SURAH (19) MARYAM (AYA 31 to 60)

وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا {19:31}

[Q19:31] Wa ja'alanee mubaarakan aina maa kuntu wa awsaanee bis Salaati waz Zakaati maa dumtu haiyaa;
[Q19:31] And He has made me blessed wherever I may be, and He has enjoined on me prayer and poor-rate so long as I live;

[Q19:31] Dan Dia menjadikan daku seorang yang berkat di mana sahaja aku berada dan diperintahkan daku mengerjakan sembahyang dan memberi zakat selagi aku hidup.  

AS A CHILD ISA REFUTES THE CHARGES OF ILLEGITIMATE BIRTH BY DECLARING THAT ALLAH (SWT) HAS MADE HIM BLESSED WHERESOEVER HE BE. The will of ALLAH (SWT), as creator of nature and the laws of nature, controls their working without any limitation on its independent activity, because any kind of limitation would circumvent His absolute omnipotence.

v  Leave aside causing birth of a man without the agency of a father or even without a mother and father, ALLAH (SWT) has the absolute power to create children for Ibrahim out of stones, as stated in Luke 3:8. --- ‘For, I say unto you that ALLAH (SWT) is able of the stones to raise up children unto Abraham.’

Salat and zakat have been enjoined on him by ALLAH (SWT) as long as he lived. 

ä  SALAT does not mean only movements of the parts of the body BUT it refers here to the spirit OR mental attitude of prayer, because the soul of a prophet of ALLAH (SWT) is always in communion with his Lord who has sent him in the world with a purpose.

ä  Likewise [*] zakat here refers to the generosity a prophet of ALLAH (SWT) necessarily displays in his thought and action.

____________________________________________________________________________________________________________________________________________________

(19:31) and He has made me blessed wherever I may be. He has enjoined upon me to offer Salat and give Zakat so long as I shall live.

وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا {19:32}

[Q19:32] Wa barram biwaalidatee wa lam yaj'alnee jabbaaran shaqiyyaa; 
[Q19:32] And dutiful to my mother, and He has not made me insolent, unblessed;

[Q19:32] Serta (diperintahkan daku) taat dan berbuat baik kepada ibuku dan Dia tidak menjadikan daku seorang yang sombong takbur atau derhaka.  

(see commentary for verse 16)

__________________________________________________________________________________________________________________________________

(19:32) He has made me dutiful to my mother,20a and He has not made me oppressive and hard-hearted.

20a* The words used are: "......dutiful to my mother", and not."dutiful to my parents" . This is another proof of the fact that Jesus had no father, and for the same reason he has been called `Jesus son of Mary' everywhere in the Qur'an. 

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا {19:33}

[Q19:33] Wassalaamu 'alaiya yawma wulittu wa yawma amootu wa yawma ub'asu baiyaa. 
[Q19:33] And peace on me on the day I was born, and on the day I die, and on the day I am raised to life.

[Q19:33] Dan segala keselamatan serta kesejahteraan dilimpahkan kepadaku pada hari aku diperanakkan dan pada hari aku mati, serta pada hari aku dibangkitkan hidup semula (pada hari kiamat). 

(see commentary for verse 16)

____________________________________________________________________________________________________________________________________________________

(19:33) Peace be upon me on the day I was born and peace shall be on me on the day I die and on the day I am raised to life." *21

*21 This speech in the cradle by Jesus was the `Sign' to which the angel referred in v. 21. As Allah intended to punish the children of Israel for their continuous wicked ways and evil deeds, He made a pious virgin girl of the family of Prophet Aaron, who had devoted herself to worship in the Temple under the patronage of Zachariah, bear a child and bring it before her people in order to concentrate the whole attention of the thousands of people assembled there on this extraordinary event. Then He made this new born child speak out even in the cradle that he had been appointed a Prophet. Though they had seen this wonderful Sign of Allah, they rejected the Prophethood of Jesus and brought him to the court for crucifixion, and thus incurred the wrath of Allah. (For further details, please see Al-i-`Imran (III): E.N.'s 44 and 53, and An-Nina (IV): E.N.'s 212,213).

ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ ۚ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ {19:34}

[Q19:34] Zaalika 'Eesab-nu Marya; qawlal haqqil lazee feehi yamtaroon. 
[Q19:34] Such is Isa, son of Marium; (this is) the saying of truth about which they dispute.

[Q19:34] Yang demikian sifat-sifatnya itulah Isa Ibni Mariam. Keterangan yang tersebut ialah keterangan yang sebenar-benarnya, yang mereka ragu-ragu dan berselisihan padanya.  

Those who thought that the birth of Isa without a father was not possible AND Maryam was making up a story WERE IN FACT QUESTIONING THE OMNIPOTENT POWERS OF ALLAH (SWT). What has been said in the commentary of VERSE 16 TO 40 OF THIS SURAH IN CONNECTION WITH THE WILL OF ALLAH (SWT) IS SUFFICIENT TO SILENCE THOSE WHO RELY ON IGNORANCE TO DISPUTE THE MIRACULOUS BIRTH OF ISA AND OTHER MIRACLES WROUGHT BY THE CHOSEN REPRESENTATIVES OF ALLAH (SWT) UNDER HIS COMMAND.

The law of nature is that ‘nothing’ could be created from ‘nothing’, BUT this universal phenomenon of nature does not bind the Almighty Creator Lord Who has caused and created the universe from nothing else BUT His Will.

Note what is said to Zachariah in verse 9 saying that he was created when he was nothing, i.e., when he did not exist. It clearly means that ALLAH (SWT)’s will is not bound by any law of nature, and, on the other hand, every law of nature is bound by ALLAH (SWT)’s will. When He wills a thing to be, it takes the existence, which fact is borne out by the very next verse.

____________________________________________________________________________________________________________________________________________________

(19:34) This is Jesus, the son of Mary, and this is the truth about him concerning which they are in doubt.

مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ ۖ سُبْحَانَهُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ {19:35}

[Q19:35] Maa kaana lillaahi ai yattakhiza minw waladin Subhaanah; izaa qadaaa amran fa innamaa yaqoolu lahoo kun fa yakoon. 
[Q19:35] It beseems not ALLAH (SWT) that He should take to Himself a son, glory to be Him; when He has decreed a matter He only says to it "Be," and it is.

[Q19:35] Tiadalah layak bagi ALLAH (SwT) mempunyai anak. Maha Sucilah Ia. Apabila menetapkan jadinya sesuatu perkara, maka hanyalah Dia berfirman kepadanya: Jadilah engkau, lalu menjadilah ia. 

In view of the declaration of Isa in verse 30, which also appears in the gospels of the Bible, the introduction of the idea of son of ALLAH (SWT) by John and thereafter by the Christian Church can be described as pure mischief. THE QUR’AN SAYS THAT ALLAH (SWT) NEITHER BEGETS NOR WAS HE BEGOTTEN.

____________________________________________________________________________________________________________________________________________________

(19:35) It does not behove God to beget a son for He is far above this. When He decrees a thing, He only says, "Be", and it does come into being.' *22

*22 In vv.1-35, it has been shown that the "Doctrine of the son of God" in regard to Prophet Jesus is absolutely wrong. For just as the miraculous birth of Prophet John did not make him the `son of God', so the miraculous birth of Prophet Jesus could not make him the son of God. For the births of both were the result of the same sort of miracle as they have been mentioned together in the same context in the Gospel of Luke. Therefore, it is mere distortion that the Christians should regard one as the servant of God and the other as the son of God.

وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۚ هَٰذَا صِرَاطٌ مُسْتَقِيمٌ {19:36}

[Q19:36] Wa innal laaha Rabbee wa Rabbukum fa'budooh; haazaa Siraatum Mustaqeem. 
[Q19:36] And surely ALLAH (SWT) is my Lord and your Lord, therefore serve Him; this is the right path.

[Q19:36] Dan sesungguhnya ALLAH (SwT) ialah Tuhanku dan Tuhan kamu maka sembahlah kamu akan Dia inilah jalan yang betul (lurus). 

(see commentary for verse 16)

____________________________________________________________________________________________________________________________________________________

(19:36) (And Jesus had declared) "Allah is my Lord and your Lord, so worship Him; this is the Right Way." *23

*23 This declaration by Jesus has been cited to tell the Christians that Jesus also taught the same Doctrine of Tauhid as was taught by all other Prophets. And it was they who had invented the doctrine of shirk by making him the son of God. (Please also refer to Al-i-`Imran (III): E.N. 68, and Al-Ma'idah (V): E.N.'s 100, 101 and 130). 

فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْ ۖ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ {19:37}

[Q19:37] Fakhtalafal ahzaabu mim bainihim fawailul lillazeena kafaroo mim mashhadi Yawmin 'azeem. 
[Q19:37] But parties from among them disagreed with each other, so woe to those who disbelieve, because of presence on a great day.

[Q19:37] Kemudian, golongan-golongan (dari kaumnya) itu berselisihan sesama sendiri. Maka kecelakaanlah bagi orang-orang kafir (yang berselisihan) itu, dari apa yang disaksikan pada hari yang besar huru-haranya. 

As said in Ali Imran 3:19 and in several other verses of the Qur’an the various groups of the people of the book, including the Muslims, differ among themselves because on account of their rebellious tendency, created in them by the devil (Shaytan), they deny and bypass the unequivocal announcements of ALLAH (SWT).

____________________________________________________________________________________________________________________________________________________

(19:37) But in spite of this, the sects began to have differences among themselves. *24 So those who adopted the ways of disbelief shall suffer a horrible woe, when they witness the Great Day.

*24 That is, the sects of the Christians. 

أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ لَٰكِنِ الظَّالِمُونَ الْيَوْمَ فِي ضَلَالٍ مُبِينٍ {19:38}

[Q19:38] Asmi' bihim wa absir Yawma yaatoonanaa laakiniz zaalimoonal yawma fee dalaalim mubeen. 
[Q19:38] How clearly shall they hear and how clearly shall they see on the day when they come to Us; but the unjust this day are in manifest error.

[Q19:38] Sungguh jelas pendengaran dan penglihatan mereka yang kafir itu semasa mereka datang mengadap Kami pada hari akhirat. Tetapi orang-orang yang zalim (dengan perbuatan kufur dan maksiat) pada masa di dunia ini, berada dalam kesesatan yang nyata  

(see commentary for verse 16)

____________________________________________________________________________________________________________________________________________________

(19:38) On that Day when they shall appear before Us, their ears and their eyes shall become very sharp, but today these transgressors (neither hear nor see the Truth and) have strayed into manifest deviation.

وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ {19:39}

[Q19:39] Wa anzirhum Yawmal hasrati iz qudiyal amr; wa hum fee ghaflatinw wa hum laa yu'minoon. 
[Q19:39] And warn them of the day of intense regret, when the matter shall have been decided; and they are (now) in negligence and they do not believe.

[Q19:39] Dan berilah amaran (wahai Muhammad) kepada umat manusia seluruhnya tentang hari penyesalan iaitu hari diselesaikan perbicaraan perkara masing-masing pada masa mereka (yang ingkar) di dunia ini berada dalam kelalaian serta mereka pula tidak mahu beriman. 

(see commentary for verse 16)

____________________________________________________________________________________________________________________________________________________

(19:39) (O Muhammad), now that these people are not paying heed and are not believing, warn them of the horrors of the Day, when judgment shall be passed, and they will have nothing left for them but vain regret.

إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ {19:40}

[Q19:40] Innaa Nahnu narisul arda wa man 'alaihaa wa ilainaa yurja'oon. 
[Q19:40] Surely We inherit the earth and all those who are on it, and to Us they shall be returned.

[Q19:40] Sesungguhnya Kamilah yang mewarisi bumi dan segala makhluk yang ada di atasnya; dan kepada Kamilah mereka akan dikembalikan. 

Refer to the commentary of Ali Imran 3:180 and Hijr 15:23.

____________________________________________________________________________________________________________________________________________________

(19:40) Ultimately, We will inherit the Earth and all that is on it, and everyone shall be returned to Us. *25

*25 Here the address which was meant to be delivered before King Negus and his courtiers comes to an end. In the Introduction to this Surah, we have already stated the historical background of this address. In order to form an idea of its great significance, it should be kept in mind that:
(a) this address was sent down at the time when the persecuted Muslims of Makkah were going to migrate to a Christian kingdom so that they may present before the Christians the true Islamic creed about Prophet Jesus. This shows that the Muslims under no circumstances should conceal the Truth; (b) it shows a most wonderful moral courage of the Muslim Migrants to Habash that they recited this address in the royal court at the critical moment, when the courtiers who had been bribed were bent on handing them over to their enemies. They indeed were faced with the real threat that this frank Islamic criticism of the basic articles of the Christian Faith might turn the king against them and he might hand them over to the Quraish. But in spite of this, they presented the whole truth before the king without the least hesitation. 

SECTION 3

Abraham preaches Unity of God

Abraham preaches Unity of God and exhorts his people to abtain from idol-worship.

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا {19:41}

[Q19:41] Wazkur fil Kitaabi Ibraaheem; innahoo kaana siddeeqan Nabiyyaa. 
[Q19:41] And mention Ibrahim in the Book; surely he was a truthful man, a prophet.

[Q19:41] Dan bacakanlah (wahai Muhammad) di dalam Kitab (Al-Quran) ini perihal Nabi Ibrahim; sesungguhnya adalah dia seorang yang amat benar, lagi menjadi Nabi. 

Refer to the commentary of Baqarah 2:124 to 129; An-am 6:74 to 87; Bara-at 9:113 and 114 and Ibrahim 14:35 to 41 TO KNOW ABOUT IBRAHIM, PARTICULARLY THE FACT THAT THE PARENTS OF IBRAHIM WERE BELIEVERS, BUT Azar, the patriarch of his tribe and his uncle, was a disbeliever.

In verse 26:84 of Shu-ara IBRAHIM PRAYS TO ALLAH (SWT) TO APPOINT A TRUTHFUL TONGUE FOR HIM IN HIS LATEST GENERATION.

ì  THE EARLIER GENERATION OF IBRAHIM, THE ISRAELITE BRANCH, in which many prophets of ALLAH (SWT) were appointed, had not been selected by ALLAH (SWT), after prophet Isa to be honoured with prophethood.

ì  THE ISMAELITE BRANCH, HIS LATEST GENERATION, began with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and continued through Ali ibne Abi Talib upto Imam Mahdi al Qa-im. See commentary of al Baqarah 2:124.

The mood and manner of this prayer is also present in his prayer mentioned in al Baqarah 2:127 to 129 and in the prayers of Is-haq and Yaqub and other prophets of ALLAH (SWT) -the appointment of a truthful tongue to represent them all.

____________________________________________________________________________________________________________________________________________________

(19:41) And relate in this Book the story of Abraham; *26 indeed he was a righteous man and a Prophet.

*26 From here the address is directed towards the people of Makkah, who had forced their own near and dear relatives to emigrate from their homes, just as Prophet Abraham had been exiled by his own father and brethren. The story of Prophet Abraham has been selected for this purpose because the Quraish professed to accept him as their religious leader and were proud of being his descendants. 

إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنْكَ شَيْئًا {19:42}

[Q19:42] Iz qaala li abeehi yaaa abati lima ta'budu maa laa yasma'u wa laa yubsiru wa laa yughnee 'anka shai'aa
[Q19:42] When he said to his father; O my father! Why do you worship what neither hears nor sees, nor does it avail you in the least:

[Q19:42] Ketika dia berkata kepada bapanya: Wahai ayahku, mengapa ayah menyembah benda yang tidak mendengar dan tidak melihat serta tidak dapat menolongmu sedikitpun?

When Ibrahim addressed Azar as his father it was customary to address a guardian as such whereas he was his paternal uncle. Azar, an idol-worshipper had adopted Ibrahim as his son. THE REAL FATHER OF IBRAHIM WAS TARAQ WHO WAS A BELIEVER.

____________________________________________________________________________________________________________________________________________________

(19:42) (Remind them of the time,) when he said to his father, "Dear father! Why do you worship those things, which do not hear nor see nor avail you anything?

يَا أَبَتِ إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا {19:43}

[Q19:43] Yaaa abati innee qad jaaa'anee minal 'ilmi maa lam yaatika fattabi'neee ahdika siraatan Sawiyyaa. 
[Q19:43] O my father! Truly the knowledge has come to me which has not come to you, therefore follow me, I will guide you on a right path:

[Q19:43] Wahai ayahku, sesungguhnya telah datang kepadaku dari ilmu pengetahuan yang tidak pernah datang kepadamu oleh itu ikutlah daku; aku akan memimpinmu ke jalan yang betul. 

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(19:43) Dear father! I have received that knowledge which you have not got; so you should follow me and I will guide you on the Right Way.

يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ ۖ إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا {19:44}

[Q19:44] Yaaa abati laa ta'budish Shaitaana innash Shaitaana kaana lir Rahmaani 'asiyyaa. 
[Q19:44] O my father! Serve not the Shaitan, surely the Shaitan is disobedient to the Beneficent ALLAH (SWT):

[Q19:44] Wahai ayahku, janganlah ayah menyembah Syaitan, sesungguhnya Syaitan itu adalah menderhaka kepada ALLAH (SwT) yang melimpah-limpah rahmatNya.  

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(19:44) Dear father! do not serve Satan, *27 for Satan is disobedient to the Merciful.

*27 It should be noted that the literal translation of the Arabic text is: "Do not worship Satan", though Abraham's father and the other people did not worship Satan in the same sense as they worshipped idols. But as they followed and obeyed Satan, he accused them of worshipping Satan. Thus it is clear that if somebody follows and obeys, Satan, he virtually worships him. For Satan has never been a deity in the sense that people have made him an object of worship; nay, they have always been cursing him and following him at the same time. (For further details see Surah Al-Kahf (XVIII) E.N.'s 49-50). 

يَا أَبَتِ إِنِّي أَخَافُ أَنْ يَمَسَّكَ عَذَابٌ مِنَ الرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا {19:45}

[Q19:45] Yaaa abati innee akhaafu ai yamssaka 'azaabum minar Rahmaani fatakoona lish Shaitaani waliyyaa. 
[Q19:45] O my father! Surely I fear that a punishment from the Beneficent ALLAH (SWT) should afflict you so that you should be a friend of the Shaitan.

[Q19:45] Wahai ayahku, sesungguhnya aku bimbang bahawa ayah akan kena azab dari (ALLAH (SwT)) Ar-Rahman disebabkan ayah menyembah yang lainnya; maka dengan sebab itu akan menjadilah ayah rakan bagi Syaitan di dalam Neraka.  

 (see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(19:45) Dear father! I am afraid lest you should incur the scourge of God and become Satan's companion. "

قَالَ أَرَاغِبٌ أَنْتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ ۖ لَئِنْ لَمْ تَنْتَهِ لَأَرْجُمَنَّكَ ۖ وَاهْجُرْنِي مَلِيًّا {19:46}

[Q19:46] Qaala araaghibun anta 'an aalihatee yaaa Ibraaheemu la 'il lam tantahi la arjumannaka wahjumee maliyyaa. 
[Q19:46] He said: Do you dislike my gods, O Ibrahim? If you do not desist I will certainly revile you, and leave me for a time.

[Q19:46] (Bapanya) menjawab: Patutkah engkau bencikan tuhan-tuhanku, wahai Ibrahim? Demi sesungguhnya jika engkau tidak berhenti daripada menyeru dan menasihati daku sudah tentu aku akan melontarmu dengan batu dan (ingatlah lebih baik) engkau tinggalkan daku sepanjang masa.

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(19:46) The father replied, "O Abraham! Have you renounced my deities? If you do not desist from this, I will stone you to death: so get away from me for ever".

قَالَ سَلَامٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا {19:47}

[Q19:47] Qaala salaamun 'alaika sa astaghfiru laka Rabbeee innahoo kaana bee hafiyyaa. 
[Q19:47] He said: Peace be on you, I will pray to my Lord to forgive you; surely He is ever Affectionate to me:

[Q19:47] Nabi Ibrahim berkata: Selamat tinggallah ayah; aku akan memohon kepada Tuhanku mengampuni dosamu; sesungguhnya Dia sentiasa melimpahkan kemurahan ihsanNya kepadaku.

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(19:47) Abraham said, "I bid farewell to you; I will pray to my Lord to forgive you 27a for He is very kind to me.

27a* For explanation, please see Surah At-Taubah (IX): E.N. 112. 

وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَىٰ أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا {19:48}

[Q19:48] Wa a'tazilukum wa maa tad'oona min doonil laahi wa ad'o Rabbee 'asaaa allaaa akoona bidu'aaa'i Rabbee shaqiyyaa. 
[Q19:48] And I will withdraw from you and what you call on besides ALLAH (SWT), and I will call upon my Lord; may be I shall not remain unblessed in calling upon my Lord.

[Q19:48] Dan aku akan membawa diri meninggalkan kamu semua serta apa yang kamu sembah yang lain dari ALLAH (SwT) dan aku akan beribadat kepada Tuhanku dengan ikhlas; mudah-mudahan aku dengan ibadatku kepada Tuhanku itu tidak menjadi hampa (dan derhaka seperti kamu).  

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(19:48) I forsake all of you as well as those whom you invoke instead of Allah: I will invoke my Lord alone: I do hope that I shall not fail to gain my object' by invoking my Lord."

فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۖ وَكُلًّا جَعَلْنَا نَبِيًّا {19:49}

[Q19:49] Falamma' tazalahum wa maa ya'budoona min doonil laahi wahabnaa lahoo is-haaqa wa ya'qoob, wa kullan ja'alnaa Nabiyyaa. 
[Q19:49] So when he withdrew from them and what they worshipped besides ALLAH (SWT), We gave to him Ishaq and Yaqoub, and each one of them We made a prophet.

[Q19:49] Maka apabila dia berhijrah meninggalkan mereka dan apa yang mereka sembah yang lain dari ALLAH (SwT) kami kurniakan kepadanya: Ishak (anaknya) dan Yaakub (cucunya) dan kedua-duanya Kami jadikan berpangkat Nabi. 

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(19:49) Accordingly, when he left those people and their deities besides Allah, We granted to him descendants like Isaac and Jacob, and We made each of them a Prophet

وَوَهَبْنَا لَهُمْ مِنْ رَحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا {19:50}

[Q19:50] Wa wahabnaa lahum mirrahmatinaa wa ja'alnaa lahum lisaana sidqin 'aliyyaa. 
[Q19:50] And We granted to them of Our mercy, and We left (behind them) a truthful mention of eminence for them.

[Q19:50] Dan Kami kurniakan kepada mereka dari rahmat Kami dan Kami jadikan bagi mereka sebutan dan pujian yang tinggi dalam kalangan umat manusia. 

 ‘The Truthful Tongue’ STANDS FOR THE MENTION OF THE ACTUAL POSITION OF HIS DISTINGUISHED EXCELLENCE TO BE RAISED IN THE GENERATIONS OF THE HUMAN PROGENY. THIS WAS THE GRANT OF IBRAHIM’S PRAYER. (See verse 26:84). HERE IT MEANS that ALLAH (SWT) decreed that the mention of the height of Ibrahim’s excellence be sustained in the history of followers of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

In verse 26:84 --- Ibrahim prays to ALLAH (SWT) to appoint for him a ‘Truthful Tongue’ in his last generation. The first generation after Ibrahim which was honoured and prospered with fortified task, was the Israelite branch through Isaac which ended with Jesus, AND the last of his generation honoured and prospered with the same office, was the Ishmaelite branch beginning with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and ending with the Twelfth Imam of his house.

v  This prayer of Ibrahim undoubtedly refers to that last Truthful Tongue of Ibrahim’s issues which appeared on the apostolic scene.

v  The tone of his prayer is similar to his prayer mentioned in verses 2:127 to 2:129 and the same was the tone of the prayer of Isaac and Jacob and the other prophets of the line, i.e., for the last Truthful Tongue representing them all.

The question is the ‘Aliyyan’ here, whether it is an adjective qualifying the ‘Tongue’ or it is the second object of the verb ‘Waj’alna’.

v  HOWEVER, unless by the ‘Truthful Tongue’ a particular person is meant, ‘Aliyyan’ as an adjective does not fit in. THEREFORE it must be read as the ‘Truthful Tongue’ who is ‘Ali’, i.e., Sublime and Lofty, OR ‘Ali’ be taken as a proper noun, and there is very little difference between those two alternatives because Ali ibne Abi Talib was not ‘Ali’ merely by his name BUT he was ‘Ali’ in the purest sense of the adjective in all aspects of his personality. He was made or created Ali by the ‘ALI ABSOLUTE’ (i.e., ALLAH (SWT)). It should not be surprising that the person who was the Gate of the City of the Divine Knowledge given to the Last Prophet, to be the Truthful Tongue of all the previous prophets of the House of Ibrahim as whoever represents the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) represents all the Prophets o f ALLAH (SWT).

IT IS FOR THIS REASON HE IS CALLED ‘KITAABULLAHUL-NAATIQ’ OR ‘THE SPEECHFUL BOOK OF ALLAH (SWT).

____________________________________________________________________________________________________________________________________________________

(19:50) and We bestowed on them Our Mercy and We blessed them with true high renown." *28

*28 This is to give comfort to the Migrants who had been forced to migrate from their homes. They were told that they would be honoured and blessed with true renown just as Prophet Abraham had been blessed with true renown after his Migration. 

SECTION 3

References to the other prominent Apostles of God

Moses, Aaron, Ismael and Idris referred to as Truthful selected apostles, praised for their faithful services.

وَاذْكُرْ فِي الْكِتَابِ مُوسَىٰ ۚ إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا {19:51}

[Q19:51] Wazkur fil Kitaabi Moosaaa; innahoo kaana mukhlasanw wa kaana Rasoolan Nabiyyaa. 
[Q19:51] And mention Musa in the Book; surely he was one purified, and he was a messenger, a prophet.

[Q19:51] Dan bacakanlah (wahai Muhammad) di dalam Kitab (Al-Quran) ini perihal Nabi Musa; sesungguhnya dia adalah orang pilihan dan adalah dia seorang Rasul, lagi Nabi.

Mukhlasan, in this verse, means one who has been liberated from all the taints and fetters of the unspiritual inclinations. 

»    Nabi (prophet) is he who receives communication from ALLAH (SWT); AND 

»    Rasul (messenger) is he who is sent to mankind by ALLAH (SWT) to convey His message.

Every rasul is necessarily a nabi, BUT every nabi is not necessarily a rasul. THEREFORE IF NABUWWAT ENDS, THERE IS NO ROOM FOR ANY RASUL.

____________________________________________________________________________________________________________________________________________________

(19:51) And mention in this Book Moses: he was a chosen person," *29 and he was a Messenger Prophet. *30

*29 The word used is mukhlas, which means "purified". In other words, Allah had specially chosen Prophet Moses for the Mission of Prophethood. 
*30 "Rasul" literally means `the one who is sent'; therefore it is used for an ambassador, envoy, messenger and representative. The Qur'an has used this title for angels, who are sent by Allah on a special mission, or for the human beings who brought His Message to mankind.
As regards the word "Nabi", it literally means the one who brings news, or the one who is high in rank, or the one who shows the way. This title is used for the Prophets in all the three senses. Thus Moses was a Messenger Prophet because he was a Messenger of high rank who gave news from Allah and showed the Right Way to the people.
The Qur'an does not necessarily differentiate between the use of the two titles, for sometimes it uses the title Rasul for one person at one place and the title Nabi for the same person at another place, and sometimes uses both the titles together for one and the same person. However, at some places each title has been used in a way as to show that there is some technical distinction between the two, though that has not been precisely marked out, except that every Rasul (Messenger) is a Nabi (Prophet) as well, but every Nabi may not be a Rasul, and that a Rasul has a special and more important mission to perform. This is supported by a Tradition of the Holy Prophet, which has been reported by Imam Ahmad from Abu Umamah and by Hakim from Hadrat Abu Zarr. When the Holy Prophet was asked how many "Messengers" and "Prophets" had been sent to the world, he said that the number of the Messengers was 313 or 315 and of the Prophets 124,000 

وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا {19:52}

[Q19:52] Wa naadainaahu min jaanibit Tooril aimani wa qarrabnaahu najiyyaa. 
[Q19:52] And We called to him from the blessed side of the mountain, and We made him draw nigh, holding communion (with Us).

[Q19:52] Dan Kami telah menyerunya dari arah sebelah kanan Gunung Tursina dan Kami dampingkan dia dengan diberi penghormatan berkata dengan Kami. 

Musa heard a voice from the right side of mount Sinai, saying:

"I am ALLAH (SWT), the Lord of the worlds."

Ayman and maysarah, maymanah and maysarah, yaman and shimal, are opposite terms used in the Qur’an, literal translation of which is right and left, BUT they mean blessed and cursed respectively. 

v  Ayman always refers to godliness and 

v  aysar refers to worldliness.

This verse refers to the ascension of Musa to the suitable state of communion with ALLAH (SWT) according to his devotedness to Him. See commentary of Bani Israil 17:1

____________________________________________________________________________________________________________________________________________________

(19:52) We called him from the right side *31 of Tur, and honoured him with secret talk, *32

*31 "The right side of Tur" means the eastern side of the mountain. As Prophet Moses, on his way from Midian to Egypt, was passing from the southern side of Mt. Tur, the eastern side would lie on his right and the western on his left if he faced the mountain, otherwise a mountain by itself cannot have a right or a left side. 
*32 See E.N. 206 of Surah An-Nisa (1V). 

وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا {19:53}

[Q19:53] Wa wahabnaa lahoo mir rahmatinaaa akhaahu Haaroona Nabiyyaa. 
[Q19:53] And We gave to him out of Our mercy his brother Haroun a prophet.

[Q19:53] Dan Kami kurniakan kepadanya dari rahmat Kami, saudaranya: Harun, yang juga berpangkat Nabi. 

In verse 20:25 to 35 of Ta Ha prophet Musa prayed to ALLAH (SWT) to appoint for him a successor (wazir) from his family, his brother Harun, so as to strengthen by him his back; and associate him in his affairs so that they might glorify ALLAH (SWT) much and often. In verse 36 of this surah Musa's prayer is granted by ALLAH (SWT).

Ä  On several occasions the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had said that Ali was to him as Harun was to Musa. See commentary of al Baqarah 2:51. He actually prayed to ALLAH (SWT) for appointment of Ali as his wazir (successor) as Musa prayed for Harun. See commentary of Ma-idah 5:67. ALLAH (SWT) granted his prayer also. See commentary of Ali Imran 3:52 and 53 and Ma-idah 5:67.

Ä  In the state of ascension (refer to verse 52) ALLAH (SWT) informed Musa that his prayer (Ta Ha 20:25 to 36) had been accepted (Taha 20:36), and Harun was made a prophet. LIKEWISE Ali was appointed as the successor of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at the time of his ascension (see commentary of Bani Israil 17:1).

ALI WAS NOT A PROPHET BECAUSE PROPHETHOOD TERMINATED IN THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AS THE RELIGION OF ALLAH (SWT) WAS COMPLETED ON THE DAY OF GHADIR WHEN THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), UNDER THE COMMAND OF ALLAH (SWT), ESTABLISHED THE WILAYAH AND IMAMAH OF ALI IBNE ABI TALIB, SO THERE WAS NO NEED OF ANY PROPHET AFTER THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) (see commentary of fatihah 1:7). THEREFORE ALI WAS AN IMAM (see commentary of al Baqarah 2:124).

____________________________________________________________________________________________________________________________________________________

(19:53) and We made his brother Aaron a Prophet and gave to him (as an assistant).

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا {19:54}

[Q19:54] Wazkur fil Kitaabi ismaa'eel; innahoo kaana saadiqal wa'di wa kaana Rasoolan Nabiyyaa. 
[Q19:54] And mention Ismail in the Book; surely he was truthful in (his) promise, and he was a messenger, a prophet.

[Q19:54] Dan bacakanlah (wahai Muhammad) di dalam Kitab (Al-Quran) ini perihal Nabi Ismail; sesungguhnya dia adalah benar menepati janji dan adalah dia seorang Rasul, lagi berpangkat Nabi.

FOR THE SUBLIME STATUS OF ISMAIL, IN WHOSE PROGENY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THE TWELVE IMAMS WERE BORN, see the commentary of al Baqarah 2:124.

Chistrianity claims ALLAH (SWT)’s grace to be an exclusive right of the heritage of Isaac and his seed BUT the Bible gives equal position to Isma’il. ALLAH (SWT) said that He had heard the prayer (Gen. 17:18-20) which means apostleship will as well be in the seed of Isma’il (see verse 2:124)

18.     ‘And Abraham said unto ALLAH (SWT), O’ that Ishmael might live before thee!

19.    ‘And ALLAH (SWT) said, Sarah thy wife shall bear thee a son indeed; and thou shall call his name Isaac; and I will establish my covenant with him for an everlasting covenant, and his seed after him.

20      ‘And as for Ishmael, I have heard thee: Behold, I have blessed him, and will multiply him exceedingly; Twelve princes shall he beget, and I will make him a great nation.’ (Gen. 17:18-20)

THE KINGDOM OF ALLAH (SWT) WAS TAKEN AWAY FROM THE CHILDREN OF ISAAC (THE ISRAELITES) --- JESUS HAS DECLARED THIS IN CLEAR CUT WORDS --- (SEE MATH. 21:41-45). THE KINGDOM WAS THEN GIVEN TO THEIR BRETHREN, I.E., THE CHILDREN OF ISHMAEL.

____________________________________________________________________________________________________________________________________________________

(19:54) And make a mention in this Book of Ismael: he was true to his promise and was a Messenger Prophet.

وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا {19:55}

[Q19:55] Wa kaana yaamuru ahlahoo bis Salaati waz zakaati wa kaana 'inda Rabbihee mardiyyaa. 
[Q19:55] And he enjoined on his family prayer and almsgiving, and was one in whom his Lord was well pleased.

[Q19:55] Dan adalah dia menyuruh keluarganya mengerjakan sembahyang dan memberi zakat, dan dia pula adalah seorang yang diredai di sisi Tuhannya! 

(see commentary for verse 54)

____________________________________________________________________________________________________________________________________________________

(19:55) He enjoined his people to offer Salat and give Zakat, and his Lord was well pleased with him.

وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا {56}

[Q19:56] Wazkur fil Kitaabi Idrees; innahoo kaana siddeeqan Nabiyyaa. 
[Q19:56] And mention Idris in the Book; surely he was a truthful man, a prophet,

[Q19:56] Dan bacakanlah (wahai Muhammad) di dalam Kitab (Al-Quran) ini perihal Nabi Idris; sesungguhnya adalah dia amat benar (tutur katanya dan imannya), serta dia seorang Nabi.

PROPHET IDRIS is mentioned twice in the Qur’an.

ß  In verse 21:85 of Anbiya he is among those [1] who patiently persevered. [2] He was the grandfather of the father of Nuh, and [3] son of the grandson of Shith. [4] He was born a hundred years after the death of Adam. [5] He introduced the art of writing, weights and measures and tailoring to mankind. [6] He was also well versed in the science of astronomy. For his life account study our publication "The Glimpses of the Prophets", based upon the well-known book Hayat ul Qulub by Allama Majlisi.

As said in the commentary of Bani Israil 17:1, ALL THE PROPHETS OF ALLAH (SWT) HAD THEIR ASCENSIONS ACCORDING TO THE DEGREE OF THEIR DEVOTEDNESS TO ALLAH (SWT). So verse 57 says that Idris was also raised to a high position. This raising to the closeness or nearness of ALLAH (SWT) is termed as wilayah, without which no one could be honoured with prophethood.

____________________________________________________________________________________________________________________________________________________

(19:56) And make a mention in this Book of Idris: *33 he was a righteous man, and a Prophet;

*33 There is a difference of opinion as to who Prophet Idris was. Some commentators opine that he was a Prophet from among the Israelites, but the majority of them are inclined to the view that he was a Prophet before Noah. There is no authentic Tradition which may help determine his identity. The next verse (58), however, supports the view that he appeared before Prophet Noah. For of alI the Prophets mentioned, he alone was the one who may be said to be "from the descendants of Adam."
The commentators are of the opinion that Idris was Enoch of the Old Testament, about whom it is said:
"And Enoch lived sixty and five years, and begat Methuselah: And Enoch walked with God after he begat Methuselah three hundred years.... and he was not; for God took him." (Gen. 5: 21-24)
In Talmud, there are greater details about Enoch, which are briefly as follows: "Before Noah when the descendants of Adam began to degenerate, the angel of God called to Enoch, who led a pious life away from the people, and said, 'O Enoch, arise, come out from seclusion, and go about among the people of the earth, guiding them to the path which they should follow and the ways which they should adopt.'
"Receiving this Divine Command, Enoch left his seclusion and gathered the people together and preached to them what he had been commanded, with the result that they listened to him and adopted the worship of God. Enoch ruled over mankind for 353 years: his rule was based on justice and truth, and consequently God favoured mankind with all kinds of blessings." (H. Polano: The Talmud Selections, pp. 18-21) 

وَرَفَعْنَاهُ مَكَانًا عَلِيًّا {19:57}

[Q19:57] Wa rafa'naahu makaanan 'aliyyaa. 
[Q19:57] And We raised him high in Heaven.

[Q19:57] Dan Kami telah mengangkatnya ke tempat yang tinggi darjatnya. 

IDRIS PRAYED SO ABUNDANTLY THAT EVEN THE ANGELS WONDERED AT HIS PRAYERFULNESS, and once Izrael the Angel of Death desired to visit Idrees and ALLAH (SWT) permitted him to do it in a human form.

When Izrael in a human form stayed with Ibrees without taking any food or drink, Idrees asked him as to whom in fact he was. On being inform that he was Izrael the Angel of Death, **Idrees requested him to take his soul so that he might taste death. Izrael took his soul out of his body and again returned it into it. THUS Idrees died and was again alive. **Then Idrees desired to be taken into heaven to see what kind of place Hell and Paradise is. Izrael took Idrees into heaven. When Idrees, after seeing Hell, was brought to Paradise, Idrees desired to tarry there a little and further he said that he did not like to leave the place. **ALLAH (SWT) demanded Izrael saying that since Idrees had already tasted death he may be allowed to stay there. THUS Idrees was left in heaven after his death with no returning to his life on the earth.

This indicates that the exaltation was not the privilege of Moses only. All the true servants of ALLAH (SWT) had their own exaltation and rise to communion with

ALLAH (SWT) befitting their respective devotional status. This rise is term ‘Wilayah’ or the state of nearness to the Absolute--- without none of them could be honoured with prophethood.

____________________________________________________________________________________________________________________________________________________

(19:57) and We had raised him to a high position. *34

*34 The plain meaning is that God had favoured Idris with a high rank, but according to the Israelite traditions, God took up Idris (Enoch) to heavens. The Bible says: "... and he was not; for God took him", but the Talmud has a long story to tell, which ends with the words: "Enoch ascended to heaven in a whirlwind, with chariot and horses of fire." 

أُولَٰئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ مِنْ ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا ۩ {58}

[Q19:58] Ulaaa'ikal lazeena an'amal laahu 'alaihim minan Nabiyyeena min zurriyyati Aadama wa mimman hamalnaa ma'a Noohinw wa min zurriyyati Ibraaheema wa Israaa'eela wa mimman hadainaa wajta bainaaa; izaa tutlaa 'alaihim Aayaatur Rahmaani kharroo sujjadanw wa bukiyyaa.
[Q19:58] These are they on whom ALLAH (SWT) bestowed favors, from among the prophets of the seed of Adam, and of those whom We carried with Nuh, and of the seed of Ibrahim and Israel, and of those whom We guided and chose; when the communications of the Beneficent ALLAH (SWT) were recited to them, they fell down making obeisance and weeping.

[Q19:58] Mereka itulah sebahagian dari Nabi-nabi yang telah dikurniakan ALLAH (SwT) nikmat yang melimpah-limpah kepada mereka dari keturunan Nabi Adam dan dari keturunan orang-orang yang Kami bawa (dalam bahtera) bersama-sama Nabi Nuh dan dari keturunan Nabi Ibrahim dan (dari keturunan) Israil- dan mereka itu adalah dari orang-orang yang Kami beri hidayat petunjuk dan Kami pilih. Apabila dibacakan kepada mereka ayat-ayat (ALLAH (SwT)) Ar-Rahman, mereka segera sujud serta menangis.

After mentioning all the prophets from Adam to Isa and their sincere followers who were obedient and ALLAH (SWT)-fearing and devout worshippers of ALLAH (SWT), it is said that in their posterity there were people who abandoned His worship and followed lusts, EXCEPT those who have been true believers whose attitude and rewards are described in verses 60 to 63.

Ø  Verse 35:32 of al Fatir refers to these believers as those chosen persons who were foremost in good deeds upon whom ALLAH (SWT) had bestowed His highest grace.

The word unseen (gayb) in verse 61 of this surah suggests that the pleasures of paradise OR hardships of hell, mentioned in the Qur’an, are not like the pleasures and pains of the world. It is a figurative description to give a general idea to man whose senses are not able to perceive the true state of affairs in the life of hereafter.

Ä  For this very reason the phrase "morning and evening" has been used in relative sense in verse 62, so as to be comprehended by us, as there will be no actual sunset in paradise.

Ä  Also refer to Yunus 10:10, Ibrahim 14:23 and Waqi-ah 56:26 for "salutations of peace" mentioned in verse 62.

____________________________________________________________________________________________________________________________________________________

(19:58) These are the Messengers on whom Allah bestowed His favours: they were from the descendants of Adam, and from the seed of those whom We carried in the Ark with Noah, and from the seed of Abraham and of Israel. They were among those people whom We guided aright and made Our chosen ones. They were so tender-hearted that when the Revelations of the Merciful were recited to them, they fell down prostrate in a state of weeping.

فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا {59}

[Q19:59] Fakhalafa mim ba'dihim khalfun adaa'us Salaata wattaba'ush shahawaati fasawfa yalqawna ghaiyaa. 
[Q19:59] But there came after them an evil generation, who neglected prayers and followed and sensual desires, so they win meet perdition,

[Q19:59] Kemudian mereka digantikan oleh keturunan-keturunan yang mencuaikan sembahyang serta menurut hawa nafsu (dengan melakukan maksiat); maka mereka akan menghadapi azab (dalam Neraka), 

Not all of their posterity --- verse 35:32 which asserts that of the posterity, there are those selected persons who are foremost in all that is excellent and good---and who are by the permission of ALLAH (SWT), the Topmost ones--- AND here also exception is made in the next VERSES 60 TO 63.

____________________________________________________________________________________________________________________________________________________

(19:59) Then there came after them those degenerate people, who lost their Salat *35 and followed their lusts: *36 so they shall soon encounter the consequences of their deviation.

*35 It appears that the degenerate people totally discarded Salat, or they had become neglectful and careless in its observance. This is the first evil that is committed by a degenerate people; for, after this there remains no connection whatever between them and God. Here it has been stated as a universal principle that the degeneration of the people of all the former Prophets started with the abandonment of Salat by them. 
*36 This was the inevitable result of the loss of the connection with Allah. As they became more and more neglectful of their Salat, their lusts took complete hold of them and they fell to the lowest depths of moral depravity and began to follow their whims instead of the Divine Commands. 

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْئًا {60}

[Q19:60] Illaa man taaba wa aamana wa 'amila saalihan fa ulaaa'ika yadkhuloonal jannata wa laa yuzlamoona shai'aa, 
[Q19:60] Except such as repent and believe and do good, these shall enter the garden, and they shall not be dealt with unjustly in any way: 

[Q19:60] Kecuali orang-orang yang bertaubat dan beriman serta beramal soleh, maka mereka itu akan masuk Syurga dan mereka pula tidak dikurangkan pahala sedikitpun, - 

(see commentary for verse 58)

____________________________________________________________________________________________________________________________________________________

(19:60) However; those, who repent and believe and do righteous deeds, will enter the Garden and they will not be wronged in the least.