Ayah 19:41Commentary
Meaning of Siddiq
صِدِّيقًا نَّبِيًّا (Siddiq (a man of truth), a prophet - 19:41) The word صِدِّيقً (Siddiq) is a Qur'anic term which has been defined differently by different scholars. Some say it is applied to one who has never told a lie in his life. Others describe Siddiq (صِدِّيقً ) as one who is truthful in his beliefs, words and deeds. In other words his utterances truly reflect his beliefs, and his actions in turn match with his beliefs and words. Ruh ul-Ma` ani and Mazhari have adopted the latter meaning of the word. Then there are different degrees of صِدِّیقِیَت (Truthfulness) i.e. those who fall within this definition are placed at different pedestals. Only a prophet (نَبِی یَا رَسُول ) can be a true صِدِّيقً. While every prophet is gifted with this attribute, not everyone who has it is a prophet. A believer who follows in the footsteps of his prophet and attains this exalted position of صِدِّيقً (truthfulness) can also be called Siddiq. The Holy Qur'an itself has given the title of صِدِّيقًہ to Sayyidah Maryam (علیہا السلام) ، despite the view of the overwhelming, majority that she was not a prophet, and that a woman cannot be a prophet.
Ayahs 19:42–46How to give counsel to elders.
يَا أَبَتِ (My dear father - 19:42) In Arabic language this word conveys deep respect and intense love for one's father. Allah Ta` ala had combined in the person of Sayyidna Khalilullah (علیہ السلام) the noble qualities and attributes, and his address to his father is a perfect example of moderation and restraint on the one hand, and the balancing of the opposites on the other. He finds his father living a life of unbelief and polytheism, and also calling upon other people to follow him in a life of sin - the very things which he was sent to eradicate. At the same time there is the filial love and respect which he feels towards his father. Now, the thing to note is, how well he combines the two conflicting feelings together. In the first place he uses the word يَا أَبَتِ , which is the mark of love and respect for his father, in the beginning of each sentence of the address. Then there is not a single derogatory word in his address which could hurt the feelings of his father, and words such as infidel or sinner have been carefully avoided. Instead, guided by prophetic wisdom he merely invited his father's attention to the helplessness and insensitivity of his idols, so that he might himself realize the fallacy of his beliefs. In the second sentence he made a mention of the prophetic knowledge that was granted to him by Allah Ta’ ala. Then in the third and fourth sentences he warned him against the Divine wrath, which would surely fall on him as a punishment for infidelity and idolatry. Even to these respectful entreaties his father did not pay any heed and, instead of giving any thought to what was said to him and adopting a gentle attitude, he addressed him ina very harsh language. Whereas Sayyidna Ibrahim (علیہ السلام) had addressed him with the loving words of يَا أَبَتِ , which should have called for a soft and tender response, such as یَا بُنَیَّ (My dear son) he chose to call him by his name and said يَا إِبْرَاهِيمُ , and not only threatened to stone him to death but also asked him to leave his house. How Sayyidna Khalilullah' (علیہا السلام) responded to this threat is worthy of deep reflection.
Ayah 19:47سَلَامٌ عَلَيْكَ (Peace on you) Here the word (Peace) may carry two meanings. One, that the word سَلَام is used to signify severance of relations in a polite manner so as not to cause hurt to his father. This practice has been described in the Holy Qur'an as an attribute of good and pious people. An example in point are the words.
وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا
"When ignorant people speak to them, they reply peacefully." (25:63)
It means that when the ignorant people say foolish things to them they simply say 'Salami (peace) instead of getting involved into an argument with them. This is a way of conveying to them that though I do not agree with your views I will not harm you. The second explanation is that the word سَلَام has been used in the conventional sense. But here the problem is that The Holy Prophet ﷺ has forbidden the believers to be the first to greet an infidel with the word سَلَام on meeting him. The following saying of The Holy Prophet ﷺ has been reported in Sahih al-Bukhari and Muslim on the authority of Sayyidna Abu Hurairah ؓ .
لَا تَبدأ والیھود و النصاریٰ بالسَّلَام
"Do not be the first to greet Jews and Christians with the word سَلَام
On the other hand Sahih al-Bukhari and Muslim have also reported through Sayyidna Usamah ؓ ' that The Holy Prophet ﷺ had greeted first a group of people with the word in which infidels, polytheists and Muslims were all present.
This explains the differences which have developed among jurists on the question of propriety or otherwise of this practice. By their words and actions eminent companions (of the Holy Prophet ﷺ), their followers and leaders of religious thought have expressed different views on this issue. Qurtubi has treated this subject in great detail while explaining this verse in his book Ahkam ul-Qur’ an. Imam An-Nakha` i has ruled that when one meets an infidel, a Jew or a Christian on a religious or a worldly need, then there is no harm in taking lead in greeting him with the word سَلَام ، but one should avoid greeting first when there is no need to meet him. Thus both the sayings of the Prophet ﷺ (حَدِیث) have been reconciled.
سَأَسْتَغْفِرُ لَكَ رَبِّي (I shall seek forgiveness for you from my Lord - 19:47). Here again the problem is that to ask for forgiveness for the sins of an infidel is prohibited and unlawful by Islamic laws, the Holy Prophet ﷺ had said to his uncle Abu Talib واللہ لاستغفرنّ لک مالم انہ عنہ ، that is;
"By God I shall keep on praying to Allah for your forgiveness until I am forbidden to do so by Him."
On this the following verse was revealed:
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ
"It is not for the Prophet and the believers to seek forgiveness for the Mushriks." (9:113)
After the revelation of this verse he stopped seeking forgiveness for his uncle.
The answer to this confusion is that Sayyidna Ibrahim (علیہ السلام) had promised his father to seek Divine Mercy for him before such a prayer was forbidden. The prohibition was imposed after this event. Allah Ta` ala has mentioned this event in Surah Mumtahinna where this exception is clearly indicated.
إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ
Except that Ibrahim said to his father "Certainly I shall ask pardon for you". - 60:4.
This is more clear in Surah Taubah in the verse following the verse.
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ
"It is not for the Prophet and the believers to seek forgiveness for the Mushriks." - 9:114.
وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّـهِ تَبَرَّأَ مِنْهُ
"And the prayer of Ibrahim for the forgiveness of his father was not but due to a promise he had made to him. Later, when it became clear to him that he was an enemy of Allah, he withdrew himself from him." - 9:114.
This shows that Sayyidna Ibrahim's (علیہ السلام) promise to his father to invoke Allah's Mercy for him was made before the latter's firm adherence to infidelity, and his hostility to Allah became clearly evident. When the position was no longer in doubt Sayyidna Ibrahim (علیہ السلام) announced his dissociation from his father.
Ayah 19:48وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّـهِ وَأَدْعُو رَبِّي
And go away from you and what you invoke besides Allah. And I shall invoke my Lord." - 19:48.
On the one hand Sayyidna Khalilullah (علیہ السلام) went to the extreme to show his respect and love for his father, which has been described above, and on the other hand he did not allow the slightest doubt to be cast on his expression of the universal truth (حق) or on his total belief in it. He accepted willingly his father's orders to leave the house and also made it known that he had totally dissociated himself from his (father's) idols and addressed his prayers only to Allah.
Ayahs 19:49–50فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّـهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ
"So, when he went away from them and what they worshipped besides Allah, We blessed him with Ishaq and Ya` qub." - 19:49.
In the sentence preceding this sentence Hadhrat Ibrahim (علیہ السلام) had expressed the hope that on account of his prayers and devotion Allah Ta` ala would not abandon him. This hope, in fact, was a prayer to Allah to protect him from the pain of loneliness after he left his house and family. The sentence reproduced above describes the manner in which his prayer was granted. When Ibrahim (علیہ السلام) left his home and family and their idols, Allah Ta` ala rewarded him with a son, Ishaq (علیہ السلام) to compensate him for his loss. It was further revealed to him that this son would have long life and also beget a son by the name of Ya` qub. Granting of a son is proof that he (Ibrahim) was married by then. In brief it means that he was granted a better family, which consisted of prophets and pious people after he had left his father's family.
Ayah 19:51Commentary
كَانَ مُخْلَصًا (Indeed he was a chosen one - 19:51) مُخْلَصً : means a person whom Allah Ta` ala has chosen for himself i.e. someone who will not devote himself to anyone but Allah, and whose only desire is to win Allah's benevolence. This special position is enjoyed by the prophets only as mentioned in the Qur’ an at another place.
إِنَّا أَخْلَصْنَاهُم بِخَالِصَةٍ ذِكْرَى الدَّارِ
"We purified them with a quality most pure, the remembrance of the Abode." - 38:46.
Those among the followers of prophets who attain perfection are also granted a place of distinction, which makes them immune to committing sins and evil deeds through Divine dispensation. They remain in Allah's protection all the time.
Ayah 19:52مِن جَانِبِ الطُّورِ الْأَيْمَنِ (The right side of the mount Tur - 19:52). This famous mountain (Tur or Sinai) rises in Syria between Madyan and Egypt, and is still known by the same name. Allah Ta’ ala has given it a distinct and special position in many ways.
الْأَيْمَنِ The position of Mr is given to .the right side in relation to Sayyidna Musa (علیہ السلام) who had commenced his journey from Madyan and when he approached Tur, it was on his right side. نَجِيًّا is for whisper, مُنَاجَات is for confidential talk and نَجِی means a confidant.
Ayah 19:53وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَا أَخَاهُ هَارُونَ
"And We, out of our mercy, granted him his brother Harun." - 19:53.
Literal meaning of ھبہ is a gift. Sayyidna Musa (علیہ السلام) had prayed to Allah to grant prophethood to Sayyidna Harun (علیہ السلام) also in order to provide him support. This prayer was granted and the word وَهَبْنَا has been used to describe this episode i.e. the grant of the gift of Harun (علیہ السلام) to Sayyidna Musa (علیہ السلام) . That is why Sayyidna Harun (علیہ السلام) is also known as the Gift of Allah (ھبۃ اللہ). (Mazhari)
Ayah 19:54وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ
"And mention in the Book (the story of) Isma` il." - 19:54.
The reference here is clearly to Sayyidna Ismail (علیہ السلام) the son of Sayyidna Ibrahim (علیہ السلام) ، who has not been mentioned earlier along with his father Ibrahim (علیہ السلام) and brother Ishaq (علیہ السلام) but mention has been made of him after a brief interlude in which an account of Sayyidna Musa (علیہ السلام) is given. It is possible that by making a reference to Sayyidna Ismail (علیہ السلام) apart from others, instead of treating him along with them, the intention was to give him prominent status. In this verse the prophets have not been mentioned in the order in which they were granted missions of prophethood, because Idris (علیہ السلام) who has been mentioned last was, in fact, the earliest of them all.
كَانَ صَادِقَ الْوَعْدِ
"He was indeed true to his promise." - 19:54.
Fulfillment of promise .is regarded as an important part of the moral code by all decent men, just as a breach of it is considered worthy of contempt. A saying of the Holy Prophet ﷺ has described the breaking of promise as a sign of hypocrisy. Thus, none of the prophets and messengers of Allah have been accused of bad faith / a breach of promise.
Here certain attributes have been assigned to some of the prophets, but this does not mean that the other prophets did not possess them. It only suggests that these special attributes distinguish them from all the other prophets, just as Sayyidna Musa (علیہ السلام) has been described as مُخلَص . All the other prophets possessed this quality, but it has been specifically applied to Sayyidna Musa (علیہ السلام) . Hence a special mention of him with the attribute.
Sayyidna Ismail (علیہ السلام) occupies a place of honour where keeping a promise is concerned and he stood by his promise whether made to Allah or to humans. He fulfilled his promise to Allah that he would offer himself for sacrifice and will not be found wanting in courage. When the time came he stood by his promise. Once, he promised to meet a man at an appointed place and time. The man did not turn up at the appointed time, but Sayyidna Ismail علیہ السلام waited for him at the place for three days, and according to another tradition for full one year. (Mazhari) A similar incident is reported about The Holy Prophet ﷺ by Tirmidhi on the authority of Abdullah Ibn Ari Al-Khamsa that he waited for three days for someone who had promised to meet him at a particular place. (Qurtubi)
Importance of keeping one's promise.
Fulfillment of promise is a distinctive trait of the character of the prophets and the pious, and a normal code of conduct with all decent persons. Breaking of a promise, on the other hand, is a habit of the wicked, mean and liars. A saying of The Holy Prophet ﷺ is اَلعدۃ دَین "A promise is like a debt." i.e. it is as obligatory to honour a promise as it is to repay a debt. There is another saying of The Holy Prophet ﷺ which says وای المؤمن واجب . It means that "promise is an obligation for a believer."
Jurists are all agreed that a promise is a debt and its fulfillment obligatory, but only in the sense that its violation without a religious (شرعِی) excuse is a sin though no remedy can be sought for its breach in a court of law. In the language of the Jurists a debt is an obligation which is enforceable, while a promise is not.
Ayah 19:55A reformer must begin his mission with his own family
كَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ
"And he used to bid Salah and Zakah to his family." - 19:55.
A special attribute of Sayyidna Ismail (علیہ السلام) is that he used to direct his family members to offer prayers and pay obligatory charity (الزَّكَاةِ ). Here the question arises that all Muslims are required to advise their family members to perform good deeds as the Qur'an addresses the believers
قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا
"Save yourself and your family members from the Fire (of Hell)." - 66:6.
Then why has a special mention been made of Sayyidna Ismail (علیہ السلام) in this matter? The fact is, that although this injunction applies to all Muslims, Sayyidna Ismail (علیہ السلام) used to make special efforts in following this directive. Likewise, the Holy Prophet ﷺ also received special directive to warn his family members and close relations against Allah's wrath وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (and warn the nearest people of your clan - 26:214). As a consequence he assembled them all and conveyed to them Allah's command. The other point to consider here is that prophets are sent by Allah for the guidance of entire people. They convey Allah's message to everyone and bind them to obey His command. Then what is the point in making special mention of the members of family? The thing is that there are certain principles which the prophets observe when calling upon people to follow the path of righteousness, and one of them is to give the call first to one's own family members before calling upon the general public. It is a lot easier to prevail upon one's own family members and to monitor their actions. Once the family members have accepted a certain way of life and have started acting on it routinely then it becomes much easier to spread the same message among others at large. When people see for themselves others following a righteous path it becomes much easier to convert them. The most effective means for bringing about an improvement in the character of the people is by creating a religious environment. Experience shows that virtue and vice both proliferate faster and wider in a receptive environment than through teaching and preaching.
Ayah 19:56وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ
"And mention in the Book (the story of) Idris." - 19:56.
Sayyidna Idris (علیہ السلام) lived one thousand years before Sayyidna Nuh (علیہ السلام) and was among his ancestors. (Ruh ul-Ma` ani with reference to Mustadrak al-Hakim). He was the first Prophet after Sayyidna Adam (علیہ السلام) and Allah Ta’ ala bestowed upon him thirty books. (Abi zar- Zamkhashari). Sayyidna Idris (علیہ السلام) was the first man who was given the knowledge of astrology and mathematics through a miracle, (Bahr ul-Muhit). He was also the first man who learnt how to write with a pen, and also the first who invented stitching of cloth, people used to wear animal skins instead of clothes before his time. He also invented measurement tools for the first time. Making of weapons also started in his time and he used them in his wars - the Holy wars : جھاد)Jihad) against the descendents of Qabil (بنو قابیل) (Bahr ul-Muhit, Qurtubi, Mazhari, Ruh ul-Ma ani)
Ayah 19:57وَرَفَعْنَاهُ مَكَانًا عَلِيًّا
"And We raised him to a high place." - 19:57.
It means that he was granted a special position among prophets and was close to Allah Ta` ala. There are also other versions about his ascent to the sky, about which Ibn-e-Kathir has said
ھٰذا من اخبار کعب الاحبار الاسرایٔلیات وفی بعضہ نکارۃ
"This is taken from the traditions of the Israelites as reported by Ka'ab Al-Ahbar, some of which are disputed, and unfamiliar."
The Qur'anic words are not specific on the subject whether he was given a sublime position or was physically lifted to the sky. Therefore, his physical ascent to the sky is not definite. In any case commentary of the Holy Qur'an is not dependent on this issue. (Bayan ul-Qur’ an)
From Bayan ul-Qur'an - The difference between the definition of 'Rasul' and 'Nabi' and their inter-relationship.
"The words Rasul and Nabi have been variously explained. Having considered all possibilities I have come to the conclusion that the relationship between the two is on being specific or general on the basis of their application.
Rasul is one who delivers a new code to those among whom he is sent, even though the code may be new to himself as well, like Torah to Sayyidna Musa (علیہ السلام) or the code be new only to his people, as was the case with Sayyidna Ismail (علیہ السلام) . The code that he was preaching was in fact given to his father, Sayyidna Ibrahim (علیہ السلام) ، but it was new for the tribe of Jurhum who did not know about it beforehand, and learnt its details from Sayyidna Ismail (علیہ السلام) only, who was sent to them for this purpose. It, therefore, follows that it is not necessary for a Rasul to be Nabi just as the angels who are Rasul but not Nabi or the messengers sent to Sayyidna ` Isa (علیہ السلام) who are referred in Qur'an as Rasul, although they were not Nabi. إِذْ جَاءَهَا الْمُرْسَلُونَ (36:13).
On the other hand Nabi is the one who is the bearer of Wahy (Allah's message) regardless of whether he preaches an old or a new religious code. Many a prophets from Bani Isra'il fall under this category, as they preached the religious code given to Sayyidna Musa (علیہ السلام) ، therefore, follows that the word Rasul is more general compared to Nabi. But in certain other ways converse is the case. Where the two words are used together, as in the case of this verse where they appear as رَسُولًا نَّبِيًّا ، there is no problem in that they can be taken both in specific or in general term, and there will not be any contradiction. But in such situations where the two words appear separately one against the other, then having regard to the relative position of the two words in the verse the term Nabi will denote someone who is following the religious code brought by someone else.
Ayah 19:58أُولَـٰئِكَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ مِن ذُرِّيَّةِ آدَمَ
"Those are the people whom Allah has blessed with bounties, the prophets from the progeny of Adam." - 19.58.
This relates only to Sayyidna Idris (علیہ السلام) .
وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ
"And from those whom We boarded (the Ark) along with Nuh." - 19:58.
This relates to Sayyidna Ibrahim (علیہ السلام) only,
وَمِن ذُرِّيَّةِ إِبْرَاهِيمَ
"and from the progeny of Ibrahim" - 19:58.
This relates to Ismail, Ishaq and Ya` qub (علیہ السلام) .
وَإِسْرَائِيلَ
"and Isra'il" - 19:58.
This points out to Sayyidna Musa, Haran, Zakariyya and Yahya and ` Isa (علیہم السلام) .
إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَـٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا
"When the verses of The Rahman (All-Merciful) are recited before them they fall down in Sajdah (prostration), weeping." -19:58.
Some very prominent prophets have been mentioned in the preceding verses as also their exalted status. Thus, there was a real danger that people might raise them to an exaggerated and high position as was the case with Jews who treated Sayyidna ` Uzair (علیہ السلام) as God, or the Christians who elevated Sayyidna ` Isa (علیہ السلام) to a level where they called him the son of God. Therefore, after the mention of all those prophets it was made very clear in the very next verse that they were all very God-fearing and used to prostrate (سَجدَہ) themselves before Allah in extreme reverence. It is to avoid any possibility of crossing the limits of reverence for them (Bayan ul-Qur'an).
Weeping during the recitation of Qur'an / Divine Book was the Practice of the Prophets (علیہ السلام)
Weeping while reciting Qur'an is a commendable act and was also an attribute of the prophets. It has been reported that The Holy Prophet ﷺ ، his companions, their followers and the God-fearing people followed this practice.
Qurtubi has reported that religious scholars consider it desirable that when going into Sajdah after reciting a verse of Sajdah (آیَت سجدہ) one should recite a prayer which is appropriate to the verse of Sajdah (آیَتِ سجدہ). For instance in Surah Sajdah (surah # 32) the following prayer be recited.
اللَّھُم اجعَلنِی مِنَ السَّاجِدِینَ لِوَجھِکَ المُسَبِّحِینَ بِحَمدِکَ وَاَعُوذُ بِک اَن اَکُونَ مِنَ المُستَکبِرِینَ عَن اَمرِکَ
(0 Allah, make me of those who prostrate to You alone, and who glorify You along with proclaiming Your praise. And I seek refuge with You from being of those who turn their faces, in arrogance, against Your command.)
While in the case of Sajdah at verse # 109 of (Surah Bani Isra'il) one should recite.
اللَّھُمَّ اَجعَلنِی مِنَ البَاکِینَ اِلَیکَ الخَاشِعِینَ لَکَ
(0 Allah, make me of those who weep before You and who are humble in heart before You.)
And for the verse of Sajdah under reference the following should be recited.
اللَّھُمَّ اجعَلنِی مِن عِبَادِکَ المُنعِمِ عَلَیھِمُ المَھدِیِّینَ السَّاجِدِینَ لِکِ البَاکِینَ عِندَ تِلَاوَۃِ آیَاتِکَ
( O Allah make me of those among Your slaves upon whom You bestowed Your bounties, who prostrate before You, who weep while reciting Your verses.) (Qurtubi)
Ayahs 19:59–61Commentary
فَخَلَفَ (Khalf) means bad successors, while فَخَلَفَ (Khalaf) means good successors. (Mazhari) Mujahid (رح) has reported that when the Day of Judgment would be near and the pious people would all be dead and gone, people will lose interest in prayers and indulge in all sort of vices and evil deeds.
Offering prayers outside fixed time or not with congregation (جَمَاعَت) is a default and of no avail, and is a great sin.
Most exegetes / commentators are of the view that offering prayers after its time has lapsed is a default of prayers (اضَاعُوا الصَّلٰوۃَ ). Among them are Sayyidna ` Abdullah Ibn Masud, Nakhai, Qasim, Mujahid, Ibrahim and ` Umar Ibn ` Abdul ` Aziz. While others consider that any lapse in the form and conditions of prayers is اِضَاعتِ صلٰوۃ and includes the lapse of time as well. Still others believe that offering of prayers at home and not with the congregation (جَمَاعَت) is اِضَاعتِ صلٰوۃ (Qurtubi, Bahr ul-Muhit).
Sayyidna ` Umar al-Faruq ؓ ، had sent out a circular to all his governors saying:
إن أھم امرکم عندی الصلوٰۃ، فمن ضیعھافھو لما سواھا اضیع (مؤطا امام مالک)
"In my view the most important among your tasks is prayer. So, whoever defaults in this, will default in discharging his other obligations all the more."
Once Sayyidna Hudaifah ؓ saw someone offering his prayers without observing the prescribed rules, and was going through the rituals rather hurriedly without pausing. He asked the man how long he had been offering his prayers like that. The man replied for the last forty years. 'Then Sayyidna Hudaifah ؓ said:
"You have not offered a single of your prayers correctly."
He further remarked:
"If you die offering your prayers like this then remember you will die without following the course given by The Holy Prophet ﷺ .
Sayyidna Abu Mas’ ud ؓ has been quoted in Tirmidhi that the Holy Prophet ﷺ had said that the prayer of a person is lost who does not observe اِقَامَت i.e. does not stand upright in his prayers. It means that if one does not pause while bowing down (رُکُوع) and prostrating (سَجدَہ) in his prayers or who does not stand straight up after bowing down ( رُکُوع) or does not sit up in between two prostrations (سَجدُوں) his prayers would be considered as not performed. Similarly, if one is not careful about ablution (وُضُو) and his cleanliness (طَھَارَت) his prayers will also be lost.
Sayyidna Hasan-al-Basri (رح) has observed that leaving the mosques unattended and being over involved in business and enjoyments of life is included in the meaning of this verse.
Imam Qurtubi' (رح) after reproducing these sayings had said that even knowledgeable people ignore the prescribed rules of prayers and merely go through its motions. He made this observation in the 6th century Hijrah when such people were few. Presently the position is worse, and there are many more people who disregard the rules of prayers. نَعُوذُ بِاللہِ مِن شُرُورِ انفُسِنَا وَ اَعمَالِنا (and pursued desires - 19:59) (شَھَوَات ) refers to all such wordly pleasures which make people negligent of their duty to Allah making them lose interest in Prayers. Sayyidna Ali ؓ has said that palatial houses and luxurious carriages which attract people's eye, and wearing dresses which distinguish a person from the common man all fall within the category of worldly pleasures. (Qurtubi)
فَسَوفَ یَلقَونَ غَیِّاً (So they will soon face[ the outcome of their ] perversion - 19:59) The word غَیّ in Arabic language is the opposite of رشاد . All virtues and good things are رشاد and all vices and evils are غَیّ. Sayyidna ` Abdullah Ibn Mas’ ud ؓ has reported that there is a cave in Hell by the name غَیّ which houses various types of severe punishments, more numerous than all the punishments of Hell.
Ibn ` Abbas ؓ has remarked that even Hell seeks protection from غَیّ , which is the name of a cave in the Hell. Allah Ta` ala has prepared it for habitual adulterers who persist in adultery, and for the drunkards who do not give up drinking, and for the usurers who do not stop taking interest and for those who disobey their parents, and those who give false witness and for the woman who declares someone else's child as her husband's. (Qurtubi)
Ayahs 19:62–64لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا
"They will not hear anything absurd therein but a word of peace." - 19:62.
(لَغو) means idle, absurd, frivolous and abusive talk, which will not reach the ears of good people who have been admitted to Paradise.
إِلَّا سَلَامًا means that whatever one will hear in Paradise will add to his happiness, peace and tranquility. It includes the customary greetings (سَلَام), which the dwellers of Paradise will exchange among themselves and the angels of God will offer them all. (Qurtubi)
وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
"And there they will have their provisions at morn and eve." - 19:62.
There will be no solar system in the Paradise and hence no rising or setting of the sun, but there will be a perpetual radiance. There will also be some way of telling day from night and morning from evening. Within this distinction between morning and evening the Paradise dwellers will receive their meals. It goes without saying that the wishes of the Paradise dwellers will be fulfilled forthwith وَلَهُم مَّا يَشْتَهُونَ - and for themselves, there is what they desire - 16:57). This is a general announcement. Hence, mention of morning and evening is because of people's habit to eat and drink in the morning and in the evening. According to an Arab saying, anyone who gets a full meal morning and evening is comfortable and at peace.
Sayyidna Anas Ibn Malik ؓ ، said after reciting this verse that it shows that the believers have their meals twice a day, one in the morning and the other in the evening.
Some scholars have explained that mention of morning and the evening is a general expression, like day and night or east and west, which does not specify any particular time or place. Therefore, it means that they (Paradise dwellers) will get their provisions according to their choice at any time they like. (Only God knows best) (Qurtubi)
Ayahs 19:65–67Commentary
وَاصْطَبِرْ لِعِبَادَتِهِ ("and-persevere in His worship." - 19:65) The word اِصطِبَار ' means perseverance in the face of acute distress and hardship. The point here is that anyone who wishes to be constant and steadfast in. his prayers must be prepared to undergo pain and suffering.
هَلْ تَعْلَمُ لَهُ سَمِيًّا ("Do you know any one worthy of His name?" - 19:65). In the generally accepted sense the word applies to persons bearing the same name. The polytheists and idolaters had included many humans, angels, stones and idols along with Allah Ta` ala in their worship and designated all of them as سَمِیُّ i.e. as objects of worship but it is a strange and extraordinary coincidence that none of their false gods was ever named as Allah. This matter was preordained, and no idol or deity bore the name Allah. Thus, the literal meaning of the word would adequately explain the meaning of this verse which is that there is no object in the world bearing Allah's name.
Many commentators, among them Mujahid, Ibn Zubair, Qatadah, and Ibn ` Abbas ؓ ، are of the view that in the present context the word means "a like" or "comparable" and the sense of the verse is that in the entire pantheon of false gods none is equal or comparable to Allah Ta` ala in so far as divine attributes are concerned.
Ayah 19:68لَنَحْشُرَنَّهُمْ وَالشَّيَاطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ
"We will definitely gather them together with the devils, then We will definitely make them present." - 19:68.
This verse may be interpreted in two ways. First, that on the Day of Judgment every infidel will be brought before God along with his own devil, and this suggests that this is a reference to the gathering of infidels and their devils. But if it is interpreted in a general sense to include all believers and infidels then the meaning of the devils being gathered with all of them would be that while the infidels will be gathered with their devils, the believers would also be gathered at the same time and place. Thus the devils will be gathered along with the infidels as well as with the believers.
حَوْلَ جَهَنَّمَ جِثِيًّا
"Around the Jahannam fallen on their knees." - 19:68.
On the Day of Resurrection every one - believers, infidels, the blessed and the wretched - will be assembled around Hell. Everyone will be seized with awe and terror, and they will all be on their knees, then the believers and the blessed will be taken across Hell and admitted into Paradise, so that having viewed the extreme suffering of Hell they may all the better enjoy their own state of felicity, and at the same time rejoice at the punishment which has been inflicted upon the infidels.
Ayahs 19:69–70ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ
"Then We will certainly draw out from every group." - 19:69.
The word is applied to a particular person or the followers of a particular faith, and it also means a sect. The meaning of the verse is that the most rebellious from amongst the different sects of the infidels will be picked out. Some commentators say that the sinners will be committed to Hell in the order of the intensity of their sins, i.e. those sinners will be driven in first whose sins are most intense and those with less intense sins, will follow them, and so on.
Ayahs 19:71–72وَإِن مِّنكُمْ إِلَّا وَارِدُهَا وَإِن مِّنكُمْ إِلَّا وَارِدُهَا
"And there is none among you who is not to arrive at it." - 19:71.
This means that everybody - be he a believer or an infidel - will go across Hell. However, this does not mean that they would go to stay in it; they would only go across it. But even if the word means "entry", then the pious believers on entry into Hell will feel no discomfort because its fires will cool down and will do no harm to them. Sayyidna Abu Sumayya ؓ has related that The Holy Prophet ﷺ once said that:
"Everybody whether he is a pious man or a sinner will initially enter Hell, but for the pious believers the fire will cool down just as the fire of Namrud cooled down when Sayyidna Ibrahim (علیہ السلام) was cast into it. Thereafter, the believers will be taken to Paradise."
This view is confirmed by the next sentence ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا which mens then We will save those who feared Allah - 19:72. A similar view has also been expressed by Sayyidna Ibn ` Abbas ؓ ، thus even if the word وُرُود occurring in the Qur'an is taken to mean دُخُول (entry), then the word دُخُول will be interpreted as synonymous with the word عُبُور (going across). Thus there is no contradiction in the meaning of the word.
Ayahs 19:73–75Commentary
خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا
"Superior in respect of its place and better in respect of its assembly" - 19:73.
The infidels never relaxed their efforts to confuse and perplex the believers. They were very rich and possessed material wealth in great abundance. They had their retinues, their followers, friends and supporters. In contrast, the believers were poor and lacking in worldly assets. However, it is a common experience that material wealth turns people's heads and makes them unduly proud and arrogant, so that even the sensible and wise among them are led to believe that their prosperity and affluence is the reward of their personal merit and effort, and will last forever. History is replete with instances where prosperous communities and rich nations crumbled to dust and vanished without leaving a trace. But these instances of Divine wrath hold no lesson for them and fail to turn them from their erroneous ways.
On the other hand there are good people who, following the teachings of Qur'an, do not regard wealth and worldly honors as the result of their own effort and merit, but as Allah Ta` ala's bounty to be held as a trust from Him and to be expended according to His command. They are well aware that these gifts from Allah Ta` ala will not last forever, and the prospect of their abatement or even their total loss does not cause them any concern. These are the people who are safe from the mischief resulting from wealth and material abundance to which the infidels are exposed. Prophets like Sayyidna Sulayman and Dawud (علیہما السلام) ، many a followers of The Holy Prophet ﷺ and multitude among the pious believers fall in this category.
Allah Ta` ala has dispelled the mistaken notions of the infidels by saying that the transient material prosperity cannot be regarded as a token of His goodwill nor as a symbol of their own merit, because it often happens that foolish and undeserving people are loaded with wealth while wise and learned persons spend their lives in poverty.
Ayah 19:76وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا
''And the everlasting virtues are better with your Lord in respect of reward and better in their return". - 19:76
These words have been interpreted differently by different scholars as has been explained at some length in the commentary of Sarah Al-Kahf (سورۃ کھف). The more plausible interpretation, however, is that the words refer to submission to the commands of Allah and to good deeds, the benefits of which are everlasting.
مَّرَدًّا by means consequences, and the sense of this verse is that good deeds alone are the real wealth whose reward is great and whose result is eternal peace.
Ayah 19:77Commentary
لَأُوتَيَنَّ مَالًا وَوَلَدًا ("I shall certainly be given wealth and children". - 19:77) Bukhari and Muslim relate the story of Sayyidna Khabab Ibn Al-'Aratt ؓ who had lent some money to ` As Ibn Wa’ il. When pressed to return the loan, ` As Ibn Wa’ il said that he would not make the payment until he (Sayyidna Khabab ؓ dissociated himself from the Holy Prophet ﷺ . Sayyidna Khabab ؓ replied that he would never do that - not until ` As was dead and rose to life again. At this ` As Ibn Wa’ il said, "What? Will I be brought to life again after I am dead? If so I will repay the loan only after I am brought back to life again because even then I will have my wealth and my children." (Qurtubi)
Ayahs 19:78–79This verse is an answer to ` As Ibn Wa’ ils boastful claim. How does he know that when he is brought back to life he will still have his wealth and children?
أَطَّلَعَ الْغَيْبَ (Has he peeped in the unseen - 19:78) It is obvious that nothing of this kind has happened. Then why has he considered it as a surety?
أَمِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا
“ Or taken a covenant with The Rahman (All-Mercifull)”
Or has he entered into a covenant with Allah Ta` ala and obtained a promise from Him for his wealth and his children?