتَ تَقِيًّا
(Verily, I seek refuge with the Most Gracious from you, if you do fear Allah).
She meant, “If you fear Allah,” as a means of reminding him of Allah.
This is what is legislated in defense against (evil), so that it may be repulsed with ease.
Therefore, the first thing she did was try to make him fear Allah, the Mighty and Sublime.
Ibn Jarir reported from Asim that Abu Wa’il said when mentioning the story of Maryam,
“She knew that the pious person would refrain (from committing evil) when she said,
إِنِّي أَعُوذُ بِالرَّحْمَن مِنكَ إِن كُنتَ تَقِيًّا
(“Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.
19:19
قَالَ اِنَّمَاۤ اَنَا رَسُوۡلُ رَبِّکِ ٭ۖ لِاَہَبَ لَکِ غُلٰمًا زَکِیًّا ﴿۱۹﴾
He said, “I am only the messenger of your Lord to give you [news of] a pure boy.”
قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ
He said:”I am only a messenger from your Lord…”
This means that the angel said to her in response, and in order to remove the fear that she felt within herself, “I am not what you think, but I am the messenger of your Lord.” By this he meant, “Allah has sent me to you.”
It is said that when she mentioned the (Name of the) Most Beneficent (Ar-Rahman), Jibril fell apart and returned to his true form (as an angel). He responded,
إِنَّمَا أَنَا رَسُولُ رَبِّكِ لاَِهَبَ لَكِ غُلَمًا زَكِيًّا
`I am only a messenger from your Lord, to provide to you the gift of a righteous son.
19:20
قَالَتۡ اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ وَّ لَمۡ یَمۡسَسۡنِیۡ بَشَرٌ وَّ لَمۡ اَکُ بَغِیًّا ﴿۲۰﴾
She said, “How can I have a boy while no man has touched me and I have not been unchaste?”
قَالَتْ أَنَّى يَكُونُ لِي غُلَامٌ
She said:”How can I have a son…”
This means that Maryam was amazed at this. She said, “How can I have a son’!’
She said this to mean, “In what way would a son be born to me when I do not have a husband and I do not commit any wicked acts (i.e. fornication).”
For this reason she said,
وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا
when no man has touched me, nor am I Baghiyya.
The Baghiyy is a female fornicator.
For this reason, a Hadith has been reported prohibiting the money earned from Baghiyy
19:21
قَالَ کَذٰلِکِ ۚ قَالَ رَبُّکِ ہُوَ عَلَیَّ ہَیِّنٌ ۚ وَ لِنَجۡعَلَہٗۤ اٰیَۃً لِّلنَّاسِ وَ رَحۡمَۃً مِّنَّا ۚ وَ کَانَ اَمۡرًا مَّقۡضِیًّا ﴿۲۱﴾
He said, “Thus [it will be]; your Lord says, ‘It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.’ ”
قَالَ كَذَلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ
He said:”Thus said your Lord:`That is easy for Me (Allah)…”
This means that the angel said to her in response to her question, “Verily, Allah has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness. Verily, He is Most Able to do whatever He wills.”
Due to this, he (Jibril) conveyed Allah’s Words,
وَلِنَجْعَلَهُ ايَةً لِلنَّاسِ
And (We wish) to appoint him as a sign to mankind,
This means a proof and a sign for mankind of the power of their Maker and Creator, Who diversified them in their creation.
He created their father, Adam, without a male (father) or female (mother). Then, He created Hawwa’ (Adam’s spouse) from a male (father) without a female (mother). Then, He created the rest of their progeny from male and female, except `Isa. He caused `Isa to be born from a female without a male.
Thus, Allah completed the four types of creation (of the human being), which proves the perfection of His power and the magnificence of His authority. There is no god worthy of worship except Him and there is no true Lord other than Him.
Concerning Allah’s statement,
وَرَحْمَةً مِّنَّا
and a mercy from Us,
This means, “We will make this boy a mercy from Allah and a Prophet from among the Prophets. He will call to the worship of Allah and monotheistic belief in Him.
This is as Allah, the Exalted, said in another Ayah,
إِذْ قَالَتِ الْمَلَـيِكَةُ يمَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالاٌّخِرَةِ وَمِنَ الْمُقَرَّبِينَ
وَيُكَلِّمُ النَّاسَ فِى الْمَهْدِ وَكَهْلً وَمِنَ الصَّـلِحِينَ
(Remember) when the angels said:”O Maryam! Verily, Allah gives you the good news of a Word from Him, his name will be Al-Masih, `Isa, the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allah. And he will speak to the people, in the cradle and in manhood, and he will be one of the righteous. (3:45-46)
This means that he will call to the worship of his Lord in his cradle and while and adult.
Concerning His statement,
وَكَانَ أَمْرًا مَّقْضِيًّا
and it is a matter (already) decreed (by Allah).
This is the completion of Jibril’s dialogue with Maryam. He informed her that this matter was preordained by Allah’s power and will.
Muhammad bin Ishaq said,
وَكَانَ أَمْرًا مَّقْضِيًّا
(and it is a matter (already) decreed (by Allah),
“This means that Allah determined to do this, so there is no avoiding it.
19:22
فَحَمَلَتۡہُ فَانۡتَبَذَتۡ بِہٖ مَکَانًا قَصِیًّا ﴿۲۲﴾
So she conceived him, and she withdrew with him to a remote place.
The Conception and the Birth
Allah, the Exalted, informs;
فَحَمَلَتْهُ فَانتَبَذَتْ بِهِ مَكَانًا قَصِيًّا
So she conceived him, and she withdrew with him to a remote place,
Allah, the Exalted, informs about Maryam that when Jibril had spoken to her about what Allah said, she accepted the decree of Allah.
Many scholars of the predecessors (Salaf) have mentioned that;
at this point the angel (who was Jibril) blew into the opening of the garment that she was wearing. Then the breath descended until it entered into her vagina and she conceived the child by the leave of Allah.
Muhammad bin Ishaq said,
“When she conceived him and filled her water jug (at a well), she returned (to her people). After this, her menstrual bleeding ceased and she experienced what the pregnant woman experiences of sickness, hunger, change of color and there was even a change in the manner of her speech. After this, no people came to visit any house like they did the house of Zakariyya. The word spread among the Children of Israel and the people were saying, `Verily, her partner (in fornication) was Yusuf, because there was no one else in the temple with her except him.’ So she hid herself from the people and placed a veil between herself and them. No one saw her and she did not see anyone else.”
Allah said
19:23
فَاَجَآءَہَا الۡمَخَاضُ اِلٰی جِذۡعِ النَّخۡلَۃِ ۚ قَالَتۡ یٰلَیۡتَنِیۡ مِتُّ قَبۡلَ ہٰذَا وَ کُنۡتُ نَسۡیًا مَّنۡسِیًّا ﴿۲۳﴾
And the pains of childbirth drove her to the trunk of a palm tree. She said, “Oh, I wish I had died before this and was in oblivion, forgotten.”
فَأَجَاءهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ
And the pains of childbirth drove her to the trunk of a date palm.
This means that her pains of labor compelled her to go to the trunk of a date-palm tree that was at the place where she had secluded herself.
The scholars differed over its location.
As-Suddi said,
“Her place of seclusion was to the east and that was where she would pray at the Sacred House of Jerusalem.”
Wahb bin Munabbih said,
“She ran away and when she reached an area between Ash-Sham and Egypt, she was overcome by labor pains.”
In another narration from Wahb, he said,
“This took place eight miles from the Sacred House of Jerusalem in a village that was known as Bayt Al-Lahm (Bethlehem).”
I say, there are Hadiths about the Isra’ (Night Journey of the Prophet) that are reported by An-Nasa’i on the authority of Anas, and Al-Bayhaqi on the authority of Shadad bin Aws, that say that;
this took place at Bait Al-Lahm. Allah knows best.
This is what is well known that the people all relate from each other. The Christians have no doubt held that the place of this occurrence was Bethlehem and this is what all the people relate. It has been related in a Hadith also, if the Hadith is authentic.
Allah says, informing about her,
قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا
She said:”Would that I had died before this,
In this is an evidence of the permissibility to wish for death when a calamity strikes. She knew that she was going to be tested with the birth, the people would not assist her, and they would not believe her story. After she was known as a devout worshipper among them, they now thought that she had become a fornicating whore. She said,
يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا
(Would that I had died before this), She said this to mean before this situation.
وَكُنتُ نَسْيًا مَّنسِيًّا
and I had been forgotten and out of sight!
This means, “I wish I had not been created and I was nothing.”
This was mentioned by Ibn Abbas.
Qatadah said,
“This means something unknown, forgotten and no one knew who I was.
19:24
فَنَادٰىہَا مِنۡ تَحۡتِہَاۤ اَلَّا تَحۡزَنِیۡ قَدۡ جَعَلَ رَبُّکِ تَحۡتَکِ سَرِیًّا ﴿۲۴﴾
But he called her from below her, “Do not grieve; your Lord has provided beneath you a stream.
What was said to Her after the Birth
Allah tells,
فَنَادَاهَا مِن تَحْتِهَا
Then he cried unto her from below her, saying:
Some reciters read the Ayah as,
مَنْ تَحْتِهَا
(Who was below her),
Meaning the one who was below her called to her.
Others recited it as,
مِن تَحْتِهَا
(from below her),
With the meaning of a preposition (from) instead of a pronoun (who).
The scholars of Tafsir have differed over the interpretation of who was calling out.
Al-`Awfi and others reported from Ibn `Abbas that he said,
فَنَادَاهَا مِن تَحْتِهَا
(Then cried unto her from below her),
“This is referring to Jibril because `Isa did not speak until she brought him to her people.”
Similarly, Sa`id bin Jubayr, Ad-Dahhak, `Amr bin Maymun, As-Suddi and Qatadah all said,
“Verily, this is referring to the angel Jibril.”
This means that he (Jibril) called out to her from the bottom of the valley.
Mujahid said,
فَنَادَاهَا مِن تَحْتِهَا
(Then cried unto her from below her),
“This is referring to `Isa bin Maryam.”
Likewise, Abdur-Razzaq reported from Ma`mar that Qatadah said that Al-Hasan said,
“This is referring to her son (`Isa).”
This is also one of the two opinions reported from Sa`id bin Jubayr — that it was her son, `Isa, speaking.
Sa`id said, “Have you not heard Allah saying,
فَأَشَارَتْ إِلَيْهِ
(Then she pointed to him. Ayah 29),
Ibn Zayd and Ibn Jarir preferred this opinion in his Tafsir.
Allah said,
أَلاَّ تَحْزَنِي
Grieve not:
He called to her saying, “Do not grieve.”
قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا
your Lord has provided a Sariy under you.
Sufyan Ath-Thawri and Shu`bah reported from Abu Ishaq that Al-Bara’ bin `Azib said,
“This means a small stream.”
Likewise, Ali bin Abi Talhah reported that Ibn Abbas said,
“Sariy means a river.”
Amr bin Maymun held the same view, as he said,
“It means a river for her to drink from.”
Mujahid said,
“It means river in the Syrian language.”
Sa`id bin Jubayr said,
“Sariy is a small flowing river.”
Others said that Sariy refers to `Isa.
This was said by Al-Hasan, Ar-Rabi bin Anas, Muhammad bin Abbad bin Jafar, and it is one of the two opinions reported from Qatadah.
It is also the view of Abdur-Rahman bin Zayd bin Aslam.
However, the first view seems to be the most obvious meaning. For this reason, Allah said after it
19:25
وَ ہُزِّیۡۤ اِلَیۡکِ بِجِذۡعِ النَّخۡلَۃِ تُسٰقِطۡ عَلَیۡکِ رُطَبًا جَنِیًّا ﴿۫۲۵﴾
And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates.
وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ
And shake the trunk of date palm towards you,
meaning, “Grab the trunk of the date-palm tree and shake it towards yourself.”
Therefore, Allah blessed her by giving her food and drink.
Then He said,
تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا
19:26
فَکُلِیۡ وَ اشۡرَبِیۡ وَ قَرِّیۡ عَیۡنًا ۚ فَاِمَّا تَرَیِنَّ مِنَ الۡبَشَرِ اَحَدًا ۙ فَقُوۡلِیۡۤ اِنِّیۡ نَذَرۡتُ لِلرَّحۡمٰنِ صَوۡمًا فَلَنۡ اُکَلِّمَ الۡیَوۡمَ اِنۡسِیًّا ﴿ۚ۲۶﴾
So eat and drink and be contented. And if you see from among humanity anyone, say, ‘Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.’ ”
فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا
It will let fall fresh ripe dates upon you. So eat and drink and rejoice.
Meaning to be happy.
This is why `Amr bin Maymun said,
“Nothing is better for the woman confined in childbed than dried dates and fresh dates.”
Then he recited this noble Ayah.
Concerning Allah’s statement,
فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا
And if you see any human being,
This means any person that you see,
فَقُولِي
إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا
Say:`Verily, I have vowed a fast unto the Most Gracious (Allah), so I shall not speak to any human being today.’
Meaning, by signaling with gestures, not a statement by speech. This is so that she does not negate her oath itself,
فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا
(so I shall not speak to any human being today).
Anas bin Malik commented on,
إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا
(I have vowed a fast unto the Most Gracious), He said;
“A vow of silence.”
Likewise said Ibn Abbas and Ad-Dahhak.
The meaning here is that in their Law, when fasting, it was forbidden for them to eat and speak.
As-Suddi, Qatadah and Abdur-Rahman bin Zayd have all stated this view.
Abdur-Rahman bin Zayd said,
“When `Isa said to Maryam,
أَلاَّ تَحْزَنِي
(Grieve not), She said, `How can I not grieve when you are with me and I have no husband nor am I an owned slave woman! What excuse do I have with the people! Woe unto me, if I had only died before this, and had been a thing forgotten and unknown.’
Then, `Isa said to her, `I will suffice you with a statement,
فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا
فَقُولِي
إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا
And if you see any human being, say:`Verily, I have vowed a fast unto the Most Gracious so I shall not speak to any human being this day.”
All of this is from the speech of `Isa to his mother.”
Wahb said the same as well
19:27
فَاَتَتۡ بِہٖ قَوۡمَہَا تَحۡمِلُہٗ ؕ قَالُوۡا یٰمَرۡیَمُ لَقَدۡ جِئۡتِ شَیۡئًا فَرِیًّا ﴿۲۷﴾
Then she brought him to her people, carrying him. They said, “O Mary, you have certainly done a thing unprecedented.
Maryam with Al-Masih before the People, Their Rejection of Her and His Reply to Them
Allah, the Exalted tells;
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ
Then she brought him to her people, carrying him.
Allah, the Exalted, informs of Maryam’s situation when she was commanded to fast that day and not to speak to any human being. For verily, her affair would be taken care of and her proof would be established. Thus, she accepted the command of Allah and she readily received His decree. She took her child and brought him to her people, carrying him. When they saw her like this they made a big deal about her situation and they sternly protested against of it, and
قَالُوا يَا مَرْيَمُ لَقَدْ جِيْتِ شَيْيًا فَرِيًّا
They said:”O Mary! Indeed you have brought a thing Fariy.”
Fariy means a mighty thing.
This was said by Mujahid, Qatadah, As-Suddi and others.
Ibn Abi Hatim reported from Nawf Al-Bikali that he said,
“Her people went out searching for her, she was from a family that was blessed with Prophethood and nobility. However, they could not find any trace of her. They came across a cow herder and they asked him, `Have you seen a girl whose description is such and such!’
He replied, `No, but tonight I saw my cows doing something that I’ve never seen them do before.’
They asked, `What did you see?’
He said, `Tonight I saw them prostrating in the direction of that valley.”‘
Abdullah bin Ziyad said (adding to the narration),
“I memorized from Sayyar that he (the cattle herder) said,
`I saw a radiant light.”‘
So they went towards the direction that he told him, and Maryam was coming towards them from that direction. When she saw them she sat down and she was holding her child in her lap. They came towards her until they were standing over her.
قَالُوا يَا مَرْيَمُ لَقَدْ جِيْتِ شَيْيًا فَرِيًّا
They said:”O Mary! Indeed you have brought a mighty thing (Fariy).”
This means it was a mighty thing that she had brought
19:28
یٰۤاُخۡتَ ہٰرُوۡنَ مَا کَانَ اَبُوۡکِ امۡرَ اَ سَوۡءٍ وَّ مَا کَانَتۡ اُمُّکِ بَغِیًّا ﴿ۖۚ۲۸﴾
O sister of Aaron, your father was not a man of evil, nor was your mother unchaste.”
يَا أُخْتَ هَارُونَ
O sister of Harun!
This means, “O one resembling Harun (Aaron) in worship.”
مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا
Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.
They meant, “You are from a good, pure family, well-known for its righteousness, worship and abstinence from worldly indulgence. How could you do such a thing”
Ali bin Abi Talhah and As-Suddi both said,
“It was said to her,
يَا أُخْتَ هَارُونَ
(O sister of Harun!), referring to the brother of Musa, because she was of his descendants.
This is similar to the saying, `O brother of Tamim,’ to one who is from the Tamimi tribe, and `O brother of Mudar,’ to one who is from the Mudari tribe.
It has also been said that she was related to a righteous man among them whose name was Harun and she was comparable to him in her abstinence and worship.
Concerning Allah’s statement,
فَأَشَارَتْ إِلَيْهِ
قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا
19:29
فَاَشَارَتۡ اِلَیۡہِ ؕ قَالُوۡا کَیۡفَ نُکَلِّمُ مَنۡ کَانَ فِی الۡمَہۡدِ صَبِیًّا ﴿۲۹﴾
So she pointed to him. They said, “How can we speak to one who is in the cradle a child?”
Then she pointed to him. They said:”How can we talk to one who is a child in the cradle!”
This is what took place while they were in doubt about her situation, condemning her circumstances, saying what they wanted to say. At that time they were slandering her and falsely accusing her of a horrendous act.
On that day she was fasting and keeping silent. Therefore, she referred all speech to him (the child) and she directed them to his address and speech to them.
They scoffed at her because they thought that she was mocking at them and playing with them. They said,
كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا
(How can we talk to one who is a child in the cradle).
Maymun bin Mahran said,
فَأَشَارَتْ إِلَيْهِ
(Then she pointed to him),
“She indicated, `Speak to him.’
They then said, `After she has come to us with this calamity, she now commands us to speak to one who is a child in the cradle!”‘
As-Suddi said,
“When she pointed to him they became angry and said, `Her mocking us, to the extent of commanding us to speak to this child, is worse to us than her fornication.”‘
قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا
They said:”How can we talk to one who is a child in the cradle!”
This means, “How can someone speak who is in his cradle, in the state of infancy and a child!
19:30
قَالَ اِنِّیۡ عَبۡدُ اللّٰہِ ۟ؕ اٰتٰنِیَ الۡکِتٰبَ وَ جَعَلَنِیۡ نَبِیًّا ﴿ۙ۳۰﴾
[Jesus] said, “Indeed, I am the servant of Allah . He has given me the Scripture and made me a prophet.
قَالَ
He (`Isa) said,
إِنِّي عَبْدُ اللَّهِ
Verily, I am a servant of Allah,
The first thing that he said was a declaration of the lofty honor of his Lord and His being free of having a child. Also, he affirmed that he himself was a worshipper of his Lord.
Allah said,
اتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا
He has given me the Scripture and made me a Prophet.
This was a declaration of innocence for his mother from the immorality that was attributed to her.
Nawf Al-Bikali said,
“When they said what they said to his mother, he (`Isa) was nursing from her breast. At their statement he released the breast from his mouth and reclined on his left saying,
إِنِّي عَبْدُ اللَّهِ اتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا
(Verily, I am a servant of Allah, He has given me the Scripture and made me a Prophet). And he continued speaking until he said,
مَا دُمْتُ حَيًّا
(as long as I live).”
Concerning his statement
19:31
وَّ جَعَلَنِیۡ مُبٰرَکًا اَیۡنَ مَا کُنۡتُ ۪ وَ اَوۡصٰنِیۡ بِالصَّلٰوۃِ وَ الزَّکٰوۃِ مَا دُمۡتُ حَیًّا ﴿۪ۖ۳۱﴾
And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive
وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ
And He has made me blessed wherever I be,
Mujahid, `Amr bin Qays and Ath-Thawri all said that this means,
“And He made me a teacher of goodness.”
In another narration from Mujahid, he said,
“A person of great benefit.”
Ibn Jarir reported from Wuhayb bin Al-Ward, a freed slave of the Bani Makhzum tribe, that he said,
“A scholar met another scholar who had more knowledge than himself. So he said to him, `May Allah have mercy upon you, what acts of mine should I perform openly!’
The other replied, `Commanding good and forbidding evil, for verily, it is the religion of Allah, which He sent His Prophets with to His servants.’
The scholars have indeed agreed upon the statement of Allah,
وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ
(And He has made me blessed wherever I be),
Then it was said, `What was his blessing?’
He (Wuhayb) replied, `Commanding good and forbidding evil wherever he was.”‘
His saying,
وَأَوْصَانِي بِالصَّلَأةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا
and He has enjoined on me (Awsani) Salah and Zakah, as long as I live.
This is similar to the statement of Allah to Muhammad,
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ
And worship your Lord until there comes unto you the certainty (i.e. death). (15:99)
Abdur-Rahman bin Al-Qasim reported from Malik bin Anas that he commented on Allah’s statement,
وَأَوْصَانِي بِالصَّلَأةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا
(and He has enjoined on me (Awsani) Salah and Zakah, as long as I live). He said,
“Allah informed him of what would be of his affair until his death. This is the firmest evidence against the people who deny Allah’s preordained decree.”
Concerning Allah’s statement
19:32
وَّ بَرًّۢا بِوَالِدَتِیۡ ۫ وَ لَمۡ یَجۡعَلۡنِیۡ جَبَّارًا شَقِیًّا ﴿۳۲﴾
And [made me] dutiful to my mother, and He has not made me a wretched tyrant.
وَبَرًّا بِوَالِدَتِي
And to be dutiful to my mother.
This means, “He (Allah) has commanded me to treat my mother well.”
He mentioned this after mentioning obedience to his Lord, Allah. This is because Allah often combines the command to worship Him with obedience to the parents.
This is similar to Allah’s statement,
وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً
And your Lord has decreed that you worship none but Him and that you be dutiful to your parents. (17:23)
And He, the Exalted, said,
أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ
Give thanks to Me and to your parents. Unto Me is the final destination. (31:14)
Concerning his statement,
وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا
and He made me not arrogant, unblessed.
This means, “He (Allah) has not made me too proud or arrogant to worship Him, obey Him and be dutiful to my mother, and thus be unblessed.”
Concerning Allah’s statement,
وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا
19:33
وَ السَّلٰمُ عَلَیَّ یَوۡمَ وُلِدۡتُّ وَ یَوۡمَ اَمُوۡتُ وَ یَوۡمَ اُبۡعَثُ حَیًّا ﴿۳۳﴾
And peace is on me the day I was born and the day I will die and the day I am raised alive.”
And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!
This is his affirmation that `he is a worshipper of Allah, the Mighty and Sublime, and that he is a creature created by Allah.
He (`Isa) will live, die and be resurrected, just like the other creatures that Allah has created. However, he will have peace in these situations, which are the most difficult situations for Allah’s creatures.’
May Allah’s peace and blessings be upon him
19:34
ذٰلِکَ عِیۡسَی ابۡنُ مَرۡیَمَ ۚ قَوۡلَ الۡحَقِّ الَّذِیۡ فِیۡہِ یَمۡتَرُوۡنَ ﴿۳۴﴾
That is Jesus, the son of Mary – the word of truth about which they are in dispute.
`Isa is the Servant of Allah and not His Son
Allah says;
ذَلِكَ عِيسَى ابْنُ مَرْيَمَ
Such is `Isa, son of Maryam.
Allah, the Exalted, says to His Messenger Muhammad, `This is the story which We have related to you about `Isa,’ upon him be peace.
قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ
(It is) a statement of truth about which they doubt.
This means that the people of falsehood and the people of truth are in disagreement, of those who believe in him and those who disbelieve believe in him.
For this reason most of the reciters recited this Ayah with Qawlul-Haqq (statement of truth) as the subject, referring to `Isa himself.
Asim and Abdullah bin `Amir both recited it Qawlal-Haqq (statement of truth) referring to the story in its entirety that the people differed about.
It is reported from Ibn Mas`ud that he recited it as Qalal-Haqqa, which means that he (`Isa) said the truth.
The recitation of the Ayah with the Qawlul-Haqq being the subject referring to `Isa, is the most apparent meaning grammatically. It has support for it in the statement of Allah (after the story of `Isa),
الْحَقُّ مِن رَّبِّكَ فَلَ تَكُنْ مِّن الْمُمْتَرِينَ
(This is) the truth from your Lord, so be not of those who doubt. (3:60)
When Allah mentioned that He created him as a servant and a Prophet, He extolled Himself, the Most Holy, by saying
19:35
مَا کَانَ لِلّٰہِ اَنۡ یَّتَّخِذَ مِنۡ وَّلَدٍ ۙ سُبۡحٰنَہٗ ؕ اِذَا قَضٰۤی اَمۡرًا فَاِنَّمَا یَقُوۡلُ لَہٗ کُنۡ فَیَکُوۡنُ ﴿ؕ۳۵﴾
It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, “Be,” and it is.
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُ
It befits not (the majesty of) Allah that He should beget a son. Glorified be He.
Means glory be unto Him, He is far exalted above that which these ignorant, wrongdoing, transgressing people say about Him.
إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
When He decrees a thing, He only says to it:”Be!” — and it is.
Whenever He wants something, He merely commands it and it happens as He wills.
This is as Allah says,
إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ
الْحَقُّ مِن رَّبِّكَ فَلَ تَكُنْ مِّن الْمُمْتَرِينَ
Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then said to him:”Be” — and he was. (This is) the truth from your Lord, so be not of those who doubt. (3:59-60)
`Isa commanded the Worship of Allah Alone, then the People differed after Him
Allah said;
وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُّسْتَقِيمٌ
19:36
وَ اِنَّ اللّٰہَ رَبِّیۡ وَ رَبُّکُمۡ فَاعۡبُدُوۡہُ ؕ ہٰذَا صِرَاطٌ مُّسۡتَقِیۡمٌ ﴿۳۶﴾
[Jesus said], “And indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path.”
And verily, Allah is my Lord and your Lord. So worship Him. That is the straight path.
Among those things which `Isa said to his people while he was in his cradle is that Allah was his Lord and their Lord, and he commanded them to worship Him alone. He said,
فَاعْبُدُوهُ هَذَا صِرَاطٌ مُّسْتَقِيمٌ
(So worship Him. That is the straight path).
Meaning, “That which I have come to you with from Allah is the straight path.”
This means that the path is correct; whoever follows it will be rightly guided and whoever opposes it will deviate and go astray.
Allah’s statement
19:37
فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡۢ بَیۡنِہِمۡ ۚ فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنۡ مَّشۡہَدِ یَوۡمٍ عَظِیۡمٍ ﴿۳۷﴾
Then the factions differed [concerning Jesus] from among them, so woe to those who disbelieved – from the scene of a tremendous Day.
فَاخْتَلَفَ الاْاَحْزَابُ مِن بَيْنِهِمْ
Then the sects differed,
means that the opinions of the People of the Book differed concerning `Isa even after the explanation of his affair and the clarification of his situation.
They disagreed about his being the servant of Allah, His Messenger, and His Word that He cast upon Maryam and a spirit from Himself.
So a group of them — who were the majority of the Jews (may Allah’s curses be upon them) — determined that he was a child of fornication and that his speaking in his cradle was merely sorcery.
Another group said that it was Allah Who was speaking (not `Isa).
Others said that he (`Isa) was the son of Allah.
Some said that he was the third part of a divine trinity with Allah.
Yet, others said that he was the servant of Allah and His Messenger.
This latter view is the statement of truth, which Allah guided the believers to.
A report similar with this meaning has been reported from `Amr bin Maymun, Ibn Jurayj, Qatadah and others from the Salaf (predecessors) and the Khalaf (later generations).
Allah said,
فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ
so woe unto the disbelievers from the meeting of a great Day.
This is a threat and severe warning for those who lie about Allah, invent falsehood and claim that He (Allah) has a son.
However, Allah has given them respite until the Day of Resurrection, and He has delayed their term out of gentleness and confident reliance upon His divine decree overcoming them. Verily, Allah does not hasten the affair of those who disobey Him.
This has been related in a Hadith collected in the Two Sahihs,
إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه
Verily, Allah gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.
Then, the Messenger of Allah recited the Ayah,
وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ
Such is the punishment of your Lord when He punishes the towns while they are doing wrong. Verily, His punishment is painful, (and) severe. (11:102)
In the Two Sahihs it is also reported that the Messenger of Allah said,
لَاا أَحَدَ أَصْبَرُ عَلَى أَذىً سَمِعَهُ مِنَ اللهِ إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم
No one is more patient with something harmful that he hears than Allah. Verily, they attribute to Him a son, while He is the One Who provides them sustenance and good health.
Allah says,
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ الْمَصِيرُ
And many a township did I give respite while it was given to wrongdoing. Then I punished it. And to me is the (final) return (of all). (22:48)
Allah, the Exalted, also says,
وَلَا تَحْسَبَنَّ اللَّهَ غَـفِلً عَمَّا يَعْمَلُ الظَّـلِمُونَ إِنَّمَا يُوَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الَابْصَـرُ
Consider not that Allah is unaware of that which the wrongdoers do, but He gives them respite up to a Day when the eyes will stare in horror. (14:42)
This is the reason that Allah says here,
فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ
So woe unto the disbelievers from the meeting of a great Day.
referring to the Day of Resurrection.
It has been related in an authentic Hadith that is agreed upon (in Al-Bukhari and Muslim), on the authority of Ubadah bin As-Samit who said that the Messenger of Allah said,
مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَأَنَّ عِيسَى عَبْدُاللهِ وَرَسُولُهُ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ وَأَنَّ الْجَنَّةَ حَقٌّ وَالنَّارَ حَقٌّ أَدْخَلَهُ اللهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَل
Whoever testifies that there is no deity worthy of worship except Allah alone, Who has no partners, and that Muhammad is His servant and Messenger, and that `Isa was Allah’s servant and Messenger, and His Word that He cast upon Maryam, and a spirit from Him, and that Paradise and Hell are both real, then Allah will admit him into Paradise regardless of whatever he did
19:38
اَسۡمِعۡ بِہِمۡ وَ اَبۡصِرۡ ۙ یَوۡمَ یَاۡتُوۡنَنَا لٰکِنِ الظّٰلِمُوۡنَ الۡیَوۡمَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ ﴿۳۸﴾
How [clearly] they will hear and see the Day they come to Us, but the wrongdoers today are in clear error.
The Disbeliever’s warning of the Day of Distress
Allah, the Exalted, says informing about the disbelievers on the Day of Resurrection that they will be made to have the clearest hearing and sight. This is as Allah says,
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَأ أَبْصَرْنَا وَسَمِعْنَا
And if you only could see when the criminals hang their heads before their Lord (saying):”Our Lord! We have now seen and heard.” (32:12)
They will say that when it will not benefit them, nor will it be of any use to them. If they had used these senses properly before seeing the torment, then it would have brought them some benefit and saved them from the Allah’s punishment.
This is why Allah says,
أَسْمِعْ بِهِمْ وَأَبْصِرْ
How clearly will they (disbelievers) see and hear,
This means that no one will hear and see better than they will.
يَوْمَ يَأْتُونَنَا
the day when they will appear before Us.
The Day of Resurrection.
لَكِنِ الظَّالِمُونَ الْيَوْمَ
But the wrongdoers today are…
now, in the life of this world,
فِي ضَلَلٍ مُّبِينٍ
in plain error.
They do not hear, see or think. When they are requested to follow guidance, they are not guided and they succumb to those things that do not benefit them.
Then, Allah says
19:39
وَ اَنۡذِرۡہُمۡ یَوۡمَ الۡحَسۡرَۃِ اِذۡ قُضِیَ الۡاَمۡرُ ۘ وَ ہُمۡ فِیۡ غَفۡلَۃٍ وَّ ہُمۡ لَا یُؤۡمِنُوۡنَ ﴿۳۹﴾
And warn them, [O Muhammad], of the Day of Regret, when the matter will be concluded; and [yet], they are in [a state of] heedlessness, and they do not believe.
وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ
And warn them of the Day of grief and regrets,
warn the creation of the Day of Distress,
إِذْ قُضِيَ الاَْمْرُ
when the case has been decided,
when the people of Paradise and the people of Hell will be sorted out, and everyone will reach his final abode which he was destined to remain in forever.
وَهُمْ
while (now) they are,
today, in the present life of this world,
فِي غَفْلَةٍ
in a state of carelessness.
with the warning of the Day of grief and regret, they are heedless.
وَهُمْ لَا يُوْمِنُونَ
and they believe not.
meaning they do not believe that it is true.
Imam Ahmad recorded that Abu Sa`id said that the Messenger of Allah said,
إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ يُجَاءُ بِالْمَوْتِ كَأَنَّهُ كَبْشٌ أَمْلَحُ فَيُوقَفُ بَيْنَ الْجَنَّةِ وَالنَّارِ فَيُقَالُ يَا أَهْلَ الْجَنَّةِ هَلْ تَعْرِفُونَ هَذَا
قَالَ فَيَشْرَيِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ نَعَمْ هَذَا الْمَوْتُ
قَالَ فَيُقَالُ يَاأَهْلَ النَّارِ هَلْ تَعْرِفُونَ هَذَا
قَالَ فَيَشْرَيِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ نَعَمْ هَذَا الْمَوْتُ
قَالَ فَيُوْمَرُ بِهِ فَيُذْبَحُ قَالَ وَيُقَالُ يَا أَهْلَ الْجَنَّةِ خُلُودٌ وَلَاا مَوْتَ وَيَا أَهْلَ النَّارِ خُلُودٌ وَلَاا مَوْت
When the people of Paradise enter Paradise and the people of the Hellfire enter the Hellfire, death will be brought in the form of a handsome ram and it will be placed between Paradise and the Hellfire. Then, it will be said, “O people of Paradise, do you know what this is?”
Then, they will turn their gazes and look, and they will say, “Yes, this is death.”
Then, it will be said, “O people of the Hellfire, do you know what this is?”
Then, they will turn their gazes and look, and they will say, “Yes, this is death.”
Then, the order will be given for it to be slaughtered and it will be said, “O people of Paradise, eternity and no more death, O people of Hellfire, eternity and no more death.”
Then the Messenger of Allah recited the Ayah,
وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الاْأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لَاأ يُوْمِنُونَ
And warn them of the Day of grief and regret, when the case has been decided, while (now) they are in a state of carelessness, and they believe not.
Then, the Messenger of Allah made a gesture with his hand and said,
أَهْلُ الدُّنْيَا فِي غَفْلَةِ الدُّنْيَا
The people of this life are in the state of heedlessness of this life.
Thus recorded Imam Ahmad and it was also recorded by Al-Bukhari and Muslim in their Sahihs with wording similar to this.
It is reported from Abdullah bin Mas`ud that he mentioned a story in which he said,
“There is not a soul except that it will see a residence in Paradise and a residence in the Hellfire, and this will be the Day of distress.
So the people of the Hellfire will see the residence that Allah prepared for them if they had believed. Then, it will be said to them, `If you had believed and worked righteous deeds, you would have had this, which you see in Paradise.’ Then, they will be overcome with distress and grief.
Likewise, the people of Paradise will see the residence that is in the Hellfire and it will be said to them, `If Allah had not bestowed His favor upon you (this would have been your place).”‘
Concerning Allah’s statement,
إِنَّا نَحْنُ نَرِثُ الاَْرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ
19:40
اِنَّا نَحۡنُ نَرِثُ الۡاَرۡضَ وَ مَنۡ عَلَیۡہَا وَ اِلَیۡنَا یُرۡجَعُوۡنَ ﴿٪۴۰﴾
Indeed, it is We who will inherit the earth and whoever is on it, and to Us they will be returned.
Verily, We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned.
Allah is informing that He is the Creator, the Owner and the Controller of all matters. All of the creation will be destroyed and only He, the Most High and Most Holy, will remain. There is no one who can claim absolute ownership and control of affairs besides Him. He is the Inheritor of all His creation. He is the Eternal, Who will remain after they are gone and He is the Judge of their affairs. Therefore, no soul will be done any injustice, nor wronged even the weight of a mosquito or an atom.
Ibn Abi Hatim recorded that Hazm bin Abi Hazm Al-Quta`i said,
“Umar bin Abdul-Aziz wrote to Abdul-Hamid bin Abdur-Rahman, who was the governor of Kufah:
`Thus, to proceed:Verily, Allah prescribed death for His creatures when He created them and He determined their final destination. He said in that which He revealed in His truthful Book, which He guarded with His knowledge and made His angels testify to its preservation, that He will inherit the earth and all who are on it, and they will all be returned to Him.”
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