Surah Maryam (Mary) - سورة مريم
بسم الله الرحمن الرحيم
هذا { ذكر رحمة ربك عبده } مفعول رحمة { زكريا } بيان له .
Transliteration
Thikru rahmati rabbika AAabdahuzakariyya
Sahih International
[This is] a mention of the mercy of your Lord to His servant Zechariah
Malay
(Ini ialah) perihal limpahan rahmat Tuhanmu (wahai Muhammad), kepada hambaNya Zakaria.
{ إذ } متعلق برحمة { نادى ربه نداءً } مشتملاً على دعاء { خفيا } سرا جوف الليل لأنه أسرع للإجابة .
Transliteration
Ith nada rabbahu nidaankhafiyya
Sahih International
When he called to his Lord a private supplication.
Malay
(Ingatkanlah peristiwa) ketika Nabi Zakaria berdoa kepada tuhannya dengan doa permohonan secara perlahan.
{ قال رب إني وهن } ضعف { العظم } جميعه { مني واشتعل الرأس } مني { شيبا } تمييز محوَّل عن الفاعل أي: انتشر الشيب في شعره كما ينتشر شعاع النار في الحطب وإني أريد أن أدعوك { ولم أكن بدعائك } أي: بدعائي إياك { ربّ شقيا } أي: خائبا فيما مضى فلا تخيبني فيما يأتي .
Transliteration
Qala rabbi innee wahana alAAathmuminnee washtaAAala arra/su shayban walam akunbiduAAa-ika rabbi shaqiyya
Sahih International
He said, "My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy.
Malay
Ia merayu dengan berkata: Wahai Tuhanku! Sesungguhnya telah lemahlah tulang -tulangku, dan telah putih melepaklah uban kepalaku; dan aku - wahai Tuhanku - tidak pernah merasa hampa dengan doa permohonanku kepadaMu.
{ وإني خفت الموالي } أي الذين يلوني في النسب كبني العم { من ورائي } أي بعد موتي على الدين أن يُضيعوه كما شاهدته في بني إسرائيل من تبديل الدين { وكانت امرأتي عاقرا } لا تلد { فهب لي من لدنك } من عندك { وليا } ابنا .
Transliteration
Wa-innee khiftu almawaliya min wara-eewakanati imraatee AAaqiran fahab lee min ladunkawaliyya
Sahih International
And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir
Malay
Dan sesungguhnya aku merasa bimbang akan kecuaian kaum kerabatku menyempurnakan tugas-tugas ugama sepeninggalanku; dan isteriku pula adalah seorang yang mandul; oleh itu, kurniakanlah daku dari sisiMu seorang anak lelaki.
{ يَرثني } بالجزم جواب الأمر وبالرفع صفة وليا { ويرث } بالوجهين { من آل يعقوب } جدّي ، العلم والنبوة { واجعله رب رضيا } أي: مرضيا عندك . قال تعالى في إجابة طلبه الابن الحاصل به رحمته :
Transliteration
Yarithunee wayarithu min ali yaAAqoobawajAAalhu rabbi radiyya
Sahih International
Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You]."
Malay
Yang layak mewarisi daku, juga mewarisi keluarga Nabi Yaakub; dan jadikanlah dia - wahai Tuhanku seorang yang diredhai serta disukai".
{ يا زكريا إنا نبشرك بغلامِ } يَرثُ كما سألت { اسمه يحيى لم نجعل له من قبل سميا } أي: مسمى بيحيى .
Transliteration
Ya zakariyya innanubashshiruka bighulamin ismuhu yahya lamnajAAal lahu min qablu samiyya
Sahih International
[He was told], "O Zechariah, indeed We give you good tidings of a boy whose name will be John. We have not assigned to any before [this] name."
Malay
(Nabi Zakaria diseru setelah dikabulkan doanya):"Wahai Zakaria! Sesungguhnya Kami memberikan khabar yang mengembirakanmu dengan mengurniakan seorang anak lelaki bernama Yahya, yang kami tidak pernah jadikan sebelum itu, seorangpun yang senama dengannya".
{ قال ربّ أنَّى } كيف { يكون لي غلام وكانت امرأتي عاقرا وقد بلغت من الكبر عتيا } من عتا: يبس، أي نهاية السن مائة وعشرين سنة وبلغت امرأته ثمانية وتسعين سنة وأصل عتى: عتو وكسرت التاء تخفيفا وقلبت الواو الأولى ياء لمناسبة الكسرة والثانية ياء لتدغم فيها الياء .
Transliteration
Qala rabbi anna yakoonu leeghulamun wakanati imraatee AAaqiran waqadbalaghtu mina alkibari AAitiyya
Sahih International
He said, "My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?"
Malay
Nabi Zakaria bertanya: "Wahai Tuhanku! Bagaimanakah caranya aku akan beroleh seorang anak, sedang isteriku adalah seorang yang mandul dan aku sendiri pula telah sampai had umur yang setua-tuanya?"
{ قال } الأمر { كذلك } من خلق غلام منكما { قال ربك هو عليَّ هين } أي: بأن أرد عليك قوة الجماع وأفتق رحم امرأتك للعلوق { وقد خلقتك من قبل ولم تكُ شيئا } قبل خلقك ولإظهار الله هذه القدرة العظيمة ألهمه السؤال ليجاب بما يدل عليها ولما تاقت نفسه إلى سرعة المبشر به .
Transliteration
Qala kathalika qalarabbuka huwa AAalayya hayyinun waqad khalaqtuka min qablu walamtaku shay-a
Sahih International
[An angel] said, "Thus [it will be]; your Lord says, 'It is easy for Me, for I created you before, while you were nothing.' "
Malay
Penyeru itu menjawab: Demikian keadaannya - janganlah dihairankan; Tuhanmu berfirman; "Hal itu mudah bagiKu kerana sesungguhnya Aku telah menciptakanmu dahulu, sedang engkau pada masa itu belum ada sebarang apapun."
{ قال رب اجعل آية } أي علامة على حمل امرأتي { قال آيتك } عليه { ألا تكلم الناس } أي تمتنع من كلامهم بخلاف ذكر الله { ثلاث ليال } أي بأيامها كما في آل عمران ثلاثة أيام { سَويا } حال من فاعل تكلم أي بلا علة .
Transliteration
Qala rabbi ijAAal lee ayatan qalaayatuka alla tukallima annasa thalathalayalin sawiyya
Sahih International
[Zechariah] said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to the people for three nights, [being] sound."
Malay
Nabi Zakaria merayu lagi: "Wahai Tuhanku! Jadikanlah satu tanda bagiku (yang menunjukkan isteriku mengandung)", Allah Taala berfirman: " Tandamu itu ialah engkau tidak akan dapat berkata-kata dengan orang ramai selama tiga malam, sedang engkau dalam keadaan sihat".
{ فخرج على قومه من المحراب } أي المسجد وكانوا ينتظرون فتحه ليصلوا فيه بأمره على العادة { فأوحى } أشار { إليهم أن سبحوا } صلوا { بُكرة وعشيا } أوائل النهار وأواخره على العادة فعلم بمنعه من كلامهم حملها بيحيى، وبعد ولادته بسنتين قال الله تعالى له :
Transliteration
Fakharaja AAala qawmihi mina almihrabifaawha ilayhim an sabbihoo bukratan waAAashiyya
Sahih International
So he came out to his people from the prayer chamber and signaled to them to exalt [ Allah ] in the morning and afternoon.
Malay
Maka dia pun keluar mendapatkan kaumnya dari Mihrab (tempat sembahyangnya), lalu ia memberi isyarat kepada mereka: "Hendaklah kamu bertasbih (mengerjakan ibadat kepada Allah) pagi dan petang".
{ يا يحيى خذ الكتاب } أي: التوراة { بقوة } بجد { وآتيناه الحكم } النبوة { صبيا } ابن ثلاث سنين .
Transliteration
Ya yahya khuthialkitaba biquwwatin waataynahu alhukmasabiyya
Sahih International
[ Allah ] said, "O John, take the Scripture with determination." And We gave him judgement [while yet] a boy
Malay
"Wahai Yahya, terimalah Kitab itu (serta amalkanlah) dengan bersungguh-sungguh! Dan Kami berikan kepadanya Hikmat kebijaksanaan semasa ia masih kanak-kanak.
{ وحنانا } رحمة للناس { من لدنا } من عندنا { وزكاة } صدقة عليهم { وكان تقيا } روي أنه لم يعمل خطيئة ولم يهم بها .
Transliteration
Wahananan min ladunnawazakatan wakana taqiyya
Sahih International
And affection from Us and purity, and he was fearing of Allah
Malay
dan (Kami mengurniakannya) rahmat dari sisi Kami, serta kelebihan yang kembang manfaatnya; dan ia seorang yang bertaqwa.
{ وبرّا بوالديه } أي: محسنا إليهما { ولم يكن جبارا } متكبرا { عصيا } عاصيا لربه .
Transliteration
Wabarran biwalidayhi walam yakun jabbaranAAasiyya
Sahih International
And dutiful to his parents, and he was not a disobedient tyrant.
Malay
Dan ia taat serta berbuat baik kepada ibu bapanya, dan ia pula tidak sombong angkuh atau derhaka.
{ وسلامٌ } منا { عليه يوم وُلد ويوم يموت ويوم يُبعث حيا } أي: في هذه الأيام المخوفة التي يرى ما لم يره قبلها فهو آمن فيها .
Transliteration
Wasalamun AAalayhi yawma wulidawayawma yamootu wayawma yubAAathu hayya
Sahih International
And peace be upon him the day he was born and the day he dies and the day he is raised alive.
Malay
Dan (Kami limpahkan) kepadanya selamat sejahtera pada hari ia diperanakkan, dan pada hari ia mati, serta pada hari ia dibangkitkan hidup semula (pada hari kiamat).
{ واذكر في الكتاب } القرآن { مريم } أي: خبرها { إذ } حين { انتبذت من أهلها مكانا شرقيا } أي: اعتزلت في مكان نحو الشرق من الدار .
Transliteration
Wathkur fee alkitabimaryama ithi intabathat min ahliha makanansharqiyya
Sahih International
And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east.
Malay
Dan bacakanlah (wahai Muhammad) di dalam Kitab Al-Quran ini perihal Maryam, ketika dia memencilkan diri dari keluarganya di sebuah tempat sebelah timur.
{ فاتخذت من دونهم حجابا } أرسلت سترا تستتر به لتفلي رأسها أو ثيابها أو تغسل من حيضها { فأرسلنا إليها روحنا } جبريل { فتمثل لها } ب لبسها ثيابها { بشرا سويا } تام الخلق .
Transliteration
Fattakhathat min doonihim hijabanfaarsalna ilayha roohanafatamaththala laha basharan sawiyya
Sahih International
And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.
Malay
Kemudian Maryam membuat dinding untuk melindungi dirinya dari mereka maka Kami hantarkan kepadanya: Roh dari kami lalu ia menyamar diri kepadanya sebagai seorang lelaki yang sempurna bentuk kejadiannya.
{ قالت إني أعوذ بالرحمن منك إن كنت تقيا } فتنتهي عني بتعوذي .
Transliteration
Qalat innee aAAoothu birrahmaniminka in kunta taqiyya
Sahih International
She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah ."
Malay
Maryam berkata: Sesungguhnya aku berlindung kepada (Allah) Ar-Rahman daripada (gangguan) mu kalaulah engkau seorang yang bertaqwa.
{ قال إنما أنا رسول ربك ليهب لك غلاما زكيا } بالنبوة .
Transliteration
Qala innama ana rasoolurabbiki li-ahaba laki ghulaman zakiyya
Sahih International
He said, "I am only the messenger of your Lord to give you [news of] a pure boy."
Malay
Ia berkata: "Sesungguhnya aku pesuruh Tuhanmu, untuk menyebabkanmu dikurniakan seorang anak yang suci".
{ قالت أنَّى يكون لي غلام ولم يمسسني بشر } يتزوج { ولم أك بغيّا } زانية .
Transliteration
Qalat anna yakoonu lee ghulamunwalam yamsasnee basharun walam aku baghiyya
Sahih International
She said, "How can I have a boy while no man has touched me and I have not been unchaste?"
Malay
Maryam bertanya (dengan cemas): Bagaimanakah aku akan beroleh seorang anak lelaki, padahal aku tidak pernah disentuh oleh seorang lelaki pun, dan aku pula bukan perempuan jahat?"
{ قال } الأمر { كذلك } من خلق غلام منك من غير أب { قال ربك هو عليَّ هينٌ } أي: بأن ينفخ بأمري جبريل فيك فتحملي به ولكون ما ذكر في معنى العلة عطف عليه { ولنجعله آيةً للناس } على قدرتنا { ورحمة منا } لمن آمن به { وكان } خلقه { أمرا مقضيا } به في علمي فنفخ جبريل في جيب درعها فأحست بالحمل في بطنها مصورا.
Transliteration
Qala kathaliki qalarabbuki huwa AAalayya hayyinun walinajAAalahu ayatan linnasiwarahmatan minna wakana amran maqdiyya
Sahih International
He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.' "
Malay
Ia menjawab: "Demikianlah keadaannya tak usahlah dihairankan; Tuhanmu berfirman: Hal itu mudah bagiKu; dan Kami hendak menjadikan pemberian anak itu sebagai satu tanda (yang membuktikan kekuasaan Kami) untuk umat manusia dan sebagai satu rahmat dari Kami; dan hal itu adalah satu perkara yang telah ditetapkan berlakunya.
{ فحملته فانتبذت } تنحَّت { به مكانا قصيا } بعيدا من أهلها .
Transliteration
Fahamalat-hu fantabathatbihi makanan qasiyya
Sahih International
So she conceived him, and she withdrew with him to a remote place.
Malay
Maka Maryam hamilah mengandungnya, lalu ia memencilkan diri dengan kandungannya itu ke sebuah tempat yang jauh.
{ فأجاءَها } جاءَ بها { المخاض } وجع الولادة { إلى جذع النخلة } لتعتمد عليه فولدت والحمل والتصوير والولادة في ساعة { قالت يا } للتنبيه { ليتني متُّ قبل هذا } الأمر { وكنت نسيا منسيا } شيئا متروكا لا يعرف ولا يذكر .
Transliteration
Faajaaha almakhadu ilajithAAi annakhlati qalat ya laytaneemittu qabla hatha wakuntu nasyan mansiyya
Sahih International
And the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten."
Malay
(Ketika ia hendak bersalin) maka sakit beranak itu memaksanya (pergi bersandar) ke pangkal sebatang pohon tamar (kurma); ia berkata alangkah baiknya kalau aku mati sebelum ini dan menjadilah aku sesuatu yang dilupakan orang dan tidak dikenang-kenang!
{ فناداها من تحتها } أي: جبريل وكان أسفل منها { ألا تحزني قد جعل ربك تحتك سريا } نهر ماء كان قد انقطع .
Transliteration
Fanadaha min tahtihaalla tahzanee qad jaAAala rabbuki tahtakisariyya
Sahih International
But he called her from below her, "Do not grieve; your Lord has provided beneath you a stream.
Malay
Lalu ia diseru dari sebelah bawahnya:" Janganlah engkau berdukacita (wahai Maryam), sesungguhnya Tuhanmu telah menjadikan di bawahmu sebatang anak sungai.
{ وهزي إليك بجذع النخلة } كانت يابسة والباء زائدة { تساقط } أصله بتاءين قلبت الثانية سينا وأدغمت في السين، وفى قراءة تركها { عليك رطبا } تمييز { جنيا } صفته .
Transliteration
Wahuzzee ilayki bijithAAi annakhlatitusaqit AAalayki rutaban janiyya
Sahih International
And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates.
Malay
Dan gegarlah ke arahmu batang pohon tamar itu, supaya gugur kepadamu buah tamar yang masak.
Next p.II (QS19) Maryam: 19. Maryam (2)
Next p.II (QS19) Maryam: 19. Maryam (2)
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Semoga Allah Subha-nahu-wa-taala memberkati kita semua.
BismillahirRahmanirRahim
In the name of Allah, Most Gracious, Most Merciful
GOD ALMIGHTY SAYS IN THE HOLY QURAN: "NO REWARD DO I ASK OF YOU FOR IT: MY REWARD IS ONLY FROM THE LORD OF THE UNIVERSE". (Surah 26 'Asy'araa: verse 109)
19. Maryam Introduction
Name
It takes its name from v. 16.
Period of Revelation
It was revealed before the Migration to Habash. We learn from authentic Traditions that Hadrat Ja’afar recited vv. 1-40 of this Surah in the court of Negus when he called the migrants to his court.
Historical Background
We have already briefly referred to the conditions of that period in the introduction to Surah Al-Kahf. Here we shall give rather fuller details of the same conditions, which will be helpful in grasping the meaning of this Surah and the other Surahs of the period. When the chiefs of the Quraish felt that they had failed to suppress the Islamic movement by ridicule, sarcasm, and by holding out promises and threats and by making false accusations, they resorted to persecution, beating and economic pressure. They would catch hold of the new Muslims of their clans and persecute them, starve them and would even inflict physical torture on them in order to coerce them to give up Islam. The most pitiful victims of their persecution were the poor people and the slaves and the proteges of the Quraish. They were beaten black and blue, were imprisoned and kept thirsty and hungry and were dragged on the burning sands of Makkah. The people would get work from the professional labourers but would not pay them their wages. As an instance we give below the story of Hadrat Khabbab bin Arat, which is given in Bukhari and Muslim:
“I used to work as a blacksmith in Makkah. Once I did some work for As bin Wa’il. When I went to ask for my wages, he said, ‘I will not pay your wages unless you disown Muhammad’.”
In the same connection Hadrat Khabbab says, “One day the Holy Prophet was sitting in the shadow of the Ka’abah. I went to him and said, ‘0 Messenger of Allah, now persecution has gone to its extreme; why do you not pray to Allah (for relief)?’ At this the Holy Prophet was greatly moved. He said, ‘The believers before you were persecuted much more than you. Their bones were scraped with combs of iron and their heads were cut with saws, but still they did not give up their Faith. I assure you that Allah will fulfill this Mission, and there will come a period of such peace that one would travel from Sanna to Hadramaut, and he will have no fear from anyone, save Allah. But you people have already become impatient’.” (Bukhari)
When the conditions became unbearable, the Holy Prophet, in the month of Rajab of the fifth year of Prophethood, gave advice to his Companions to this effect: “You may well migrate to Habash, for there is a king, who does not allow any kind of injustice to anyone, and there is good in his land. You should remain there till the time that Allah provides a remedy for your affliction”.
Accordingly, at first, eleven men and four women left for Habash. The Quraish pursued them up to the coast but fortunately they got a timely boat for Habash at the sea-port of Shu’aibah, and they escaped attest. Then after a few months, other people migrated to Habash and their number rose to eighty-three men and eleven women of the Quraish and seven non-Quraish. After this, only forty persons were left with the Holy Prophet at Makkah.
There was a great hue and cry in Makkah after this Migration, for every family of the Quraish was adversely affected by this. There was hardly a family of the Quraish which did not lose a son, a son-in-law, a daughter, a brother or a sister. For instance, there were among the Migrants the near relatives of Abu Jahl, Abu Sufyan and other chief of the Quraish who were notorious for their persecution of the Muslims. As a result of this, some of them became even more bitter in their enmity of Islam, while there were others who were so moved by this that they embraced Islam. For instance, this Migration left a deep mark on Hadrat Umar. One of his relatives, Laila, daughter of Hathmah, says, “I was packing my luggage for Migration, while my husband, Amr bin Rabiy’ah, had gone out. In the meantime Umar came there and began to watch me, while I was engaged in preparation for the journey. Then he said, ‘Are you also going to migrate?’ I answered, ‘Yes by God, you people have persecuted us much. But the wide earth of Allah is open for us. Now we are going to a place where Allah will grant us peace’. At this, I noticed such signs of emotion on the face of Umar as I had never seen before. He simply said, ‘May God be with you’ and went away.”
After the migration, the Quraish held consultations, and decided to send Abdullah bin Abi Rabiy’ah, half brother of Abu Jahl, and Amr bin As to Habash with precious gifts so as to persuade Negus to send the migrants back to Makkah. Hadrat Umm Salmah (a wife of the Holy Prophet), who was among the migrants, has related this part of the story in detail. She says, “When these two clever statesmen of the Quraish reached Habash, they distributed the gifts among the courtiers of the King and persuaded them to recommend strongly to him to send the migrants back. Then they saw Negus himself and, presenting rich gifts to him, said, “Some headstrong brats of our city have come to your land and our chiefs have sent us to you with the request that you may kindly send them back. These brats have forsaken our faith and have not embraced your faith either, but have invented a new faith”. As soon as they had finished their speech, all the courtiers recommended their case, saying, “We should send such people back to their city for their people know them better. It is not proper for us to keep them here”. At this the King was annoyed and said, “I am not going to give them back without proper enquiry. As these people have put their trust in my country rather than in any other country and have come here to take shelter, I will not betray them. At first I will send for them and investigate into the allegations these people have made against them. Then I will make my final decision”. Accordingly, the King sent for the Companions of the Holy Prophet and asked them to come to his court.
When the migrants received the message of the King, they assembled and held consultations as to what they should say to the King. At last they came to this unanimous decision: “We will present before the King the teachings of the Holy Prophet without adding anything to or withholding anything from them and leave it to him whether he lets us remain here or turns us out of his country”. When they came to the court, the King put this problem abruptly before them:”I understand that you have given up the faith of your own people and have neither embraced my faith nor any other existing faith. I would like to know what your new faith is.” At this, Jafar bin Abi Talib, on behalf of the migrants, made an extempore speech to this effect: “O King! We were sunk deep in ignorance and had become very corrupt; then Muhammad (Allah’s peace be upon him) came to us as a Messenger of God, and did his best to reform us. But the Quraish began to persecute his followers, so we have come to your country in the hope that here we will be free from persecution”. After his speech, the King said, “Please recite a piece of the Revelation which has been sent down by God to your Prophet”. In response, Hadrat Jafar recited that portion of Surah Maryam which relates the story of Prophets John and Jesus (Allah’s peace be upon them). The King listened to it and wept, so much so that his beard became wet with tears. When Hadrat Jafar finished the recital, he said:”Most surely this Revelation and the Message of Jesus have come from the same source. By God I will not give you up into the hands of these people”.
Next day `Amr bin `As went to Negus and said, “Please send for them again and ask them concerning the creed they hold about Jesus, the son of Mary, for they say a horrible thing about him”. The King again sent for the migrants, who had already learnt about the scheme of Amr. They again sat together and held consultations in regard to the answer they should give to the King, if he asked about the belief they held about Prophet Jesus. Though this was a very critical situation and all of them were uneasy about it, they decided that they would say the same thing that Allah and His Messenger had taught them. Accordingly, when they went to the court, the King put them the question that had been suggested by Amr bin As. So Jafar bin Abi Talib stood up and answered without the least hesitation: “He was a Servant of Allah and His Messenger. He was a Spirit and a Word of Allah which had been sent to virgin Mary.” At this the King picked up a straw from the ground and said, ‘Bye God, Jesus was not worth this straw more than what you have said about him.” After this the King returned the gifts sent by the Quraish, saying, “I do not take any bribe”. Then he said to the migrants, “You are allowed to stay here in perfect peace.”
Theme and Subject
Keeping in view this historical background, it becomes quite obvious that this Surah was sent down to serve the migrants as a “provision” for their journey to Habash, as if to say, “Though you are leaving your country as persecuted emigrants to a Christian country, you should not in the least hide anything from the teachings you have received. There- fore you should plainly say to the Christians that Prophet Jesus was not the son of God.”
After relating the story of Prophets John and Jesus in vv. 1-40, the story of Prophet Abraham has been related (vv. 41-50) also for the benefit of the Migrants for he also had been forced like them to leave his country by the persecution of his father, his family and his country men. On the one hand, this meant to console the Emigrants that they were following the footsteps of Prophet Abraham and would attain the same good end as that Prophet did. On the other hand, it meant to warn the disbeliever, of Makkah that they should note it well that they were in the position of the cruel people who had persecuted their forefather and leader, Abraham, while the Muslim Emigrants were in the position of Prophet Abraham himself.
Then the mention of the other Prophets has been made in vv. 51-65 with a view to impress that Muhammad (Allah’s peace be upon him) had brought the same way of Life that had been brought by the former Prophets but their followers had become corrupt and adopted wrong ways.
In the concluding passage (vv. 66-98), a strong criticism has been made of the evil ways of the disbelievers of Makkah, while the Believers have been given the good news that they would come out successful and become the beloved of the people, in spite of the worst efforts of the enemies of the Truth.
Tags: Maryam
