سُوْرَةُ مَرْيَمَ
Surah Maryam (19) — Ayah 64
وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ ۖ لَهُۥ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ ۚ وَمَا كَانَ رَبُّكَ نَسِيًّا ﴿64﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And we (angels) descend not except by the Command of your Lord (O Muhammad صلى الله عليه وسلم). To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful -
Word by Word — Arabic, Transliteration & Meaning
وَمَا
wamā
And not
نَتَنَزَّلُ
natanazzalu
we descend
إِلَّا
illā
except
بِأَمْرِ
bi-amri
by (the) Command
رَبِّكَ ۖ
rabbika
(of) your Lord
لَهُۥ
lahu
To Him (belongs)
مَا
mā
what
بَيْنَ
bayna
(is) before us
أَيْدِينَا
aydīnā
(is) before us
وَمَا
wamā
and what
خَلْفَنَا
khalfanā
(is) behind us
وَمَا
wamā
and what
بَيْنَ
bayna
(is) between
ذَٰلِكَ ۚ
dhālika
that
وَمَا
wamā
And not
كَانَ
kāna
is
رَبُّكَ
rabbuka
your Lord
نَسِيًّۭا
nasiyyan
forgetful
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 65,64) ➊ Instead of {وَ مَا نَتَنَزَّلُ اِلَّا بِاَمْرِ رَبِّكَ : ’’نَنْزِلُ‘‘}, {’’ نَتَنَزَّلُ ‘‘} is mentioned because in the form “tafaʿʿul” there is the meaning of doing something gradually or with pauses. The meaning is that we descend, at intervals, only by the command of your Lord. Ibn Abbas (may Allah be pleased with them both) says: [ قَالَ النَّبِيُّ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ لِجِبْرِيْلَ : مَا يَمْنَعُكَ أَنْ تَزُوْرُنَا أَكْثَرَ مِمَّا تَزُوْرُنَا فَنَزَلَتْ : «{ وَ مَا نَتَنَزَّلُ اِلَّا بِاَمْرِ رَبِّكَ لَهٗ مَا بَيْنَ اَيْدِيْنَا وَ مَا خَلْفَنَا }» ] [ بخاري، التفسیر، باب قولہ : « وما نتنزل إلا بأمر ربک… » : ۴۷۳۱ ] “Once the Prophet (peace and blessings be upon him) said to Jibreel (peace be upon him): ‘Why do you not come to meet us more often than you do?’ So this verse was revealed: «{ وَ مَا نَتَنَزَّلُ اِلَّا بِاَمْرِ رَبِّكَ }».” Shah Abdul Qadir (may Allah have mercy on him) writes: “Allah taught this speech to Jibreel (peace be upon him) so that he would say it in response. So this is the speech of Allah spoken by Jibreel, just as {’’ اِيَّاكَ نَعْبُدُ وَ اِيَّاكَ نَسْتَعِيْنُ ‘‘} He taught us.”
➋ { لَهٗ مَا بَيْنَ اَيْدِيْنَا … :} That is, not only do we not have the authority to descend by our own will, but we do not have the authority to do anything by our own will, because whatever is before us, or behind us, or between that, meaning to the right and to the left, everything in all four directions belongs only to Allah. In the next verse it is said that He is also the Lord of the heavens and the earth and whatever is between them. This includes the directions above and below and everything in between, and in addition, what is before us and what is behind us includes the past, present, and future—all three times. That is, the Being whose control, ownership, and Lordship is so firm and vast that nothing in time and space is outside of it—so, let alone descending to the earth without His will, we cannot even make a single movement.
➌ { وَ مَا كَانَ رَبُّكَ نَسِيًّا : ’’ نَسِيًّا ‘‘ ’’فَعِيْلٌ‘‘} is in the intensive form, meaning very forgetful. This does not mean that He is not very forgetful but is a little forgetful; rather, when an intensive word comes in negation, it does not mean the negation of intensity, but rather an emphatic negation. Therefore, the meaning will be: your Lord is never forgetful in any way. The meaning of “never” is clarified by {’’ كَانَ ‘‘}, as He said: «{ وَ اَنَّ اللّٰهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيْدِ }». See the commentary of Surah Al-Imran (182) and Al-Anfal (51). Here, the negation of forgetfulness from the Lord means that if Jibreel (peace be upon him) comes late, it does not mean that your Lord has forgotten you, as the polytheists are making up stories; there is no question of forgetfulness there at all. Rather, the wisdom of it is that Jibreel (peace be upon him) comes with permission and at intervals. For further clarification, see the commentary of Surah Ad-Duha. Abu Darda (may Allah be pleased with him) narrates from the Messenger of Allah (peace and blessings be upon him) that he said: [ مَا أَحَلَّ اللّٰهُ فِيْ كِتَابِهِ فَهُوَ حَلاَلٌ وَمَا حَرَّمَ فَهُوَ حَرَامٌ وَمَا سَكَتَ عَنْهُ فَهُوَ عَافِيَةٌ فَاقْبَلُوٓا مِنَ اللّٰهِ الْعَافِيَةَ فَإِنَّ اللّٰهَ لَمْ يَكُنْ نَسِيًّا، ثُمَّ تَلَا هٰذِهِ الْآيَةَ : «{ وَ مَا كَانَ رَبُّكَ نَسِيًّا }» ] [مستدرک حاکم : 375/2، ح : ۳۴۱۹ و سندہ حسن ({حكمت بن بشير}) ] “Whatever Allah has made lawful in His Book is lawful, and whatever He has made unlawful is unlawful, and whatever He has remained silent about is an exemption, because it is impossible that Allah would forget anything.” Then he recited this verse: «{ وَ مَا كَانَ رَبُّكَ نَسِيًّا }».”
➍ {’’ وَ اصْطَبِرْ ‘‘ ’’صَبَرَ يَصْبِرُ‘‘} is the imperative verb from the form “iftiʿal.” The “tāʾ” has been changed to “ṭāʾ” and with the addition of a letter, the meaning is increased: be very patient, that is, continue His worship and face whatever hardships and difficulties come in this path with complete patience. If there is ever any delay from Our side in remembering, helping, or comforting you, there is no need to be anxious or worried.
➎ {هَلْ تَعْلَمُ لَهٗ سَمِيًّا:} Those two persons whose names are the same are called {’’سَمِيٌّ‘‘} (namesakes) of each other. Shah Abdul Qadir (may Allah have mercy on him) says: “All the names of Allah are His attributes, that is, is there anyone who has attributes like His?” (Muwadhih) Here, the meaning of {’’ سَمِيًّا ‘‘} is “peer” and “equal.” Thus, this verse and the other verse: « لَيْسَ كَمِثْلِهٖ شَيْءٌ» [ الشوریٰ : ۱۱ ] have the same meaning, that is, when you do not consider anyone to be like Him, then what choice is there except to continue on His path.
➏ For the connection of { ’’ وَ مَا نَتَنَزَّلُ اِلَّا بِاَمْرِ رَبِّكَ ‘‘}, see the commentary of Surah Qiyamah, verse (16): «{ لَا تُحَرِّكْ بِهٖ لِسَانَكَ }».
➋ { لَهٗ مَا بَيْنَ اَيْدِيْنَا … :} That is, not only do we not have the authority to descend by our own will, but we do not have the authority to do anything by our own will, because whatever is before us, or behind us, or between that, meaning to the right and to the left, everything in all four directions belongs only to Allah. In the next verse it is said that He is also the Lord of the heavens and the earth and whatever is between them. This includes the directions above and below and everything in between, and in addition, what is before us and what is behind us includes the past, present, and future—all three times. That is, the Being whose control, ownership, and Lordship is so firm and vast that nothing in time and space is outside of it—so, let alone descending to the earth without His will, we cannot even make a single movement.
➌ { وَ مَا كَانَ رَبُّكَ نَسِيًّا : ’’ نَسِيًّا ‘‘ ’’فَعِيْلٌ‘‘} is in the intensive form, meaning very forgetful. This does not mean that He is not very forgetful but is a little forgetful; rather, when an intensive word comes in negation, it does not mean the negation of intensity, but rather an emphatic negation. Therefore, the meaning will be: your Lord is never forgetful in any way. The meaning of “never” is clarified by {’’ كَانَ ‘‘}, as He said: «{ وَ اَنَّ اللّٰهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيْدِ }». See the commentary of Surah Al-Imran (182) and Al-Anfal (51). Here, the negation of forgetfulness from the Lord means that if Jibreel (peace be upon him) comes late, it does not mean that your Lord has forgotten you, as the polytheists are making up stories; there is no question of forgetfulness there at all. Rather, the wisdom of it is that Jibreel (peace be upon him) comes with permission and at intervals. For further clarification, see the commentary of Surah Ad-Duha. Abu Darda (may Allah be pleased with him) narrates from the Messenger of Allah (peace and blessings be upon him) that he said: [ مَا أَحَلَّ اللّٰهُ فِيْ كِتَابِهِ فَهُوَ حَلاَلٌ وَمَا حَرَّمَ فَهُوَ حَرَامٌ وَمَا سَكَتَ عَنْهُ فَهُوَ عَافِيَةٌ فَاقْبَلُوٓا مِنَ اللّٰهِ الْعَافِيَةَ فَإِنَّ اللّٰهَ لَمْ يَكُنْ نَسِيًّا، ثُمَّ تَلَا هٰذِهِ الْآيَةَ : «{ وَ مَا كَانَ رَبُّكَ نَسِيًّا }» ] [مستدرک حاکم : 375/2، ح : ۳۴۱۹ و سندہ حسن ({حكمت بن بشير}) ] “Whatever Allah has made lawful in His Book is lawful, and whatever He has made unlawful is unlawful, and whatever He has remained silent about is an exemption, because it is impossible that Allah would forget anything.” Then he recited this verse: «{ وَ مَا كَانَ رَبُّكَ نَسِيًّا }».”
➍ {’’ وَ اصْطَبِرْ ‘‘ ’’صَبَرَ يَصْبِرُ‘‘} is the imperative verb from the form “iftiʿal.” The “tāʾ” has been changed to “ṭāʾ” and with the addition of a letter, the meaning is increased: be very patient, that is, continue His worship and face whatever hardships and difficulties come in this path with complete patience. If there is ever any delay from Our side in remembering, helping, or comforting you, there is no need to be anxious or worried.
➎ {هَلْ تَعْلَمُ لَهٗ سَمِيًّا:} Those two persons whose names are the same are called {’’سَمِيٌّ‘‘} (namesakes) of each other. Shah Abdul Qadir (may Allah have mercy on him) says: “All the names of Allah are His attributes, that is, is there anyone who has attributes like His?” (Muwadhih) Here, the meaning of {’’ سَمِيًّا ‘‘} is “peer” and “equal.” Thus, this verse and the other verse: « لَيْسَ كَمِثْلِهٖ شَيْءٌ» [ الشوریٰ : ۱۱ ] have the same meaning, that is, when you do not consider anyone to be like Him, then what choice is there except to continue on His path.
➏ For the connection of { ’’ وَ مَا نَتَنَزَّلُ اِلَّا بِاَمْرِ رَبِّكَ ‘‘}, see the commentary of Surah Qiyamah, verse (16): «{ لَا تُحَرِّكْ بِهٖ لِسَانَكَ }».
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
64. 1. The Prophet ﷺ once expressed a desire to meet Jibreel ؑ more frequently and quickly, upon which this verse was revealed (Sahih Bukhari, Tafsir Surah Maryam).
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
64. And (O Prophet!) We (the angels) do not descend except by the command of your Lord [60]. To Him belongs whatever is before us, whatever is behind us, and whatever is between them, and your Lord is never forgetful.
[60]
The Descent of Angels is Under Allah’s Command:
For the background of revelation and explanation of this verse, consider the following hadiths:
(1) Sayyiduna Ibn Abbas ؓ says that the Messenger of Allah ﷺ asked Jibreel ؑ: “Why do you not come to us more often than you do?” At that time, this verse was revealed: ﴿وَمَا نَتَنَزَّلُ اِلَّا بِاَمْرِ رَبِّكَ﴾ [بخاري، كتاب التفسير، ترمذي، ابواب التفسير]
(2)
Allah Does Not Forget Anything:
Sayyiduna Abu Darda ؓ says that the Prophet ﷺ said: Whatever Allah has declared lawful in His Book is lawful, and whatever He has declared unlawful is unlawful, and whatever He has remained silent about is pardoned. So accept the pardon given by Allah, for Allah is not forgetful. Then the Prophet ﷺ recited this verse: ﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾ [المستدرك للحاكم، سنده صحيح ج 2 ص 375]
(3) The Prophet ﷺ said: “Indeed, Allah has prescribed some obligations, so do not neglect them; and He has set some limits, so do not transgress them; and He has remained silent about some things , not out of forgetfulness, so do not investigate them.” [دارقطنی، بحوالہ الموافقات للشاطبی مترجم ج 1 ص 219]
What happened was that once the Prophet ﷺ and the Companions were in dire need of guidance and commands from Allah according to the circumstances. Then, after quite some time, Jibreel ؑ came with the relevant instructions and commands. Afterwards, the Prophet ﷺ incidentally mentioned this to Jibreel ؑ, in response to which Jibreel ؑ clarified that they are not independent authorities, but servants under Allah’s command; they can only come when they are commanded, and your Lord is watching everything—He is not forgetful. Rather, even in this delay, there are divine wisdoms.
[60]
The Descent of Angels is Under Allah’s Command:
For the background of revelation and explanation of this verse, consider the following hadiths:
(1) Sayyiduna Ibn Abbas ؓ says that the Messenger of Allah ﷺ asked Jibreel ؑ: “Why do you not come to us more often than you do?” At that time, this verse was revealed: ﴿وَمَا نَتَنَزَّلُ اِلَّا بِاَمْرِ رَبِّكَ﴾ [بخاري، كتاب التفسير، ترمذي، ابواب التفسير]
(2)
Allah Does Not Forget Anything:
Sayyiduna Abu Darda ؓ says that the Prophet ﷺ said: Whatever Allah has declared lawful in His Book is lawful, and whatever He has declared unlawful is unlawful, and whatever He has remained silent about is pardoned. So accept the pardon given by Allah, for Allah is not forgetful. Then the Prophet ﷺ recited this verse: ﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾ [المستدرك للحاكم، سنده صحيح ج 2 ص 375]
(3) The Prophet ﷺ said: “Indeed, Allah has prescribed some obligations, so do not neglect them; and He has set some limits, so do not transgress them; and He has remained silent about some things , not out of forgetfulness, so do not investigate them.” [دارقطنی، بحوالہ الموافقات للشاطبی مترجم ج 1 ص 219]
What happened was that once the Prophet ﷺ and the Companions were in dire need of guidance and commands from Allah according to the circumstances. Then, after quite some time, Jibreel ؑ came with the relevant instructions and commands. Afterwards, the Prophet ﷺ incidentally mentioned this to Jibreel ؑ, in response to which Jibreel ؑ clarified that they are not independent authorities, but servants under Allah’s command; they can only come when they are commanded, and your Lord is watching everything—He is not forgetful. Rather, even in this delay, there are divine wisdoms.
