Maryam (Mary) (19)- 98
*** To put the Maryam story in perspective, the following relevant items must be pointed out:
First, the title of the Surah in Arabic is MARYAM and not the Gospel's Mary.
This is so, because the Muhammad in his Quran confused the sister of Moses, Miriam, with the mother of Jesus, Mary; an astounding discrepency in time of almost 1450 years.
The reader should also be aware that all the translated names to Mary in the Quran, are falsified, because the actual Arabic reads, Maryam and NOT Mary.
Second, all the personalities (Zakariya, Mariam, Jesus, etc, mentioned in this Surah were Jews, because they lived in the Kingdom of Judea, under the occupation of Imperial Rome.
This is the period when the Temple of Solomon was still standing. This occupied land, after the final defeat of the Jews in 135AD was then re-named by the Romans, Palestinia, from which is derived the common name Palestine.
The Romans renamed Judea to Palestinia to humiliate the rebellious Jews even further, since the Phillistines had been the enemies of Israel, most of their existance.
Further more, the God of Israel and of the Temple of Solomon, has
NO NAME, and most emphatically, NOT Allah***
1 Kaf. Ha. Ya. `Ain. Sad.
2> (This is) a recital of the Mercy of thy Lord to His Servant Zakariya.
#2456 The Mercy of Allah to Zakriya was shown in many ways: (1) in the acceptance of his prayer; (2) in bestowing a son like Yahya; and (3) in the love between father and son, in addition to the work which Yahya did as Allah's Messenger for the world. Cf. iii. 38-41 and notes. There the public ministry was the point stressed; here the beautiful relations between the son and the father.#
*** Yahya is the Syriac Christian Arabic version of John (the Baptist). This Surah is a plagiarized variation to the Gospel of Luke 1:5-25; 57-66.
Again and again, the Quran is shown to be bereft of any original or new ideas, precepts, thought or concepts. It is totally a tossed salad from the concepts and writings of other religions, other traditions and other cultures ***
3> Behold! he cried to his Lord in secret
#2457 In secret: because he feared that his own family and relatives were going wrong (xix. 5), and he wanted to keep the lamp of Allah burning bright. He could not very well mention the fear about his colleagues (who were his relations) in public.#
4> Praying: "O my Lord! infirm indeed are my bones and the hair of my head doth glisten with grey: but never am I unblest O my Lord in my prayer to Thee!
#2458 This preface shows the fervent faith of Zakariya. Zakariya was a prophet of the Most High Allah. His office was in the Temple, and his relatives were his colleagues. But he found in them no true spirit of the service of Allah and man. He was filled with anxiety as to who would uphold the godly ideas he had in mind, which were strange to his worldly colleagues.#
*** There are two major factual and historical errors in the above interpretation:
First, Zakariya was not a prophet but only a servant in the Temple of Solomon.
Second, the God of Israel and of the Temple, has NO NAME, and certainly it was NOT Allah***
5> "Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself
6> "(One that) will (truly) represent me and represent the posterity of Jacob; and make him O my Lord! one with whom Thou art well-pleased!"
7> (His prayer was answered): "O Zakariya! We give thee good news of a son: his name shall be Yahya: on none by that name have We conferred distinction before."
#2461 This was John the Baptist, the forerunner of Jesus. In accordance with his father's prayer he, and Jesus for whom he prepared the way, renewed the Message of Allah, which had been corrupted and lost among the Israelites. The Arabic form Yahya suggests "Life". The Hebrew form is Johanan, which means "Jehovah has been Gracious". Cf. Hananan in verse 13 below. It does not mean that the name was given for the first time, for we read of a Johanan the son of Careah in II Kings, xxv. 23, an otherwise obscure man. It means that Allah had, for the first time, called one of His elect by that name.#
*** The interpreter's mastery of the Bible is to be commended; he has to explain away the fact, that there is in the New Testament a character called John.
Because his knowledge is excellent, any misrepresentation of the facts has to be deliberate and malicious and not due to ignorance.
He uses the Bible - both the Hebrew and the Christian - very selectively to conform to his agenda when it suits his purposes or ignores them completely, when they contradict them.
In Luke's Gospel, the original source of the story, it was the Angel Gabriel who communicated with Zakariya and not Allah***
19:8> He said: "O my Lord! how shall I have a son when my wife is barren and I have grown quite decrepit from old age?"
9> He said: "So (it will be): thy Lord saith `That is easy for Me: I did indeed create thee before when thou hadst been nothing!' "
#2462 Who is the "He" in this clause? As I have construed it, following the majority of Commentators, it means the angel who brought the message from Allah. Cf. xix. 21 below. But some Commentators construe it to refer to Zakariya. In that case the meaning will be: Zakariya after a little reflection said (in his wonder) "So!", i.e., "Can it really be so? Can I really have a son in my old age?" The speech following,"Thy Lord saith," etc., will then be that of the angel-messenger. 2463 Every man was nothing just before he was created, i.e., his personality was called into being by Allah. Even if there are material processes in forming the body, in accordance with the laws of nature, the real creative force is the power of Allah. But here there is a subtler meaning. John was the harbinger of Jesus, preparing the way for him; and this sentence also prepares us for the more wonderful birth of Jesus himself, see verse 21 below. Everything is possible with Allah.#
*** The story of Yahya's (John the Baptist) birth, is a repeat of that of Isaac, Sarah and Abraham***
10> (Zakariya) said "O my Lord! give me a Sign." "Thy Sign" was the answer "shall be that thou shalt speak to no man for three nights although thou art not dumb."
11> So Zakariya came out to his people from his chamber: he told them by signs to celebrate Allah's praises in the morning and in the evening.
12> (To his son came the command): "O Yahya! take hold of the Book with might": and We gave him wisdom even as a youth.
13> And pity (for all creatures) as from Us and purity: he was devout
14> And kind to his parents and he was not overbearing or rebellious.
15> So Peace on him the day he was born the day that he dies and the day that he will be raised up to life (again)!
16> Relate in the Book (the story of) Mary [Maryam] when she withdrew from her family to a place in the East.
#2470 Cf. the story of Mary as related in iii. 42-51. Here the whole theme is different: it is the personal side of the experiences of the worshippers of Allah in relation to their families or environment. (19.16) 2471 To a private eastern chamber, perhaps in the Temple. She went into privacy, from her people and from people in general, for prayer and devotion. It was in this state of purity that the angel appeared to her in the shape of a man. She thought it was a man. She was frightened, and she adjured him not to invade her privacy#
*** The story of Mary - actually, Maryam - is also very different in the Quran from the New Testament version.
The Quran does not mention that she was betrothed to Joseph and that it was the Angel Gabriel - again - who approached her with the good tidings. The Quran concentrates more on John the Baptist while almost completely ignoring Jesus ***
17> She placed a screen (to screen herself) from them: then We sent to her Our angel and he appeared before her as a man in all respects.
18> She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah."
*** Mary, being of the Jews, would not have addressed the God of Israel by the name Allah, since the God of Israel, has NO name, and most assuredly, NOT Allah ***
19 He said: "Nay I am only a messenger from thy Lord (to announce) to thee the gift of a holy son."
#2472 Allah had destined her to be the mother of the Prophet Jesus Christ, and now had come the time when this should be announced to her.#
20> She said: "How shall I have a son seeing that no man has touched me and I am not unchaste?"
19:21> He said: "So (it will be): thy Lord saith `That is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us': it is a matter (so) decreed."
#2473 The mission of Jesus is announced in two ways (1) he was to be a Sign to men; his wonderful birth and wonderful life were to turn an ungodly world back to Allah; and (2) his mission was similar to that of all prophets of Allah. But the point here is that the Israelites, to whom Jesus was sent, were a hardened race, for whom the message of Jesus was truly a gospel of Mercy. 2474 For anything that Allah wishes to create, He says "Be", and it is (Cf. iii. 47). There is no interval between His decree and its accomplishment, except such as He imposes by His decree. Time may be only a projection of our own minds in this world of relativity.#
*** The interpreter confuses between the Israelites and the Jews. At the time of Jesus, there were only Jews.
The manner in which the interpreter portrays the Israelites/Jews shows them as a bunch of stupid, stiff necked, backsliding blockheads, who do not understand Allah's messengers.
Yet, it was because of those same idiots and blockheads, who had kept their faith in the One and Only God - against all the pagan Empires that subjugated them - so that at the right time in history, the pagan and very 'intelligent' Arabs, would eventually see the light of the One and Only God of Israel, that had until then, for almost 2500 years, eluded their intellect ***
19:22> So she conceived him and she retired with him to a remote place.
#2475 The annunciation and the conception, we may suppose, took place in Nazareth (of Galilee), say 65 miles north of Jerusalem. The delivery took place in Bethlehem about 6 miles south of Jerusalem. It was a remote place, not only with reference to the distance of 71 miles, but because in Bethlehem itself the birth was in an obscure corner under a palm-tree, from which perhaps the babe was afterwards removed to a manger in a stable.#
*** There is no record in the New Testament that Mary gave birth to Jesus alone anywhere, and especially, not under a palm tree.
Although the interpreter knows extremely well this is the case, he none the less, still chooses to deceive the reader and for no gain whatsoever. In fact verses 22- 27 are the usual Quranic fabrications ***
23> And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!"
#2476 She was but human, and suffered the pangs of an expectant mother, with no one to attend on her. The circumstances being peculiar, she had got far away from her people.#
24> But (a voice) cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee;
25> "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee.
#2477 Unseen Providence had seen that she should not suffer from thirst or from hunger. The rivulet provided her with water also for ablutions.#
26> "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' "
#2478 Cool thine eye: An idiom for "comfort thyself and be glad". The literal meaning should not, however, be lost sight of. She was to cool her eyes (perhaps full of tears) with the fresh water of the rivulet and take comfort that a remarkable babe had been born to her. She was also to look around, and if any one came near, she was to decline all conversation. It was quite true: she was under a vow, and could not talk to any one. 2479 She was to decline all conversation with man or woman, on the plea of a vow to Allah. The "fast" here does not mean abstinence literally from eating and drinking. She has just been advised to eat the dates and drink of the stream. It means abstinence from the ordinary household meals, and indeed from human intercourse generally.#
*** There is an obvious contradiction in the the verse above. If Mary's vow was not to speak to any human, then why tell any man anything? That would by itself be, breaking the vow ***
27> At length she brought the (babe) to her people carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought!
#2480 The amazement of the people knew no bounds. In any case they were ready to think the worst of her, as she had disappeared from her kin for some time. But now she comes, shamelessly parading a babe in her arms! How she had disgraced the house of Aaron, the fountain of priesthood! We may suppose that the scene took place in the Temple in Jerusalem, or in Nazareth#
19:28> "O sister of Aaron! thy father was not a man of evil nor thy mother a woman unchaste!"
#2481 Aaron the brother of Moses was the first in the line of Israelite priesthood. Mary and her cousin Elisabeth (mother of Yahya) came of a priestly family, and were therefore, "sisters of Aaron" or daughters of 'Imran (who was Aaron's father). See n. 375 to iii. 35. Mary is reminded of her high lineage and the unexceptionable morals of her father and mother. How, they said, she had fallen, and disgraced the name of her progenitors!#
*** This is a continuation of (3:31-40) and represents the impossible relationship between Mary the mother of Jesus and Aaron the brother of Moses. A separation in time of almost 1450 years.
In reality, this error was made by misquoting Luke about Elizabeth and attributing it to Mary.
Luke 1:5 " There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was one of the daughters of Aaron, and her name was Elizabeth".
Moreover, in Luke, she is described as a 'daughter' and not a 'sister' of Aaron, not being a true daughter but a descendant of the line of Aaron. This Quranic falsehood is continued, and further 'affirmed' in 66:12.
When asked about this, Muhammad gave a very lame excuse as in MH 5236.
This very clear and blatant mistake in the Quran is only one among hundreds of erroneous quotations or misquotations of Biblical events, names, events and stories.
In reality, the above verse was wrongly addressed to Mary the mother of Jesus instead of to Miriam the sister of Aaron as in
Exodus 15:20 "And Miriam the prophetess, the sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines, dancing…."
Muhammad and his Quran, are completely at a loss, regarding many of the Biblical stories.
It is for these reasons, that the followers of Muhammad allege, in total intellectual desperation, that the Jews and Christians deliberately falsified their 'original' revealed books; presumably, in anticipation of the arrival of Muhammad.
Unfortunately for the followers of Muhammad, they do not have either the original nor copies there of these alleged books to prove their unsubstantiated and imbecile accusation ***
29> But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?"
#2482 What could Mary do? How could she explain? Would they, in their censorious mood, accept her explanation? All she could do was to point to the child, who, she knew, was no ordinary child. And the child came to her rescue. By a miracle he spoke, defended his mother, and preached-to an unbelieving audience. See iii. 46, and n. 388.#
30> He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet;
31> "And He hath made me Blessed where so ever I be and hath enjoined on me Prayer and Charity as long as I live;
#2483 There is a parallelism throughout the accounts of Jesus and Yahya, with some variations. Both the parallelisms and the variations are interesting. For instance Jesus declares at the very outset that he is a servant of Allah, thus negativing the false notion that he was Allah or the son of Allah. The greatness of Yahya is described in xix. 12-13 in terms that are not applied to Jesus, but the verses xix. 14-15 as applied to Yahya are in almost identical terms with those applied to Jesus here (xix. 32-33). Devotion in Prayer and Charity is a good description of Christ at its best, and pity, purity, and devotion in Yahya are a good description of the ways leading to Prayer and Charity, just as John led to Jesus.#
*** The reader must remember that the name 'Allah' does not appear anywhere in the Bible. This was the Arabic name of the most important pagan god in the Ka'ba of the Quraiysh, and hence, was not known to the Jews in that form.
Further more, the story of Jesus speaking as a babe, is plagiarized from later Christian 'traditions' in the Gospel of Childhood/Ingil al Tufoullia, and is not found in the canonical Gospels ***
32> "(He) hath made me kind to my mother and not overbearing or miserable;
33> "So Peace is on me the day I was born the day that I die [amoutoo] and the Day that I shall be raised up to life (again)"!
#2485 Cf. xix. 15, and n. 2469. Christ was not crucified (iv. 157)#
*** Yet once more does the Quran contradict its own statements, declarations and versions of events since in 4:157 it asserts, that Jesus did not die on the cross.
Again and again, the Muhammadan scholars have to find incredibly convoluted and unsubstantiated explanations to explain away the blatant discrepancies, errors and contradictions that permeate the Quran ***
34> Such (was) Jesus the son of Mary: (it is) a statement of truth about which they (vainly) dispute.
35> It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! When He determines a matter He only says to it "Be" and it is.
36> Verily Allah is my Lord and your Lord: Him therefore serve ye: this is a Way that is straight.
37> But the sects differ among themselves: and woe to the Unbelievers because of the (coming) Judgment of a momentous Day!
*** When the Quranic verses were being 'revealed', Muhammadan Islam had not yet become a reality.
After Muhammad's death, this reality became a nightmare of sects and sub-sects, warring and killing each other, unto today ***
38> How plainly will they see and hear the Day that they will appear before Us! But the unjust today are in error manifest!
39> But warn them of the Day of Distress when the matter will be determined: for (behold) they are negligent and they do not believe!
40> It is We Who will inherit the earth and all beings thereon: to Us will they all be returned.
41> Also mention in the Book (the story of) Abraham: he was a man of Truth a prophet.
42> Behold he said to his father: "O my father! why worship that which heareth not and seeth not and can profit thee nothing?
#2493 The reference to Abraham here is in relation to his tender solicitude for his father, who had not received the light of Unity, and to whom Abraham wanted to be a guide and friend.#
*** The following verses 42-50, are not found in the Bible but in the Talmud
(Oral traditions of the Jews), from which, both Muhammad in his Quran has plagiarized and/or perverted the originals to suit ***
43> "O my father! to me hath come knowledge which hath not reached thee: so follow me: I will guide thee to a Way that is even and straight.
#2494 Some are more receptive of Light than others. It is their duty and privilege to guide and point to the right Way.#
19:44> "O my father! serve not Satan: for Satan is a rebel against (Allah) Most Gracious.
#2496 The rebellion is all the more heinous and inexcusable, considering that Allah is Most Just, Most Merciful, Most Gracious.#
*** Muhammad inhis Quran, working in hindsight, after the events, did not know that Abraham had no concept of Satan.
Satan became an evil character in post Torah times only, and is never mentioned in the Torah***
45> "O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious so that thou become to Satan a friend."
#2497 To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a degradation of our nature, a Penalty which Allah imposes on our deliberate rejection of the Truth. And the friendliness to Evil also implies the sharing of the outlawry of Evil#
46> (The father) replied: "Dost thou hate my gods O Abraham? If thou forbear not I will indeed stone thee: now get away from me for a good long while!"
#2498 Note the gentle persuasive tone of Abraham in his speeches in xix. 42-45 (for we may suppose those sentences to sum up a long course of arguments) and in xix. 47-48, contrasted with the brusque and repellent tone of the father's reply in this verse. The one was the outcome of the true Light which had come to Abraham from Allah, as the other was the outcome of Pagan arrogance and the worship of brute force. The spiritual lesson from this episode of Abraham's life may be stated in four propositions: (1) the pious son is dutiful to his father and wishes him well in all things, material and spiritual, (2) if the father refuses Allah's Light, the son will do his utmost to bring such Light to the father; (3) having received the Light, the son will never renounce that Light, even if he has to forfeit his father's love and renounce his home; (4) even if the father repels him and turns him out, his answer will be a soft answer, full of love and forgiveness on the one hand, but firmness on behalf of Truth on the other.#
47> Abraham said: "Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious.
48> "And I will turn away from you (all) and from those whom ye invoke besides Allah: I will call on my Lord: Perhaps by my prayer to my Lord I shall be not unblest."
#2500 Abraham left his father and the home of his fathers (Ur of the Chaldees) and never returned. He left because he was turned out, and because it was not possible for him to make any compromise with what was false in religion. In return for abuse, he spoke gentle words. And he expressed his fervent hope that at least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a prefigurement of another Hijrat many centuries later! In both cases the prayer was abundantly fulfilled.#
49> When he had turned away from them and from those whom they worshipped besides Allah We bestowed on him Isaac and Jacob and each one of them We made a prophet
#2501 Isaac and Isaac's son Jacob are mentioned here as carrying on one line of Abraham's traditions. The other line was carried on by Isma'il, who is mentioned independently five verses lower down, as his line got special honour in the Holy Prophet of Islam. That is why his mention comes after that of Moses. Cf. xxi. 72.#
50 And We bestowed of Our Mercy on them and We granted them lofty honor on the tongue of truth.
#2502 Abraham and his son and grandson Isaac and Jacob, and their line, maintained the banner of Allah's truth for many generations, and they won deservedly high praise-the praise of truth-on the tongues of men. Abraham prayed that he should be praised by the tongue of truth among men to come in later ages: xxvi. 84. Ordinary praise may mean nothing: it may be due to selfish flattery on the part of others or artful management by the person praised. Praise on the tongue of sincere truth is praise indeed!#
*** These verses are a repeat with modifications of others in different Surahs***
19:51> Also mention in the Book (the story of) Moses: for he was specially chosen and he was an apostle (and) a prophet.
#2503 Moses was (1) especially chosen, and therefore prepared and instructed in all the wisdom of the Egyptians, in order that he might free his people from Egyptian bondage; there may also be a reference to Moses's title of Kalimullah, the one to whom Allah spoke without th eintervention of angels: see iv. 164, and n. 670; (2) he was a prophet (nabi), in that he received inspiration; and (3) he was a messenger (rasul) in that he had a Book of Revelation, and an Ummat or organised Community, for which he instituted laws.#
*** The attributes given to Moses here regarding the Jews are copied identically to those given to Muhammad in his relationship to the Arabs as was the intention ***
52> And We called him from the right side of Mount (Sinai) and made him draw near to Us for mystic (converse).
#2504 The incident here I think refers to the incidents described more fully in xx. 9-36; a reference may also be made to Exod. iii. 1-18 and iv. 1-17. The time is when Moses (with his family) was travelling and grazing the flocks of his father-in-law Jethro, just before he got his commission from Allah. The place is somewhere near Mount Sinai (Jabal Musa). Moses sees a Fire in the distance, but when he goes there, he hears a voice that tells him it is sacred ground. Allah asked him to put off his shoes and to draw near, and when he went near, great mysteries were revealed to him. He was given his commission, and his brother Aaron was given to him to go with him and aid him. It is after that, that he and Aaron went and faced Pharaoh in Egypt, as narrated in vii. 103-144, etc. The right side of the mountain may mean that Moses heard the voice from the right side of the mountain as he faced it; or it may have the figurative meaning of "right" in Arabic, i.e., the side which was blessed or sacred ground.#
*** The Mount was not Sinai but Horeb (Exodus 3:1) in Midian.
Once more, the interpreter either through ignorance or deliberately, misleads the reader. Moses was grazing the flock alone and without his family.
Although these deviations may on some occasions be slight, but, since they are repeated so many times on so may occasions, the drift of the interpreter becomes more sinister and has to be countered at every single possible occasion ***
53> And out of Our Mercy We gave him his brother Aaron (also) a prophet.
#2505 Moses was diffident, and reluctant to go to Pharaoh as he had an impediment in his tongue, and he asked that his brother Aaron should be associated with him in his mission. Allah in His Mercy granted his request; xx. 25-36.#
19:54> Also mention in the Book (the story of) Ismail: He was (strictly) true to what he promised and he was an apostle (and) a prophet.
#2506 Isma'il was Az-zabih i.e., the chosen sacrifice for Allah in Muslim tradition. When Abraham told him of the sacrifice, he voluntarily offered himself for it, and never flinched from his promise, until the sacrifice was redeemed by the substitution of a ram under Allah's commands. He was the fountain-head of the Arabian Ummat, and in his posterity came the Prophet of Allah. The Ummat and the Book of Islam reflect back the prophethood on Isma'il.#
*** No where does the Quran (37:102-107) explicitly name Ishmael as the sacrificial child instead of Isaac. The original and unambiguous Biblical version says-
Gen 22: 2 "And he said, Take now your son, your only son Isaac, whom you love, and go to the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell you"
Because the Quranic version is false and untrue, the interpreter, who knows the Bible extremely well , deliberately distorts the facts to fit the Quranic version***
55> He used to enjoin on his people Prayer and Charity and he was most acceptable in the sight of his Lord.
56> Also mention in the Book the case of Idris: he was a man of truth (and sincerity) (and) a prophet:
#2508 Idris is mentioned twice in the Qur-an, viz.; here and in xxi. 85, where he is mentioned among those who patiently persevered. His identification with the Biblical Enoch, who "walked with God" (Gen. v. 21-24), may or may not be correct. Nor are we justified in interpreting verse 57 here as meaning the same thing as in Gen. v. 24 ("God took him"), that he was taken up without passing through the portals of death. All we are told is that he was a man of truth and sincerity, and a prophet, and that he had a high position among his people. It is this point which brings him in the series of men just mentioned; he kept himself in touch with his people, and was honoured among them. Spiritual progress need not cut us off from our people, for we have to help and guide them. He kept to truth and piety in the highest station.#
57> And We raised him to a lofty station.
*** This is from the Bible when Elijah was carried aloft into the heavens as in
II Kings 2: "11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and separated them one from the other; and Elijah went up by a whirlwind to heaven"
It is difficult to associate the name Idris with that of Enoch. There are no similarities. Most probably Idris is derived from the Greek Esdras meaning Ezra (the Scribe) which would make much more sense.
Hence the Quran, with its usual confusions, has Ezra represented under two different characters: the Uzair as in 9:30 and Idris as in 19:57 & 21:85 ***
58> Those were some of the prophets on whom Allah did bestow His Grace of the posterity of Adam and of those whom We carried (in the Ark) with Noah and of the posterity of Abraham and Israel of those whom We guided and chose; whenever the Signs of (Allah) Most Gracious were rehearsed to them they would fall down in prostrate adoration and in tears.
#2509 The earlier generations are grouped into three epochs from a religious point of view: (1) from Adam to Noah, (2) from Noah to Abraham, and (3) from Abraham to an indefinite time, say to the time when the Message of Allah was corrupted and the need arose for the final Messenger of Unity and Truth. Israel is another name for Jacob. 2510 The original is in the Aorist tense, implying that the "Posterity" alluded to includes not only the messengers but their worthy followers who are true to Allah and uphold His standard.#
*** It should be pointed out to the reader, that according to the original versions and understanding of events and characters of the Bible, men such as Adam, Abraham, Isaac, Jacob, Noah, etc, are not considered PROPHETS.
It is only in Muhammad's Quran, are they elevated to such a lofty position, so that Muhammad could show the Quraiysh, that he too is in the same mould as the famous Hebrew prophets ***
59> But after them there followed a posterity who missed prayers and followed after lusts: soon then will they face Destruction
#2511 This selfish godless posterity gains the upper hand at certain times, but even then there is always a minority who see the error of their ways, repent and believe, and live righteous lives. They are not penalised in the Hereafter because they were associated with the ungodly in time. They reap the full reward of their faith and righteousness.#
60> Except those who repent and believe and work righteousness: for these will enter the Garden and will not be wronged in the least
61> Gardens of Eternity those which (Allah) Most Gracious has promised to His servants in the Unseen: for His promise must (necessarily) come to pass.
*** According to the Quranic version of events, Allah's promises "must (necessarily) come to pass" for as long as they concern the Muhammadan believers, but they, unaccountably, fail completely when they concern the People of the Book.
For some unexplained and perverted reason, according to Muhammad, the Quran and Ahadith, Allah breaks all his promises to the People of the Book***
62> They will not there hear any vain discourse but only salutations of peace: and they will have therein their sustenance morning and evening.
63> Such is the Garden which We give as an inheritance to those of Our Servants who guard against evil.
64> (The angels say:) "We descend not but by command of thy Lord: to Him belongeth what is before us and what is behind us and what is between: and thy Lord never doth forget"
19:65> "Lord of the heavens and of the earth and of all that is between them: so worship Him and be constant and patient in His worship: knowest thou of any who is worthy of the same Name as He?
66> Man says: "What! when I am dead shall I then be raised up alive?"
67> But does not man call to mind that We created him before out of nothing?
68> So by thy Lord without doubt We shall gather them together and (also) the Evil Ones (with them); then shall We bring them forth on their knees round about Hell;
69> Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against (Allah) Most Gracious.
70> And certainly We know best those who are most worthy of being burned therein.
*** According to the above and following verses - as in most of the Quran - Allah revels in consigning many innocent human beings to his Hell and his gloating at watching them get tortured.
They are 'obstinate and rebellious', not because of choice, which they do not have, but because of the fact that it was Allah - the Most Compassionate and Most Merciful - who pre-destined them to err ***
71> Not one of you but will pass over it: this is with thy Lord a Decree which must be accomplished.
72> But We shall save those who guarded against evil and We shall leave the wrongdoers therein (humbled) to their knees.
73> When Our Clear Signs are rehearsed to them the Unbelievers say to those who believe "Which of the two sides is best in point of position? Which makes the best show in council?"
74> But how many (countless) generations before them have We destroyed who were even better in equipment and in glitter to the eye?
75> Say: "If any men go astray (Allah) Most Gracious extends (the rope) to them. Until when they see the warning of Allah (being fulfilled) either in punishment or in (the approach of) the Hour they will at length realize who is worst in position and (who) weakest in forces!
76> "And Allah doth advance in guidance those who seek guidance; and the things that endure. Good Deeds are best in the sight of thy Lord as rewards and best in respect of (their) eventual returns."
77> Hast thou then seen the (sort of) man who rejects Our Signs yet says: "I shall certainly be given wealth and children"?
78> Has he penetrated to the Unseen or has he taken a contract with (Allah) Most Gracious?
79> Nay! We shall record what he says and We Shall add and add to his punishment.
80> To Us shall return all that he talks of and he shall appear before Us bare and alone.
81 And they have taken (for worship) gods other than Allah to give them power and glory!
19:82> Instead they shall reject their worship and become adversaries against them
83> Seest thou not that We have set the Evil Ones on against the Unbelievers to incite them with fury?
84> So make no haste against them for We but count out to them a (limited) number (of days).
85> The day We shall gather the righteous to (Allah) Most Gracious like a band presented before a king for honors.
86> And We shall drive the sinners to Hell like thirsty cattle driven down to water
87> None shall have the power of intercession but such a one as has received permission (or promise) from (Allah) Most Gracious.
88> They say: "(Allah) Most Gracious has begotten a son!"
89 Indeed ye have put forth a thing most monstrous!
90 At if the skies are ready to burst the earth to split asunder and the mountains to fall down in utter ruin.
91> That they should invoke a son for (Allah) Most Gracious.
92> For it is not consonant with the majesty of (Allah) Most Gracious that He should beget a son.
93> Not one of the beings in the heavens and the earth but must come to (Allah) Most Gracious as a servant.
94> He does take and account of them (all) and hath numbered them (all) exactly.
95> And every one of them will come to him singly on the Day of Judgment.
96> On those who believe and work deeds of righteousness will (Allah) Most Gracious bestow Love.
97> So have We made the (Qur'an) easy in thine own tongue that with it thou mayest give Glad Tidings to the righteous and warnings to people given to contention.
98> But how many (countless) generation before them have We destroyed? Canst thou find a single one of them (now) or hear (so much as) a whisper of them?
