19. Sūrat Maryam

١٩۔ سُورَةُ مَريَم

19.9 Believers' and disbelievers' life in this world and their life in

١٩۔٩ مقطع في سُورَةُ مَريَم

quran:19:66

And the disbeliever says, "When I have died, am I going to be brought forth alive?"  

And man, the denier of the Resurrection — namely, Ubayy b. Khalaf or al-Walīd b. al-Mughīra, concerning whom the verse was revealed — says, ‘When (read a-idha, either pronouncing the second hamza, or not, but inserting an alif between the two ˹hamzas˺ in both ˹readings˺) I am dead, shall I then be brought forth alive?’, from the grave, as Muhammad (s) says? (the interrogative ˹here˺ statement is meant as a denial, in other words ˹he means to say˺ I shall not be brought forth alive after death; mā ˹of mā mittu, ‘I am dead’˺ is extra, for emphasis, likewise ˹extra is˺ the lām ˹of la-sawfa, ‘shall I then’˺). He ˹God˺ then responds to him with the following saying ˹of His˺, exalted be He:
القرآن:١٩:٦٦

وَيَقُولُ الْإِنْسَانُ أَإِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا  

{ويقول الإنسان} المنكر للبعث أبي بن خلف أو الوليد بن المغيرة النازل فيه الآية: {أئذا} بتحقيق الهمزة الثانية وإدخال ألف بينها بوجهيها وبين الأخرى {ما متّ لسوف أخرج حيا} من القبر كما يقول محمد، فالاستفهام بمعنى النفي أي: لا أحيا بعد الموت وما زائدة للتأكيد وكذا اللام ورد عليه بقوله تعالى:
quran:19:67

Does man not remember that We created him before, while he was nothing?  

Does not man then remember (yadhdhakaru, is actually yatadhakkaru, but the tā’ has been changed to a dhāl and assimilated with the ˹other˺ dhāl; a variant reading leaves it as yadhkuru) that We created him before, when he was nothing?, and thus infer from the first act ˹of creation˺ the ˹possibility of˺ resurrection.
القرآن:١٩:٦٧

أَوَلَا يَذْكُرُ الْإِنْسَانُ أَنَّا خَلَقْنَاهُ مِنْ قَبْلُ وَلَمْ يَكُ شَيْئًا  

{أولا يَذكرُ الإنسان} أصله يتذكر أبدلت التاء ذالا وأدغمت في الذال وفي قراءة تركها وسكون الذال وضم الكاف {أنا خلقناه من قبل ولم يك شيئا} فيستدل بالابتداء على الإعادة.
quran:19:68

So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees.  

For by your Lord, We will surely gather them, namely, the deniers of the Resurrection, and the devils, that is to say, We shall gather every one of them with his devil ˹bound together˺ in a chain; then We shall bring them around Hell, ˹around˺ the outside of it, crouching, on their knees (˹jithiyyan is˺ the plural of jāthin, and is originally ˹formed as˺ jathawuwwin or jathawiyyun ˹deriving˺ from ˹the verb˺ jathā, ˹imperfect tense˺ yajthu or yajthī, two ˹variant˺ forms).
القرآن:١٩:٦٨

فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَالشَّيَاطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا  

{فوربك لنحشرنهم} أي المنكرين للبعث {والشياطين} أي نجمع كلا منهم وشيطانه في سلسلة {ثم لنحضرنهم حول جهنم} من خارجها {جثيا} على الركب جمع جاث وأصله جثوو أو جثوي من جثا يجثو أو يجثي لغتان.
quran:19:69

Then We will surely extract from every sect those of them who were worst against the Most Merciful in insolence.  

Then We shall pluck out from every party, every sect, whichever of them was most hardened in disdain, in insolence, of the Compassionate One.
القرآن:١٩:٦٩

ثُمَّ لَنَنْزِعَنَّ مِنْ كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَٰنِ عِتِيًّا  

{ثم لننزعن من كل شيعة} فرقة منهم {أيهم أشد على الرحمن عتيا} جراءة.
quran:19:70

Then, surely it is We who are most knowing of those most worthy of burning therein.  

Then indeed We shall know best those most deserving of it, most worthy of ˹being in˺ Hell, the most hardened of them and others ˹like them˺, for the burning, for the admission ˹into it˺ and the scorching ˹therein˺, and We shall start with them (˹siliyyan is˺ originally ˹formed as˺ salawiyyun, from ˹the verb˺ saliya or salaya).
القرآن:١٩:٧٠

ثُمَّ لَنَحْنُ أَعْلَمُ بِالَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّا  

{ثم لنحن أعلم بالذين هم أولى بها} أحق بجهنم الأشد وغيره منهم {صليا} دخولا واحتراقا فنبدأ بهم وأصله صلوي من صلي بكسر اللام وفتحها.
quran:19:71

And there is none of you except he will come to it. This is upon your Lord an inevitability decreed.  

There is not one of you but shall come to it, that is, ˹but˺ shall enter Hell. That is an inevitability ˹already˺ decreed by your Lord, ˹something which˺ He made inevitable and ˹which˺ He decreed; He will not waive it.
القرآن:١٩:٧١

وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَقْضِيًّا  

{وإن} أي ما {منكم} أحد {إلا واردها} أي داخل جهنم {كان على ربك حتما مقضيا} حتمه وقضى به لا يتركه.
quran:19:72

Then We will save those who feared Allah and leave the wrongdoers within it, on their knees.  

Then We will deliver (read nunajjī or nunjī) those who were wary, of ˹committing˺ idolatry or disbelief, ˹We will deliver them˺ from it, and leave those who did wrong, by way of idolatry and disbelief, crouching therein, on their knees.
القرآن:١٩:٧٢

ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا  

{ثم ننجِّي} مشددا ومخففا {الذين اتقوا} الشرك والكفر منها {ونذر الظالمين} بالشرك والكفر {فيها جثيا} على الركب.
quran:19:73

And when Our verses are recited to them as clear evidences, those who disbelieve say to those who believe, "Which of ˹our˺ two parties is best in position and best in association?"  

And when Our manifest, evident (bayyinātin, ‘manifest’, is a circumstantial qualifier) signs, in the Qur’ān, are recited to them, namely, ˹to˺ the believers and the disbelievers, those who disbelieve say to those who believe, ‘Which of the two parties — us or you — is better in station, in lodging and abode (read as maqāman, it is ˹derived˺ from ˹the first form˺ qāma, ‘he stood’; read as muqāman, it is ˹derived˺ from the ˹fourth form˺ aqāma, ‘he took up residence’) and more excellent in assembly?’ (nadiyyan, meaning the place in which a folk assemble and converse). They ˹the disbelievers˺ mean ‘we ˹are the better of the two parties˺’, and so we will fare better than you. God, exalted be He, says:
القرآن:١٩:٧٣

وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَقَامًا وَأَحْسَنُ نَدِيًّا  

{وإذا تتلى عليهم} أي المؤمنين والكافرين {آياتنا} من القرآن {بينات} واضحات حال {قال الذين كفروا للذين آمنوا أيُّ الفريقين} نحن وأنتم {خير مقاما} منزلا ومسكنا بالفتح من قام وبالضم من أقام {وأحسن نديا} بمعنى النادي وهو مجتمع القوم يتحدثون فيه، يعنون نحن فنكون خيرا منكم قال تعالى:
quran:19:74

And how many a generation have We destroyed before them who were better in possessions and ˹outward˺ appearance?  

And how many — in other words, many — a generation, that is, a community from among the communities of the past, have We destroyed before them, who were superior in ˹their possession of˺ gear, in wealth and chattel, and in appearance, ˹superior˺ as a sight (ri’yan derives from ˹the infinitive˺ al-ru’ya). Thus in the same way that We destroyed those ˹ones˺ because of their disbelief, We will destroy these ˹ones also˺.
القرآن:١٩:٧٤

وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هُمْ أَحْسَنُ أَثَاثًا وَرِئْيًا  

{وكم} أي كثيرا {أهلكنا قبلهم من قرن} أي أمة من الأمم الماضية {هم أحسن أثاثا} مالاً ومتاعا {ورئيا} منظرا من الرؤية فكما أهلكناهم لكفرهم هلك هؤلاء.
quran:19:75

Say, "Whoever is in error - let the Most Merciful extend for him an extension ˹in wealth and time˺ until, when they see that which they were promised - either punishment ˹in this world˺ or the Hour ˹of resurrection˺ - they will come to know who is worst in position and weaker in soldiers."  

Say: ‘As for him who is in error (man kāna fī’l-dalālati, a conditional clause, the response to which is ˹fa’lyamdud, ‘He shall prolong’ and what follows it˺) the Compassionate One shall defer (fa’l-yamdud, functions in the sense of a predicate) him, from chastisement by ˹granting him˺ some respite, in this world, drawing him on ˹to his eventual chastisement˺ gradually, until, when they catch sight of that which they were promised, whether it be chastisement ˹in this world˺, by being killed or taken captive, or the Hour, the Resurrection that comprises Hell, they will enter it. Then they will surely know who is worse in ˹respect of˺ position and weaker in ˹respect of the number of˺ hosts’, in ˹respect of the number of˺ supporters, themselves or the believers? Their hosts will be the devils, while the hosts of the believers against them will be the angels.
القرآن:١٩:٧٥

قُلْ مَنْ كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَٰنُ مَدًّا ۚ حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَكَانًا وَأَضْعَفُ جُنْدًا  

{قل من كان في الضلالة} شرط جوابه {فليمدد} بمعنى الخبر أي يمد {له الرحمن مدا} في الدنيا يستدرجه {حتى إذا رأوا ما يوعدون إما العذاب} كالقتل والأسر {وإما الساعة} المشتملة على جهنم فيدخلونها {فسيعلمون من هو شر مكانا وأضعف جندا} أعوانا أهم أم المؤمنون وجندهم الشياطين وجند المؤمنين عليهم الملائكة.
quran:19:76

And Allah increases those who were guided, in guidance, and the enduring good deeds are better to your Lord for reward and better for recourse.  

And God increases in guidance those who found ˹right˺ guidance, through faith, ˹increasing them˺ by way of the signs He reveals to them; and the enduring things, the righteous deeds — namely, obedience ˹the reward of˺ which endures for that person — are better in your Lord’s sight in ˹terms of˺ reward, and better in ˹terms of the˺ return, that is, as something which will be repaid and returned to him ˹the believer˺, in contrast to the deeds of the disbelievers. The ˹use of the qualification˺ khayr, ‘better’, here is meant to counter ˹the use of the same in˺ their statement, ‘Which of the two parties is better in station?’ ˹above, Q. 19:73˺.
القرآن:١٩:٧٦

وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى ۗ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَرَدًّا  

{ويزيد الله الذين اهتدوا} بالإيمان {هدى} يما ينزل عليهم من الآيات {والباقيات الصالحات} هي الطاعة تبقى لصاحبها {خير عند ربك ثوابا وخير مردّا} أي ما يرد إليه ويرجع بخلاف أعمال الكفار والخيرية منا في مقابلة قولهم أي الفرقين خير مقاما.
quran:19:77

Then, have you seen he who disbelieved in Our verses and said, "I will surely be given wealth and children ˹in the next life˺?"  

Have you seen him who disbelieves in Our signs, namely, al-‘Ās b. Wā’il, and says, to Khabbāb b. al-Aratt — who had said to him, ‘You will be resurrected after death!’, and who had requested from him repayment of money — ‘I shall assuredly be given, on the supposition that there is ˹such a thing as˺ resurrection, wealth and children?’, and so I will repay you ˹then˺. God, exalted be He, says:
القرآن:١٩:٧٧

أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا  

{أفرأيت الذي كفر بآياتنا} العاص بن وائل {وقال} لخباب بن الأرث القائل له نبعث بعد الموت والمطالب له بمال {لأوتينَّ} على تقدير البعث {مالاً وولدا} فأقضيك، قال تعالى:
quran:19:78

Has he looked into the unseen, or has he taken from the Most Merciful a promise?  

Has he come to learn ˹something˺ of the Unseen, that is, has he been given ˹some˺ knowledge of it and ˹of the fact˺ that he will be given what he has mentioned (here the interrogative hamza ˹of a-ittala‘a, ‘has he come to learn?’˺ suffices in place of the conjunctive hamza, which has therefore been omitted) or has he made a covenant with the Compassionate One?, to ˹the effect that he˺ be given what he claims?
القرآن:١٩:٧٨

أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَٰنِ عَهْدًا  

{أطلع الغيب} أي أعلمه وأن يؤتى ما قاله واستغنى بهمزة الاستفهام عن همزة الوصل فحذفت {أم اتخذ عند الرحمن عهدا} بأن يؤتى ما قاله.
quran:19:79

No! We will record what he says and extend for him from the punishment extensively.  

Nay, he shall not be given ˹any of˺ that, but We will assuredly write down, We shall command that it be written down, that which he says and prolong for him the chastisement endlessly, We shall give him because of that ˹claim˺ an extra chastisement, in addition to the chastisement for his disbelief;
القرآن:١٩:٧٩

كَلَّا ۚ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا  

{كلا} أي لا يؤتى ذلك {سنكتب} نأمر بكتب {ما يقول ونمدّ له العذاب مدا} نزيده بذلك عذابا فوق عذاب كفره.
quran:19:80

And We will inherit him ˹in˺ what he mentions, and he will come to Us alone.  

and We shall take over from him that which he talks about, of wealth and children, and he shall come to Us, on the Day of Resurrection, alone, with neither wealth nor children.
القرآن:١٩:٨٠

وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًا  

{ونرثه ما يقول} من المال والولد {ويأتينا} يوم القيامة {فردا} لا مال له ولا ولد.
quran:19:81

And they have taken besides Allah ˹false˺ deities that they would be for them ˹a source of˺ honor.  

And they, namely, the disbelievers of Mecca, have taken besides God, graven images ˹as˺, ˹other˺ gods, for them to worship, that they may be for them a ˹source of˺ might, ˹that they may be˺ intercessors before God, so that they will not be chastised.
القرآن:١٩:٨١

وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا  

{واتخذوا} أي كفار مكة {من دون الله} الأوثان {آلهة} يعبدونهم {ليكونوا لهم عزا} شفعاء عند الله بألا يعذبوا.
quran:19:82

No! Those "gods" will deny their worship of them and will be against them opponents ˹on the Day of Judgement˺.  

Nay, that is to say, there is none to prevent their being chastised, but they, namely, the ˹idol˺ gods, shall reject their worship, that is, they will deny it — as ˹is stated˺ in another verse: It was not us that they used to worship ˹Q. 28:63˺) — and they shall be ˹pitted˺ against them as opponents, enemies, supporting one another ˹against them˺.
القرآن:١٩:٨٢

كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا  

(كلا) أي لا مانع من عذابهم (سيكفرون) أي الآلهة (بعبادتهم) أي ينفونها كما في آية أخرى "" ما كانوا إيانا يعبدون "" (ويكونون عليهم ضدا) أعوانا وأعداء.