Surah Maryam (19) — Ayah 64

(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 }».