سُوْرَةُ مَرْيَمَ
Surah Maryam (19) — Ayah 58
أُو۟لَـٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُ ٱلرَّحْمَـٰنِ خَرُّوا۟ سُجَّدًا وَبُكِيًّا ۩ ﴿58﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Those were they unto whom Allâh bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nûh (Noah), and of the offspring of Ibrâhîm (Abraham) and Israel, and from among those whom We guided and chose. When the Verses of the Most Gracious (Allâh) were recited unto them, they fell down prostrate and weeping.
Word by Word — Arabic, Transliteration & Meaning
أُو۟لَـٰٓئِكَ
ulāika
Those
ٱلَّذِينَ
alladhīna
(were) the ones whom
أَنْعَمَ
anʿama
Allah bestowed favor
ٱللَّهُ
l-lahu
Allah bestowed favor
عَلَيْهِم
ʿalayhim
upon them
مِّنَ
mina
from (among)
ٱلنَّبِيِّـۧنَ
l-nabiyīna
the Prophets
مِن
min
of
ذُرِّيَّةِ
dhurriyyati
(the) offspring
ءَادَمَ
ādama
(of) Adam
وَمِمَّنْ
wamimman
and of those
حَمَلْنَا
ḥamalnā
We carried
مَعَ
maʿa
with
نُوحٍۢ
nūḥin
Nuh
وَمِن
wamin
and of
ذُرِّيَّةِ
dhurriyyati
(the) offspring
إِبْرَٰهِيمَ
ib'rāhīma
(of) Ibrahim
وَإِسْرَٰٓءِيلَ
wa-is'rāīla
and Israel
وَمِمَّنْ
wamimman
and of (those) whom
هَدَيْنَا
hadaynā
We guided
وَٱجْتَبَيْنَآ ۚ
wa-ij'tabaynā
and We chose
إِذَا
idhā
When
تُتْلَىٰ
tut'lā
were recited
عَلَيْهِمْ
ʿalayhim
to them
ءَايَـٰتُ
āyātu
(the) Verses
ٱلرَّحْمَـٰنِ
l-raḥmāni
(of) the Most Gracious
خَرُّوا۟
kharrū
they fell
سُجَّدًۭا
sujjadan
prostrating
وَبُكِيًّۭا ۩
wabukiyyan
and weeping
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 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.
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.
