Tafsir of Maryam 19:73

Surah Maryam (19): Verse 73

And when Our verses are recited to them, clear in evidence...

Know that when the Almighty established the proof against the polytheists of Quraysh who denied the Resurrection, He followed it up with a warning regarding what was previously mentioned about them.

They had countered God's proof with an argument, saying: "If you (Muslims) were truly on the right path and we were on falsehood, your condition in this world would be better and more pleasant than ours. For it is not fitting for the Wise One to place His sincere allies in torment and humiliation, while placing His enemies, who turn away from His service, in honor and comfort. Since the reality was the opposite—the disbelievers were in ease, comfort, and dominance, while the believers were in fear and humiliation at that time—this proves that the truth is not with the believers."

This is the essence of their doubt in this matter. A similar verse is His saying: {If it had been good, they would not have preceded us to it} (Al-Ahqaf: 11).

It is narrated that they (the polytheists) would groom their hair, apply oils and perfumes, and adorn themselves with luxurious finery, then boast to the poor Muslims, claiming they were more honored by God than they were.

Two discussions remain:

The First Discussion: Regarding the phrase, {clear in evidence} (bayyināt)

This phrase can have several interpretations:

1. Clear in articulation and meaning: They are recited words whose meanings are explained, whether they are decisive (muhkamat) or allegorical (mutashābihāt). The clarification comes either through the decisive verses themselves or through the Messenger's explanation, verbally or by action.
2. Manifestations of inimitability: They are signs of miraculous challenge (iʿjāz) that they were unable to counter.
3. Clear proofs: The meaning of bayyināt here is clear, evident proofs against which no question or objection can be raised. For example, His saying concerning the proof of the Resurrection: {Does man not remember that We created him before, when he was nothing?} (Maryam: 67).

The Second Discussion: Regarding the recitation of the word maqāman

Ibn Kathir recited it with a ḍammah (مَقَامًا), meaning the place of residence or dwelling. The rest recited it with a fatḥah (مَقَامًا), meaning the place of standing.

The word intended here is the gathering place (nadā or nādī), the plural of which is anādī. This is derived from His saying: {And you commit evil deeds in your gatherings} (Al-Ankabūt: 29), and **{Let him call his council}** (Al-Alaq: 17). It is also said, nadawtu al-qawm (I gathered the people) meaning I assembled them in the council. Hence, Dār al-Nadwah in Mecca, which was the assembly place for the Quraysh leaders.

Then, God Almighty answered this doubt by saying: