Tafsir of Maryam 19:64-65

Surah Maryam (19): Verses 64-65

[64] "And we [the angels] do not descend except by the command of your Lord."

[65] "To Him belongs whatever is before us, whatever is behind us, and whatever is in between them, and your Lord is never forgetful."

Addressing a Structural Issue:

There is a point of ambiguity (إشكال) regarding the connection between the preceding verse, {That is the Paradise which We shall give as inheritance to those of Our servants who were pious} (19:63), which is the word of God, and the current verse, {And we do not descend except by the command of your Lord}, which is the speech of others (the angels). How is it permissible to connect this to what precedes it without a clear separation?

The Answer:

When the contextual indicator (القرينة) is clear, such a connection is not inappropriate. This is similar to the verse: {When He decrees a matter, He only says to it, "Be," and it is} (Al-Baqarah: 117), which is God's speech, followed by {Indeed, Allah is my Lord and your Lord} (Al 'Imran: 51), which is the speech of someone other than God, yet one is connected to the other.

Interpretation of the Speaker and Context:

The apparent meaning of {And we do not descend except by the command of your Lord} is a plural address to a single person (the Prophet ﷺ). This is fitting only for the angels who descend to the Messenger.

The Reason for Revelation (Asbab al-Nuzul):

It is narrated that the Quraysh sent five groups to the Jews of Medina to ask them about the description of the Prophet Muhammad (peace be upon him) and whether they found him in their scriptures. They also asked the Christians, who claimed they did not know him. The Jews replied: "We find him in our Book, and this is his time. We asked the 'Lord of Yamama' about three characteristics, and he did not know them. Ask him about those three things; if he informs you about two of them, then follow him."

They asked him about the Companions of the Cave (Aṣḥāb al-Kahf), Dhul-Qarnayn, and the Spirit (Ar-Rūḥ). When he was asked about these, he did not know how to answer and promised to reply later, but he did not say, "If God wills" (In shā’ Allāh). Consequently, the revelation was withheld from him for forty days (or fifteen days, according to another narration). This caused him severe distress. The polytheists said, "His Lord has forsaken him and abandoned him."

Then, the Angel Gabriel (peace be upon him) descended. The Prophet (peace be upon him) said to him, "You were delayed until my opinion became negative, and I longed for you." Gabriel replied, "I longed for you too, but I am a commanded servant. When I am sent, I descend; and when I am held back, I am held back."

Then, God Almighty revealed this verse, and also revealed: {And never say of anything, "I will do that tomorrow," * Except [by adding], "If Allah wills"} (Al-Kahf: 23-24), and Surah Ad-Duha.

They further emphasized this by saying: {To Him belongs whatever is before us and whatever is behind us} (i.e., He is the Disposer of us at all times—past, future, and what lies between them, or this world and the Hereafter, and what is between them). For He knows how to manage affairs in the future, the past, and what is in between. The purpose is that our affair is entrusted to God Almighty; He acts upon us according to His Will, Desire, and Wisdom, and no one can object to Him.

Alternative Interpretation (Abu Muslim):

Abu Muslim suggested that {And we do not descend except by the command of your Lord} could be the speech of the inhabitants of Paradise, meaning: "We do not enter Paradise except by the command of our Lord." Then, {To Him belongs whatever is before us} refers to what awaits us in Paradise in the future, and {whatever is behind us} refers to what occurred in the world, and {whatever is in between them} refers to the time between those two moments. {And your Lord was never forgetful} is a new statement from God to the Prophet (peace be upon him), connected to: {Lord of the heavens and the earth} (i.e., He is the {Lord of the heavens and the earth, and all that is between them; so worship Him}).

Refutation of the Alternative View (Al-Qadi):

Al-Qadi argued that this alternative view contradicts the apparent meaning in several ways:

1. The apparent meaning of "descending" (التنزل) is the descent of angels to the Prophet (peace be upon him), indicated by "by the command of your Lord." The context of command is more appropriate during the time of obligation (Taklīf).
2. It is a plural address to a singular person, which is unsuitable for communication among the inhabitants of Paradise.
3. The subsequent context, {And your Lord was never forgetful * Lord of the heavens and the earth * and all that is between them}, is only fitting for the time of obligation (Taklīf) and does not describe the Prophet (peace be upon him). It is as if they are saying to the Prophet: "O Muhammad, your Lord was never forgetful, meaning He is not susceptible to error or forgetfulness, which would cause Him to delay revelation to you."

First Inquiry: The Meaning of Tanazzul (التنزل)

The author of Al-Kashshāf stated that tanazzul has two meanings:

1. Descending slowly or gradually (على مهل).
2. Descending absolutely (على الإطلاق). The evidence is that it is derived from nazzala (to send down) and nazzala can mean both sending down (Anzala) and gradual descent (Tadrīj). The meaning appropriate for this context is descending gradually, implying that our descent at specific times is only by God's command.

Second Inquiry: Meanings of {Whatever is before us, whatever is behind us, and whatever is in between them}

Several interpretations are offered:

1. Spatial: What is in front of us and behind us in terms of directions, and what we are currently in. Thus, we cannot move from one direction to another or one place to another except by His command. We cannot move from heaven to earth except by His command.
2. Temporal (World/Hereafter): What has passed of the world's affairs is {before us}, what is awaited of the Hereafter is {behind us}, and what is {in between them} is the period between the two trumpet blasts (which is forty years).
3. Temporal (Life Span): Our past lifespan, what remains of it, and our current state.
4. Existence: What was before our existence and what will be after our annihilation.
5. Physical Location: The Earth before us when we descend, the Heaven behind us, and what is between heaven and earth.

In all interpretations, the goal is to show that He encompasses everything; nothing is hidden from Him, not even the weight of an atom. How, then, can we undertake any action except by His command and decree?

Third Inquiry: {And your Lord was never forgetful}

This means He does not abandon you, similar to {Your Lord has not forsaken you, nor has He become displeased} (Ad-Duha: 3). The cessation of revelation was only due to the cessation of the command for it, not because God abandoned or disliked you.

Regarding {Lord of the heavens and the earth, and all that is between them}: The meaning is that for the One who is Lord over all of this, forgetfulness is impossible, as He must sustain them moment by moment, otherwise, their existence and the existence of those within them would cease.

Our scholars used this verse as evidence that the actions of a servant are created by God Almighty, because the servant's action occurs between heaven and earth, and the verse indicates that He is the Lord of everything that occurs between them.

Al-Kashshāf suggested that {Lord of the heavens and the earth} is a substitute (Badal) for "Your Lord," or it could be the predicate of an omitted subject (i.e., "He is the Lord of the heavens and the earth"). Therefore, {so worship Him} is a command to the Prophet (peace be upon him) to worship and to be patient with the hardships of obligations, both in performance and in conveying the message, as well as in his personal worship.

If one asks why it was not said, "Be patient with your worship" (على عبادته) but rather, "Be patient for your worship" (لعبادته), the answer is that worship is treated like an opponent in combat. It is like saying to a warrior, "Be patient for your opponent" (اصطبر لقرنك), meaning stand firm against the hardships he inflicts upon you. The meaning is: Worship brings hardships and difficulties; therefore, stand firm against them, do not weaken, and do not feel distressed by the falsehoods thrown at you by the People of the Book regarding the delay of revelation, nor by the gloating of the polytheists against you.

Regarding {Do you know a namesake for Him?}: The apparent meaning suggests that God made the reason for commanding worship and patience His unique nature—that He has no equal (Samī). The closer meaning is that He is the Bestower of the origins and branches of blessings, such as creating bodies, life, intellect, and so on, which no one else can do. Since He has bestowed upon you the utmost blessing, it is obligatory that you honor Him with the utmost veneration, which is worship.

Some scholars said the meaning is that He has no partner in His Name. They support this in two ways:

1. Although they might call idols "Ilāh" (god), they never called anything else "Allāh." Ibn Abbas (may God be pleased with him) said: None is called Ar-Raḥmān except Him.
2. Is there anyone you know who is truly named by His Name (i.e., truly worthy of the name)? Because false attribution is considered no attribution at all.

The first opinion is the correct one, and God knows best.

[78] "And man says, 'When I am dead, will I truly be brought forth alive?'"

[79] "Does man not remember that We created him before, when he was nothing?"

[80] "So by your Lord, We will surely gather them and the devils, then We will bring them near to Hell on their knees."

[81] "Then We will extract from every sect those among them who were most obstinate against the Most Merciful."

[82] "Then surely We know best those most worthy of being burned therein."