Surah Maryam (Mary) 19 : 77

أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
Then, have you seen he who disbelieved in Our verses and said, "I will surely be given wealth and children [in the next life]?"

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

The sūrah then picks up on another type of boast and decries it. The immediate cause of the revelation of these verses is reported by Khabbāb ibn al-Aratt who said: “I was an ironmonger, and I had money due to be paid to me by al-`Āş ibn Wā’il. I went to him to demand payment. He said, ‘By God! I am not going to repay you until you reject Muĥammad and his message.’ I said, ‘I shall not reject Muĥammad until you have died and been resurrected.’ He said to me, ‘Well! Wait then. For, when I have been resurrected after my death, I will have wealth and children. You can come to me then and I will pay you what I owe you.’

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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It was revealed before the first migration to Abyssinia. We learn from an authentic hadith that Ja’afar (a companion of the Prophet) recited v. 1-40 of this Surah to the court of the Negus when the Muslims had been summoned.

8. Reasons for Revelation

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9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

Overview (Verses 77 - 80)

A Promise Coming True
 
The sūrah then picks up on another type of boast and decries it also: Have you ever considered [the case of] the one who denies Our signs and boasts: ‘I shall surely be given wealth and children!’ Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception? Or has he concluded a covenant with the Most Merciful? By no means! We shall record what he says, and We shall long extend his suffering, and We shall divest him of all that he is now speaking of and he shall appear before Us all alone. (Verses 77-80)
 
The immediate cause of the revelation of these verses is reported by Khabbāb ibn al-Aratt who said: “I was an ironmonger, and I had money due to be paid to me by al-`Āş ibn Wā’il. I went to him to demand payment. He said, ‘By God! I am not going to repay you until you reject Muĥammad and his message.’ I said, ‘I shall not reject Muĥammad until you have died and been resurrected.’ He said to me, ‘Well! Wait then. For, when I have been resurrected after my death, I will have wealth and children. You can come to me then and I will pay you what I owe you.’ God then revealed these verses.”
 
Al-`Āş’s words serve merely as an example of the ridicule with which the unbelievers responded to the call of Islam and their derision of the whole concept of resurrection. The Qur’ān highlights the singularity of his claims: “Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception?” (Verse 78) That would be a good source of information, giving him knowledge of what may happen in that world. “Or has he concluded a covenant with the Most Merciful?” (Verse 78) In such a case, he would be certain that God’s covenant will be fulfilled. This is followed by an expression of categorical negation which, in Arabic, adds connotations of a prohibition: “By no means!” (Verse 79) He neither attained to any such realm, nor made any covenant with God. He merely rejects the truth and derides its promise.
 
A stern warning is, then, very apt here to stop such arrogant claims: “By no means! We shall record what he says, and We shall long extend his suffering.” (Verse 79) We will write down whatever he says, so that it is not forgotten, admitting no dispute on the Day of Judgement. This is again a merely descriptive image, because no dispute or argument is possible as God’s knowledge encompasses every little detail. Moreover, the punishment meted out to such sinners will be increased manifold, in time and volume, so as to continue without interruption.
 
A further image of warning is added: “and We shall divest him of all that he is now speaking of and he shall appear before Us all alone.” (Verse 80) Thus, everything that he speaks about of his wealth and children will be taken away from him, so that he is left with nothing. The Arabic text here, narithuhū mā yaqūl, gives an image of inheritance, in order to make the deprivation total, just as when an heir takes away all that a deceased person has left behind, discarding nothing. “He shall appear before Us all alone.” (Verse 80) He will have nothing of what gave him his standing in society. Thus, he will have no money, property, relatives, followers or supporters as he appears before God all alone, a powerless individual.
 
Have you, then, considered this person who denies God’s revelation, yet speaks about his fortunes on a day when he has no position or influence? It is a day when he will be deprived of all that gave him power in this life. This is just one type of unbelief, false claims and ridicule of the truth.


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