Surah Maryam (19) — Ayah 58

(Ayah 58) ➊ { اُولٰٓىِٕكَ الَّذِيْنَ اَنْعَمَ اللّٰهُ عَلَيْهِمْ … : } The intended ones are those prophets who are mentioned in this surah. They are ten, the first being Zakariya and the last being Idris, peace be upon them. Ibn Kathir said, Sudi, Ibn Jarir, and Qurtubi (may Allah have mercy on them) said: “Here, by the children of Adam is meant Idris, and by the offspring of those who were carried with Nuh is meant Ibrahim, and by the offspring of Ibrahim is meant Ishaq, Yaqub, and Ismail, and by the offspring of Israel is meant Musa, Harun, Zakariya, Yahya, and Isa ibn Maryam, peace be upon them.” Ibn Jarir says: “That is why their lineages are mentioned separately, otherwise all are children of Adam. The reason is that among them is one who is not from the offspring of those who were with Nuh (peace be upon him) in the Ark, and that is Idris, who is the grandfather of Nuh (peace be upon him).” Ibn Kathir said: “This is more apparent, that Idris (peace be upon him) is included in the ancestral lineage of Nuh (peace be upon him).”
As for Idris (peace be upon him) calling our Prophet (peace and blessings be upon him) a brother instead of a son, this could be out of humility, and Imam Bukhari bringing the hadith of Mi’raj as a tafsir of {’’ وَ رَفَعْنٰهُ مَكَانًا عَلِيًّا ‘‘} could also be the case. And as for considering Idris and Ilyas (peace be upon them) as one, if the Companions narrate it from the Messenger of Allah (peace and blessings be upon him), then it is certain, otherwise, how can their statement about thousands of years ago be certain without divine revelation? Especially when it is possible that the statement was narrated after hearing it from someone among the People of the Book. Therefore, it seems more correct that Imam Bukhari, with certainty, considers Idris (peace be upon him) to be the grandfather of the father of Nuh (peace be upon him). (And Allah knows best)

➋ {وَ مِمَّنْ هَدَيْنَا وَ اجْتَبَيْنَا …:} After mentioning the names of a few prophets, with these words all the prophets are also included, as in Surah Al-An’am, verse (87). In this verse, it is stated: «{ اِذَا تُتْلٰى عَلَيْهِمْ اٰيٰتُ الرَّحْمٰنِ خَرُّوْاسُجَّدًا وَّ بُكِيًّا }» In this, it is explicitly stated that when the verses of the Most Merciful were recited before these prophets, they would fall down in prostration, weeping. {’’بُكِيًّا ‘‘ ’’بَكَي يَبْكِيْ بُكَاءً‘‘} (ض) is the plural of the active participle {’’بَاكٍ‘‘}. Ibn Kathir said that there is consensus among the scholars that it is prescribed to perform prostration here following the example of the prophets. Ibn Abi Hatim and Ibn Jarir mentioned: [ قَرَأَعُمَرُ بْنُ الْخَطَّابِ سُوْرَةَ مَرْيَمَ فَسَجَدَ وَقَالَ هٰذَا السُّجُوْدُ فَأَيْنَ الْبُكِيُّ؟ ] “Umar ibn Al-Khattab (may Allah be pleased with him) recited Surah Maryam, then performed prostration and said: ‘This is prostration, but where are those who weep?’” Hikmat ibn Bashir declared it Sahih. Weeping upon hearing the verses of Allah, the heart becoming fearful, the hair standing on end, and falling down in prostration while weeping—these are the qualities Allah has described of His pious and righteous servants. See Surah Bani Isra’il (107–109), Al-Ma’idah (83), Al-Anfal (2), and Az-Zumar (23), etc.

58. 1. Thus, upon hearing the verses of Allah, to be overtaken by a state of ecstasy and to fall in prostration before the majesty of Allah is a special sign of the servants of Allah. The Sunnah supplication for the prostration of recitation is (وَ سَجَدَ وَ جْھِیَ لِلَّذِیْ خَلَہُ ، وَصَوَّرَہُ ، وَ شَقَّ سَمْعَہُ وَ بَصَرَہَ بِحَوْلِہِ وَ قُوَّتِہِ) (Abu Dawood, Tirmidhi, Nasa'i. As cited in Mishkat, Chapter: Prostration of the Quran). In some narrations, there is an addition.

58. These are the Prophets upon whom Allah bestowed His favor. They were from the descendants of Adam, and from those We carried with Noah in the Ark [54], and from the descendants of Abraham and Israel, and from those whom We guided and chose. Whenever the verses of the Most Merciful were recited to them, they would fall down in prostration, weeping.

[54]
The Exclusivity of the Prophetic Lineage:

Among the aforementioned prophets, only Sayyiduna Idris was sent before Nuh (Noah) ؑ, therefore he was only from the descendants of Adam. All the other prophets were either from the descendants of Nuh ؑ or from the descendants of those who boarded the Ark with Nuh ؑ. The prophetic lineage continued in such a way that before the creation of Adam ؑ, this chain of prophethood was among the jinn; then, since Adam ؑ was the noblest of creation, the chain of prophethood was transferred to Sayyiduna Adam ؑ and his descendants. Then this chain became exclusive to Nuh and the descendants of Nuh, then to Sayyiduna Ibrahim ؑ and his descendants, and after that, this chain became exclusive to the descendants of Israel (Yaqub). Only the Prophet of the Last Age was from the descendants of Sayyiduna Ismail ؑ. These prophets were granted this favor because they were the best personalities of their respective eras, and their condition was such that when the verses of Allah were recited to them, their hearts would be overcome with tenderness, and remembering Allah’s favors, their heads would bow down. They would always remain fearful of Allah, and when they heard Allah’s verses, their fear would increase even more, and they would fall in prostration before Allah, weeping. The scholars are unanimous that one should perform sajdah (prostration) at this verse, so that by remembering the conduct of these close ones, one may attain a kind of resemblance to them. And it is mentioned in the hadith: Recite the Quran and weep, and if you cannot weep, then at least adopt the appearance of one who is weeping. [شرح السنة بحواله مشكوٰة، كتاب الفتن، باب صفة النار واهلها الفصل الثاني]