سُوْرَةُ مَرْيَمَ
Surah Maryam (19) — Ayah 4
قَالَ رَبِّ إِنِّى وَهَنَ ٱلْعَظْمُ مِنِّى وَٱشْتَعَلَ ٱلرَّأْسُ شَيْبًا وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّا ﴿4﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
He said: "My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head, And I have never been unblest in my invocation to You, O my Lord!
Word by Word — Arabic, Transliteration & Meaning
قَالَ
qāla
He said
رَبِّ
rabbi
My Lord
إِنِّى
innī
Indeed, [I]
وَهَنَ
wahana
(have) weakened
ٱلْعَظْمُ
l-ʿaẓmu
my bones
مِنِّى
minnī
my bones
وَٱشْتَعَلَ
wa-ish'taʿala
and flared
ٱلرَّأْسُ
l-rasu
(my) head
شَيْبًۭا
shayban
(with) white
وَلَمْ
walam
and not
أَكُنۢ
akun
I have been
بِدُعَآئِكَ
biduʿāika
in (my) supplication (to) You
رَبِّ
rabbi
my Lord
شَقِيًّۭا
shaqiyyan
unblessed
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 4) ➊ {قَالَ رَبِّ اِنِّيْ وَهَنَ الْعَظْمُ …: ’’ الْعَظْمُ ‘‘} Although it is singular, the meaning is of the genus, that is, whichever of my bones it is, it has become weak. If the plural word had been used {’’ اَلْعِظَامُ ‘‘} meaning bones, then it could have meant any collection of bones. {’’ اشْتَعَلَ الرَّاْسُ ‘‘} The whitening of all the hair of the head is likened to the flames of fire, with the word fire omitted, and due to old age, the head is made like one struck by flames; this is called a metaphor. By mentioning his extreme weakness in these words, he prayed to Allah, because He has more mercy on the weak. This is one of the etiquettes of supplication.
➋ { وَ لَمْ اَكُنْۢ بِدُعَآىِٕكَ رَبِّ شَقِيًّا: ’’ كَانَ ‘‘} Is for perpetuity; when negation comes upon it, perpetual negation is meant, that is, it has never happened, so the translation is "I have never been deprived." In this, by invoking Allah’s constant kindness and grace upon himself, he prayed, especially by invoking the fact that You have always made it a habit for me that my prayers are accepted, because mentioning Allah’s names and attributes in supplication is also among the etiquettes of supplication, as in Surah Al-Fatiha, before presenting the request, Allah’s praise is mentioned. In addition, Allah has said: «{ وَ لِلّٰهِ الْاَسْمَآءُ الْحُسْنٰى فَادْعُوْهُ بِهَا }» [ الأعراف : ۱۸۰ ] "And the most beautiful names belong to Allah, so call upon Him by them."
➋ { وَ لَمْ اَكُنْۢ بِدُعَآىِٕكَ رَبِّ شَقِيًّا: ’’ كَانَ ‘‘} Is for perpetuity; when negation comes upon it, perpetual negation is meant, that is, it has never happened, so the translation is "I have never been deprived." In this, by invoking Allah’s constant kindness and grace upon himself, he prayed, especially by invoking the fact that You have always made it a habit for me that my prayers are accepted, because mentioning Allah’s names and attributes in supplication is also among the etiquettes of supplication, as in Surah Al-Fatiha, before presenting the request, Allah’s praise is mentioned. In addition, Allah has said: «{ وَ لِلّٰهِ الْاَسْمَآءُ الْحُسْنٰى فَادْعُوْهُ بِهَا }» [ الأعراف : ۱۸۰ ] "And the most beautiful names belong to Allah, so call upon Him by them."
