19. Sūrat Maryam (2/2)

١٩۔ سُورَةُ مَريَم ص ٢

Mary (Meccan)

quran:19:51

And mention in the Book, Moses. Indeed, he was chosen, and he was a messenger and a prophet.  

And mention in the Book Moses. Indeed he was devoted ˹to God˺ (read either as mukhlisan, to mean ‘one sincerely devoted to worship ˹of God˺’; or read mukhlasan, ˹to mean ‘he was delivered’˺ as in God had delivered him from defilement) and he was a messenger, a prophet.
القرآن:١٩:٥١

وَاذْكُرْ فِي الْكِتَابِ مُوسَىٰ ۚ إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا  

{واذكر في الكتاب موسى إنه كان مخلصا} بكسر اللام وفتحها من أخلص في عبادته وخلصه الله من الدنس {وكان رسولاً نبيا}.
quran:19:52

And We called him from the side of the mount at ˹his˺ right and brought him near, confiding ˹to him˺.  

And We called him — with the words, ‘O Moses! Verily I am God’ ˹Q. 27:9˺ — from the right side of the Mount (al-Tūr, is ˹actually˺ the name of a mountain) that is, ˹from the side˺ to the right of Moses as he was approaching ˹the Mount˺ from Midian; and We brought him near in communion, as God, exalted be He, made him hear His speech.
القرآن:١٩:٥٢

وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا  

(وناديناه) بقول "" يا موسى إني أنا الله "" (من جانب الطور) اسم جبل (الأيمن) أي الذي يلي يمين موسى حين أقبل من مدين (وقربناه نجيا) مناجيا بأن أسمعه الله تعالى كلامه.
quran:19:53

And We gave him out of Our mercy his brother Aaron as a prophet.  

And We gave him out of Our mercy, Our grace, his brother Aaron (Hārūn, either a substitution ˹for akhāhu, ‘his brother’˺, or an explicative supplement ˹thereof˺), ˹likewise˺ a prophet (nabiyyan, a circumstantial qualifier, constituting the import of the ‘gift’ ˹to Moses˺, which was in response to his ˹Moses’s˺ request that He ˹God˺ send forth his brother with him; he ˹Aaron˺ was older in years than him).
القرآن:١٩:٥٣

وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا  

{ووهينا له من رحمتنا} نعمتنا {أخاه هارون} بدل أو عطف بيان {نبيا} حال هي المقصودة بالهبة إجابة لسؤاله أن يرسل أخاه معه وكان أسنَّ منه.
quran:19:54

And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet.  

And mention in the Book Ishmael. Indeed he was true to his promise — he never promised anything which he did not fulfil; he ˹once˺ waited for three days for someone whom he had promised ˹to meet˺; or ˹it is said that he waited˺ an entire year until that person ˹finally˺ returned to the place in which he ˹Ishamel˺ was ˹supposed to have met the former˺; and he was a messenger, to ˹the tribe of˺ Jurhum, a prophet ˹likewise˺.
القرآن:١٩:٥٤

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا  

{واذكر في الكتاب إسماعيل إنه كان صادق الوعد} لم يعد شيئا إلا وفى به وانتظر من وعده ثلاثة أيام أيام أو حولاً حتى رجع إليه في مكانه {وكان رسولاً} إلى جُرهم {نبيا}.
quran:19:55

And he used to enjoin on his people prayer and zakah and was to his Lord pleasing.  

He used to enjoin upon his kinsfolk, that is, his people, prayer and the ˹payment of˺ alms, and he was pleasing to his Lord (mardiyyan, ‘pleasing’, is actually marduwwun, but both wāw letters have been changed to two yā’ letters, while the kasra vowel ˹has also been changed to˺ a damma vowel).
القرآن:١٩:٥٥

وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا  

{وكان يأمر أهله} أي قومه {بالصلاة والزكاة وكان عند ربه مرضيا} أصله مرضوو قبلت الواوان ياءين والضمة كسرة.
quran:19:56

And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet.  

And mention in the Book Idrīs, who was Noah’s great-grandfather. Indeed he was a truthful one, a prophet.
القرآن:١٩:٥٦

وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا  

{واذكر في الكتاب إدريس} هو جدّ أبي نوح {إنه كان صديقا نبيا}.
quran:19:57

And We raised him to a high station.  

And We raised him to a high station — he is alive in the fourth, or sixth, or seventh heaven, or ˹he is˺ in Paradise into which he was admitted after he was made to experience death and brought back to life, and he has not exited therefrom.
القرآن:١٩:٥٧

وَرَفَعْنَاهُ مَكَانًا عَلِيًّا  

{ورفعناه مكانا عليا} هو حي في السماء الرابعة أو السادسة أو السابعة أو في الجنة أدخلها بعد أن أذيق الموت وأحيي ولم يخرج منها.
quran:19:58

Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried ˹in the ship˺ with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.  

Those (ūlā’ika is the subject) to whom God has been gracious (alladhīna an‘ama’Llāhu ‘alayhim is an adjectival qualification of it ˹of the subject˺) from among the prophets (mina’l-nabīyyīna, an explication of it ˹of the subject˺ functioning like an adjectival qualification in terms of import. That which follows it ˹mina’lnabīyyīna, ‘from among the prophets’˺ up to ˹where˺ the conditional sentence begins, constitutes an adjectival qualification of al-nabīyyīna, ‘the prophets’; and so His saying … ) of the seed of Adam, namely, Idrīs, and of those whom We carried with Noah, in the Ark, namely, Abraham — ˹who is the˺ son of his ˹Noah’s˺ son Shem (Sām) — and of the seed of Abraham, namely, Ishmael, Isaac and Jacob, and, of the seed of, Israel — who is Jacob — namely, Moses, Aaron, Zachariah, John and Jesus, and from among those whom We guided and chose, that is to say, from among their number (the predicate of ūlā’ika, ‘those’, is ˹the following, idhā tutlā …˺) when the signs of the Compassionate One were recited to them, they would fall down prostrating and weeping (these ˹sujjadan and bukīyyan˺ constitute the plural ˹forms˺ of sājid, ‘prostrate’, and bākin, ‘weeping’ ˹respectively˺) in other words ˹what is meant is˺: be ˹you˺ like them (bukiyyun is originally ˹formed from˺ bakūyyin, but the wāw is changed into a yā’ and the damma vowel into a kasra).
القرآن:١٩:٥٨

أُولَٰئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ مِنْ ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا ۩  

{أولئك} مبتدأ {الذين أنعم الله عليهم} صفة له {من النبيين} بيان له وهو في معنى الصفة وما بعده إلى جملة الشرط صفة للنبيين فقوله {من ذرية آدم} أي إدريس {وممن حملنا مع نوح} في السفينة أي إبراهيم ابن ابنه سام {ومن ذرية إبراهيم} أي إسماعيل وإسحاق ويعقوب {و} من ذرية {إسرائيل} هو يعقوب أي موسى وهارون وزكريا ويحيى وعيسى {وممن هدينا واجتبينا} أي من جملتهم وخبر أولئك {إذا تتلى عليهم آيات الرحمن خروا سجدا وبكيا} جمع ساجد وباك أي فكونوا مثلهم وأصل بكي بكوي قبلت الواو ياء والضمة كسرة.
quran:19:59

But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil -  

But there succeeded after them a posterity who neglected the prayer, by abandoning ˹performance of˺ it, ˹a posterity˺ such as the Jews and the Christians, and followed ˹their˺ lusts, in the way of acts of disobedience. So they shall ˹soon˺ encounter Ghayy — a valley in Hell — that is, they shall fall into it;
القرآن:١٩:٥٩

فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا  

{فخلف من بعدهم خلف أضاعوا الصلاة} بتركها كاليهود والنصارى {واتبعوا الشهوات} من المعاصي {فسوف يلقون غيّا} هو واد في جهنم، أي يقعون فيه.
quran:19:60

Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all.  

whereas those who repent and believe and act righteously — such shall enter Paradise and shall not be wronged, they shall ˹not˺ be diminished, in any way, in their reward;
القرآن:١٩:٦٠

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْئًا  

{إلا} لكن {من تاب وآمن وعمل صالحا فأولئك يدخلون الجنة ولا يظلمون} ينقصون {شيئا} من ثوابهم.
quran:19:61

˹Therein are˺ gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming.  

˹they shall enter˺ Gardens of Eden, as ˹a place of˺ residence (jannāti ‘Adnin, substitutes for al-janna, ‘Paradise’) which the Compassionate One has promised to His servants ˹a promise˺ in the Unseen (bi’lghaybi, a circumstantial qualifier, in other words ˹a promise made while˺ they do not see it). Indeed His promise, that is to say, that which He promises, is ever fulfilled, meaning that it always arrives (the original ˹form of ma’tiyyan˺ is ma’tūyun); or ˹what is meant by˺ His promise here is Paradise, to which those deserving of it shall arrive.
القرآن:١٩:٦١

جَنَّاتِ عَدْنٍ الَّتِي وَعَدَ الرَّحْمَٰنُ عِبَادَهُ بِالْغَيْبِ ۚ إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا  

{جنات عدن} إقامة بدل من الجنة {التي وعد الرحمن عباده بالغيب} حال، أي غائبين عنها {إنه كان وعده} أي موعده {مأتيا} بمعنى آتيا وأصله مأتوي أو موعوده هنا الجنة يأتيه أهله.
quran:19:62

They will not hear therein any ill speech - only ˹greetings of˺ peace - and they will have their provision therein, morning and afternoon.  

Therein they shall not hear anything that is trifling, of talk, but, they shall hear, only ˹a greeting of˺ ‘Peace!’, from the angels to them, or from some among them to others. And therein they will have their provision morning and evening, in other words, according to the ˹equivalent˺ measure of these two in the ˹life of this˺ world, since there is no day or night in Paradise, only everlasting light and illumination.
القرآن:١٩:٦٢

لَا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا ۖ وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا  

{لا يسمعون فيها لغوا} من الكلام {إلا} لكن يسمعون {سلاما} من الملائكة عليهم أو من بعضهم على بعض {ولهم رزقهم فيها بكرة وعشيا} أي على قدرهما في الدنيا، وليس في الجنة نهار ولا ليل بل ضوء ونور أبدا.
quran:19:63

That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah.  

That is the Paradise which We shall give as inheritance, ˹which˺ We shall grant and ˹in which˺ We shall lodge, those of Our servants who are God-fearing, through ˹their˺ obedience of Him.
القرآن:١٩:٦٣

تِلْكَ الْجَنَّةُ الَّتِي نُورِثُ مِنْ عِبَادِنَا مَنْ كَانَ تَقِيًّا  

{تلك الجنة التي نورث} نعطي وننزل {من عبادنا من كان تقيا} بطاعته، ونزل لما تأخر الوحي أياما وقال النبي ﷺ لجبريل: ما يمنعك أن تزورنا أكثر مما تزورنا؟.
quran:19:64

˹Gabriel said˺, "And we ˹angels˺ descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful -  

When the Revelation did not come for a number of days, the Prophet (s) said to Gabriel, ‘What prevents you from visiting us more often than you do?’ and so the following was revealed: And We do not descend except by the commandment of your Lord. To Him belongs all that is before us, namely, ahead of us, of the affairs of the Hereafter, and all that is behind us, of the affairs of this world, and all that is between those ˹two˺, namely, all that takes place from this ˹point in˺ time until the coming of the Hour, in other words, to Him belongs knowledge of all of those things. And your Lord is never forgetful, meaning that He is never neglectful of you ˹even˺ when the Revelation is postponed from ˹being sent to˺ you.
القرآن:١٩:٦٤

وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ ۖ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ ۚ وَمَا كَانَ رَبُّكَ نَسِيًّا  

{وما نتنزل إلا بأمر ربك له ما بين أيدينا} أي أمامنا من أمور الآخرة {وما خلفنا} من أمور الدنيا {وما بين ذلك} أي: ما يكون في هذا الوقت إلى قيام الساعة أي له علم ذلك جمعيه {وما كان ربك نسيّا} بمعنى ناسيا أي: تاركا لك بتأخير الوحي عنك.
quran:19:65

Lord of the heavens and the earth and whatever is between them - so worship Him and have patience for His worship. Do you know of any similarity to Him?"  

He is, the Lord, the Owner, of the heavens and the earth and all that is between them. So worship Him and be steadfast in His worship, in other words, ˹continue to˺ perform it patiently. Do you know ˹of˺ anyone who could be His namesake? , ˹anyone˺ named with that ˹same title˺? No!
القرآن:١٩:٦٥

رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ ۚ هَلْ تَعْلَمُ لَهُ سَمِيًّا  

هو {ربّ} مالك {السماوات والأرض وما بينهما فاعبده واصطبر لعبادته} أي: اصبر عليها {هل تعلم له سميا} مسمى بذلك؟ لا.
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.
quran:19:83

Do you not see that We have sent the devils upon the disbelievers, inciting them to ˹evil˺ with ˹constant˺ incitement?  

Have you not regarded that We unleash the devils against, We have set them upon, the disbelievers to urge them, to incite them to ˹commit˺ acts of disobedience, impetuously?
القرآن:١٩:٨٣

أَلَمْ تَرَ أَنَّا أَرْسَلْنَا الشَّيَاطِينَ عَلَى الْكَافِرِينَ تَؤُزُّهُمْ أَزًّا  

{ألم تر أنا أرسلنا الشياطين} سلطانهم {على الكافرين تؤزهم} تهيجهم إلى المعاصي {أزّا}.
quran:19:84

So be not impatient over them. We only count out to them a ˹limited˺ number.  

So do not make haste against them, to demand ˹that they receive˺ chastisement. Indeed We are only counting for them, the days and the nights, or ˹their˺ every breath, carefully, until the time ˹arrives˺ for their chastisement.
القرآن:١٩:٨٤

فَلَا تَعْجَلْ عَلَيْهِمْ ۖ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا  

{فلا تعجل عليهم} بطلب العذاب {إنما نعد لهم} الأيام والليالي أو الأنفاس {عدا} إلى وقت عذابهم.
quran:19:85

On the Day We will gather the righteous to the Most Merciful as a delegation  

Mention, the day on which We shall gather those who fear God, by their ˹adherence to˺ faith, to the Compassionate One, ˹honoured˺ on mounts (wafdan, the ˹accusative˺ plural of wāfid, meaning ‘mounted’);
القرآن:١٩:٨٥

يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَٰنِ وَفْدًا  

اذكر {يوم نحشر المتقين} بإيمانهم {إلى الرحمن وفدا} جمع وافد بمعنى: راكب.
quran:19:86

And will drive the criminals to Hell in thirst  

and drive the guilty, ˹guilty˺ on account of their disbelief, into Hell, a thirsty herd (wirdan, the ˹accusative˺ plural of wārid, meaning ‘one who is thirsty and on foot).
القرآن:١٩:٨٦

وَنَسُوقُ الْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا  

{ونسوق المجرمين} بكفرهم {إلى جهنم وردا} جمع وارد بمعنى ماش عطشان.
quran:19:87

None will have ˹power of˺ intercession except he who had taken from the Most Merciful a covenant.  

They, namely, mankind, will not have the power to intercede, save him who has made a covenant with the Compassionate One, ˹the covenant being˺ the profession of lā ilāha illā’Llāh wa-lā hawla wa-lā quwwata illā bi’Llāh, ‘there is no god but God, and there is no power or strength except in God’.
القرآن:١٩:٨٧

لَا يَمْلِكُونَ الشَّفَاعَةَ إِلَّا مَنِ اتَّخَذَ عِنْدَ الرَّحْمَٰنِ عَهْدًا  

{لا يملكون} أي الناس {الشفاعة إلا من اتخذ عند الرحمن عهدا} أي شهادة أن لا إله إلا الله ولا حول ولا قوة إلا بالله.
quran:19:88

And they say, "The Most Merciful has taken ˹for Himself˺ a son."  

And they say, that is, the Jews and the Christians and those who claim that the angels are God’s daughters, ‘The Compassionate One has taken a son’. ˹But˺ God, exalted be He, says to them:
القرآن:١٩:٨٨

وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا  

{وقالوا} أي اليهود والنصارى ومن زعم أن الملائكة بنات الله {اتخذ الرحمن ولدا} قال تعالى لهم:
quran:19:89

You have done an atrocious thing.  

Truly you have uttered something hideous, that is, a great abomination.
القرآن:١٩:٨٩

لَقَدْ جِئْتُمْ شَيْئًا إِدًّا  

{لقد جئتم شيئا إدا} أي منكرا عظيما.
quran:19:90

The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation  

The heavens are almost (read takādu, or yakādu) rent (read takādu tatafattarna), by being torn apart (a variant reading has yanfatirna), because of it and the earth ˹is almost˺ split asunder, and the mountains ˹almost˺ fall down crashing, collapsing on top of them, because of ˹the fact˺:
القرآن:١٩:٩٠

تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا  

{تكاد} بالتاء والياء {السماوات يتفطرن} بالتاء وتشديد الطاء بالانشقاق وفي قراءة بالنون {منه وتنشق الأرض وتخر الجبال هدّا} أي تنطبق عليهم من أجل.
quran:19:91

That they attribute to the Most Merciful a son.  

that they have ascribed a son to the Compassionate One. God, exalted be He, says:
القرآن:١٩:٩١

أَنْ دَعَوْا لِلرَّحْمَٰنِ وَلَدًا  

{أن دعوا للرحمن ولدا} قال تعالى:
quran:19:92

And it is not appropriate for the Most Merciful that He should take a son.  

when it is not meet for ˹the Majesty of˺ the Compassionate One to take a son, that is to say, such a thing does not befit Him.
القرآن:١٩:٩٢

وَمَا يَنْبَغِي لِلرَّحْمَٰنِ أَنْ يَتَّخِذَ وَلَدًا  

{وما ينبغي للرحمن أن يتخذ ولدا} أي ما يليق به ذلك.
quran:19:93

There is no one in the heavens and earth but that he comes to the Most Merciful as a servant.  

There is none in the heavens and the earth but he comes to the Compassionate One as a servant, servile, submissive, on the Day of Resurrection, including ˹individuals such as˺ Ezra and Jesus.
القرآن:١٩:٩٣

إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَٰنِ عَبْدًا  

{إن} أي ما {كل من في السماوات والأرض إلا آتي للرحمن عبداً} ذليلا خاضعا يوم القيامة منهم عزير وعيسى.
quran:19:94

He has enumerated them and counted them a ˹full˺ counting.  

Verily He knows their number and has counted them precisely, and therefore ˹the knowledge of˺ their total number does not elude Him, not even ˹the knowledge˺ of one of them.
القرآن:١٩:٩٤

لَقَدْ أَحْصَاهُمْ وَعَدَّهُمْ عَدًّا  

{لقد أحصاهم وعدهم عدا} فلا يخفى عليه مبلغ جميعهم ولا واحد منهم
quran:19:95

And all of them are coming to Him on the Day of Resurrection alone.  

And each one of them will come to Him on the Day of Resurrection, ˹each one˺ alone, without wealth or any helper to protect him.
القرآن:١٩:٩٥

وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا  

{وكلهم آتيه يوم القيامة فردا} بلا مال ولا نصير يمنعه.
quran:19:96

Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection.  

Truly those who believe and perform righteous deeds — for them the Compassionate One shall appoint love, between them, so that they have mutual love and affection, and God, exalted be He, will love them.
القرآن:١٩:٩٦

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا  

{إن الذين آمنوا وعملوا الصالحات سيجعل لهم الرحمن وُدّا} فيما بينهم يتوادون ويتحابون ويحبهم الله تعالى.
quran:19:97

So, ˹O Muhammad˺, We have only made Qur'an easy in the Arabic language that you may give good tidings thereby to the righteous and warn thereby a hostile people.  

Indeed We have made it easy, namely, the Qur’ān, in your tongue, only that you may bear good tidings therewith to the God-fearing, those who will be prosperous because of their faith, and warn, threaten, therewith a folk ˹who are˺ contumacious (luddan, the ˹accusative˺ plural of aladd), in other words, ˹extremely˺ disputatious, ˹using˺ false arguments — and they are the disbelievers of Mecca.
القرآن:١٩:٩٧

فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا  

{فإنما يسرناه} أي القرآن {بلسانك} العربي {لتبشر به المتقين} الفائزين بالإيمان {وتنذر} تخوف {به قوما لُدّا} جمع ألد أي جدل بالباطل وهم كفار مكة.
quran:19:98

And how many have We destroyed before them of generations? Do you perceive of them anyone or hear from them a sound?  

And how many — in other words, many — a generation, namely, ˹how many˺ a community from among the communities of the past, We have destroyed before them, for their denial of ˹Our˺ messengers. Can you see, ˹can˺ you find, ˹so much as˺ one of them, or hear from them ˹so much as˺ the faintest sound? No, indeed! So, just as We destroyed those ˹folk˺, We shall destroy these ˹Meccans˺. Meccan, except for verses 130 and 131, which are Medinese; it consists of 135, 140 or 142 verses, revealed after ˹sūrat˺ Maryam.
القرآن:١٩:٩٨

وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا  

{وكم} أي كثيرا {أهلكنا قبلهم من قرن} أي أمة من الأمم الماضية بتكذيبهم الرسل {هل تحس} تجد {منهم من أحد أو تسمع لهم ركزا} صوتا خفيا؟ لا، فكما أهلكنا أولئك نهلك هؤلاء.