Tafsir of Maryam 19:45

His saying: "O my father, indeed I fear that there may touch you a punishment from the Most Merciful," is a warning against the evil consequences of the state he is in, namely the worship of idols.

Fear, as Al-Raghib said, is the anticipation of something disliked based on a suspected or known sign; thus, it is not definitive regarding what is feared. From here it was said: in his choice of this word, there is politeness. Al-Farra’ and Al-Tabari carried it to mean certainty, but that is not correct. The tanwin on "punishment" (‘adhab), according to what Al-Sa‘d chose in Al-Mutawwal, admits to both magnification and minimization—meaning a horrific punishment or even the slightest bit of it. He stated that the word "touch" (mass) and the attribution of the punishment to "the Most Merciful" do not provide evidence for the preference of the second interpretation (minimization), as some have mentioned, due to the Almighty’s saying: "A great punishment would have touched you for that into which you delved," and because punishment from the Generous and Forbearing is more intense.

Abu al-Su‘ud chose that it is for magnification and said: The word "from" (min) is attached to an implied element that acts as an adjective for the punishment, confirming what the indefiniteness provided of intrinsic majesty with extrinsic majesty. He revealed the name "The Most Merciful" (Al-Rahman) to signal that the attribute of Rahmaniyyah (Universal Mercy) does not prevent the arrival of punishment, as in the Almighty’s saying: "What has deceived you concerning your Lord, the Generous?"

In Al-Kashf, it is stated that interpreting it as magnification for the punishment—as the author of Al-Miftah permitted—is rejected by the context, meaning it is a context for expressing extreme compassion, observing etiquette, and good treatment. He only said "from the Most Merciful" because of his previous statement, "He was to the Most Merciful disobedient," and to indicate that this is not by way of revenge. Rather, this itself is mercy from Allah to His servants, and a reminder that mercy precedes wrath, and that Rahmaniyyah does not contradict punishment; rather, Rahimiyyah (Specific Mercy) does, according to the Sufis. The verifier Al-Qunawi said in his interpretation of Al-Fatiha: "The Merciful (Al-Rahim), as we have explained, is for the People of the Right and Beauty, and the Most Merciful (Al-Rahman) is the Unifier between Gentleness and Subjugation for the people of the other position and Majesty," to the end of what he said. He supported the interpretation of magnification with his saying: "so you would be to Satan a companion," meaning a familiar associate who follows you and whom you follow in the punishment, for companionship with Satan in this sense is only a consequence of being touched by the great punishment.

It was answered regarding the claim that the context is one of extreme compassion—which rejects that interpretation—by saying that harshness is sometimes a form of compassion as well, as it was said: "He was harsh so that they might be restrained; and whoever is firm must be harsh at times towards those whom he loves." This has preceded along with other verses with this meaning. It is sufficient in observing etiquette and politeness that there is no assertion of the occurrence of the touching. Even if it is felt to indicate minimization among the elite, they have said: Its frequency and magnitude are considered by what it necessitates and follows, not by looking at it in itself, for that is not intended in essence; it is merely a precursor to the intended meaning. Thus, it is valid to describe it with both matters based on two different considerations. It is as if I see you choosing magnification because it is more appropriate for intimidation, and you claim that it is here from a source of compassion, so contemplate this.

It is permitted that "so you would be..." is a consequence of being touched by a small amount of punishment. A "companion" (wali) comes from muwalat (loyalty), which is following and befriending. The intent is to derive the establishment of the judgment of that loyalty and the remaining of its traces from the wrath and anger of Allah. There is no obstacle to a great matter branching out from a small one.

The apparent meaning is that the punishment intended is the punishment of the Hereafter. Some interpreted it as the punishment of this world, intending by it failure or some other thing from the types of affliction that befell the disbelievers in this world, but that is not strong. Some claimed that there is a reversal of word order in the speech, and the origin is: "I fear that you will be a companion to Satan," i.e., a follower of him in this world, "so there touches you a punishment from the Most Merciful," i.e., in the Hereafter. It seems the matter of derivation was difficult for him, so he was forced to what he mentioned, and Allah has sufficed you from that by what we have mentioned.