Surah Yaseen Read Online – Sura Yasin PDF – Yasin Sharif Arabic, English, Urdu

Sura Yasin PDF – Yasin Sharif Arabic, English, Urdu
Sura Yasin PDF – Yasin Sharif Arabic, English, Urdu

Surah Yaseen Read Online – Sura Yasin PDF – Yasin Sharif Arabic, English, Urdu

Surah Yaseen: Quran is the utmost genius and blessing of Allah Almighty, which He has conferred upon mankind. In this Book, a person can find the explanation to any problem and answer to all the inquiries provided that a person views and investigates it objectively. It carries numerous academic, political, social, moral and guidelines connected to every feature of life for a non-believer, though, for a follower it covers better abilities.

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Sura Yasin PDF – Yasin Sharif Arabic, English, Urdu Surah Yaseen Read Online – Sura Yasin PDF – Yasin Sharif Arabic, English, Urdu

Surah Yaseen Read Online – Sura Yasin PDF – Yasin Sharif Arabic, English, Urdu

Surah Yaseen Read Online – Sura Yasin PDF – Yasin Sharif Arabic, English, Urdu

 

 

 

 

 

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Surah Yaseen In Arabic Text Form

 

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ
 

یٰسٓۚ(۱) وَ الْقُرْاٰنِ الْحَكِیْمِۙ(۲) اِنَّكَ لَمِنَ الْمُرْسَلِیْنَۙ(۳) عَلٰى صِرَاطٍ مُّسْتَقِیْمٍؕ(۴) تَنْزِیْلَ الْعَزِیْزِ الرَّحِیْمِۙ(۵) لِتُنْذِرَ قَوْمًا مَّاۤ اُنْذِرَ اٰبَآؤُهُمْ فَهُمْ غٰفِلُوْنَ(۶) لَقَدْ حَقَّ الْقَوْلُ عَلٰۤى اَكْثَرِهِمْ فَهُمْ لَا یُؤْمِنُوْنَ(۷) اِنَّا جَعَلْنَا فِیْۤ اَعْنَاقِهِمْ اَغْلٰلًا فَهِیَ اِلَى الْاَذْقَانِ فَهُمْ مُّقْمَحُوْنَ(۸) وَ جَعَلْنَا مِنْۢ بَیْنِ اَیْدِیْهِمْ سَدًّا وَّ مِنْ خَلْفِهِمْ سَدًّا فَاَغْشَیْنٰهُمْ فَهُمْ لَا یُبْصِرُوْنَ(۹) وَ سَوَآءٌ عَلَیْهِمْ ءَاَنْذَرْتَهُمْ اَمْ لَمْ تُنْذِرْهُمْ لَا یُؤْمِنُوْنَ(۱۰) اِنَّمَا تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَ خَشِیَ الرَّحْمٰنَ بِالْغَیْبِۚ-فَبَشِّرْهُ بِمَغْفِرَةٍ وَّ اَجْرٍ كَرِیْمٍ(۱۱) اِنَّا نَحْنُ نُحْیِ الْمَوْتٰى وَ نَكْتُبُ مَا قَدَّمُوْا وَ اٰثَارَهُمْۣؕ-وَ كُلَّ شَیْءٍ اَحْصَیْنٰهُ فِیْۤ اِمَامٍ مُّبِیْنٍ۠(۱۲) وَ اضْرِبْ لَهُمْ مَّثَلًا اَصْحٰبَ الْقَرْیَةِۘ-اِذْ جَآءَهَا الْمُرْسَلُوْنَۚ(۱۳) اِذْ اَرْسَلْنَاۤ اِلَیْهِمُ اثْنَیْنِ فَكَذَّبُوْهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوْۤا اِنَّاۤ اِلَیْكُمْ مُّرْسَلُوْنَ(۱۴)

قَالُوْا مَاۤ اَنْتُمْ اِلَّا بَشَرٌ مِّثْلُنَاۙ-وَ مَاۤ اَنْزَلَ الرَّحْمٰنُ مِنْ شَیْءٍۙ-اِنْ اَنْتُمْ اِلَّا تَكْذِبُوْنَ(۱۵) قَالُوْا رَبُّنَا یَعْلَمُ اِنَّاۤ اِلَیْكُمْ لَمُرْسَلُوْنَ(۱۶) وَ مَا عَلَیْنَاۤ اِلَّا الْبَلٰغُ الْمُبِیْنُ(۱۷) قَالُوْۤا اِنَّا تَطَیَّرْنَا بِكُمْۚ-لَىٕنْ لَّمْ تَنْتَهُوْا لَنَرْجُمَنَّكُمْ وَ لَیَمَسَّنَّكُمْ مِّنَّا عَذَابٌ اَلِیْمٌ(۱۸) قَالُوْا طَآىٕرُكُمْ مَّعَكُمْؕ-اَىٕنْ ذُكِّرْتُمْؕ-بَلْ اَنْتُمْ قَوْمٌ مُّسْرِفُوْنَ(۱۹) وَ جَآءَ مِنْ اَقْصَا الْمَدِیْنَةِ رَجُلٌ یَّسْعٰى قَالَ یٰقَوْمِ اتَّبِعُوا الْمُرْسَلِیْنَۙ(۲۰) اتَّبِعُوْا مَنْ لَّا یَسْــٴَـلُكُمْ اَجْرًا وَّ هُمْ مُّهْتَدُوْنَ(۲۱) وَ مَا لِیَ لَاۤ اَعْبُدُ الَّذِیْ فَطَرَنِیْ وَ اِلَیْهِ تُرْجَعُوْنَ(۲۲) ءَاَتَّخِذُ مِنْ دُوْنِهٖۤ اٰلِهَةً اِنْ یُّرِدْنِ الرَّحْمٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّیْ شَفَاعَتُهُمْ شَیْــٴًـا وَّ لَا یُنْقِذُوْنِۚ(۲۳) اِنِّیْۤ اِذًا لَّفِیْ ضَلٰلٍ مُّبِیْنٍ(۲۴) اِنِّیْۤ اٰمَنْتُ بِرَبِّكُمْ فَاسْمَعُوْنِؕ(۲۵) قِیْلَ ادْخُلِ الْجَنَّةَؕ-قَالَ یٰلَیْتَ قَوْمِیْ یَعْلَمُوْنَۙ(۲۶) بِمَا غَفَرَ لِیْ رَبِّیْ وَ جَعَلَنِیْ مِنَ الْمُكْرَمِیْنَ(۲۷) وَ مَاۤ اَنْزَلْنَا عَلٰى قَوْمِهٖ مِنْۢ بَعْدِهٖ مِنْ جُنْدٍ مِّنَ السَّمَآءِ وَ مَا كُنَّا مُنْزِلِیْنَ(۲۸) اِنْ كَانَتْ اِلَّا صَیْحَةً وَّاحِدَةً فَاِذَا هُمْ خٰمِدُوْنَ(۲۹)

یٰحَسْرَةً عَلَى الْعِبَادِۣۚ-مَا یَاْتِیْهِمْ مِّنْ رَّسُوْلٍ اِلَّا كَانُوْا بِهٖ یَسْتَهْزِءُوْنَ(۳۰) اَلَمْ یَرَوْا كَمْ اَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُوْنِ اَنَّهُمْ اِلَیْهِمْ لَا یَرْجِعُوْنَؕ(۳۱) وَ اِنْ كُلٌّ لَّمَّا جَمِیْعٌ لَّدَیْنَا مُحْضَرُوْنَ۠(۳۲) وَ اٰیَةٌ لَّهُمُ الْاَرْضُ الْمَیْتَةُ ۚۖ-اَحْیَیْنٰهَا وَ اَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ یَاْكُلُوْنَ(۳۳) وَ جَعَلْنَا فِیْهَا جَنّٰتٍ مِّنْ نَّخِیْلٍ وَّ اَعْنَابٍ وَّ فَجَّرْنَا فِیْهَا مِنَ الْعُیُوْنِۙ(۳۴) لِیَاْكُلُوْا مِنْ ثَمَرِهٖۙ-وَ مَا عَمِلَتْهُ اَیْدِیْهِمْؕ-اَفَلَا یَشْكُرُوْنَ(۳۵) سُبْحٰنَ الَّذِیْ خَلَقَ الْاَزْوَاجَ كُلَّهَا مِمَّا تُنْۢبِتُ الْاَرْضُ وَ مِنْ اَنْفُسِهِمْ وَ مِمَّا لَا یَعْلَمُوْنَ(۳۶) وَ اٰیَةٌ لَّهُمُ الَّیْلُ ۚۖ-نَسْلَخُ مِنْهُ النَّهَارَ فَاِذَا هُمْ مُّظْلِمُوْنَۙ(۳۷) وَ الشَّمْسُ تَجْرِیْ لِمُسْتَقَرٍّ لَّهَاؕ-ذٰلِكَ تَقْدِیْرُ الْعَزِیْزِ الْعَلِیْمِؕ(۳۸) وَ الْقَمَرَ قَدَّرْنٰهُ مَنَازِلَ حَتّٰى عَادَ كَالْعُرْجُوْنِ الْقَدِیْمِ(۳۹) لَا الشَّمْسُ یَنْۢبَغِیْ لَهَاۤ اَنْ تُدْرِكَ الْقَمَرَ وَ لَا الَّیْلُ سَابِقُ النَّهَارِؕ-وَ كُلٌّ فِیْ فَلَكٍ یَّسْبَحُوْنَ(۴۰) وَ اٰیَةٌ لَّهُمْ اَنَّا حَمَلْنَا ذُرِّیَّتَهُمْ فِی الْفُلْكِ الْمَشْحُوْنِۙ(۴۱)

وَ خَلَقْنَا لَهُمْ مِّنْ مِّثْلِهٖ مَا یَرْكَبُوْنَ(۴۲) وَ اِنْ نَّشَاْ نُغْرِقْهُمْ فَلَا صَرِیْخَ لَهُمْ وَ لَا هُمْ یُنْقَذُوْنَۙ(۴۳) اِلَّا رَحْمَةً مِّنَّا وَ مَتَاعًا اِلٰى حِیْنٍ(۴۴) وَ اِذَا قِیْلَ لَهُمُ اتَّقُوْا مَا بَیْنَ اَیْدِیْكُمْ وَ مَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُوْنَ(۴۵) وَ مَا تَاْتِیْهِمْ مِّنْ اٰیَةٍ مِّنْ اٰیٰتِ رَبِّهِمْ اِلَّا كَانُوْا عَنْهَا مُعْرِضِیْنَ(۴۶) وَ اِذَا قِیْلَ لَهُمْ اَنْفِقُوْا مِمَّا رَزَقَكُمُ اللّٰهُۙ-قَالَ الَّذِیْنَ كَفَرُوْا لِلَّذِیْنَ اٰمَنُوْۤا اَنُطْعِمُ مَنْ لَّوْ یَشَآءُ اللّٰهُ اَطْعَمَهٗۤ ﳓ اِنْ اَنْتُمْ اِلَّا فِیْ ضَلٰلٍ مُّبِیْنٍ(۴۷) وَ یَقُوْلُوْنَ مَتٰى هٰذَا الْوَعْدُ اِنْ كُنْتُمْ صٰدِقِیْنَ(۴۸) مَا یَنْظُرُوْنَ اِلَّا صَیْحَةً وَّاحِدَةً تَاْخُذُهُمْ وَ هُمْ یَخِصِّمُوْنَ(۴۹) فَلَا یَسْتَطِیْعُوْنَ تَوْصِیَةً وَّ لَاۤ اِلٰۤى اَهْلِهِمْ یَرْجِعُوْنَ۠(۵۰) وَ نُفِخَ فِی الصُّوْرِ فَاِذَا هُمْ مِّنَ الْاَجْدَاثِ اِلٰى رَبِّهِمْ یَنْسِلُوْنَ(۵۱) قَالُوْا یٰوَیْلَنَا مَنْۢ بَعَثَنَا مِنْ مَّرْقَدِنَاﱃ هٰذَا مَا وَعَدَ الرَّحْمٰنُ وَ صَدَقَ الْمُرْسَلُوْنَ(۵۲) اِنْ كَانَتْ اِلَّا صَیْحَةً وَّاحِدَةً فَاِذَا هُمْ جَمِیْعٌ لَّدَیْنَا مُحْضَرُوْنَ(۵۳) فَالْیَوْمَ لَا تُظْلَمُ نَفْسٌ شَیْــٴًـا وَّ لَا تُجْزَوْنَ اِلَّا مَا كُنْتُمْ تَعْمَلُوْنَ(۵۴) اِنَّ اَصْحٰبَ الْجَنَّةِ الْیَوْمَ فِیْ شُغُلٍ فٰكِهُوْنَۚ(۵۵) هُمْ وَ اَزْوَاجُهُمْ فِیْ ظِلٰلٍ عَلَى الْاَرَآىٕكِ مُتَّكِــٴُـوْنَ (۵۶) لَهُمْ فِیْهَا فَاكِهَةٌ وَّ لَهُمْ مَّا یَدَّعُوْنَۚۖ(۵۷) سَلٰمٌ قَوْلًا مِّنْ رَّبٍّ رَّحِیْمٍ(۵۸) وَ امْتَازُوا الْیَوْمَ اَیُّهَا الْمُجْرِمُوْنَ(۵۹)

اَلَمْ اَعْهَدْ اِلَیْكُمْ یٰبَنِیْۤ اٰدَمَ اَنْ لَّا تَعْبُدُوا الشَّیْطٰنَۚ-اِنَّهٗ لَكُمْ عَدُوٌّ مُّبِیْنٌۙ(۶۰) وَّ اَنِ اعْبُدُوْنِیْﳳ-هٰذَا صِرَاطٌ مُّسْتَقِیْمٌ(۶۱) وَ لَقَدْ اَضَلَّ مِنْكُمْ جِبِلًّا كَثِیْرًاؕ-اَفَلَمْ تَكُوْنُوْا تَعْقِلُوْنَ(۶۲) هٰذِهٖ جَهَنَّمُ الَّتِیْ كُنْتُمْ تُوْعَدُوْنَ(۶۳) اِصْلَوْهَا الْیَوْمَ بِمَا كُنْتُمْ تَكْفُرُوْنَ(۶۴) اَلْیَوْمَ نَخْتِمُ عَلٰۤى اَفْوَاهِهِمْ وَ تُكَلِّمُنَاۤ اَیْدِیْهِمْ وَ تَشْهَدُ اَرْجُلُهُمْ بِمَا كَانُوْا یَكْسِبُوْنَ(۶۵) وَ لَوْ نَشَآءُ لَطَمَسْنَا عَلٰۤى اَعْیُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ فَاَنّٰى یُبْصِرُوْنَ(۶۶) وَ لَوْ نَشَآءُ لَمَسَخْنٰهُمْ عَلٰى مَكَانَتِهِمْ فَمَا اسْتَطَاعُوْا مُضِیًّا وَّ لَا یَرْجِعُوْنَ۠(۶۷) وَ مَنْ نُّعَمِّرْهُ نُنَكِّسْهُ فِی الْخَلْقِؕ-اَفَلَا یَعْقِلُوْنَ(۶۸) وَ مَا عَلَّمْنٰهُ الشِّعْرَ وَ مَا یَنْۢبَغِیْ لَهٗؕ-اِنْ هُوَ اِلَّا ذِكْرٌ وَّ قُرْاٰنٌ مُّبِیْنٌۙ(۶۹) لِّیُنْذِرَ مَنْ كَانَ حَیًّا وَّ یَحِقَّ الْقَوْلُ عَلَى الْكٰفِرِیْنَ(۷۰)

 اَوَ لَمْ یَرَوْا اَنَّا خَلَقْنَا لَهُمْ مِّمَّا عَمِلَتْ اَیْدِیْنَاۤ اَنْعَامًا فَهُمْ لَهَا مٰلِكُوْنَ(۷۱) وَ ذَلَّلْنٰهَا لَهُمْ فَمِنْهَا رَكُوْبُهُمْ وَ مِنْهَا یَاْكُلُوْنَ(۷۲) وَ لَهُمْ فِیْهَا مَنَافِعُ وَ مَشَارِبُؕ-اَفَلَا یَشْكُرُوْنَ(۷۳) وَ اتَّخَذُوْا مِنْ دُوْنِ اللّٰهِ اٰلِهَةً لَّعَلَّهُمْ یُنْصَرُوْنَؕ(۷۴) لَا یَسْتَطِیْعُوْنَ نَصْرَهُمْۙ-وَ هُمْ لَهُمْ جُنْدٌ مُّحْضَرُوْنَ(۷۵) فَلَا یَحْزُنْكَ قَوْلُهُمْۘ-اِنَّا نَعْلَمُ مَا یُسِرُّوْنَ وَ مَا یُعْلِنُوْنَ(۷۶) اَوَ لَمْ یَرَ الْاِنْسَانُ اَنَّا خَلَقْنٰهُ مِنْ نُّطْفَةٍ فَاِذَا هُوَ خَصِیْمٌ مُّبِیْنٌ(۷۷) وَ ضَرَبَ لَنَا مَثَلًا وَّ نَسِیَ خَلْقَهٗؕ-قَالَ مَنْ یُّحْیِ الْعِظَامَ وَ هِیَ رَمِیْمٌ(۷۸) قُلْ یُحْیِیْهَا الَّذِیْۤ اَنْشَاَهَاۤ اَوَّلَ مَرَّةٍؕ-وَ هُوَ بِكُلِّ خَلْقٍ عَلِیْمُۙ (۷۹) الَّذِیْ جَعَلَ لَكُمْ مِّنَ الشَّجَرِ الْاَخْضَرِ نَارًا فَاِذَاۤ اَنْتُمْ مِّنْهُ تُوْقِدُوْنَ(۸۰) اَوَ لَیْسَ الَّذِیْ خَلَقَ السَّمٰوٰتِ وَ الْاَرْضَ بِقٰدِرٍ عَلٰۤى اَنْ یَّخْلُقَ مِثْلَهُمْ بَلٰىۗ وَ هُوَالْخَلّٰقُ الْعَلِیْمُ(۸۱) اِنَّمَاۤ اَمْرُهٗۤ اِذَاۤ اَرَادَ شَیْــٴًـا اَنْ یَّقُوْلَ لَهٗ كُنْ فَیَكُوْنُ(۸۲) فَسُبْحٰنَ الَّذِیْ بِیَدِهٖ مَلَكُوْتُ كُلِّ شَیْءٍ وَّ اِلَیْهِ تُرْجَعُوْنَ۠(۸۳)

Surah Yaseen Translation in English

In the name of Allah, Most Gracious, Most Merciful.

  1. Ya Sin.
  2. By the Qur´an, full of Wisdom,-
  3. Thou art indeed one of the messengers,
  4. On a Straight Way.
  5. It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful.
  6. In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of Allah).
  7. The Word is proved true against the greater part of them: for they do not believe.
  8. We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see).
  9. And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see.
  10. The same is it to them whether thou admonish them or thou do not admonish them: they will not believe.
  11. Thou canst but admonish such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, of Forgiveness and a Reward most generous.
  12. Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence).
  13. Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came messengers to it.
  14. When We (first) sent to them two messengers, they rejected them: But We strengthened them with a third: they said, “Truly, we have been sent on a mission to you.”
  15. The (people) said: “Ye are only men like ourselves; and (Allah) Most Gracious sends no sort of revelation: ye do nothing but lie.”
  16. They said: “Our Lord doth know that we have been sent on a mission to you:
  17. “And our duty is only to proclaim the clear Message.”
  18. The (people) said: “for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us.”
  19. They said: “Your evil omens are with yourselves: (deem ye this an evil omen). If ye are admonished? Nay, but ye are a people transgressing all bounds!”
  20. Then there came running, from the farthest part of the City, a man, saying, “O my people! Obey the messengers:
  21. “Obey those who ask no reward of you (for themselves), and who have themselves received Guidance.
  22. “It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back.
  23. “Shall I take (other) gods besides Him? If (Allah) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me.
  24. “I would indeed, if I were to do so, be in manifest Error.
  25. “For me, I have faith in the Lord of you (all): listen, then, to me!”
  26. It was said: “Enter thou the Garden.” He said: “Ah me! Would that my People knew (what I know)!-
  27. “For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!”
  28. And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do.
  29. It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent.
  30. Ah! Alas for (My) Servants! There comes not a messenger to them but they mock him!
  31. See they not how many generations before them we destroyed? Not to them will they return:
  32. But each one of them all – will be brought before Us (for judgment).
  33. A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat.
  34. And We produce therein orchard with date-palms and vines, and We cause springs to gush forth therein:
  35. That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks?
  36. Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge.
  37. And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness;
  38. And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.
  39. And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk.
  40. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).
  41. And a Sign for them is that We bore their race (through the Flood) in the loaded Ark;
  42. And We have created for them similar (vessels) on which they ride.
  43. If it were Our Will, We could drown them: then would there be no helper (to hear their cry), nor could they be delivered,
  44. Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time.
  45. When they are told, “Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy,” (they turn back).
  46. Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom.
  47. And when they are told, “Spend ye of (the bounties) with which Allah has provided you,” the Unbelievers say to those who believe: “Shall we then feed those whom, if Allah had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error.”
  48. Further, they say, “When will this promise (come to pass), if what ye say is true?”
  49. They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves!
  50. No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people!
  51. The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord!
  52. They will say: “Ah! Woe unto us! Who hath raised us up from our beds of repose?”… (A voice will say:) “This is what (Allah) Most Gracious had promised. And true was the word of the messengers!”
  53. It will be no more than a single Blast, when lo! they will all be brought up before Us!
  54. Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds.
  55. Verily the Companions of the Garden shall that Day have joy in all that they do;
  56. They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity);
  57. (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for;
  58. “Peace!” – a word (of salutation) from a Lord Most Merciful!
  59. “And O ye in sin! Get ye apart this Day!
  60. “Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?-
  61. “And that ye should worship Me, (for that) this was the Straight Way?
  62. “But he did lead astray a great multitude of you. Did ye not, then, understand?
  63. “This is the Hell of which ye were (repeatedly) warned!
  64. “Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth).”
  65. That Day shall We set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did.
  66. If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen?
  67. And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error).
  68. If We grant long life to any, We cause him to be reversed in nature: Will they not then understand?
  69. We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur´an making things clear:
  70. That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth).
  71. See they not that it is We Who have created for them – among the things which Our hands have fashioned – cattle, which are under their dominion?-
  72. And that We have subjected them to their (use)? of them some do carry them and some they eat:
  73. And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful?
  74. Yet they take (for worship) gods other than Allah, (hoping) that they might be helped!
  75. They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned).
  76. Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose.
  77. Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary!
  78. And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, “Who can give life to (dry) bones and decomposed ones (at that)?”
  79. Say, “He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!-
  80. “The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)!
  81. “Is not He Who created the heavens and the earth able to create the like thereof?” – Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)!
  82. Verily, when He intends a thing, His Command is, “be”, and it is!
  83. So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back.

Surah Yaseen in Roman Text Form

Bismillaahir Rahmaanir Raheem

  1. Yaa-Seeen
  2. Wal-Qur-aanil-Hakeem
  3. Innaka laminal mursaleen
  4. ‘Alaa Siraatim Mustaqeem
  5. Tanzeelal ‘Azeezir Raheem
  6. Litunzira qawmam maaa unzira aabaaa’uhum fahum ghaafiloon
  7. Laqad haqqal qawlu ‘alaaa aksarihim fahum laa yu’minoon
  8. Innaa ja’alnaa feee a’naaqihim aghlaalan fahiya ilal azqaani fahum muqmahoon
  9. Wa ja’alnaa mim baini aydeehim saddanw-wa min khalfihim saddan fa aghshai naahum fahum laa yubsiroon
  10. Wa sawaaa’un ‘alaihim ‘a-anzartahum am lam tunzirhum laa yu’minoon
  11. Innamaa tunziru manit taba ‘az-Zikra wa khashiyar Rahmaana bilghaib, fabashshirhu bimaghfiratinw-wa ajrin kareem
  12. Innaa Nahnu nuhyil mawtaa wa naktubu maa qaddamoo wa aasaarahum; wa kulla shai’in ahsainaahu feee Imaamim Mubeen
  13. Wadrib lahum masalan Ashaabal Qaryatih; iz jaaa’ahal mursaloon
  14. Iz arsalnaaa ilaihimusnaini fakazzaboohumaa fa’azzaznaa bisaalisin faqaalooo innaaa ilaikum mursaloon
  15. Qaaloo maaa antum illaa basharum mislunaa wa maaa anzalar Rahmaanu min shai’in in antum illaa takziboon
  16. Qaaloo Rabbunaa ya’lamu innaaa ilaikum lamursaloon
  17. Wa maa ‘alainaaa illal balaaghul mubeen
  18. Qaaloo innaa tataiyarnaa bikum la’il-lam tantahoo lanar jumannakum wa la-yamassan nakum minnaa ‘azaabun aleem
  19. Qaaloo taaa’irukum ma’akum; a’in zukkirtum; bal antum qawmum musrifoon
  20. Wa jaaa’a min aqsal madeenati rajuluny yas’aa qaala yaa qawmit tabi’ul mursaleen
  21. Ittabi’oo mal-laa yas’alukum ajranw-wa hum muhtadoon
  22. Wa maa liya laaa a’budul lazee fataranee wa ilaihi turja’oon
  23. ‘A-attakhizu min dooniheee aalihatan iny-yuridnir Rahmaanu bidurril-laa tughni ‘annee shafaa ‘atuhum shai ‘anw-wa laa yunqizoon
  24. Inneee izal-lafee dalaa-lim-mubeen
  25. Inneee aamantu bi Rabbikum fasma’oon
  26. Qeelad khulil Jannnah; qaala yaa laita qawmee ya’lamoon
  27. Bimaa ghafara lee Rabbee wa ja’alanee minal mukrameen (End Juz 22)
  28. Wa maaa anzalnaa ‘alaa qawmihee mim ba’dihee min jundim minas-samaaa’i wa maa kunnaa munzileen
  29. In kaanat illaa saihatanw waahidatan fa-izaa hum khaamidoon
  30. Yaa hasratan ‘alal ‘ibaaad; maa ya’teehim mir Rasoolin illaa kaanoo bihee yastahzi ‘oon
  31. Alam yaraw kam ahlak naa qablahum minal qurooni annahum ilaihim laa yarji’oon
  32. Wa in kullul lammaa jamee’ul-ladainaa muhdaroon
  33. Wa Aayatul lahumul ardul maitatu ahyainaahaa wa akhrajnaa minhaa habban faminhu ya’kuloon
  34. Wa ja’alnaa feehaa jannaatim min nakheelinw wa a’naabinw wa fajjarnaa feeha minal ‘uyoon
  35. Li ya’kuloo min samarihee wa maa ‘amilat-hu aideehim; afalaa yashkuroon
  36. Subhaanal lazee khalaqal azwaaja kullahaa mimmaa tumbitul ardu wa min anfusihim wa mimmaa laa ya’lamoon
  37. Wa Aayatul lahumul lailu naslakhu minhun nahaara fa-izaa hum muzlimoon
  38. Wash-shamsu tajree limustaqarril lahaa; zaalika taqdeerul ‘Azeezil Aleem
  39. Walqamara qaddarnaahu manaazila hattaa ‘aada kal’ur joonil qadeem
  40. Lash shamsu yambaghee lahaaa an tudrikal qamara walal lailu saabiqun nahaar; wa kullun fee falaki yasbahoon
  41. Wa Aayatul lahum annaa hamalnaa zurriyatahum fil fulkil mashhoon
  42. Wa khalaqnaa lahum mim-mislihee maa yarkaboon
  43. Wa in nashaa nughriqhum falaa sareekha lahum wa laa hum yunqazoon
  44. Illaa rahmatam minnaa wa mataa’an ilaa heen
  45. Wa izaa qeela lahumuttaqoo maa baina aideekum wa maa khalfakum la’allakum turhamoon
  46. Wa maa ta’teehim min aayatim min Aayaati Rabbihim illaa kaanoo ‘anhaa mu’rideen
  47. Wa izaa qeela lahum anfiqoo mimmaa razaqakumul laahu qaalal lazeena kafaroo lillazeena aamanooo anut’imu mal-law yashaaa’ul laahu at’amahooo in antum illaa fee dalaalim mubeen
  48. Wa yaqooloona mataa haazal wa’du in kuntum saadiqeen
  49. Maa yanzuroona illaa saihatanw waahidatan ta’khuzuhum wa hum yakhissimoon
  50. Falaa yastatee’oona taw siyatanw-wa laaa ilaaa ahlihim yarji’oon
  51. Wa nufikha fis-soori faizaa hum minal ajdaasi ilaa Rabbihim yansiloon
  52. Qaaloo yaa wailanaa mam ba’asanaa mim marqadinaa; haaza maa wa’adar Rahmanu wa sadaqal mursaloon
  53. In kaanat illaa saihatanw waahidatan fa-izaa hum jamee’ul ladainaa muhdaroon
  54. Fal-Yawma laa tuzlamu nafsun shai’anw-wa laa tujzawna illaa maa kuntum ta’maloon
  55. Inna Ashaabal jannatil Yawma fee shughulin faakihoon
  56. Hum wa azwaajuhum fee zilaalin ‘alal araaa’iki muttaki’oon
  57. Lahum feehaa faakiha tunw-wa lahum maa yadda’oon
  58. Salaamun qawlam mir Rabbir Raheem
  59. Wamtaazul Yawma ayyuhal mujrimoon
  60. Alam a’had ilaikum yaa Baneee Aadama al-laa ta’budush Shaitaana innahoo lakum ‘aduwwum mubeen
  61. Wa ani’budoonee; haazaa Siraatum Mustaqeem
  62. Wa laqad adalla minkum jibillan kaseeraa; afalam takoonoo ta’qiloon
  63. Haazihee Jahannamul latee kuntum too’adoon
  64. Islawhal Yawma bimaa kuntum takfuroon
  65. Al-Yawma nakhtimu ‘alaaa afwaahihim wa tukallimunaaa aideehim wa tashhadu arjuluhum bimaa kaanoo yaksiboon
  66. Wa law nashaaa’u lata masna ‘alaaa aiyunihim fasta baqus-siraata fa-annaa yubsiroon
  67. Wa law nashaaa’u lamasakhnaahum ‘alaa makaanatihim famas-tataa’oo mudiyyanw-wa laa yarji’oon
  68. Wa man nu ‘ammirhu nunakkishu fil-khalq; afalaa ya’qiloon
  69. Wa maa ‘allamnaahush shi’ra wa maa yambaghee lah; in huwa illaa zikrunw-wa Qur-aanum mubeen
  70. Liyunzira man kaana haiyanw-wa yahiqqal qawlu ‘alal-kaafireen
  71. Awalam yaraw annaa khalaqnaa lahum mimmaa ‘amilat aideenaaa an’aaman fahum lahaa maalikoon
  72. Wa zallalnaahaa lahum faminhaa rakoobuhum wa minhaa ya’kuloon
  73. Wa lahum feehaa manaa fi’u wa mashaarib; afalaa yashkuroon
  74. Wattakhazoo min doonil laahi aalihatal la’allahum yunsaroon
  75. Laa yastatee’oona nasrahum wa hum lahum jundum muhdaroon
  76. Falaa yahzunka qawluhum; innaa na’lamu maa yusirroona wa maa yu’linoon
  77. Awalam yaral insaanu annaa khalaqnaahu min nutfatin fa-izaa huwa khaseemum mubeen
  78. Wa daraba lanaa maslanw-wa nasiya khalqahoo qaala mai-yuhyil’izaama wa hiya rameem
  79. Qul yuh yeehal lazeee ansha ahaaa awwala marrah; wa Huwa bikulli khalqin ‘Aleem
  80. Allazee ja’ala lakum minash shajaril akhdari naaran fa-izaaa antum minhu tooqidoon
  81. Awa laisal lazee khalaqas samaawaati wal arda biqaadirin ‘alaaa ai-yakhluqa mislahum; balaa wa Huwal Khallaaqul ‘Aleem
  82. Innamaa amruhooo izaaa araada shai’an ai-yaqoola lahoo kun fa-yakoon
  83. Fa Subhaanal lazee biyadihee malakootu kulli shai-inw-wa ilaihi turja’oon

बिस्मिल्लाहिर रहमानिर रहिम

1.यासीन

2. वल कुर आनिल हकीम

3. इन्नका लमिनल मुरसलीन

4. अला सिरातिम मुस्तकीम

5. तनजीलल अजीज़िर रहीम

6. लितुन ज़िरा कौमम मा उनज़िरा आबाउहुम फहुम गाफिलून

7. लकद हक कल कौलु अला अकसरिहिम फहुम ला युअ’मिनून

8. इन्ना जअल्ना फी अअ’ना किहिम अगलालन फहिया इलल अजक़ानि फहुम मुक़महून

9. व जअल्ना मिम बैनि ऐदी हिम सद्दव वमिन खलफिहिम सद्दन फअग शैनाहुम फहुम ला युबसिरून

ये भी पढ़ें- उधार लेन देन कैसे करें

10. वसवाउन अलैहिम अअनजर तहुम अम लम तुनजिरहुम ला युअ’मिनून

11. इन्नमा तुन्ज़िरू मनित तब अज़ ज़िकरा व खशियर रहमान बिल्गैब फबश्शिर हु बिमग फिरतिव व अजरिन करीम

12. इन्ना नहनु नुहयिल मौता वनकतुबु मा क़द्दमु व आसारहुम वकुल्ला शयइन अहसैनाहु फी इमामिम मुबीन

13. वज़ रिब लहुम मसलन असहाबल करयह इज़ जा अहल मुरसळून

14. इज़ अरसलना इलयहिमुस नैनि फकज जबूहुमा फ अज़ ज़ज्ना बिसा लिसिन फकालू इन्ना इलैकुम मुरसळून

15. कालू मा अन्तुम इल्ला बशरुम मिसळूना वमा अनजलर रहमानु मिन शय इन इन अन्तुम इल्ला तकज़िबुन

16. क़ालू रब्बुना यअ’लमु इन्ना इलैकुम लमुरसळून

17. वमा अलैना इल्लल बलागुल मुबीन

18. कालू इन्ना ततैयरना बिकुम लइल लम तनतहू लनरजु मन्नकूम वला यमस सन्नकुम मिन्ना अज़ाबुन अलीम

surah yasin in hindi (ayat 14-28)
19. कालू ताइरुकुम म अकुम अइन ज़ुक्किरतुम बल अन्तुम क़ौमूम मुस रिफून

ये भी देखे: Surah Falaq in Hindi

20. व जा अमिन अक्सल मदीनति रजुलुय यसआ काला या कौमित त्तबिउल मुरसलीन

21. इत तबिऊ मल ला यस अलुकुम अजरौ वहुम मुहतदून

22. वमालिया ला अअ’बुदुल लज़ी फतरनी व इलैहि तुरजऊन

23. अ अत्तखिज़ु मिन दुनिही आलिहतन इय युरिदनिर रहमानु बिजुर रिल ला तुगनि अन्नी शफ़ा अतुहुम शय अव वला यूनकिजून

24. इन्नी इज़ल लफी ज़लालिम मुबीन

25. इन्नी आमन्तु बिरब बिकुम फसमऊन

26. कीलद खुलिल जन्नह काल यालैत क़ौमिय यअ’लमून

27. बिमा गफरली रब्बी व जअलनी मिनल मुकरमीन

28. वमा अन्ज़लना अला क़ौमिही मिन बअ’दिही मिन जुन्दिम मिनस समाइ वमा कुन्ना मुनजलीन

29. इन कानत इल्ला सैहतौ वाहिदतन फइज़ा हुम् खामिदून

30. या हसरतन अलल इबाद मा यअ’तीहिम मिर रसूलिन इल्ला कानू बिही यस तहज़िउन

31. अलम यरौ कम अहलकना क़ब्लहुम मिनल कुरूनि अन्नहुम इलैहिम ला यर जिउन

32. वइन कुल्लुल लम्मा जमीउल लदैना मुह्ज़रून

33. व आयतुल लहुमूल अरज़ुल मैतह अह ययनाहा व अखरजना मिन्हा हब्बन फमिनहु यअ कुलून

34. व जअलना फीहा जन्नातिम मिन नखीलिव व अअ’नाबिव व फज्जरना फीहा मिनल उयून

35. लियअ’ कुलु मिन समरिही वमा अमिलत हु अयदीहिम अफला यशकुरून

surah yasin in hindi (ayat 31-35)
36. सुब्हानल लज़ी ख़लक़ल अज़वाज कुल्लहा मिम मा तुमबितुल अरज़ू वमिन अनफुसिहिम वमिम मा ला यअलमून

37. व आयतुल लहुमूल लैल नसलखु मिन्हुन नहारा फइज़ा हुम् मुजलिमून

38. वश शमसु तजरि लिमुस्त कररिल लहा ज़ालिका तक़्दी रूल अज़ीज़िल अलीम

39. वल कमर कद्दरनाहु मनाज़िला हत्ता आद कल उरजुनिल क़दीम

40. लश शम्सु यमबगी लहा अन तुद रिकल कमरा वलल लैलु साबिकुन नहार वकुल्लुन फी फलकिय यसबहून

41. व आयतुल लहुम अन्ना हमलना ज़ुररिय यतहूम फिल फुल्किल मशहून

42. व खलकना लहुम मिम मिस्लिही मा यरकबून

43. व इन नशअ नुगरिक हुम फला सरीखा लहुम वाला हुम युन्क़जून

44. इल्ला रहमतम मिन्ना व मताअन इलाहीन

45. व इजा कीला लहुमुत तकू मा बैना ऐदीकुम वमा खल्फकुम लअल्लकुम तुरहमून

46. वमा तअ’तीहिम मिन आयतिम मिन आयाति रब्बिहिम इल्ला कानू अन्हा मुअ रिजीन

47. व इज़ा कीला लहुम अन्फिकू मिम्मा रजका कुमुल लाहु क़ालल लज़ीना कफरू लिल लज़ीना आमनू अनुत इमू मल लौ यशाऊल लाहू अत अमह इन अन्तुम इल्ला फ़ी ज़लालिम मुबीन

48. व यकूलूना मता हाज़ल व’अदू इन कुनतुम सादिक़ीन

49. मा यन ज़ुरूना इल्ला सैहतव व़ाहिदतन तअ खुज़ुहुम वहुम यखिस सिमून

50. फला यस्ता तीऊना तौ सियतव वला इला अहलिहिम यरजिऊन

surah yasin in hindi (ayat 47-50)
51. व नुफ़िखा फिस सूरि फ़इज़ा हुम मिनल अज्दासि इला रब्बिहिम यन्सिलून

52. कालू या वय्लना मम ब असना मिम मरक़दिना हाज़ा मा व अदर रहमानु व सदकल मुरसलून

53. इन कानत इल्ला सयहतव वहिदतन फ़ इज़ा हुम जमीउल लदैना मुहज़रून

54. फल यौम ला तुज्लमु नफ्सून शय अव वला तुज्ज़व्ना इल्ला मा कुंतुम तअ मालून

55. इन्न अस हाबल जन्न्तिल यौमा फ़ी शुगुलिन फाकिहून

56. हुम व अज्वा जुहूम फ़ी ज़िलालिन अलल अराइकि मुत्तकिऊन

57. लहुम फ़ीहा फाकिहतुव वलहुम मा यद् दऊन

58. सलामुन कौलम मिर रब्बिर रहीम

59. वम ताज़ुल यौमा अय्युहल मुजरिमून

60. अलम अअ’हद इलैकुम या बनी आदम अल्ला तअ’बुदुश शैतान इन्नहू लकुम अदुववुम मुबीन

61. व अनिअ बुदूनी हज़ा सिरातुम मुस्तक़ीम

62. व लक़द अज़ल्ला मिन्कुम जिबिल्लन कसीरा अफलम तकूनू तअकिलून

63. हाज़िही जहन्नमुल लती कुन्तुम तूअदून

64. इस्लौहल यौमा बिमा कुन्तुम तक्फुरून

65. अल यौमा नाख्तिमु अल अफ्वा हिहिम व तुकल लिमुना अयदीहिम व तशहदू अरजु लुहुम बिमा कानू यक्सिबून

66. व लौ नशाउ लता मसना अला अअ’युनिहिम फ़स तबकुस सिराता फ अन्ना युबसिरून

67. व लौ नशाउ ल मसखना हुम अला मका नतिहिम फमस तताऊ मुजिय यौ वला यर जिऊन

68. वमन नुअम मिरहु नुनक किसहु फिल खल्क अफला यअ’ किलून

69. वमा अल्लम नाहुश शिअ’रा वमा यम्बगी लह इन हुवा इल्ला जिक रुव वकुर आनुम मुबीन

70. लियुन जिरा मन काना हय्यव व यहिक क़ल कौलु अलल काफ़िरीन

71. अव लम यरव अन्ना खलक्ना लहुम मिम्मा अमिलत अय्दीना अन आमन फहुम लहा मालिकून

72. व ज़ल लल नाहा लहुम फ मिन्हा रकू बुहुम व मिन्हा यअ’कुलून

73. व लहुम फ़ीहा मनाफ़िउ व मशारिबु अफला यश्कुरून

74. वत तखजू मिन दूनिल लाहि आलिहतल लअल्लहुम युन्सरून

75. ला यस्ता तीऊना नस रहुम वहुम लहुम जुन्दुम मुह्ज़रून

76. फला यह्ज़ुन्का क़व्लुहुम इन्ना नअ’लमु मा युसिर रूना वमा युअ’लिनून

77. अव लम यरल इंसानु अन्ना खलक्नाहू मिन नुत्फ़तिन फ़ इज़ा हुवा खासीमुम मुबीन

78. व ज़रबा लना मसलव व नसिया खल्कह काला मय युहयिल इजामा व हिय रमीम

79. कुल युहयीहल लज़ी अनश अहा अव्वला मर्रह वहुवा बिकुलली खल किन अलीम

surah yasin in hindi (ayat 75-79)
80. अल्लज़ी जअला लकुम मिनश शजरिल अख्ज़रि नारन फ़ इज़ा अन्तुम मिन्हु तूकिदून

81. अवा लैसल लज़ी खलक़स समावाती वल अरज़ा बिक़ादिरिन अला य यख्लुक़ा मिस्लहुम बला वहुवल खल्लाकुल अलीम

82. इन्नमा अमरुहू इज़ा अरादा शय अन अय यकूला लहू कुन फयकून

83. फसुब हानल लज़ी बियदिही मलकूतु कुल्ली शय इव व इलैहि तुरज उन

Surah Yaseen Tafseer

Tafsir of Surah 36 ﴾يس﴿ YaSeen (YaSin)

 

The Virtues of Surah Ya Sin

Al-Hafiz Abu Ya`la recorded that Abu Hurayrah, may Allah be pleased with him, said,

“The Messenger of Allah said:

مَنْ قَرَأَ يس فِي لَيْلَةٍ أَصْبَحَ مَغْفُورًا لَهُ، وَمَنْ قَرَأَ حم الَّتِي يُذْكَرُ فِيهَا الدُّخَانُ أَصْبَحَ مَغْفُورًا لَه

Whoever recites Yasin in the night, will wake up forgiven, and whoever recites Ha Mim in which Ad-Dukhan (the Smoke) is mentioned, will wake up forgiven.

Its chain of narration is good (Jayyid).

Ibn Hibban recorded in his Sahih that Jundub bin Abdullah, may Allah be pleased with him, said,

The Messenger of Allah said:

مَنْ قَرَأَ يس فِي لَيْلَةٍ ابْتِغَاءَ وَجْهِ اللهِ عَزَّ وَجَلَّ غُفِرَ لَه

Whoever recites Yasin in the night, seeking the Face of Allah, will be forgiven.

 

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

1.  يس

Ya Sin.

2.  وَالْقُرْءَانِ الْحَكِيمِ

By the Qur’an, full of wisdom.

3.  إِنَّكَ لَمِنَ الْمُرْسَلِينَ

Truly, you are one of the Messengers,

4.  عَلَى صِرَطٍ مُّسْتَقِيمٍ

On the straight path.

5. تَنزِيلَ الْعَزِيزِ الرَّحِيمِ

Sent down by the Almighty, the Most Merciful,

6. لِتُنذِرَ قَوْماً مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَـفِلُونَ

In order that you may warn a people whose forefathers were not warned, so they are heedless.

7. لَقَدْ حَقَّ الْقَوْلُ عَلَى أَكْثَرِهِمْ فَهُمْ لاَ يُؤمِنُونَ

Indeed the Word has proved true against most of them, so they will not believe.

Next 8-12

The Messenger was sent as a Warner

Allah exalted says,

يس ﴿١﴾

Yasin.

We have already discussed the individual letters at the beginning of Surah Al-Baqarah.

وَالْقُرْآنِ الْحَكِيمِ ﴿٢﴾

By the Qur’an, full of wisdom,

means, Al-Muhkam (perfect) which falsehood cannot come to from before it or behind it.

إِنَّكَ لَمِنَ الْمُرْسَلِينَ ﴿٣﴾

Truly, you (means, O Muhammad), are one of the Messengers,

عَلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿٤﴾

on the straight path.

means, following a straight methodology and religion, and an upright Law.

تَنزِيلَ الْعَزِيزِ الرَّحِيمِ ﴿٥﴾

Sent down by the Almighty, the Most Merciful.

means, this path which you have brought is a revelation from the Lord of might Who is Most Merciful to His believing servants. This is like the Ayah:

وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ  – صِرَطِ اللَّهِ الَّذِى لَهُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ أَلاَ إِلَى اللَّهِ تَصِيرُ الاٍّمُورُ

And verily, you are indeed guiding (mankind) to the straight path. The path of Allah to Whom belongs all that is in the heavens and all that is on the earth. Verily, to Allah all matters return. (42:52-53)

لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ ﴿٦﴾

In order that you may warn a people whose forefathers were not warned, so they are heedless.

This refers to the Arabs, for no warner had come to them before him. The fact that they alone are mentioned does not mean that others are excluded, just as mentioning some individuals does not mean that all others are excluded. We have already mentioned the Ayat and Mutawatir Hadiths which state that the mission of the Prophet is universal, when we discussed the meaning of the Ayah: قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللّهِ إِلَيْكُمْ جَمِيعًا (Say: “O mankind! Verily, I am sent to you all as the Messenger of Allah.”) (7:158)

لَقَدْ حَقَّ الْقَوْلُ عَلَى أَكْثَرِهِمْ …

Indeed the Word has proved true against most of them,

Ibn Jarir said,

“The punishment has become inevitable for most of them, because Allah has decreed in the Mother of the Book (Al-Lawh Al-Mahfuz) that they will not believe.

… فَهُمْ لَا يُؤْمِنُونَ ﴿٧﴾

so they will not believe.

i.e. in Allah, or in His Messengers.

 

8. Previous 1-7

إِنَّا جَعَلْنَا فِى أَعْنـقِهِمْ أَغْلَـلاً فَهِىَ إِلَى الاٌّذْقَـنِ فَهُم مُّقْمَحُونَ

Verily, We have put on their necks iron collars reaching to the chins, so that their heads are raised up.

9.  وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدّاً ومِنْ خَلْفِهِمْ سَدّاً فَأغْشَيْنَـهُمْ فَهُمْ لاَ يُبْصِرُونَ

And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see.

10.  وَسَوَآءُ عَلَيْهِمْ أَءَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤمِنُونَ

It is the same to them whether you warn them or you warn them not, they will not believe.

11.  إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخشِىَ الرَّحْمـنَ بِالْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ

You can only warn him who follows the Reminder, and fears the Most Gracious unseen. Bear you to such one the glad tidings of forgiveness, and a generous reward.

12. إِنَّا نَحْنُ نُحْىِ الْمَوْتَى وَنَكْتُبُ مَاَ قَدَّمُواْ وَءَاثَارَهُمْ وَكُلَّ شىْءٍ أَحْصَيْنَـهُ فِى إِمَامٍ مُّبِينٍ

Verily, We give life to the dead, and We record that which they send before (them), and their traces and all things We have recorded with numbers in Imam Mubin (a Clear Book).

Next 13-17

The State of Those Who are decreed to be among the Doomed

Allah says: `In the case of those who are decreed to be among the doomed,

إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلاَلاً فَهِيَ إِلَى الأَذْقَانِ فَهُم مُّقْمَحُونَ ﴿٨﴾

Verily, We have put on their necks iron collars reaching to the chins, so that their heads are raised up.

Allah says: `In the case of those who are decreed to be among the doomed, when it comes to the matter of being guided, We have made them like a person who has a chain around his neck and whose hands are tied together beneath his chin so that his head is lifted up.’ As Allah says:فَهُم مُّقْمَحُونَ   (so that their heads are raised up).

Mentioning the chains around the neck is sufficient and there is no need to mention the hands, although they are referred to by implication.

Al-`Awfi said, narrating from Ibn Abbas, may Allah be pleased with him, concerning the Ayah: This is like the Ayah:

وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ

And let not your hand be tied (like a miser) to your neck. (17:29)

meaning that their hands are tied to their necks and they cannot stretch them forth in order to do any good deeds.

… فَهُم مُّقْمَحُونَ

so that their heads are raised up.

according to Mujahid it means their heads are raised, and their hands are placed over their mouths, so they are restrained from doing anything good.

وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا …

And We have put a barrier before them,

Mujahid said, “Between them and the truth.”

… وَمِنْ خَلْفِهِمْ سَدًّا …

and a barrier behind them,

Mujahid said, “Between them and the truth, so they are confused.”

Qatadah said, “They move from one form of misguidance to another.”

… فَأَغْشَيْنَاهُمْ …

and We have covered them up,

means, `We have blinded their eyes to the truth.’

Ibn Jarir said,

“It was narrated from Ibn Abbas, may Allah be pleased with him, that he used to recite “Fa a`shaynahum” (instead of Fa’aghshaynahum), from Al-`Asha (weakness of the sight, blindness), which is a complaint of the eye.”

… فَهُمْ لاَ يُبْصِرُونَ ﴿٩﴾

so that they cannot see.

means, they cannot benefit from goodness or be guided to it.

Abdur-Rahman bin Zayd bin Aslam said,

“Allah placed this barrier between them and Islam and Iman, so that they will never reach it,”

and he recited:

إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ  – وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ

Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe, Even if every sign should come to them, until they see the painful torment. (10:96-97)

Then he said, “Whoever has been prevented by Allah, will never be able.”

Ikrimah said,

“Abu Jahl said, `If I see Muhammad, I will do such and such.’ Then Allah revealed:

إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلاَلاً فَهِيَ إِلَى الأَذْقَانِ فَهُم مُّقْمَحُونَ

وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لاَ يُبْصِرُونَ

فَهُمْ لاَ يُبْصِرُونَ (so that they cannot see).” He said,

“They used to say, `Here is Muhammad,’ and he would say, `Where is he? Where is he?’ And he would not be able to see him.”

Ibn Jarir also recorded this.

وَسَوَاء عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ ﴿١٠﴾

It is the same to them whether you warn them or you warn them not, they will not believe.

means, Allah has decreed that they will be misguided, so warning them will not help them and will not have any effect on them. Something similar has already been seen at the beginning of Surah Al-Baqarah,

and Allah also says:

إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ  = وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ

Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe, Even if every sign should come to them, until they see the painful torment. (10:96-97)

إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ …

You can only warn him who follows the Reminder,

means, `only the believers will benefit from your warning, those who follow the Reminder,’ which is the Qur’an.

… وَخَشِيَ الرَّحْمَن بِالْغَيْبِ …

and fears the Most Gracious unseen.

means, even when no one sees him except Allah, may He be blessed and exalted, he knows that Allah is watching him and sees what he does.

… فَبَشِّرْهُ بِمَغْفِرَةٍ …

Bear you to such one the glad tidings of forgiveness, (i.e., of his sins),

… وَأَجْرٍ كَرِيمٍ ﴿١١﴾

and a generous reward.

means, one that is vast and great and beautiful.

This is like the Ayah:

إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward. (67:12)

إِنَّا نَحْنُ نُحْيِي الْمَوْتَى …

Verily, We give life to the dead,

means, on the Day of Resurrection.

This also indicates that Allah gives life to the heart of whomever He wills among the disbelievers, those whose hearts have died in misguidance, by guiding them after that to the truth.

As Allah says after mentioning hardness of the heart:

اعْلَمُواْ أَنَّ اللَّهَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَا قَدْ بَيَّنَّا لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ

Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat to you, that you may understand. (57:17)

… وَنَكْتُبُ مَا قَدَّمُوا …

and We record that which they send before (them),

means, their deeds.

… وَآثَارَهُمْ …

and their traces,

means, `We write down the deeds which they used to do themselves, and the legacy they left behind, so We will requite them for that: if it is good, then We will reward them, and if it is evil, then We will punish them.’

This is like the Hadith:

مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً كَانَ لَهُ أَجْرُهَا، وَأَجْرُ مَنْ عَمِلَ بِهَا مِنْ بَعْدِهِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا،

وَمَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً سَيِّـــئَـةً كَانَ عَلَيْهِ وِزْرُهَا وَوِزْرُ مَنْ عَمِلَ بِهَا مِنْ بَعْدِهِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيْئًا

Whoever starts (or sets an example of) something good in Islam, will have a reward for it, and a reward equal to that of everyone who does it after him, without that detracting from their reward in the slightest.

Whoever starts (or sets an example of) something evil in Islam, will bear the burden for that, and a burden equal to that of everyone who does it after him, without that detracting from their burden in the slightest.

This was recorded by Muslim from Jarir bin Abdullah Al-Bajali, may Allah be pleased with him in which is detailed a story of the people from the Mudar tribe, who were wearing woolen rags.

Ibn Abi Hatim recorded this Hadith in full from Jarir bin Abdullah, may Allah be pleased with him. In it the Prophet then recited: وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ   (and We record that which they send before (them), and their traces),

Muslim also recorded it with a different chain of narration.

There is also another Hadith recorded in Sahih Muslim from Abu Hurayrah, may Allah be pleased with him, who said,

“The Messenger of Allah said:

إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ:

–       مِنْ عِلْمٍ يُنْتَفَعُ بِهِ،

–       أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ،

–       أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِه

When the son of Adam dies, all his deeds come to an end except three:

–        knowledge which is beneficial to others,

–        a righteous child who prays for him,

–        or ongoing charity which he leaves behind.”

Sufyan Ath-Thawri reported that Abu Sa`id said, “I heard Mujahid say concerning the Ayah: إِنَّا نَحْنُ نُحْيِي الْمَوْتَى وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ   What they left behind of misguidance.”’

Ibn Abi Najih and others said, narrating from Mujahid:

مَا قَدَّمُوا (that which they send before (them), “Their deeds.”

وَآثَارَهُمْ (and their traces). “Their footsteps.”

This was also the view of Al-Hasan and Qatadah.

وَآثَارَهُمْ (and their traces). “Their footsteps.” Qatadah said,

“If Allah were to have neglected anything with regard to you, O son of Adam, He would have neglected what the wind could remove of these footsteps.”

But He takes into account the footsteps of the son of Adam and all his deeds; He even takes into account these footsteps and whether they are for the purpose of obeying Allah or disobeying Him. So, whoever can have his footsteps recorded for the purpose of obeying Allah, let him do that.

Imam Ahmad recorded that Jabir bin Abdullah, may Allah be pleased with him, said,

“There was an empty area around the Masjid, and Banu Salamah wanted to move to be closer to the Masjid. When the Messenger of Allah heard about that, he said to them: I have heard that you want to move close to the Masjid.

They said, `Yes, O Messenger of Allah, that is what we want.’

He said:

يَا بَنِي سَلِمَةَ دِيَارَكُمْ تُكْتَبْ آثَارُكُمْ،

دِيَارَكُمْ تُكْتَبْ آثَارُكُم

O Banu Salamah, stay where you are, and your footsteps will be recorded,

stay where you are, and your footsteps will be recorded.”

This was also recorded by Muslim from Jabir, may Allah be pleased with him.

Imam Ahmad recorded that Abdullah bin `Amr, may Allah be pleased with him, said, “A man died in Al-Madinah and the Prophet prayed over him, and said,

يَا لَيْتَهُ مَاتَ فِي غَيْرِ مَوْلِدِه

Would that he had died somewhere other than in his place of birth!

A man among the people said, `Why, O Messenger of Allah!’ The Messenger of Allah said:

إِنَّ الرَّجُلَ إِذَا تُوُفِّيَ فِي غَيْرِ مَوْلِدِهِ، قِيسَ لَهُ مِنْ مَوْلِدِهِ إِلَى مُنْقَطِعِ أَثَرِهِ فِي الْجَنَّة

When a man dies somewhere other than in his place of birth, it will be measured for him from where he was born to where his footsteps no longer appear, (and this is the space that will be allocated for him) in Paradise.”

It was also recorded by An-Nasa’i and Ibn Majah.

Ibn Jarir narrated that Thabit said,

“I was walking with Anas and I began to walk quickly. He took my hand and we walked slowly, and when we had finished praying, Anas said, `I walked with Zayd bin Thabit and I was walking quickly, and he said: O Anas! Do you not feel that your footsteps are being written down”’

There is no contradiction between this and the first report; on the contrary, this indicates the same thing somewhat more forcefully. Because these footsteps are being recorded, then those which are setting an example, whether good or bad, are more likely to be recorded. And Allah knows best.

… وَكُلَّ شَيْءٍ أحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ ﴿١٢﴾

and all things We have recorded with numbers (as a record) in Imam Mubin (a Clear Book).

means, everything that exists is precisely dictated in a record in Al-Lawh Al-Mahfuz.

Al-Imam Al-Mubin here refers to the source of all records.

This was the view of Mujahid, Qatadah and Abdur-Rahman bin Zayd bin Aslam.

Similarly, Allah also says:

يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ

(And remember) the Day when We shall call together all human beings with their (respective) Imam (record of good and bad deeds. (17:71)

meaning the Book of their deeds which will testify as to their deeds, whether they were good or bad.

This is like the Ayat:

وَوُضِعَ الْكِتَـبُ وَجِـىءَ بِالنَّبِيِّيْنَ وَالشُّهَدَآءِ

and the Book will be placed (open), and the Prophets and the witnesses will be brought forward, (39:69)

وَوُضِعَ الْكِتَـبُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يوَيْلَتَنَا مَا لِهَـذَا الْكِتَـبِ لاَ يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا

And the Book (one’s Record) will be placed, and you will see the criminals, fearful of that which is (recorded) therein. They will say: “Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!” And they will find all that they did, placed before them, and your Lord treats no one with injustice. (18:49)

 

13. Previous 8-12

وَاضْرِبْ لَهُمْ مَّثَلاً

And put forward to them a similitude;

أَصْحَـبَ القَرْيَةِ إِذْ جَآءَهَا الْمُرْسَلُونَ

the Dwellers of the Town, when there came Messengers to them.

14.  إِذْ أَرْسَلْنَآ إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُواْ إِنَّآ إِلَيْكُمْ مُّرْسَلُونَ

When We sent to them two Messengers, they denied them both; so We reinforced them with a third, and they said: “Verily, we have been sent to you as Messengers.”

15.  قَالُواْ مَآ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا وَمَآ أَنَزلَ الرَّحْمَـنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلاَّ تَكْذِبُونَ

They said: “You are only human beings like ourselves, and the Most Gracious has revealed nothing. You are only telling lies.”

16.  قَالُواْ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ

The Messengers said: “Our Lord knows that we have been sent as Messengers to you,”

17. وَمَا عَلَيْنَآ إِلاَّ الْبَلَـغُ الْمُبِينُ

“And our duty is only to convey plainly.”

Next 18-19

The Story of the Dwellers of the Town and Their Messengers, a Lesson that Those Who belied Their Messengers were Destroyed

Allah says,

وَاضْرِبْ لَهُم …

And put forward to them,

Allah says, `O Muhammad, tell your people who disbelieve in you,’

… مَّثَلاً أَصْحَابَ الْقَرْيَةِ إِذْ جَاءهَا الْمُرْسَلُونَ ﴿١٣﴾

a similitude; the Dwellers of the Town, when there came Messengers to them.

In the reports that he transmitted from Ibn Abbas, Ka`b Al-Ahbar and Wahb bin Munabbih – Ibn Ishaq reported that it was the city of Antioch, in which there was a king called Antiochus the son of Antiochus the son of Antiochus, who used to worship idols. Allah sent to him three Messengers, whose names were Sadiq, Saduq and Shalum, and he disbelieved in them.

It was also narrated from Buraydah bin Al-Husayb, Ikrimah, Qatadah and Az-Zuhri that it was Antioch.

Some of the Imams were not sure that it was Antioch, as we shall see below after telling the rest of the story, if Allah wills.

إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا …

When We sent to them two Messengers, they denied them both;

means, they hastened to disbelieve in them.

… فَعَزَّزْنَا بِثَالِثٍ …

so We reinforced them with a third,

means, `We supported and strengthened them with a third Messenger.’

Ibn Jurayj narrated from Wahb bin Sulayman, from Shu`ayb Al-Jaba’i,

“The names of the first two Messengers were Sham`un and Yuhanna, and the name of the third was Bulus, and the city was Antioch (Antakiyah).

… فَقَالُوا …

and they said,

means, to the people of that city,

… إِنَّا إِلَيْكُم مُّرْسَلُونَ ﴿١٤﴾

Verily, we have been sent to you as Messengers.

meaning, `from your Lord Who created you and Who commands you to worship Him Alone with no partners or associates.’

This was the view of Abu Al-Aliyah. Qatadah bin Di`amah claimed that;

they were messengers of the Messiah, peace be upon him, sent to the people of Antioch.

قَالُوا مَا أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا …

They said: “You are only human beings like ourselves…”

means, `so how could you receive revelation when you are human beings and we are human beings, so why do we not receive revelation like you If you are Messengers, you should be angels.’

This is like what many of the nations said who disbelieved, as Allah has told us in the Ayah:

ذَلِكَ بِأَنَّهُ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَـتِ فَقَالُواْ أَبَشَرٌ يَهْدُونَنَا

That was because there came to them their Messengers with clear proofs, but they said: “Shall mere men guide us!” (64: 6)

meaning that they were amazed by that and they denied it. And Allah says:

قَالُواْ إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَـنٍ مُّبِينٍ

They said: “You are no more than human beings like us! You wish to turn us away from what our fathers used to worship. Then bring us a clear authority.” (14:10)

And Allah tells us that they said:

وَلَئِنْ أَطَعْتُمْ بَشَراً مِّثْلَكُمْ إِنَّكُمْ إِذاً لَّخَـسِرُونَ

“If you were to obey a human being like yourselves, then verily, you indeed would be losers.” (23:34)

And Allah says:

وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُواْ إِذْ جَآءَهُمُ الْهُدَى إِلاَّ أَن قَالُواْ أَبَعَثَ اللَّهُ بَشَرًا رَّسُولاً

And nothing prevented men from believing when the guidance came to them, except that they said: “Has Allah sent a man as (His) Messenger!” (17:94)

These people said:

قَالُوا مَا أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا وَمَا أَنزَلَ الرَّحْمن مِن شَيْءٍ إِنْ أَنتُمْ إِلاَّ تَكْذِبُونَ ﴿١٥﴾

You are only human beings like ourselves, and the Most Gracious has revealed nothing. You are only telling lies.”

قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ ﴿١٦﴾

The Messengers said: “Our Lord knows that we have been sent as Messengers to you.”

This means that the three Messengers answered them saying:

“Allah knows that we are His Messengers to you. If we were lying, He would have taken the utmost vengeance against us, but He will cause us to prevail and will make us victorious against you, and you will come to know whose will be the happy end in the Hereafter.”

This is like the Ayah:

قُلْ كَفَى بِاللَّهِ بَيْنِى وَبَيْنَكُمْ شَهِيداً يَعْلَمُ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ وَالَّذِينَ ءامَنُواْ بِالْبَـطِلِ وَكَفَرُواْ بِاللَّهِ أُوْلَـئِكَ هُمُ الْخَـسِرُونَ

Say:

“Sufficient is Allah for a witness between me and you. He knows what is in the heavens and on earth.”

And those who believe in falsehood, and disbelieve in Allah, it is they who are the losers. (29:52)

وَمَا عَلَيْنَا إِلاَّ الْبَلاَغُ الْمُبِينُ ﴿١٧﴾

And our duty is only to convey plainly.

means, `all we have to do is to convey to you the Message with which we have been sent; if you obey, then happiness will be yours in this world and the Hereafter, and if you do not respond, you will soon know the consequences of that.’

And Allah knows best.

18. Previous 13-17

قَالُواْ إِنَّا تَطَيَّرْنَا بِكُمْ لَئِن لَّمْ تَنتَهُواْ لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِّنَّا عَذَابٌ أَلِيمٌ

They (people) said: “For us, we see an evil omen from you; if you cease not, we will surely stone you, and a painful torment will touch you from us.”

19.  قَالُواْ طَـئِرُكُم مَّعَكُمْ أَءِن ذُكِّرْتُم

They (Messengers) said: “Your evil omens be with you! Because you are admonished!

بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ

Nay, but you are a people mischievous.”

Next 20-25

Allah tells,

قَالُوا …

They (people) said:

i.e. the people of the city said to them,

… إِنَّا تَطَيَّرْنَا بِكُمْ …

For us, we see an evil omen from you;

meaning, `we do not see in your faces any sign of good for our lives.’

Qatadah said, “They were saying, `if something bad befalls us, it will be because of you.”’

Mujahid said, “They were saying: People like you never enter a town, but its people are punished.”

… لَئِن لَّمْ تَنتَهُوا لَنَرْجُمَنَّكُمْ …

if you cease not, we will surely stone you,

Qatadah said, “By throwing stones at you.”

… وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ ﴿١٨﴾

and a painful torment will touch you from us.

means, a severe punishment.

قَالُوا طَائِرُكُمْ مَعَكُمْ

Their Messengers said to them:Your evil omens be with you!

meaning, `they are thrown back at you.’

This is like the Ayah where Allah describes the people of Fir`awn:

فَإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُواْ لَنَا هَـذِهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُواْ بِمُوسَى وَمَن مَّعَهُ أَلاَ إِنَّمَا طَائِرُهُمْ عِندَ اللَّهِ

But whenever good came to them, they said: “Ours is this.” And if evil afflicted them, they ascribed it to evil omens connected with Musa and those with him. Be informed! Verily, their evil omens are with Allah. (7:131)

And the people of Salih said:

اطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ قَالَ طَائِرُكُمْ عِندَ اللَّهِ

“We augur ill omen from you and those with you.” He said: “Your ill omen is with Allah.” (27:47)

And Allah said:

وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ فَمَا لِهَـؤُلاءِ الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثاً

And if some good reaches them, they say, “This is from Allah,” but if some evil befalls them, they say, “This is from you.”

Say: “All things are from Allah,” so what is wrong with these people that they fail to understand any word. (4:78)

… أَئِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ ﴿١٩﴾

(Do you call it ”evil omen”) because you are admonished! Nay, but you are a people mischievous.

means, `because of us, because we admonished you and told you to worship Allah Alone and with all sincerity, and in return you said what you said and threatened us. Nay, but you are a mischievous people.’

Qatadah said,

“This means, `Because we reminded you about Allah, you saw an evil omen in us. Nay, but you are a mischievous people’. ”

 

20. Previous 18-19

وَجَآءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى

And there came a man running from the farthest part of the town.

قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ

He said, “O my people! Obey the Messengers.”

21.   اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً وَهُمْ مُّهْتَدُونَ

“Obey those who ask no wages of you, and who are rightly guided.”

22.  وَمَا لِىَ لاَ أَعْبُدُ الَّذِى فَطَرَنِى وَإِلَيْهِ تُرْجَعُونَ

“And why should I not worship Him Who has created me and to Whom you shall be returned.”

23.  أَءَتَّخِذُ مِن دُونِهِ ءَالِهَةً إِن يُرِدْنِ الرَّحْمَـنُ بِضُرٍّ لاَّ تُغْنِ عَنِّى شَفَـعَتُهُمْ شَيْئاً وَلاَ يُنقِذُونَ

“Shall I take besides Him gods If the Most Gracious intends me any harm, their intercession will be of no use for me whatsoever, nor can they save me.”

24. إِنِّى إِذاً لَّفِى ضَلَـلٍ مُّبِينٍ

“Then verily, I should be in plain error.”

25. إِنِّى ءَامَنتُ بِرَبِّكُمْ فَاسْمَعُونِ

“Verily, I have believed in your Lord, so listen to me!”

Next 26-29

Allah tells,

وَجَاء مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى …

And there came a man running from the farthest part of the town.

Quoting what reached him from Ibn Abbas, Ka`b Al-Ahbar and Wahb bin Munabbih — Ibn Ishaq reported that,

“The people of the city resolved to kill their Messengers, then a man came running to them from the farthest part of the town, i.e., to help them against his people. They said, his name was Habib, and he used to work with ropes. He was a sickly man who suffered from leprosy, and he was very charitable, giving half of his earnings in charity, and his Fitrah (natural inclination) was sound.”

Shabib bin Bishr said, narrating from Ikrimah, from Ibn Abbas, may Allah be pleased with him, that, the name of the man mentioned in Yasin was Habib An-Najjar, and he was killed by his people.

… قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ ﴿٢٠﴾

He said: “O my people! Obey the Messengers.”

— he urged his people to follow the Messengers who had come to them.

اتَّبِعُوا مَن لاَّ يَسْأَلُكُمْ أَجْرًا …

Obey those who ask no wages of you,

means, `for the Message which they convey to you,

… وَهُم مُّهْتَدُونَ ﴿٢١﴾

and who are rightly guided.”

and they are rightly-guided in what they are calling you to, the worship of Allah Alone with no partner or associate.’

وَمَا لِي لاَ أَعْبُدُ الَّذِي فَطَرَنِي …

And why should I not worship Him Who has created me!

means, `and what is there to stop me from sincerely worshipping the One Who has created me, and worshipping Him Alone, with no partner or associate.’

… وَإِلَيْهِ تُرْجَعُونَ ﴿٢٢﴾

and to Whom you shall be returned.

means, `on the Day of Resurrection, when He will requite you for your deeds: if they are good then you will be rewarded and if they are evil then you will be punished.’

أَأَتَّخِذُ مِن دُونِهِ آلِهَةً …

Shall I take besides Him gods!

This is a rhetorical question intended to rebuke and chastise.

… إِن يُرِدْنِ الرَّحْمَن بِضُرٍّ لاَّ تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلاَ يُنقِذُونِ ﴿٢٣﴾

If the Most Gracious intends me any harm, their intercession will be of no use for me whatsoever, nor can they save me.

means, `these gods whom you worship instead of Him possess no power whatsoever, if Allah wills me some harm,’

فَلاَ كَـشِفَ لَهُ إِلاَّ هُوَ

none can remove it but He. (6:17)

`These idols can neither cause any harm nor bring any benefit, and they cannot save me from the predicament I am in.’

إِنِّي إِذًا لَّفِي ضَلاَلٍ مُّبِينٍ ﴿٢٤﴾

Then verily, I should be in plain error.

means, `if I were to take them as gods instead of Allah.’

إِنِّي آمَنتُ بِرَبِّكُمْ فَاسْمَعُونِ ﴿٢٥﴾

Verily, I have believed in your Lord, so listen to me!

Ibn Ishaq said, quoting from what had reached him from Ibn Abbas, may Allah be pleased with him, Ka`b and Wahb,

“He said to his people: إِنِّي آمَنتُ بِرَبِّكُمْ (`Verily, I have believed in your Lord) in Whom you have disbelieved, فَاسْمَعُونِ   (so listen to me!)’ means, listen to what I say.”

Or

it may be that he was addressing the Messengers when he said:  إِنِّي آمَنتُ بِرَبِّكُمْ (`Verily, I have believed in your Lord,) meaning, `Who has sent you,’  (so listen to me!) meaning, `bear witness to that before Him.’

This was narrated by Ibn Jarir, who said,

“And others said that this was addressed to the Messengers, and he said to them: `Listen to what I say and bear witness to what I say before my Lord, that I have believed in your Lord and have followed you.’

This interpretation is more apparent, and Allah knows best.

Ibn Ishaq said, quoting from what had reached him from Ibn Abbas, may Allah be pleased with him,

Ka`b and Wahb, `When he said that, they turned on him as one, and killed him at once, and he had no one to protect him from that.”’

Qatadah said,

“They started to stone him while he was saying, `O Allah, guide my people for they do not know, and they kept stoning him until he died a violent death, and he was still praying for them.’ May Allah have mercy on him.”

 

26. Previous 20-25

قِيلَ ادْخُلِ الْجَنَّةَ

It was said: “Enter Paradise.”

قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ

He said: “Would that my people knew.”

27.  بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ

“That my Lord (Allah) has forgiven me, and made me of the honored ones!”

28.  وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ وَمَا كُنَّا مُنزِلِينَ

And We sent not against his people after him an army from the heaven, nor was it needful for Us to send (such a thing).

29.   إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ خَـمِدُونَ

It was but one Sayhah and lo! they (all) were still.

Next 26-29

Allah tells:

قِيلَ …

It was said:

Muhammad bin Ishaq reported from some of his companions from Ibn Mas`ud, may Allah be pleased with him, that they stamped on him until his intestines came out of his back passage.

Allah said to him:

… ادْخُلِ الْجَنَّةَ …

“Enter Paradise.”

so he entered it with all its bountiful provision, when Allah had taken away from him all the sickness, grief and exhaustion of this world.

Mujahid said, “It was said to Habib An-Najjar, `Enter Paradise.’

This was his right, for he had been killed. When he saw the reward,

… قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿٢٦﴾

He said: “Would that my people knew…”

Qatadah said,

“You will never find a believer but he is sincere and is never insincere. When he saw with his own eyes how Allah had honored him, he said:

… قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ

بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ ﴿٢٧﴾

He said: “Would that my people knew that my Lord has forgiven me, and made me of the honored ones!”

He wished that his people could know about what he was seeing with his own eyes of the honor of Allah.”

Ibn Abbas said,

“He was sincere towards his people during his lifetime by saying, يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ   (O my people! Obey the Messengers), and after his death by saying: قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ   (Would that my people knew that my Lord (Allah) has forgiven me, and made me of the honored ones!)

This was recorded by Ibn Abi Hatim.

Sufyan Ath-Thawri narrated from `Asim Al-Ahwal from Abu Mijlaz: بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ  “Because of my faith in my Lord and my belief in the Messengers.”

He meant that if they could see the great reward and everlasting blessings that he had attained, this would lead them to follow the Messengers.

May Allah have mercy on him and be pleased with him, for he was so keen that his people should be guided.

Then Allah tells:

وَمَا أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِنْ جُندٍ مِّنَ السَّمَاء وَمَا كُنَّا مُنزِلِينَ ﴿٢٨﴾

And We sent not against his people after him an army from the heaven, nor was it needful for Us to send.

Allah tells us that He took revenge on his people after they had killed him because He, may He be blessed and exalted, was angry with them, for they had disbelieved in His Messengers and killed His close friend.

Allah tells us that He did not send an army of angels, nor did He need to send them, to destroy these people; the matter was simpler than that.

This was the view of Ibn Mas`ud.

According to the reports of Ibn Ishaq from some of his companions concerning the Ayah, وَمَا أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِنْ جُندٍ مِّنَ السَّمَاء وَمَا كُنَّا مُنزِلِينَ (And We sent not against his people after him an army from the heaven, nor was it needful for Us to send). He said: “`We did not seek to outnumber them, for the matter was simpler than that.”

إِن كَانَتْ إِلاَّ صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ ﴿٢٩﴾

It was but one Sayhah and lo! they (all) were still.

He said,

“So Allah destroyed that tyrant king, and destroyed the people of Antioch, and they disappeared from the face of the earth, leaving no trace behind.

It was said that the words وَمَا كُنَّا مُنزِلِينَ (nor was it needful for Us to send (such a thing)), mean, `We did not send the angels against the nations when We destroyed them; all We did was to send the punishment to destroy them.’

It was said that the words: وَمَا أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِنْ جُندٍ مِّنَ السَّمَاء  mean, another Message to them.

This was the view of Mujahid and Qatadah.

Qatadah said, “Allah did not rebuke his people after they killed him,

إِن كَانَتْ إِلاَّ صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ

It was but one Sayhah and lo! they (all) were still.”

Ibn Jarir said,

“The former view is more correct, because the Message does not need to be brought by an army.”

The scholars of Tafsir said,

  • “Allah sent Jibril, peace be upon him, to them, and he seized the pillars at the gate of their city, then he hurled one Sayhah upon them and lo! they (all) were still, to the last man among them, and no soul was left in any body.”

We have already referred to the reports from many of the Salaf that this city was Antioch, and that these three Messengers were messengers sent from the Messiah `Isa bin Maryam, peace be upon him, as Qatadah and others stated.

This is not mentioned by any of the later scholars of Tafsir besides him, and this issue must be examined from a number of angles.

–        The first is that if we take this story at face value, it indicates that these men were Messengers from Allah, may He be glorified, not from the Messiah, peace be upon him, as Allah says:

إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُم مُّرْسَلُونَ

قَالُوا مَا أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا وَمَا أَنزَلَ الرَّحْمن مِن شَيْءٍ إِنْ أَنتُمْ إِلاَّ تَكْذِبُونَ

قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ

وَمَا عَلَيْنَا إِلاَّ الْبَلاَغُ الْمُبِينُ

When We sent to them two Messengers, they denied them both; so We reinforced them with a third, and they said: “Verily, we have been sent to you as Messengers.”

They said: “You are only human beings like ourselves, and the Most Gracious has revealed nothing. You are only telling lies.”

The Messengers said: “Our Lord knows that we have been sent as Messengers to you, And our duty is only to convey plainly (the Message).”

If they had been from among the Disciples, they would have said something to indicate that they had come from the Messiah, peace be upon him. And Allah knows best. Moreover, if they had been messengers sent by the Messiah, why would the people have said to them, إِن أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَ (“You are only human beings like ourselves”)

–        The second is that the people of Antioch did believe in the messengers sent by the Messiah to them. Antioch was the first city to believe in the Messiah, and it is one of the four cities in which there are Christian patriarchs. These cities are:

  • Jerusalem, because it is the city of the Messiah;
  • Antioch, because it was the first city where all of the people believed in the Messiah;
  • Alexandria, because it was in that city that they agreed to reform the hierarchy of patriarchs, metropolitans (archbishops), bishops, priests, deacons and monks; and
  • Rome, because it is the city of the Emperor Constantine who supported and helped to establish their religion.

When he adopted Constantinople as his city, the Patriarch of Rome moved there, as has been mentioned by several historian, such as Sa`id bin Batriq and others, both People of the Book and Muslims.

If we accept that, then the people of Antioch were the first to believe, but Allah tells us that the people of this town rejected His Messengers and that He destroyed them with one Sayhah and lo! they (all) were still. And Allah knows best.

–        The third is that the story of Antioch and the Disciples of the Messiah happened after the Tawrah had been revealed. Abu Sa`id Al-Khudri, may Allah be pleased with him, and others among the Salaf stated that after revealing the Tawrah, Allah, may He be blessed and exalted, did not destroy an entire nation by sending a punishment upon them. Rather, He commanded the believers to fight the idolators. They mentioned this when discussing the Ayah: وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِن بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَى  (And indeed We gave Musa — after We had destroyed the generations of old — the Scripture) (28:43). This implies that the city mentioned in the Qur’an is a city other than Antioch, as also stated by more than one of the Salaf. Or, if we wish to keep the same name, it is possible that it is another Antioch, not the one which is well-known, for it is not known that it (the famous Antioch) was destroyed, either during Christian times or before.

And Allah knows best.

 

30. Previous 26-29

يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ

Alas for mankind! There never came a Messenger to them but they used to mock at him.

31.   أَلَمْ يَرَوْاْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لاَ يَرْجِعُونَ

Do they not see how many of the generations We have destroyed before them? Verily, they will not return to them.

32.  وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

And surely, all — everyone of them will be brought before Us.

Next 33-36

 Woe to the Disbelievers!

Ali bin Abi Talhah reported that Ibn Abbas commented on the Ayah:

يَا حَسْرَةً عَلَى الْعِبَادِ …

Alas for mankind!,

this means, woe to mankind!

Qatadah said: يَا حَسْرَةً عَلَى الْعِبَادِ means, “Alas for mankind, who have neglected the command of Allah.”

The meaning is that they will feel regret and sorrow on the Day of Resurrection. When they see the punishment with their own eyes; they will regret how they disbelieved the Messengers of Allah and went against the commands of Allah, for they used to disbelieve in them in this world.

… مَا يَأْتِيهِم مِّن رَّسُولٍ إِلاَّ كَانُوا بِهِ يَسْتَهْزِؤُون ﴿٣٠﴾

There never came a Messenger to them but they used to mock at him.

means, they disbelieved him and made fun of him, and rejected the message of truth with which he had been sent.

The Refutation of the Belief in the Transmigration of Souls

Then Allah says:

أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُم مِّنْ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لاَ يَرْجِعُونَ ﴿٣١﴾

Do they not see how many of the generations We have destroyed before them? Verily, they will not return to them.

meaning, `do you not learn a lesson from those whom Allah destroyed before you of those who disbelieved in the Messengers? They came to this world only once, and will not return to it.’

It is not as many of those ignorant and immoral people claim thatإِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا   (“There is nothing but our life of this world! We die and we live!”) (23:37). This was the belief in the cycle of reincarnation; in their ignorance they believed that they would come back to this world as they had been before. But Allah refuted their false belief and said: أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُم مِّنْ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لاَ يَرْجِعُونَ (Do they not see how many of the generations We have destroyed before them Verily, they will not return to them).

Allah’s saying:

وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ ﴿٣٢﴾

And surely, all — every one of them will be brought before Us.

means, all of the past nations and those that are yet to come, will be gathered and brought to account before Allah, may He be glorified and exalted, on the Day of Judgement, and they will be requited according to their good and evil deeds.

This is like the Ayah:

وَإِنَّ كُـلاًّ لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ

And verily, to each of them your Lord will repay their works in full. (11:111)

 

33. Previous 30-32

وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ

And a sign for them is the dead land.

أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ

We give it life, and We bring forth from it grains, so that they eat thereof.

34.   وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ

And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.

35.   لِيَأْكُلُواْ مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ

So that they may eat of the fruit thereof — and their hands made it not.

أَفَلاَ يَشْكُرُونَ

Will they not then give thanks

36.   سُبْحَـنَ الَّذِى خَلَق الاٌّزْوَجَ كُلَّهَا مِمَّا تُنبِتُ الاٌّرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لاَ يَعْلَمُونَ

Glory be to Him Who has created all the pairs of that which the earth produces, as well as of their own kind, and of that which they know not.

Next 37-40

Proof of the Creator of the Universe and of Life after Death

Allah, may He be glorified and exalted, says:

وَآيَةٌ لَّهُمُ …

And a sign for them,

means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead,

… الْأَرْضُ الْمَيْتَةُ …

… is the dead land.

means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).

Allah says:

… أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ ﴿٣٣﴾

We give it life, and We bring forth from it grains, so that they eat thereof.

meaning, `We have made it a provision for them and their cattle.’

وَجَعَلْنَا فِيهَا جَنَّاتٍ مِن نَّخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنْ الْعُيُونِ ﴿٣٤﴾

And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.

لِيَأْكُلُوا مِن ثَمَرِهِ …

So that they may eat of the fruit thereof —

means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.’

When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits.

Allah says:

… وَمَا عَمِلَتْهُ أَيْدِيهِمْ …

and their hands made it not.

means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength.

This was the view of Ibn Abbas and Qatadah.

Allah says:

… أَفَلَا يَشْكُرُونَ ﴿٣٥﴾

Will they not then give thanks!

meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them.

Ibn Jarir, however, understood the word Ma to mean Alladhi (i.e., a relative pronoun). In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah’s bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants.

Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored. This interpretation also fits with the recitation of Ibn Mas`ud: لِيَأْكُلُوا مِن ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ   (So that they may eat of the fruit thereof — and from what their own hands have done).

Then Allah says:

سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ …

Glory be to Him Who has created all the pairs of that which the earth produces,

meaning, of crops and fruits and plants.

… وَمِنْ أَنفُسِهِمْ …

as well as of their own (human) kind,

means, He made them into male and female.

… وَمِمَّا لَا يَعْلَمُونَ ﴿٣٦﴾

and of that which they know not.

means, different kinds of creatures of which they know nothing.

This is like the Ayah:

وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ

And of everything We have created pairs, that you may remember. (51:49)

 

37. Previous 33-36

وَءَايَةٌ لَّهُمُ الَّيْلُ

And a sign for them is the night.

نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ

We withdraw therefrom the day, and behold, they are in darkness.

38.  وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا

And the sun runs on its fixed course for a term (appointed).

ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

That is the decree of the Almighty, the All-Knowing.

39.  وَالْقَمَرَ قَدَّرْنَـهُ مَنَازِلَ حَتَّى عَادَ كَالعُرجُونِ الْقَدِيمِ

And the moon, We have decreed for it stages, till it returns like the old dried curved date stalk.

40.  لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ

It is not for the sun to overtake the moon, nor does the night outstrip the day.

وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

They all float, each in an orbit.

Next 41-44

Among the Signs of the Might and Power of Allah are the Night and Day, and the Sun and Moon

Allah says:

يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا

He brings the night as a cover over the day, seeking it rapidly. (7:54)

Allah says here:

وَآيَةٌ لَّهُمْ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ …

And a sign for them is the night. We withdraw therefrom the day,

meaning, `We take it away from it, so it goes away and the night comes.’

Allah says:

… فَإِذَا هُم مُّظْلِمُونَ ﴿٣٧﴾

and behold, they are in darkness.

As it says in the Hadith:

إِذَا أَقْبَلَ اللَّيْلُ مِنْ ههُنَا، وَأَدْبَرَ النَّهَارُ مِنْ ههُنَا، وَغَرَبَتِ الشَّمْسُ، فَقَدْ أَفْطَرَ الصَّائِم

When the night comes from here, and the day departs from here, and the sun has set, then the fasting person should break his fast.

This is the apparent meaning of the Ayah.

Allah’s saying:

و&##1614;الشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ﴿٣٨﴾

And the sun runs on its fixed course for a term (appointed). That is the decree of the Almighty, the All-Knowing.

There are two views over the meaning of the phrase لِمُسْتَقَرٍّ لَّهَا   (on its fixed course for a term (appointed)).

–        The first view is that it refers to its fixed course of location, which is beneath the Throne, beyond the earth in that direction. Wherever it goes, it is beneath the Throne, it and all of creation, because the Throne is the roof of creation and it is not a sphere as many astronomers claim. Rather it is a dome supported by legs or pillars, carried by the angels, and it is above the universe, above the heads of people. When the sun is at its zenith at noon, it is in its closest position to Throne, and when it runs in its fourth orbit at the opposite point to its zenith, at midnight, it is in its furthest position from the Throne. At that point it prostrates and asks for permission to rise, as mentioned in the Hadiths.

Al-Bukhari recorded that Abu Dharr, may Allah be pleased with him, said, “I was with the Prophet in the Masjid at sunset, and he said:

يَا أَبَا ذَرَ، أَتَدْرِي أَيْنَ تَغْرُبُ الشَّمْسُ؟

O Abu Dharr! Do you know where the sun sets?

I said, `Allah and His Messenger know best.’

He said:

فَإِنَّهَا تَذْهَبُ حَتْى تَسْجُدَ تَحْتَ الْعَرْشِ، فَذَلِكَ قَوْلُهُ تَعَالَى:

It goes and prostrates beneath the Throne, and that is what Allah says: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.)”

It was also reported that Abu Dharr, may Allah be pleased with him, said, “I asked the Messenger of Allah about the Ayah: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا (And the sun runs on its fixed course for a term).  He said:

مُسْتَقَرُّهَا تَحْتَ الْعَرْش

Its fixed course is beneath the Throne.”

–        The second view is that this refers to when the sun’s appointed time comes to an end, which will be on the Day of Resurrection, when its fixed course will be abolished, it will come to a halt and it will be rolled up. This world will come to an end, and that will be the end of its appointed time. This is the fixed course of its time.

Qatadah said: لِمُسْتَقَرٍّ لَّهَا (on its fixed course for a term (appointed)) means, “It has an appointed time and it will not go beyond that.”

It was also said that;

this means, it keeps moving in its summer orbit for a certain time, and it does not exceed that, then it moves to its winter orbit for a certain time, and it does not exceed that. This was narrated from Abdullah bin `Amr, may Allah be pleased with him.

Ibn Mas`ud and Ibn Abbas, may Allah be pleased with them, recited this Ayah as: وَالشَّمْسُ تَجْرِي لَامُسْتَقَرٍّ لَّهَا (And the sun runs with no fixed course for a term), meaning that it has no destination and it does not settle in one place, rather it keeps moving night and day, never slowing down or stopping, as in the Ayah:

وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ

And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you. (14:33)

which means, they will never slow down or stop, until the Day of Resurrection.

… ذَلِكَ تَقْدِيرُ الْعَزِيزِ …

That is the decree of the Almighty,

means, which none can oppose or prevent.

… الْعَلِيمِ ﴿٣٨﴾

the All-Knowing.

Who knows every movement and every cessation of movement, Who has decreed that and Who has set it in motion following a pattern in which there are no differences or inversions, as Allah says:

فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

(He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing. (6:96)

And this is how this Ayah ends: ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (That is the decree of the Almighty, the All-Knowing).

Then Allah says:

وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ …

And the moon, We have decreed for it stages,

meaning, `We have caused it to run in a different orbit, from which passing of the months can be deduced, just as night and day are known from the sun.’

This is like the Ayah:

يَسْـَلُونَكَ عَنِ الأَهِلَّةِ قُلْ هِىَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ

They ask you about the crescent moons. Say: “These are signs to mark fixed periods of time for mankind and for the pilgrimage (Hajj).” (2:189)

هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ

It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning. (10:5)

وَجَعَلْنَا الَّيْلَ وَالنَّهَارَ ءَايَتَيْنِ فَمَحَوْنَآ ءَايَةَ الَّيْلِ وَجَعَلْنَآ ءَايَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ وَلِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَىْءٍ فَصَّلْنَاهُ تَفْصِيلاً

And We have appointed the night and the day as two Ayat (signs). Then, We have obliterated the sign of the night while We have made the sign of the day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything with full explanation. (17:12)

So, He has given the sun its own light, and the moon its (reflection of) light, and has given each its own orbit. So the sun rises each day and sets at the end of the day, giving one kind of light all the time, but it moves, rising and setting at different points in the summer and winter, thus making the days and nights longer or shorter alternatively according to the season. Its authority is in the daytime, for it is the heavenly body that dominates the day.

As for the moon, Allah has decreed that it should pass through different phases. At the beginning of the month, the moon appears small when it rises. It gives off little light, then on the second night its light increases and it rises to a higher position, and the higher it rises the more light it gives — even though it is reflected from the sun — until it becomes full on the fourteenth night of the month. Then it starts to wane until the end of the month, until it appears like the old dried curved date stalk. Ibn Abbas, may Allah be pleased with him, said, “This is the original stem (which connects the bunch of dates to the tree).”

The Arabs have a name for each set of three nights in a month, according to the phases of the moon.

–        They call the first three nights Ghurar;

–        the next three nights Nufal;

–        the next three nights Tusa` (nine) — because the last of them is the ninth.

–        The next three nights are called `Ushar (ten) — because the first of them is the tenth.

–        The next three nights are called Al-Bid (white) — because of the light of the moon which shines brightly throughout these three nights.

–        The next three nights are called Dura`, the plural of Dar`a’, because on the first of them the night is dark from the moon rising late. Dar`a’ refers to the black sheep, i.e., the one whose head is black;

–        the next three nights Zulam;

–        then Hanadis,

–        then Da’adi;

–        then Mihaq, because of the absence of moonlight at the beginning of the month.

Abu Ubayd did not recognize the names Tusa` and `Ushar, in the book Gharib Al-Musannaf.

… حَتَّى عَادَ كَالْعُرْجُونِ الْقَدِيمِ ﴿٣٩﴾

till it returns like the old dried curved date stalk.

لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ …

It is not for the sun to overtake the moon,

Mujahid said,

“Each of them has a limit which it does not transgress or fall short of. When the time of one comes, the other goes away, and when the time for one to prevail comes, the time of the other ceases.”

Ikrimah said concerning the Ayah, لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ (It is not for the sun to overtake the moon),

this means that each of them has its time when it prevails. So it is not appropriate for the sun to rise at night.

… وَلَا اللَّيْلُ سَابِقُ النَّهَارِ …

nor does the night outstrip the day.

means, after night has passed, it is not right for another night to come until it has been day. The authority of the sun is during the day and the authority of the moon is at night.

Ad-Dahhak said,

“The night does not depart from here until the day comes from here — and he pointed to the east.”

Mujahid said:وَلَا اللَّيْلُ سَابِقُ النَّهَارِ   (nor does the night outstrip the day), “They seek one another rapidly.”

The meaning is that there is no gap between night and day; each of them follows the other with no interval, because they have been subjugated and are both constantly pursuing one another.

… وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ ﴿٤٠﴾

They all float, each in an orbit.

means, night and day, the sun and the moon, all of them are floating, i.e., revolving, in their orbits in the heaven.

This was the view of Ibn Abbas, Ikrimah, Ad-Dahhak, Al-Hasan, Qatadah and `Ata’ Al-Khurasani.

Ibn Abbas, may Allah be pleased with him, and others among the Salaf said,

“In an orbit like the arc of a spinning wheel.”

 

41. Previous 37-40

وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى الْفُلْكِ الْمَشْحُونِ

And an Ayah for them is that We bore their offspring in the laden ship.

42.  وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ

And We have created for them of the like thereunto, on which they ride.

43.  وَإِن نَّشَأْ نُغْرِقْهُمْ فَلاَ صَرِيخَ لَهُمْ وَلاَ هُمْ يُنقَذُونَ

And if We will, We shall drown them, and there will be no shout for them, nor will they be saved.

44.  إِلاَّ رَحْمَةً مِّنَّا وَمَتَاعاً إِلَى حِينٍ

Unless it be a mercy from Us, and as an enjoyment for a while.

Next 45-47

Among the Signs of Allah is that He carried Them in the laden Ship

Allah tells us: another sign for them of His might and power is that He has subjugated the sea to carry ships, including — most significantly — the ship of Nuh , peace be upon him, in which Allah saved him and the believers, apart from whom none of the descendants of Adam were left on the face of the earth.

Allah says:

وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ …

And an Ayah for them is that We bore their offspring,

means, their forefathers,

… فِي الْفُلْكِ الْمَشْحُونِ ﴿٤١﴾

in the laden ship.

means, in the ship which was filled with luggage and animals, in which Allah commanded him to put two of every kind.

Ibn Abbas, may Allah be pleased with him, said, “Laden means filled.”

This was also the view of Sa`id bin Jubayr, Ash-Sha`bi, Qatadah and As-Suddi.

Ad-Dahhak, Qatadah and Ibn Zayd said, “This was the ship of Nuh peace be upon him.”

وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ ﴿٤٢﴾

And We have created for them of the like thereunto, on which they ride.

Al-`Awfi said, narrating from Ibn Abbas, may Allah be pleased with him,

“This means the camel, for it is the ship of the land on which they carry goods and on which they ride.”

Ibn Jarir recorded that Ibn Abbas, may Allah be pleased with him, said,

“Do you know what the Ayah: وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And We have created for them of the like thereunto, on which they ride), refers to”

We said, “No.”

He said,

“This refers to the ships which were made after the ship of Nuh, peace be upon him, which was similar to it.”

This was also the view of Abu Malik, Ad-Dahhak, Qatadah, Abu Salih and As-Suddi, that the Ayah وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And We have created for them of the like thereunto, on which they ride), refers to ships.

وَإِن نَّشَأْ نُغْرِقْهُمْ …

And if We will, We shall drown them,

means, those who are on board the ships.

… فَلَا صَرِيخَ لَهُمْ …

and there will be no shout for them,

means, there will be no one to save them from their predicament.

… وَلَا هُمْ يُنقَذُونَ ﴿٤٣﴾

nor will they be saved.

means, from what has befallen them.

إِلَّا رَحْمَةً مِّنَّا …

Unless it be a mercy from Us,

means, `but by Our mercy We make it easy for you to travel on land and sea, and We keep you safe until an appointed time.’

Allah says:

… وَمَتَاعًا إِلَى حِينٍ ﴿٤٤﴾

and as an enjoyment for a while.

meaning, until a time that is known to Allah, may He be glorified and exalted.

 

45. Previous 41-44

وَإِذَا قِيلَ لَهُمُ اتَّقُواْ مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ

And when it is said to them: “Beware of that which is before you, and that which is behind you, in order that you may receive mercy.”

46.  وَمَا تَأْتِيهِم مِّنْ ءَايَةٍ مِّنْ ءَايَـتِ رَبِّهِمْ إِلاَّ كَانُواْ عَنْهَا مُعْرِضِينَ

And never came an Ayah from among the Ayat of their Lord to them, but they did turn away from it.

47.  وَإِذَا قِيلَ لَهُمْ أَنفِقُواْ مِمَّا رِزَقَكُمُ الله قَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ أَنُطْعِمُ مَن لَّوْ يَشَآءُ اللَّهُ أَطْعَمَهُ إِنْ أَنتُمْ إِلاَّ فِى ضَلَـلٍ مُّبِينٍ

And when it is said to them: “Spend of that with which Allah has provided you,” those who disbelieve say to those who believe: “Shall we feed those whom, if Allah willed, He would have fed! You are only in a plain error.”

Next 48-50

The Misguidance of the Idolators

Allah tells us how the idolators persisted in their misguidance and in not paying attention to the sins that they had committed in the past or what was to happen to them in the future, on the Day of Resurrection.

وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ …

And when it is said to them: “Fear of that which is before you, and that which is behind you…”

Mujahid said, “This refers to sins.”

Others said, it is the opposite.

… لَعَلَّكُمْ تُرْحَمُونَ ﴿٤٥﴾

in order that you may receive mercy.

means, `so that, if you fear such things Allah will have mercy on you and will save you from His punishment.’

The wording implies that they would not respond. Rather that they would turn away and ignore that, as Allah says:

وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ …

And never came an Ayah from among the Ayat of their Lord to them,

meaning, signs of Tawhid and the truth of the Messengers,

… إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ ﴿٤٦﴾

but they did turn away from it,

means, they did not accept it or benefit from it.

وَإِذَا قِيلَ لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمْ اللَّهُ …

And when it is said to them: “Spend of that with which Allah has provided you,”

means, when they are told to spend of that which Allah has provided to them on the poor and needy among the Muslims,

… قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا …

those who disbelieve say to those who believe,

means, about the believers who are poor,

i.e., they say to those believers who tell them to spend on the needy,

… أَنُطْعِمُ مَن لَّوْ يَشَاء اللَّهُ أَطْعَمَهُ …

Shall we feed those whom, if Allah willed, He (Himself) would have fed,

meaning, `those whom you are telling us to spend on, if Allah had wanted to, He would have made them independent and fed them from His provision, so we are in accordance with the will of Allah with regard to them.

… إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ مُّبِينٍ ﴿٤٧﴾

You are only in a plain error.

means, `by telling us to do that.’

 

48. Previous 45-47

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ

And they say: “When will this promise be fulfilled, if you are truthful.”

49.  مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ

They await only but a single Sayhah which will seize them while they are disputing!

50.  فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَى أَهْلِهِمْ يَرْجِعُونَ

Then they will not be able to make bequest, nor they will return to their family.

Next 51-54

The Disbelievers thought that the Day of Resurrection would never come to pass

Allah tells,

وَيَقُولُونَ …

And they say:

Allah tells us how the disbelievers thought that the Day of Resurrection would never come to pass, as they said:

… مَتَى هَذَا الْوَعْدُ …

“When will this promise be fulfilled…”

يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا

Those who believe not therein seek to hasten it. (42:18)

… إِن كُنتُمْ صَادِقِينَ ﴿٤٨﴾

if you are truthful.”

Allah says:

مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ ﴿٤٩﴾

They await only but a single Sayhah which will seize them while they are disputing!

meaning, they are only waiting for a single shout which — and Allah knows best — will be the trumpet blast of terror when the Trumpet will be blown while the people are in their marketplaces and places of work, arguing and disputing as they usually do. While in this state, Allah will command Israfil to blow into the Trumpet, so he will sound a long note and there will be no one left on the face of the earth except he will tilt his head to listen to the sound coming from heaven. Then the people who are alive will be driven to the gathering place by a fire which will surround them on all sides.

Allah says:

فَلَا يَسْتَطِيعُونَ تَوْصِيَةً …

Then they will not be able to make bequest,

meaning, with regard to their possessions, because the matter is more serious than that,

… وَلَا إِلَى أَهْلِهِمْ يَرْجِعُونَ ﴿٥٠﴾

nor they will return to their family.

Numerous Hadiths and reports have been narrated about this, which we have mentioned elsewhere. After this there will be the Trumpet blast which will cause everyone who is alive to die, besides the One Who is Ever Living, Eternal. Then after that the trumpet blast of the resurrection will be sounded.

 

51. Previous 48-50

وَنُفِخَ فِى الصُّورِ فَإِذَا هُم مِّنَ الاٌّجْدَاثِ إِلَى رَبِّهِمْ يَنسِلُونَ

And the Trumpet will be blown and behold from the graves they will come out quickly to their Lord.

52.  قَالُواْ يوَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا

They will say: “Woe to us! Who has raised us up from our place of sleep.”

هَذَا مَا وَعَدَ الرَّحْمـنُ وَصَدَقَ الْمُرْسَلُونَ

(It will be said to them): “This is what the Most Gracious had promised, and the Messengers spoke truth!”

53.  إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

It will be but a single Sayhah, so behold they will all be brought up before Us!

54.  فَالْيَوْمَ لاَ تُظْلَمُ نَفْسٌ شَيْئاً وَلاَ تُجْزَوْنَ إِلاَّ مَا كُنْتُمْ تَعْمَلُونَ

This Day, none will be wronged in anything, nor will you be requited anything except that which you used to do.

Next 55-58

The Trumpet Blast of the Resurrection

Allah says:

وَنُفِخَ فِي الصُّورِ …

And the Trumpet will be blown

This will be the third blast of the trumpet, the trumpet blast of the resurrection when people will come forth from their graves.

Allah says:

… فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَى رَبِّهِمْ يَنسِلُونَ ﴿٥١﴾

and behold from the graves they will come out quickly to their Lord.

Yansilun means they will be walking quickly.

This is like the Ayah:

يَوْمَ يَخْرُجُونَ مِنَ الاٌّجْدَاثِ سِرَاعاً كَأَنَّهُمْ إِلَى نُصُبٍ يُوفِضُونَ

The Day when they will come out of the graves quickly as racing to a goal. (70:43)

قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا …

They will say: “Woe to us! Who has raised us up from our place of sleep.”

meaning, their graves, which in this world they thought they would never be raised from. When they see with their own eyes that in which they had disbelieved, قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا (They will say: “Woe to us! Who has raised us up from our place of sleep”).

This does not contradict the fact that they will be punished in their graves, because in comparison to what is to come afterwards, that will seem like a nap.

Ubayy bin Ka`b, may Allah be pleased with him, Mujahid, Al-Hasan and Qatadah said,

“They will sleep before the Resurrection.”

Qatadah said,

“That will be between the two trumpet blasts, they will say, `Who has raised us up from our place of sleep”’

When they say that, the believers will respond. This was the view of more than one of the Salaf.

… هَذَا مَا وَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ ﴿٥٢﴾

(It will be said to them): “This is what the Most Gracious had promised, and the Messengers spoke truth!”

Al-Hasan said, “The angels will reply to them in this manner.”

There is no contradiction because both are possible. And Allah knows best.

إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ ﴿٥٣﴾

It will be but a single Sayhah, so behold they will all be brought up before Us!

This is like the Ayat:

فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ  – فَإِذَا هُم بِالسَّاهِرَةِ

But it will be only a single Zajrah, when behold, they find themselves (on the surface of the earth) alive (after their death). (79:13-14)

وَمَآ أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ

And the matter of the Hour is not but as a twinkling of the eye, or even nearer. (16:77)

and,

يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً

On the Day when He will call you, and you will answer (His call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while! (17:52)

which means, `We will issue but one command, and all of them will be gathered together.’

فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئًا …

This Day, none will be wronged in anything,

means, with regard to his deeds.

… وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ ﴿٥٤﴾

nor will you be requited anything except that which you used to do.

 

55. Previous 51-54

إِنَّ أَصْحَـبَ الْجَنَّةِ اليَوْمَ فِى شُغُلٍ فَـكِهُونَ

Verily, the dwellers of the Paradise, that Day, will be busy with joyful things.

56.  هُمْ وَأَزْوَجُهُمْ فِى ظِلَـلٍ عَلَى الاٌّرَآئِكِ مُتَّكِئُونَ

They and their wives will be in pleasant shade, reclining on thrones.

57.  لَهُمْ فِيهَا فَـكِهَةٌ وَلَهُمْ مَّا يَدَّعُونَ

They will have therein fruits and all that they ask for.

58.  سَلاَمٌ قَوْلاً مِّن رَّبٍّ رَّحِيمٍ

(It will be said to them): “Salam (Peace!)” — a Word from the Lord, Most Merciful.

Next 59-62

The Life of the People of Paradise

Allah tells,

إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ …

Verily, the dwellers of the Paradise, that Day,

Allah tells us that on the Day of Resurrection, when the people of Paradise have reached the arena of judgement, and have settled in the gardens of Paradise, they will be too preoccupied with their own victory and new life of eternal delights to worry about anyone else.

Al-Hasan Al-Basri and Isma`il bin Abi Khalid said,

“They will be too busy to think about the torment which the people of Hell are suffering.

… فِي شُغُلٍ فَاكِهُونَ ﴿٥٥﴾

will be busy with joyful things.

Mujahid said: “With the delights which they are enjoying.”

This was also the view of Qatadah.

Ibn Abbas, may Allah be pleased with him, said, “This means that they will be rejoicing.”

هُمْ وَأَزْوَاجُهُمْ …

They and their wives,

Mujahid said, “Their spouses,

… فِي ظِلَالٍ …

will be in pleasant shade,

means, in the shade of trees.”

… عَلَى الْأَرَائِكِ مُتَّكِؤُونَ ﴿٥٦﴾

reclining on thrones.

Ibn Abbas, Mujahid, Ikrimah, Muhammad bin Ka`b, Al-Hasan, Qatadah, As-Suddi and Khusayf said:

الْأَرَائِكِ  (throne) means beds beneath canopies.

لَهُمْ فِيهَا فَاكِهَةٌ …

They will have therein fruits, (means, of all kinds).

… وَلَهُم مَّا يَدَّعُونَ ﴿٥٧﴾

and all that they ask for.

means, whatever they ask for, they will find it, all kinds and types.

سَلَامٌ قَوْلًا مِن رَّبٍّ رَّحِيمٍ ﴿٥٨﴾

“Salam (Peace!)” — a Word from the Lord (Allah), Most Merciful.

Ibn Jurayj said,

“Ibn Abbas, may Allah be pleased with him, said, concerning this Ayah, Allah Himself, Who is the Peace (As-Salam) will grant peace to the people of Paradise.

This view of Ibn `Abbas, may Allah be pleased with him, is like the Ayah:

تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَـمٌ

Their greeting on the Day they shall meet Him will be “Salam”. (33:44)

 

59. Previous 55-58

وَامْتَازُواْ الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ

(It will be said): “And O you the criminals! Get you apart this Day.”

60.  أَلَمْ أَعْهَدْ إِلَيْكُمْ يبَنِى ءَادَمَ أَن لاَّ تَعْبُدُواْ الشَّيطَـنَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

“Did I not command you, O Children of Adam, that you should not worship Shaytan! Verily, he is a plain enemy to you.”

61.   وَأَنِ اعْبُدُونِى هَـذَا صِرَطٌ مُّسْتَقِيمٌ

“And that you should worship Me. That is the straight path.”

62.  وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلاًّ كَثِيراً أَفَلَمْ تَكُونُواْ تَعْقِلُونَ

“And indeed he did lead astray a great multitude of you. Did you not then understand!”

Next 63-67

Allah tells

وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ ﴿٥٩﴾

(It will be said): “And O you the criminals! Get you apart this Day.”

Allah tells us what the end of the disbelievers will be on the Day of Resurrection, when He commands them to get apart from the believers, i.e., to stand apart from the believers.

This is like the Ayat:

وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُواْ مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ

And the Day whereon We shall gather them all together, then We shall say to those who did set partners in worship with Us: “Stop at your place! You and your partners.” Then We shall separate them. (10:28)

وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ

And on the Day when the Hour will be established — that Day shall they be separated. (30:14)

يَوْمَئِذٍ يَصَّدَّعُونَ

On that Day they shall be divided. (30:43)

which means, they will be divided into two separate groups.

احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ وَمَا كَانُواْ يَعْبُدُونَ  – مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ

(It will be said to the angels): “Assemble those who did wrong, together with their companions and what they used to worship, instead of Allah, and lead them on to the way of flaming Fire (Hell).” (37:22-23)

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ﴿٦٠﴾

Did I not command you, O Children of Adam, that you should not worship Shaytan, Verily, he is a plain enemy to you.

This is a rebuke from Allah to the disbelievers among the sons of Adam, those who obey the Shaytan even though he was a plain enemy to them, and they disobeyed Ar-Rahman Who created them and granted them provision.

Allah says:

وَأَنْ اعْبُدُونِي هَذَا صِرَاطٌ مُّسْتَقِيمٌ ﴿٦١﴾

And that you should worship Me. That is the straight path.

meaning, `I commanded you in the world to disobey the Shaytan, and I commanded you to worship Me, and this is the straight path, but you followed a different path and you followed the commands of the Shaytan.’

Allah says:

وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا …

And indeed he did lead astray a great multitude of you.

meaning, a large number of people.

This was the view of Mujahid, Qatadah, As-Suddi and Sufyan bin Uyaynah.

… أَفَلَمْ تَكُونُوا تَعْقِلُونَ ﴿٦٢﴾

Did you not then understand!

means, `did you not have any understanding, when you went against the command of your Lord to worship Him alone, with no partner or associate, and you preferred to follow the Shaytan?’

 

63. Previous 59-62

هَـذِهِ جَهَنَّمُ الَّتِى كُنتُمْ تُوعَدُونَ

This is Hell which you were promised!

64.  اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ

Burn (enter) therein this Day, for that you used to disbelieve.

65.  الْيَوْمَ نَخْتِمُ عَلَى أَفْوَهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُواْ يَكْسِبُونَ

This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn.

66.  وَلَوْ نَشَآءُ لَطَمَسْنَا عَلَى أَعْيُنِهِمْ فَاسْتَبَقُواْ الصِّرَطَ فَأَنَّى يُبْصِرُونَ

And if it had been Our will, We would surely have wiped out their eyes, so that they would struggle for the path, how then would they see!

67.  وَلَوْ نَشَآءُ لَمَسَخْنَـهُمْ عَلَى مَكَــنَتِهِمْ فَمَا اسْتَطَـعُواْ مُضِيّاً وَلاَ يَرْجِعُونَ

And if it had been Our will, We could have transformed them in their places. Then they would have been unable to go forward (move about) nor they could have turned back.

Next 68-70

On the Day of Resurrection, it will be said to the disbelievers among the sons of Adam, after Hell has been shown to them as a rebuke; and warning:

هَذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ ﴿٦٣﴾

This is Hell which you were promised!

meaning, `this is what the Messengers warned you about, and you did not believe them.’

اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ ﴿٦٤﴾

Burn (enter) therein this Day, for that you used to disbelieve.

This is like the Ayah:

يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا  – هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ  – أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ

The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to belie. Is this magic or do you not see! (52:13-15)

 

The Mouths of the Disbelievers will be sealed on the Day of Resurrection

Allah says,

الْيَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ ﴿٦٥﴾

This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn.

This will be the state of the disbelievers and hypocrites on the Day of Resurrection, when they deny the sins they committed in this world and swear that they did not do that. Allah will seal their mouths and cause their limbs to speak about what they did.

Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him, said,

“We were with the Prophet and he smiled so broadly that his molar could be seen, then he said:

Do you know why I am smiling?

We said, `Allah and His Messenger know best.’

He said:

مِنْ مُجَادَلَةِ الْعَبْدِ رَبَّهُ يَوْمَ الْقِيَامَةِ، يَقُولُ: رَبِّ أَلَمْ تُجِرْنِي مِنَ الظُّلْمِ؟

فَيَقُولُ: بَلَى،

فَيَقُولُ: لَا أُجِيزُ عَلَيَّ إِلَّا شَاهِدًا مِنْ نَفْسِي،

فَيَقُولُ: كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا، وَبِالْكِرَامِ الْكَاتِبِينَ شُهُودًا،

فَيُخْتَمُ عَلَى فِيهِ، وَيُقَالُ لِأَرْكَانِهِ: انْطِقِي فَتَنْطِقَ بِعَمَلِهِ، ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَامِ، فَيَقُولُ:

بُعْدًا لَكُنَّ وَسُحْقًا، فَعَنْكُنَّ كُنْتُ أُنَاضِل

Because of the way a servant will argue with his Lord on the Day of Resurrection. He will say, “O Lord, will You not protect me from injustice!”

(Allah) will say, “Of course.”

He will say, “I will not accept any witness against me except from myself.”

(Allah) will say, “Today you will be a sufficient witness against yourself, and the honorable scribes will serve as witnesses against you.”

Then his mouth will be sealed, and it will be said to his faculties, “Speak!” So they will speak of what he did. Then he will be permitted to speak, and he will say,

“May you be doomed! It was for you that I was fighting.”

This was recorded by Muslim and An-Nasa’i.

Ibn Jarir narrated that Abu Musa Al-Ash`ari, may Allah be pleased with him, said,

“The believer will be called to account on the Day of Resurrection, and his Lord will show him his deeds, just between him and His Lord. He will admit it and will say, `Yes, O Lord, I did do that.’

Then Allah will forgive him his sins and conceal them, and no creature on earth will see any of those sins, but his good deeds will be seen, and he will want all the people to see them.

Then the disbeliever and the hypocrite will be brought to account, and his Lord will show him his deeds and he will deny them, saying, `O Lord, by Your glory, this angel has written down things that I did not do.’

The angel will say to him, `Did you not do such and such on such a day and in such a place?’

He will say, `No, by Your glory, I did not do that.’ When he says this, Allah will seal his mouth.”

Abu Musa Al-Ash`ari, may Allah be pleased with him, said, “I think that the first part of his body to speak will be his right thigh.” Then he recited: الْيَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ   (This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn).

وَلَوْ نَشَاء لَطَمَسْنَا عَلَى أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ فَأَنَّى يُبْصِرُونَ ﴿٦٦﴾

And if it had been Our will, We would surely have wiped out their eyes, so that they would struggle for the path, how then would they see!

Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him, explained it:

“Allah says, `If We willed, We could have misguided them all away from true guidance, so how could they be guided.”

And on one occasion he said, “We could have blinded them.”’

Al-Hasan Al-Basri said, “If Allah willed, He could have covered their eyes and made them blind, stumbling about.”

Mujahid, Abu Salih, Qatadah and As-Suddi said, “So that they would struggle for the path, i.e., the right way.”

Ibn Zayd said, “The meaning of path here is the truth — `How could they see when We have covered their eyes”’

Al-`Awfi reported that Ibn Abbas, may Allah be pleased with him said: فَأَنَّى يُبْصِرُونَ (how then would they see), “They would not see the truth.”

وَلَوْ نَشَاء لَمَسَخْنَاهُمْ عَلَى مَكَانَتِهِمْ …

And if it had been Our will, We could have transformed them in their places.

Al-Awfi reported that Ibn Abbas, may Allah be pleased with him, said; “`We could have destroyed them.”

As-Suddi said, “`We could have changed their form.”

Abu Salih said, “`We could have turned them to stone.”

Al-Hasan Al-Basri and Qatadah said, “`We could have caused them to sit on their feet.”

Allah says:

… فَمَا اسْتَطَاعُوا مُضِيًّا …

Then they would have been unable to go forward,

meaning, move to the front,

… وَلَا يَرْجِعُونَ ﴿٦٧﴾

nor they could have turned back.

meaning, move backwards. They would have remained static, unable to move forwards or backwards.

 

68. Previous 63-67

وَمَن نّعَمِّرْهُ نُنَكِّـسْهُ فِى الْخَلْقِ أَفَلاَ يَعْقِلُونَ

And he whom We grant long life — We reverse him in creation. Will they not then understand?

69.  وَمَا عَلَّمْنَـهُ الشِّعْرَ وَمَا يَنبَغِى لَهُ إِنْ هُوَ إِلاَّ ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ

And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur’an.

70.   لِّيُنذِرَ مَن كَانَ حَيّاً وَيَحِقَّ الْقَوْلُ عَلَى الْكَـفِرِينَ

That he or it may give warning to him who is living, and that Word may be justified against the disbelievers.

Next 71-73

Allah tells us that the longer the son of Adam lives, the more he becomes weak after being strong, and incapable after being able and active.

Allah tells:

وَمَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ …

And he whom We grant long life — We reverse him in creation.

This is like the Ayah:

اللَّهُ الَّذِى خَلَقَكُمْ مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةٍ ثُمَّ جَعَلَ مِن بَعْدِ قُوَّةٍ ضَعْفاً وَشَيْبَةً يَخْلُقُ مَا يَشَآءُ وَهُوَ الْعَلِيمُ الْقَدِيرُ

Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave weakness and gray hair. He creates what He wills. And it is He Who is the All-Knowing, the All-Powerful. (30:54)

And Allah says:

وَمِنكُمْ مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلاَ يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئاً

And among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. (22:5)

The meaning here — and Allah knows best — is that Allah is telling us that this world is transient and will come to an end, it is not eternal and lasting.

Allah says:

… أَفَلَا يَعْقِلُونَ ﴿٦٨﴾

Will they not then understand!

meaning, will they not think about how they were created, then they become gray-haired, then they become old and senile, so that they may know that they were created for another world that is not transient and will not pass away, and from which there is no way out, which is the Hereafter.

Allah does not teach His Messenger Poetry

Allah says:

وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ …

And We have not taught him poetry, nor is it suitable for him.

Allah tells us that He has not taught His Prophet Muhammad poetry.

…وَمَا يَنبَغِي لَهُ …

nor is it suitable for him.

means, he did not know how to compose it, he did not like it and he had no natural inclination towards it.

It was narrated that he never memorized a stanza of poetry with the correct meter or rhyme — he would transpose words or memorize it incompletely.

In Ad-Dala’il, Al-Bayhaqi recorded that the Messenger of Allah said to Al-Abbas bin Mirdas As-Sulami, may Allah be pleased with him:

أَنْتَ الْقَائِلُ: أَتَجْعَلُ نَهْبِي وَنَهْبَ الْعُبَيدِ بَيْنَ الْأَقْرَعِ وَعُيَيْنَة

You are the one who said: “Do you distribute my booty and the booty of the servants between Al-Aqra` and `Uyainah.”

He said, “It is `Uyainah and Al-Aqra`.”

He said:

الْكُلُّ سَوَاء

It is all the same. i.e., it means the same thing. And Allah knows best.

This is because Allah taught him the Qur’an, which لَا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ   (Falsehood cannot come to it from before it or behind it; sent down by the All-Wise, Worthy of all praise). (41:42)

This is not poetry, as some of the ignorant disbelievers of the Quraysh claimed; neither is it sorcery, a fabrication or a magic spell, as the misguided and ignorant people variously suggested. The Prophet was naturally disinclined to compose verse, and was forbidden to do so by Divine Law.

… إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ ﴿٦٩﴾

This is only a Reminder and a plain Qur’an.

means, it is clear and self-explanatory to the one who ponders and comprehends its meanings,

Allah says:

لِيُنذِرَ مَن كَانَ حَيًّا …

That he or it may give warning to him who is living,

meaning, so that this plain Qur’an might warn every living person on the face of the earth.

This is like the Ayat:

لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ

that I may therewith warn you and whomsoever it may reach. (6:19)

وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ

but those of the sects that reject it, the Fire will be their promised meeting place. (11:17)

Those who will benefit from his warning will be those whose hearts are alive and who have enlightened insight, as Qatadah said,

“Alive of heart and alive of insight.”

Ad-Dahhak said, “This means wise.”

… وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ ﴿٧٠﴾

and that Word may be justified against the disbelievers.

means, it is a mercy to the believers and evidence against the disbelievers.

71. Previous 68-70

أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ

Do they not see that We have created for them of what Our Hands have fashioned, the cattle, so that they are their owners.

72.   وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ

And We have subdued them unto them so that some of them they have for riding and some they eat.

73.  وَلَهُمْ فِيهَا مَنَـفِعُ وَمَشَـرِبُ أَفَلاَ يَشْكُرُونَ

And they have (other) benefits from them, and (they get to) drink. Will they not then be grateful!

Next 74-76

There is a Sign and a Blessing in Cattle

Allah mentions the blessing that He has bestowed upon His creation;

أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا …

Do they not see that We have created for them of what Our Hands have fashioned, the cattle,

Allah mentions the blessing that He has bestowed upon His creation by subjugating these cattle for their use.

… فَهُمْ لَهَا مَالِكُونَ ﴿٧١﴾

so that they are their owners.

Qatadah said, “They are their masters.”

وَذَلَّلْنَاهَا لَهُمْ …

And We have subdued them unto them,

Meaning, He has made them subdue them. So they are submissive towards them and do not resist them; even if a young child comes to a camel he can make it kneel down, and if he wants to, he can make it stand up and can drive it, and it will meekly be led by him. Even if the train consists of a hundred or more camels, they could all be led by a young child.

… فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ ﴿٧٢﴾

some of them they have for riding and some they eat.

means, some of them they ride on their journeys, and use them to carry their burdens to all regions.

وَمِنْهَا يَأْكُلُونَ (and some they eat). means, if they want to, and they slaughter and sacrifice them.

وَلَهُمْ فِيهَا مَنَافِعُ …

And they have (other) benefits from them,

means, from their wool, fur, and hair, furnishings and articles of convenience, comfort for a time.

… وَمَشَارِبُ …

and (they get to) drink.

means, their milk, and their urine for those who need it as medicine, and so on.

… أَفَلَا يَشْكُرُونَ ﴿٧٣﴾

Will they not then be grateful!

means, `will they not worship the Creator and Subduer of that, without showing gratitude to others!’

 

74. Previous 71-73

وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءَالِهَةً لَّعَلَّهُمْ يُنصَرُونَ

And they have taken besides Allah, gods, hoping that they might be helped.

75.  لاَ يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مٌّحْضَرُونَ

They cannot help them, but they will be brought forward as a troop (against those who worshipped them).

76.  فَلاَ يَحْزُنكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

So, let not their speech then grieve you. Verily, We know what they conceal and what they reveal.

Next 77-80

The gods of the Idolators are not able to help Them

Allah tells:

وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنصَرُونَ ﴿٧٤﴾

And they have taken besides Allah, gods, hoping that they might be helped.

Allah denounces the idolators for taking the idols as gods alongside Allah, hoping that those gods will help them and provide for them and bring them closer to Allah.

Allah says:

لَا يَسْتَطِيعُونَ نَصْرَهُمْ …

They cannot help them,

meaning, those gods cannot help their worshippers;

they are too weak, too insignificant and too powerless. Rather they cannot even help themselves or take revenge on those who want to harm them, because they are inanimate and can neither hear nor comprehend.

Allah’s saying:

… وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ ﴿٧٥﴾

but they will be brought forward as a troop.

means, at the time of Reckoning according to the view of Mujahid.

This means that those idols will be gathered together and will be present when their worshippers are brought to account, as this will add to their grief and will be more effective in establishing proof against them.

Qatadah said:

لَا يَسْتَطِيعُونَ نَصْرَهُمْ (They cannot help them), means the gods.

وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ (but they will be brought forward as a troop).

“The idolators used to get angry for the sake of their gods in this world, but they could not do them any benefit or protect them from any harm, for they were merely idols.”

This was also the view of Al-Hasan Al-Basri.

This is a good opinion, and was the view favored by Ibn Jarir, may Allah have mercy on him.

Consolation for the Mercy to the Worlds

Allah says:

فَلَا يَحْزُنكَ قَوْلُهُمْ …

So, let not their speech then grieve you.

means, `their denying you and their disbelief in Allah.’

… إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ﴿٧٦﴾

Verily, We know what they conceal and what they reveal.

means, `We know everything about them, and We will punish them for their false claims and deal with them accordingly on the Day when none of their deeds, great or small, major or minor, will be overlooked, and every deed they did throughout their worldly lives will be laid open for examination.’

 

77. Previous 74-76

أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ

Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent.

78.  وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ

And he puts forth for Us a parable, and forgets his own creation.

قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ

He says: “Who will give life to these bones after they are rotten and have become dust!”

79.  قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

Say: “He will give life to them Who created them for the first time! And He is the All-Knower of every creation!”

80.  الَّذِى جَعَلَ لَكُم مِّنَ الشَّجَرِ الاٌّخْضَرِ نَاراً فَإِذَآ أَنتُم مِّنْه تُوقِدُونَ

He Who produces for you fire out of the green tree, when behold you kindle therewith.

Next 81-83

Mujahid, Ikrimah, Urwah bin Az-Zubayr, As-Suddi and Qatadah said,

“Ubayy bin Khalaf, may Allah curse him, came to the Messenger of Allah with a dry bone in his hand, which he was crumbling and scattering in the air, saying, `O Muhammad! Are you claiming that Allah will resurrect this.’

He said:

نَعَمْ، يُمِيتُكَ اللهُ تَعَالَى، ثُمَّ يَبْعَثُكَ، ثُمَّ يَحْشُرُكَ إِلَى النَّار

Yes, Allah, may He be exalted, will cause you to die, then He will resurrect you and will gather you into the Fire.”

Then these Ayat at the end of Surah Yasin were revealed:

أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ …

Does not man see that We have created him from Nutfah. — until the end of the Surah.

Ibn Abi Hatim recorded that Ibn Abbas, may Allah be pleased with him, said,

“Al-`As bin Wa’il took a bone from the bed of a valley and crumbled it in his hand, then he said to the Messenger of Allah: `Will Allah bring this back to life after it has disintegrated.’

The Messenger of Allah said:

نَعَمْ، يُمِيتُكَ اللهُ، ثُمَّ يُحْيِيكَ، ثُمَّ يُدْخِلُكَ جَهَنَّم

Yes, Allah will cause you to die, then He will bring you back to life, then He will make you enter Hell.

Then the Ayat at the end of Surah Yasin were revealed.”

This was recorded by Ibn Jarir from Sa`id bin Jubayr.

Whether these Ayat were revealed about Ubayy bin Khalaf or Al-`As bin Wa’il, or both of them, they apply to all those who deny the resurrection after death. The definite article “Al” in أَوَلَمْ يَرَ الْإِنسَانُ (Does not man (Al-Insan) see…) is generic, applying to all those who deny the Resurrection.

… أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ ﴿٧٧﴾

that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent.

means, the one who is denying the resurrection, cannot see that the One Who initiated creation can recreate it. For Allah initiated the creation of man from semen of despised fluid, creating him from something insignificant, weak and despised, as Allah says:

أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ  – فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ  – إِلَى قَدَرٍ مَّعْلُومٍ

Did We not create you from a despised water? Then We placed it in a place of safety, for a known period. (77:20-22)

إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ

Verily, We have created man from Nutfah. (76:2)

which means, from a mixture of different fluids. The One Who created man from this weak Nutfah is not unable to recreate him after his death.

Imam Ahmad recorded in his Musnad that Bishr bin Jahhash said,

“One day the Messenger of Allah spat in his hand and put his finger on it, then the Messenger of Allah said:

قَالَ اللهُ تَعَالَى:

ابْنَ آدَمَ أَنَّى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ، حَتْى إِذَا سَوَّيْتُكَ وَعَدَلْتُكَ، مَشَيْتَ بَيْنَ بُرْدَيْكَ، وَلِلْأَرْضِ مِنْكَ وَئِيدٌ، فَجَمَعْتَ وَمَنَعْتَ، حَتْى إِذَا بَلَغَتِ التَّرَاقِيَ قُلْتَ: أَتَصَدَّقُ، وَأَنَّى أَوَانُ الصَّدَقَةِ؟

Allah, may He be exalted, says:

“Son of Adam, how can you outrun Me when I have created you from something like this, and when I have fashioned you and formed you, you walk in your cloak on the earth and it groans beneath your tread. You accumulate and do not spend until the death rattle reaches your throat, then you say, `I want to give in charity,’ but it is too late for charity.””

It was also recorded by Ibn Majah.

Allah says:

وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ ﴿٧٨﴾

And he puts forth for Us a parable, and forgets his own creation. He says: “Who will give life to these bones after they are rotten and have become dust.”

meaning, he thinks it unlikely that Allah, the Almighty Who created the heavens and the earth, will recreate these bodies and dry bones. Man forgets about himself, that Allah created him from nothing and brought him into existence, and he knows by looking at himself that there is something greater than that which he denies and thinks impossible.

Allah says:

قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ ﴿٧٩﴾

Say: “He will give life to them Who created them for the first time! And He is the All-Knower of every creation!”

meaning, He knows about the bones in all areas and regions of the earth, where they have gone when they disintegrated and dispersed.

Imam Ahmad recorded that Rib`i said:

“”Uqbah bin `Amr said to Hudhayfah, may Allah be pleased with him, `Will you not tell us what you heard from the Messenger of Allah?’

He said, `I heard him say:

إِنَّ رَجُلًا حَضَرَهُ الْمَوْتُ، فَلَمَّا أَيِسَ مِنَ الْحَيَاةِ أَوْصَى أَهْلَهُ: إِذَا أَنَا مُتُّ فَاجْمَعُوا لِي حَطَبًا كَثِيرًا جَزْلًا، ثُمَّ أَوْقِدُوا فِيهِ نَارًا، حَتْى إِذَا أَكَلَتْ لَحْمِي، وَخَلَصَتْ إِلَى عَظْمِي فَامْتُحِشْتُ، فَخُذُوهَا فَدُقُّوهَا فَذَرُّوهَا فِي الْيَمِّ، فَفَعَلُوا، فَجَمَعَهُ اللهُ تَعَالَى إِلَيْهِ، ثُمَّ قَالَ لَهُ: لِمَ فَعَلْتَ ذَلِكَ؟ قَالَ: مِنْ خَشْيَتِكَ، فَغَفَرَ اللهُ عَزَّ وَجَلَّ لَه

Death approached a man and when there was no longer any hope for him, he said to his family,

“When I die, gather a lot of firewood, then set it ablaze until my flesh is consumed and it reaches my bones and they become brittle. Then take them and grind them, and scatter them in the sea.”

So they did that, but Allah gathered him together and said to him:

“Why did you do that?”

He said, “Because I feared You.”

So Allah forgave him.’

Uqbah bin `Amr said, `I heard him say that, and the man was a gravedigger.”’

Many versions of this Hadith were recorded in the Two Sahihs.

One of these versions mentions that he commanded his sons to burn him and then grind his remains into small pieces, and then scatter half of them on land and half of them on the sea on a windy day. So they did that, then Allah commanded the sea to gather together whatever remains were in it, and He commanded the land to do likewise, then he said to him, “Be!”, and he was a man, standing.

Allah said to him. “What made you do what you did?”

He said, “The fear of You, and You know best.”

Straight away He forgave him.

Allah says:

الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ ﴿٨٠﴾

He Who produces for you fire out of the green tree, when behold you kindle therewith.

means, the One Who initiated the creation of this tree from water, when it has become green and beautiful, bearing fruit, then He changes it until it becomes dry wood with which fires are lit. For He does whatever He wills and He is able to do whatever He wills, and none can stop Him.

Qatadah said concerning the Ayah: الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ (He Who produces for you fire out of the green tree, when behold you kindle therewith).

this means, the One Who brought forth this fire from this tree is able to resurrect him.

It was said that this refers to the Markh tree and the `Afar tree, which grow in the Hijaz.

If one wants to light a fire but has no kindling with him, then he takes two green branches from these trees and rubs one against the other, and fire is produced from them. So they are just like kindling.

This was reported from Ibn Abbas, may Allah be pleased with him.

 

81. Previous 77-80

أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم

Is not He Who created the heavens and the earth, able to create the like of them!

بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ

Yes, indeed! He is the All-Knowing Supreme Creator.

82.  إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ

Verily, His command, when He intends a thing, is only that He says to it, “Be!” — and it is!

83.  فَسُبْحَـنَ الَّذِى بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ

So glorified be He and exalted (above all that they associate with Him), and in Whose Hand is the dominion of all things, and to Him you shall be returned.

Allah points out His great Might and Power in that He created the Seven Heavens with all their stars and planets, and the Seven Earths with everything in them.

He tells us to find the proof that He will recreate our bodies in His creation of these mighty things.

This is like the Ayah:

لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ

The creation of the heavens and the earth is indeed greater than the creation of mankind. (40:57)

And Allah says here:

أَوَلَيْسَ الَّ&#1584#1584;ِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَى أَنْ يَخْلُقَ مِثْلَهُم …

Is not He Who created the heavens and the earth, able to create the like of them!

meaning, the like of mankind. So, He will recreate them as He created them in the first place.

Ibn Jarir said, “This Ayah is like the Ayah:

أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead! Yes, He surely is able to do all things. (46:33)”

And Allah says here:

… بَلَى وَهُوَ الْخَلَّاقُ الْعَلِيمُ ﴿٨١﴾

Yes, indeed! He is the All-Knowing Supreme Creator.

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ ﴿٨٢﴾

Verily, His command, when He intends a thing, is only that He says to it, “Be!”– and it is!

meaning, He only needs to command a thing once; it does not need to be repeated or confirmed. When Allah wants a thing to happen, He only says to it: “Be!” once, and it is.

Imam Ahmad recorded that Abu Dharr, may Allah be pleased with him, said that the Messenger of Allah said:

إِنَّ اللهَ تَعَالَى يَقُولُ: يَا عِبَادِي، كُلُّكُمْ مُذْنِبٌ إِلَّا مَنْ عَافَيْتُ، فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ، وَكُلُّكُمْ فَقِيرٌ إِلَّا مَنْ أَغْنَيْتُ، إِنِّي جَوَادٌ مَاجِدٌ وَاجِدٌ أَفْعَلُ مَا أَشَاءُ، عَطَائِي كَلَامٌ، وَعَذَابِي كَلَامٌ، إِذَا أَرَدْتُ شَيْئًا فَإِنَّمَا أَقُولُ لَهُ كُنْ فَيَكُون

Allah, may He be exalted, says: “O My servants, all of you are sinners apart from those whom I protect from sin. Seek My forgiveness and I will forgive you. All of you are in need except for those whom I make independent. I am Most Generous, Majestic, and I do whatever I will. My giving is a word and My punishment is a word. When I want a thing to happen I merely say to it `Be!’ and it is.”

فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ ﴿٨٣﴾

So glorified be He and exalted (above all that they associate with Him), and in Whose Hand is the dominion of all things, and to Him you shall be returned.

means, glorified and exalted and sanctified above any evil be the Ever Living, the Self-Sufficient, in Whose hand is the control of the heavens and the earth, to Whom all matters return. His is the power to create and command, and to Him all mankind will return on the Day of Resurrection. Then He will reward or punish each one according to his deeds, and He is the Just, the Generous Bestower, the Graciously Disposed.

The meaning of this Ayah, فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ (So glorified be He and exalted (above all that they associate with Him), and in Whose Hand is the sovereignty (Malakut) of all things) is like the Ayat:

قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ

Say: “In Whose Hand is the sovereignty (Malakut) of everything.” (23:88)

تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ

Blessed be He in Whose Hand is the dominion (Al-Mulk). (67:1)

Al-Mulk and Al-Malakut mean the same thing, although some people claim that Al-Mulk has to do with the physical realm and Al-Malakut has to do with the spiritual realm. But the former view is the one which is correct, and this is the opinion of the majority of the scholars of Tafsir and others.

Imam Ahmad recorded that Hudhayfah bin Al-Yaman, may Allah be pleased with him, said,

“I stood in prayer with the Messenger of Allah one night and he recited the seven long Surahs in seven Rak`ahs. When he raised his head from bowing, he said,

سَمِعَ اللهُ لِمَنْ حَمِدَه

Allah hears the one who praises Him.

Then he said;

الْحَمْدُ للهِللهِذي الْمَلَكُوتِ وَالْجَبَرُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَة

Praise be to Allah, the Owner of Malakut, might, pride and greatness.

His bowing was as long as his standing position, and his prostration was as long as his bowing. Then he finished and my legs were nearly broken.”

Abu Dawud recorded that `Awf bin Malik Al-Ashja`i, may Allah be pleased with him, said,

“I stood in prayer with the Messenger of Allah one night and he recited Al-Baqarah.

– He did not reach any Ayah that mentioned mercy but he paused and asked for it, and

– he did not reach any Ayah that mentioned punishment but he paused and sought refuge from it.

Then he bowed for as long as he had stood, and while bowing he said,

سُبْحَانَ ذِي الْجَبَرُوتِ وَالْمَلَكُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَة

Glory be to Allah, the Owner of might, Malakut, pride and greatness.

Then he prostrated for as long as he had bowed, and said something similar while prostrating.

Then he stood and recited Ale `Imran, then he recited one Surah after another.”

This was recorded by At-Tirmidhi in Ash-Shama’il and An-Nasa’i.

This is the end of the Tafsir of Surah Yasin. All praise and thanks are due to Allah.

Ibn Abbas, Ikrimah, Dahhak, Hasan Basri and Sufyan bin Uyainah have opined that it means, “O man”, or “O person”. Some other commentators have regarded it as an abbreviation of “Ya Sayyid” as well, which, according to this interpretation, would be an address to the Prophet (peace be upon him).

To begin a discourse like this does not mean that the Prophet (peace be upon him), God forbid, had some doubt about his Prophethood, and Allah had to say this in order to reassure him of it. But the reason is that the disbelieving Quraish at that time were most vehemently refusing to believe in his Prophethood. Therefore, Allah at the very beginning of the discourse has said: You are indeed one of the Messengers, which implies that the people who deny your Prophethood are misled and mistaken. (Surah Yaseen)

To further confirm the same, an oath has been taken by the Quran and the word “wise” has been used as an epithet of the Quran, which means this: An obvious proof of your being a Prophet is this Quran, which is full of wisdom. This itself testifies that the person who is presenting such wise revelations is most surely a Messenger of God. (surah yaseen)

No man has the power to compose such revelations. The people who know Muhammad (peace be upon him) can never be involved in the misunderstanding that he is himself forging these discourses, or reciting them after having learned them from another man. For further explanation, see Surah Yunus, Ayats 16-17, 37-39; Surah Bani-Israil, Ayat 88; Surah An-Naml, Ayat 75; Surah Al-Qasas, Ayats 44-46, 85-87; Surah Al-Ankabut, Ayats 49-51; Surah Ar-Rum, Ayats 1-5 and the relevant E.Ns.

Here, two of the attributes of the Sender of the Quran have been mentioned. First, that He is All-Mighty; second, that He, is All-Merciful. The first attribute is meant to impress the reality that the Quran is not the counsel of a powerless preacher, which if you overlook or ignore, will not bring any harm to you; but this is the Edict of that Owner of the Universe, Who is All-Mighty, Whose decrees cannot be withheld from being enforced by any power, and Whose grasp cannot be avoided by anyone. (Surah Yaseen)

The second attribute is meant to make one realize that it is all due to His kindness and mercy that He has sent His Messenger for your guidance and instruction and sent down this great Book so that you may avoid errors and follow the right path which may lead you to the successes of the world and the Hereafter.

Another translation can be: You should warn the people of the same of which their forefathers had been warned, because they live in heedlessness. If the first meaning, as given above in the text, is taken, the forefathers would imply the forefathers of the immediate past, for in the ancient time several Prophets had appeared in Arabia. And if the second meaning is adopted, it would imply this: Revive and refresh the message that had been conveyed to the forefathers of this nation by the Prophets in the past, for these people have forgotten it. Obviously, there is no contradiction between the two translations, and, as to meaning, each is correct in its own place.

A doubt may rise here: How could the forefathers of a nation to whom no warner had been sent at a particular time in the past, be held responsible for their deviation at that time? The answer is: When Allah sends a Prophet in the world, the influence of his message and teaching spreads far and wide, and is handed down by one generation to the other. As long as this influence remains and there continue arising among the followers of the Prophet such people as keep his message of guidance fresh, the period of time cannot be said to be without the guidance. And when the influence of the Prophet’s teaching dies out, or the teaching is tampered with, the appointment of another Prophet becomes inevitable.(surah yaseen)

Before the advent of the Prophet (peace be upon him) the influence of the teachings of the Prophets Abraham, Ishmael, Shuaib and Moses and Jesus (peace be upon all of them) could be seen everywhere in Arabia and from time to time there had been arising among the Arabs, or coming from outside, men, who revived their teachings. When the influence was about to die out, and the real teaching was also distorted, Allah raised the Prophet Muhammad (peace be upon him), and made such arrangements that his message can neither be wiped out nor tampered with. (For further explanation, see E. N. 5 of Surah Saba).

This is about those people who were being obstinate and stubborn with regard to the message of the Prophet (peace be upon him) and had made up their minds not to listen to him at all. This is because: They have already deserved the torment; therefore, they do not believe.

It means: The people who do not heed the admonition, and persist in their denial and hostile attitude to the truth in spite of the final warning from Allah conveyed through the Prophets, are themselves overwhelmed by the evil consequences of their misdeeds and deprived of every opportunity to believe. The same thing has been expressed more clearly in verse 11 below: You can only warn him who follows the admonition and fears the Merciful God though he cannot see Him. (Surah Yaseen)

“Shackles” in this verse implies their own stubbornness which was preventing them from accepting the truth. “Reaching to chins” and “so they are made stiff-necked” implies the stiffness of the neck which is caused by pride and haughtiness. Allah means to impress this: We have made their obstinacy and stubbornness the shackles of their neck, and their pride and haughtiness has made them so stiff-necked that they will not pay heed to any reality, however clear and evident it may be. (surah yasin)

Setting a barrier before them and a barrier behind them, means that the natural result of their stubbornness and pride is that they neither learn any lesson from their past history nor ever consider the consequences of the future. Their prejudices have so covered them from every side and their misconceptions have so blinded them that they cannot see even those glaring realities which are visible to every right-thinking and unbiased person.

This does not mean that it is futile to preach, but it means: Your preaching reaches every kind of people. Some of them are the ones mentioned above, and some others those who are being mentioned in the next verse.

When you come across the people of the first kind and you see that they continue to persist in their denial, pride and antagonism, you should leave them alone, but at the same time you should not feel disheartened so as to give up your mission, for you do not know exactly where among the multitudes of the people are those sincere servants of God, who would heed your admonition and fear God and turn to the right path. (Surah Yaseen)

The real object of your preaching, therefore, should be to search out and collect this second kind of the people. You should ignore the stubborn people and gather this precious element of the society about you.

This shows that three kinds of the entries are made in the conduct-book of men. First, whatever a person does, good or bad is entered in the divine register. Second, whatever impressions a man makes on the objects of his environment and on the limbs of his own body itself, become recorded, and all these impressions will at one time become so conspicuous that man’s own voice will become audible and the whole history of his ideas and intentions and aims and objects and the pictures of all of his good and bad acts and deeds will appear before him.

Third, whatever influences he has left behind of his good and bad actions on his future generation, on his society and on mankind as a whole, will go on being recorded in his account as far as they reach and as long as they remain active and operative. The full record of the good and bad training given by him to his children, the good or evil that he has spread in the society, and its impact on mankind as a whole, will go on being maintained till the time that it goes on producing good or evil results in the world. (surah yaseen)

The early commentators, generally, have expressed the opinion that the habitation implies the Syrian city of Antioch, and the messengers mentioned here were the ones sent by the Prophet Jesus for the preaching of his message there. Another thing that has been mentioned in this connection is that Antiochus was the king of this land at that time. But historically this story which Ibn Abbas, Qatadah, Ikrimah, Kaab Ahbar and Wahb bin Munabbih, and others have related on the basis of unauthentic Christian traditions is baseless.

There have been 13 kings of the Seleucid dynasty named Antiochus who reigned in Antioch, and the rule of the last king of this name, rather the rule of this dynasty itself, came to an end in 65 B.C. At the time of the Prophet Jesus, the whole land of Syria and Palestine, including Antioch, was under the Romans. Then, no proof is forthcoming from any authentic tradition of the Christians that the Prophet Jesus might himself have sent any of his disciples to Antioch for preaching his message. On the contrary, the Acts of the Apostles (N.T.) shows that the Christian preachers had reached Antioch for the first time a few years after the event of the crucifixion.

Now, evidently, the people who were neither appointed messengers by Allah nor sent by His Messenger cannot be regarded as messengers of Allah by any interpretation even if they might have travelled for the purpose of preaching of their own accord. Moreover, according to the Bible, Antioch was the first city where the non-Israelites embraced Christianity in large numbers and where the Christian faith met with great success; whereas the habitation mentioned by the Quran was some such habitation which rejected the invitation of the messengers, and was consequently punished with a divine torment. History also does not bear any evidence that Antioch was ever afflicted with a destruction, which might be regarded, as the result of denying the Prophethood. (surah yasin)

On account of these reasons it cannot be accepted that the habitation implies Antioch. The habitation has neither been clearly determined in the Quran nor in any authentic Hadith. The identity of the messengers also is not known through any authentic means nor the time when they were appointed. To understand the purpose for which the Quran is narrating this story here, it is not necessary to know the names of the habitation and the messengers. The object is to warn the Quraish, as if to say: You are following the same path of stubbornness, prejudice and denial of the truth as had been followed by the people of that habitation, and are preparing yourselves to meet the same doom as was met by them.

In other words, what they wanted to say was: Since you are human beings, you cannot be the messengers of God. The same was the view of the disbelievers of Makkah. They also said: Muhammad cannot be a messenger because he is a man. (Surah Yaseen)

They say: What sort of a Messenger is he that he eats food and moves about in the streets. (Surah Al-Furqan, Ayat 7).

And the unjust people whisper to one another, saying: This man is no more than a human being like yourselves. What, will you then be enticed by this sorcery while you perceive it. (Surah Al-Anbiya, Ayat 3).

The Quran refutes this erroneous notion of the people of Makkah and says that it is not any new kind of ignorance which these people are displaying, but all the ignorant people since the earliest times have been involved in the misunderstanding that a human being cannot be a messenger and a Messenger cannot be a human being. When the chiefs of the people of the Prophet Noah (peace be upon him) had rejected his Prophethood, they had said the same thing:

This person is no more than a human being like yourselves. By this he purely intends to obtain superiority over you. Had Allah willed, He would have sent down angels. Since the time of our forefathers we have never heard (that a human being should come as a Messenger). (Surah Al-Mominoon, Ayat 24).

The people of Aad had said the same about the Prophet Hud (peace be upon him): This person is no more than a human being like yourselves, for he eats of what you eat and drinks of what you drink. Now if you submit to a human being like yourselves, you will indeed be the losers. (Surah Al-Mominoon, Ayats 33-34). (surah yaseen)

The people of Thamud also said the same about the Prophet Salih (peace be upon him): Shall we follow a man from among ourselves? (Surah Al-Qamar, Ayat 24). And the same thing happened with almost every Prophet that the disbelievers said: You are no more than a human being like ourselves, and the Prophets always replied: It is true that we are no more than human beings like you, but Allah shows His favor to anyone of His servants He pleases. (Surah Ibrahim, Ayats 10-11).

Then the Quran says that this very notion of ignorance has been preventing the people from accepting guidance in every age, and the same has been the cause of every nation’s downfall.

Has not the news reached to you of those who had disbelieved before this, and then tasted the evil results of their deeds. And in the Hereafter there awaits them a painful torment. They deserved this fate because their Messengers came to them with clear signs, but they said: Shall human beings show us guidance. So they refused and turned away. (Surah At-Taghabun, Ayats 5-6).

Whenever guidance came before the people, nothing prevented them from believing in it except this (excuse): they said: Has Allah sent a human being as His messenger? (Surah Bani Israil, Ayat 94).

Then the Quran says explicitly that Allah has always sent human beings as the Messengers and a human being alone can be a Messenger for the guidance for mankind and not an angel, or a supernatural being:

And We sent before you also human beings as Messengers to whom We revealed (Our message). If you (O objectors) have no knowledge of this, you may ask those who have the knowledge. We did not give them such bodies as could survive without food nor were they immortal. (Surah Al-Anbiya, Ayats 7-8).

“All the Messengers whom We sent before you also ate food and moved about in the streets. (Surah Al-Furqan, Ayat 20).

O Prophet, say to them: Had angels settled on the earth and moved about in peace, We would certainly have sent an angel as a messenger to them. (Surah Bani-Israil, Ayat 95).

This is another notion of ignorance in which the disbelievers of Makkah were involved. In it are also involved the so-called rationalists of today and in it have been involved the deniers of revelation and Prophethood of every age since the earliest times. These people have held the view that Allah does not send down any revelation at all for the guidance of man. He is only concerned with the affairs of the heavens: He has left the affairs and problems of man to be resoled by man himself. (surah yasin)

That is, our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible to make you accept it forcibly, And if you do not accept it, we shall not be seized in consequence of your disbelief, You will yourselves be answerable for your crimes.

What they meant was: You are an evil omen for us. Our gods have become angry with us on account of what you have been saying against them. Now whatever calamity is befalling us is only because of you. Precisely the same thing used to be said by the disbelievers and the hypocrites of Arabia concerning the Prophet (peace be upon him): If they suffer a loss, they say: this is because of you.

(Surah An-Nisa, Ayat 77). That is why at several places in the Quran these people have been told that in the ancient times people also used to say such things of ignorance in regard to their Prophets. The people of Thamud said to their Prophet: We regard you and your companions as a sign of bad omen. (Surah An-Namal, Ayat 47). And the same was the attitude of the people of Pharaoh: Whenever a good time came, they would say: This is but our due, and when there was a hard time, they would ascribe their calamities to Moses (peace be upon him) and his companions. (Surah Al-Aaraf, Ayat 130).

That is, no one is an evil omen for another. Everyman’s augury is hanging around his own neck. If a person sees an evil, it is because of his own self; and if he sees a good, it is also because of his own self. We have fastened the augury of every man to his own neck. (Surah Bani-Israil, Ayat 13).

That is, you in fact want to avoid the good and you like the deviation instead of the guidance. Therefore, instead of determining the truth and falsehood by means of an argument, you are making these false pretenses on account of your superstitious whims. (surah yaseen)

That servant of God, in this one sentence, put together all the arguments required for determining the genuineness of Prophethood. The genuineness of a Prophet can be determined by two things. First, his word and deed; second, his being selfless. What the person meant to say was this: First, whatever these people are saying is perfectly reasonable, and their own character also is pure; second, no one can prove that they are calling the people to this faith on account of a selfish motive.

Therefore, there is no reason why they should not be listened to. By citing this reasoning of the person the Quran set a criterion before the people of how to judge and determine the genuineness of the Prophethood of a Prophet, as if to say: The word and deed of the Prophet Muhammad (peace be upon him) bear full evidence that he is on the right path. Then, no one can point out any selfish motive or interest behind his struggle of preaching his message. Therefore, there is no reason why a sensible person should reject what he presents.

This sentence has two parts. The first part is a masterpiece of reasoning, the second of the wisdom of preaching. In the first part he says: To worship the Creator is the demand of both reason and nature; it would be highly unreasonable that one should worship those who have not created him and should deny to be the servant of Him Who has created him. In the second part he warns his people to the effect: All of you ultimately have to die and return to that God adoption of Whose service you object to. Therefore, you should consider for yourselves as to what goodness you could expect by turning away from Him.

That is, they are neither such favorites of God that even if I commit grave crimes, He will forgive me on their recommendation, nor are they so powerful that they should be able to rescue me if God may please to punish me.

If I make them my gods in spite of knowing all this.

This sentence again contains a subtle point of the wisdom of preaching. Saying this the man made the people realize: The Lord in Whom I have believed is not merely my Lord but your Lord, too. I have committed no error by believing in Him, but you, in fact, are certainly committing an error by not believing in Him. (surah yaseen)

That is, immediately following his martyrdom, the man was given the good news of Paradise. As soon as he entered the next world through the gate of death, there were the angels to receive him, and they gave him the good news that Paradise was awaiting him. The commentators have disputed the meaning of this sentence. Qatadah says: Allah admitted him into Paradise straight away and he is living in it and receiving his sustenance. And Mujahid says: This was told him by the angels as a good news; he will enter Paradise on the day of Resurrection along with the other believers.

This is a specimen of the high morality of the believer, He had no ill will or feeling of vengeance in his heart against the people who had just killed him so that he should invoke Allah against them. Instead, he was still wishing them well. After death the only wish that he cherished was: Would that my people could know the good end that I have met, and could learn a lesson from my death, if not from my life, and adopt the righteous way. The noble person did not wish Hell for his murderers but wished that they should believe and become worthy of Paradise. The same thing has been commended in the Hadith: He wished his people well when living as well as when dead. (Surah Yaseen)

Allah has narrated this event in order to warn the disbelievers of Makkah to the effect: Muhammad (peace be upon him) and his believing companions are also your wellwishers just as the believer was of his people. They do not cherish any ill-will or feeling of vengeance against you in spite of your persecutions of them. They are not your enemies but enemies of your deviation and error. The only object of their struggle against you is that you should adopt the right way.

This verse also is one of those verses which clearly prove the existence of barzakh. This shows that the period of time between death and Resurrection is not a period of nonexistence altogether, as some ignorant people think. But in this period the spirit lives without the body, speaks and hears speech, has feelings and desires, feels happy and unhappy, and also continues to be concerned about the people of the world. Had it not been so, the believer would not have been given the good news of Paradise after death, and he could not have wished that his people became aware of his good end. (surah yaseen)

These words contain a subtle satire. In their arrogance and pride of power and their strong antagonism towards the true faith, they thought they would annihilate the three Prophets and their followers, but, contrary to their plot, they were themselves annihilated by only one stroke of the divine punishment.

That is, they were annihilated so completely that not a trace of them was left behind them. No one in the world even remembers them today. Their civilization as well as their race has become extinct.
Until now the disbelieves of Makkah were being warned and reproved for their denial of the truth and their attitude of antagonism which they had adopted towards the Prophet (peace be upon him). (Surah Yaseen)

Now the discourse turns to the basic thing which was the actual cause of the conflict between them and the Prophet (peace be upon him), i.e. the doctrine of Tauhid and the Hereafter, which the Prophet (peace be upon him) was presenting and the disbelievers were refusing to accept. In this connection, some arguments have been given, one after the other, to make the people ponder over the realities, as if to say: Observe these phenomena of the universe, which are ever present before you. Do they not point to the same reality, which this Prophet is presenting before you?

“A sign”: A sign that Tauhid is the truth and shirk the falsehood.

Another translation of this sentence can be: So that they may eat fruits thereof and what their own hands make. That is, the artificial kinds of food, which the people prepare from the natural products, e.g. bread, curry, jam, pickles, sauces and countless other things.

In these brief sentences the vegetable and plant life of the earth has been presented as an argument. Man is eating the products of the earth day and night and regards this as very ordinary. But if he considers it seriously, he will see that the growth of rich crops and lush green gardens from the dry earth and the flow of the springs and rivers is not a simple thing, which might be happening of itself, but there is a great wisdom and power and providence which is working behind it.

Consider the reality of the earth. The substances of which it is composed do not possess any power of their own for growth. All these substances individually as well as after every sort of combination, remain inorganic, and thus do not possess any sign of life. The question is: How did it become possible for plant life to emerge from the lifeless earth? If one looks into it, one will see that there are some important factors without whose provision beforehand life here could not have come into existence. (Surah Yaseen)

First, in particular regions of the earth, on its outer surface, a layer was arranged of many such substances, which could serve as food for vegetation. This layer was kept soft so that the roots of the vegetation could spread in it and suck food.

Secondly, a system of irrigation was arranged on the earth in different ways so that the food elements could get dissolved in water and absorbed by the roots.

Thirdly, the atmosphere was arranged around the earth which protects it against the calamities of the sky, becomes a means of the rainfall, and possesses gases which are necessary for the life and growth of the vegetation.

Fourthly, a relationship was established between the sun and the earth so as to provide proper temperature and suitable seasons for the vegetation. (surah yaseen)

With the provision of these main factors (which in themselves are combinations of countless other factors), the coming to life of the vegetation becomes possible. After arranging the suitable conditions the seed of each species of the vegetation was so constituted that as soon as it received favorable soil, water, air and season, vegetable life should begin stirring within it. Besides, inside the same seed a system was so arranged that from the seed of every species a plant precisely of the same species should grow with all the characteristics of its own species and heredity.

Then, in addition to this, another wonderful thing was done. Vegetation was not created in twenty, or fifty, or a hundred kinds but in countless species, and they were so made that they should fulfill the requirements of food, medicine and clothing and innumerable other needs of the countless kinds of animals and man, who were to be brought into being after the vegetation on the earth.

Anyone who ponders over this wonderful arrangement, if he is not stubborn and prejudiced, will himself testify that all this could not have come about by itself. There is certainly a wise plan underlying it, according to which harmonies and relationships of the soil, water, air and season with respect to the vegetation, and harmonics and relationships of the vegetation with respect to the needs and requirements of animals and human beings have been determined, keeping in view the finest detail.

No sensible person can imagine that these universal, all-embracing relationships could be a mere accident. This same subtle arrangement points to the fact that this cannot be the work of many gods. This is, and can only be the work of One God, Who is the Creator and Lord of the earth, water, air, sun, vegetation, animals and mankind. If each of these had a separate god, it cannot be imagined that such a comprehensive and universal plan with such deep and wise relationship and harmony could be produced, and should have continued to work with such regularity for millions upon millions of years. (Surah Yaseen)

After giving these arguments for Tauhid, Allah says: Do they not then give thanks? That is: Are these people so thankless and ungrateful that they do not render thanks to that God Who has provided all this for their survival, but thank others for the blessings and favors done by Him? Are they so wretched that instead of bowing before Him they bow before the false gods, who have not created even a blade of grass for them?

Glory be to Him: He is free from every defect and fault, from every error and weakness, and that another one should be His associate and partner in His work. The Quran has generally used these words when refuting polytheistic beliefs, because every belief of shirk is, in fact, an imputation of some defect, some weakness and some fault to Allah. When a person says that Allah has an associate, he in fact, thinks that either Allah is incapable of running and ruling His Kingdom alone, or He is under compulsion to make another His associate in His work. (surah yaseen)

Or, some other beings are so powerful in themselves that they are interfering in God’s administration and God is putting up with their interference. Or, God forbid, Allah has the weaknesses of the worldly kings, due to which He is surrounded by an army of ministers, courtiers, flatterers and beloved princes or princesses, and thus many powers of Godhead have become divided among them. Had there been no such notions of ignorance about Allah in the minds, there could be no question of any idea of shirk in the world. That is why it has been stated again and again in the Quran That Allah is free from and exalted far above those defects and faults and weaknesses which the mushriks ascribe to Him.

This is still another argument for Tauhid. Here again certain realities of daily experience have been mentioned and it is suggested that man observes these day and night but does not ponder over them seriously, whereas they contain signs and pointers to the reality. The coming together of the man and woman is the cause of man’s own birth. (Surah Yaseen)

Procreation among the animals also is due to the combination between the male and the female. Also about vegetation, man knows that the law of sex is working in it. Even among the lifeless substances when different things combine with one another, a variety of compounds come into existence. The basic composition of matter itself has become possible due to the close affinity between the positive and the negative electric charges.

This law of the pairs which is the basis of the existence of the entire universe, contains in itself such complexities and finenesses of wisdom and workmanship, and there exist such harmonies and mutual relationships between the members of each pair that an objective observer can neither regard it as the result of an accident, nor can he believe that many different gods might have created these countless pairs and matched their members, one with the other, with such great wisdom. The members of each pair being a perfect match for each other and coming into being of new things with their combination itself is an explicit argument of the Creator’s being One and only One. (Surah Yaseen)

The alternation of the night and day also is one of those realities which man does not regard as worthy of much attention only because it is a phenomenon of daily occurrence and experience; whereas if he considers how the day passes and how the night falls, and what is the wisdom in the passing of the day and in the falling of the night, he will himself realize that this is an obvious sign of the existence of an All-Powerful and All-Wise Allah and of His being One and only One.

The day cannot pass and the night cannot fall until the sun hides from the earth. The great regularity which is found in the alternation of the day and night was not possible unless the sun and the earth were bound in one and the same relentless system. Then the deep relationship which exists between the alternation of the day and night and the other creations on the earth clearly points to the fact that this system has been established deliberately by a Being with perfect wisdom. (surah yaseen)

The existence on the earth, of the men and animals and vegetation, and even of water and air and different minerals, is in fact, the result of placing the earth at a particular distance from the sun, with the arrangement that the different parts of the earth should go on successively coming before the sun and hiding from it at definite intervals.

If the distance of the earth from the sun had been a little longer, or a little shorter, or there had been a perpetual night on one side of it and a perpetual day on the other, or the alternation of the day and night had been much faster or much slower, or sometimes the day had appeared suddenly and sometimes the night without any system, no life could be possible on this planet, and even the form and appearance of the inorganic substances would have been much different from what it is now. (Surah Yaseen)

If the hearts are not blinded, one can clearly perceive in this system the working of a God, Who willed to bring into being this particular kind of creation on the earth and then established relevance, harmonies and relationships between the earth and the sun precisely in accordance with its needs and requirements. If a person regards the concept of the existence of God and His Unity as far removed from reason, he should think for himself and see how much farther removed should it be from reason to ascribe this wonderful creation to many gods, or to think that all this has happened automatically under some deaf and blind law of nature.

When a person who can accept without question these latter unreasonable explanations, only on the basis of conjecture and speculation, says that the existence of a system and wisdom and purpose is not a sufficient proof of the existence of God, it becomes difficult for us to believe whether such a person really feels the need and necessity of a rational proof, sufficient or insufficient in any degree whatever, for accepting any concept of creed in the world.

“Place of rest” may either mean the place where the sun will ultimately come to a halt, or the time when it will come to a halt. The true meaning of this verse can be determined only when man has attained the full and exact knowledge of the realities of the universe. But man’s knowledge is such that it has been changing in every age and what he seems to know today might change tomorrow. The people of the ancient times on the basis of their observations of the sun believed that it was moving round the earth. Then after further research and observation the view became that the sun was stationary and all the planets of the solar system were revolving round it. (Surah Yaseen)

But this theory also did not last long. The later observations revealed that not only the sun but all the stars are also moving in a particular direction, at speeds of 10 to 100 miles per second. About the sun the modern astronomers hold the view that it is moving at a speed of 20 kilometers (about 12 miles) per second along with its whole family of the planets. (See Star and Sun in Encyclopedia Britannica).

That is, the phases of the moon go on changing throughout the month. It begins as a crescent, then goes on waxing every day till it becomes the full moon on the 14th of the month. Then it starts waning every day till at last it returns to its original shape of the crescent. The same has been happening for millions of years with perfect regularity, and no change has ever occurred in the phases of the moon. That is why one can always calculate and find out exactly in what phase the moon will be on a particular day. If the movement of the moon had not been bound in a system, estimation of its phases would not have been possible. (Surah Yaseen)

This sentence can have two meanings and both are correct.

(1) The sun does not have the power that it should draw the moon into itself, or enter its orbit and collide with it.

(2) The sun cannot appear in the times which have been appointed for the rising and appearing of the moon. It is not possible that the sun should suddenly appear on the horizon when the moon is shining at night.

Nor does this happen either that the night should approach before the appointed period of the day comes to an end, and should start spreading its darkness suddenly during the time when the day is meant to spread its light.

The word falak in Arabic is used for the orbit of the planets, and it gives a different meaning from the word sama (sky). The sentence, “Each in an orbit is floating” points to four realities. (surah yaseen)

(1) That not only the sun and the moon but all the stars and planets and celestial bodies are moving.

(2) The falak, or orbit, of each one of them is separate.

(3) That the orbits are not moving with the stars in them, but the stars are moving in the orbits.

(4) That the movement of the stars in their orbits is similar to the floating of something in a fluid.

These verses are not intended to describe the realities of astronomy, but are meant to make man understand that if he looks around himself, with open eyes, and uses his common sense, he will find countless and limitless proofs of the existence of God and His Unity, and he will not come across a single proof of atheism and shirk. The vastness of the solar system in which our earth is included is such that its parent body, the sun, is 300,000 times bigger than the earth, and its farthest planet Neptune is at least 2,793 million miles distant from the sun.

However, if Pluto is taken as the farthest planet, it revolves 4,600 million miles away round it. Notwithstanding this vastness, the solar system occupies a very insignificant part of a huge galaxy. The galaxy which includes our solar system has about 3,000 million suns in it, and its nearest sun is so distant from our earth that its light takes about four years to reach us. Then this galaxy also is not the whole universe. According to the investigations made so far, it has been estimated that it is one of about 2,000,000 spiral nebulae, and the nearest nebula is about a million light years away from the earth.

As for the farthest celestial bodies which are visible through the modern instruments, their light reaches the earth in about 100 million years. Even now it cannot be claimed that man has seen the whole universe. It is a small part of the Kingdom of God which man has yet been able to observe. It cannot be predicted how far and deep man will yet be able to see with greater and more efficient means of observation at his disposal.

All the information that has been gathered so far about the universe proves that this whole world is made up of the same substance of which our tiny earthly world is made, and the same law is working in the universe which is working in the world of our earth; otherwise it was not at all possible, that man should have made observations of the very distant worlds from the earth, measured their distances and estimated their movements.

Is it not a clear proof of the fact that this whole universe is the creation of One God and the Kingdom of One Ruler? Then from the order and the wisdom and the excellence of workmanship and the deep relationships which are found in the hundreds of thousands of the galaxies and in the millions and billions of the stars and planets revolving in them no sensible person can imagine that all this has come about automatically. Is it possible that there should be no administrator behind this order and system, no sage behind this wisdom, no designer behind this design and work of art, and no planner behind this planning?

“A laden vessel”: the Ark of the Prophet Noah (peace be upon him). As to boarding of the progeny of man in it, it means that although apparently a few companions of the Prophet Noah (peace be upon him) had boarded it, in reality all human beings who are to be born till Resurrection were boarding it; all the rest of mankind had been drowned in the flood, all later human beings are the children of those who were rescued in the Ark.

This indicates that the first vessel ever to be made in the world was the one made by the Prophet Noah (peace be upon him). Before that time man did not know any method of crossing the rivers and the seas. This method was first of all taught by Allah to the Prophet Noah (peace be upon him), and when some servants, of Allah were rescued in it from the flood, their future generations started making boats and ships for their sea journeys. (surah yaseen)

The signs until now were mentioned as arguments for Tauhid. This sign has been mentioned to make man realize that whatever powers he has been given over the forces of nature, have been given him by Allah and are not of his own acquirement. And whatever methods he has discovered of exploiting these forces; have been discovered also through the guidance of Allah and not solely by himself. Man did not have the power and strength to have subdued these great forces by his own power, nor the capability to have discovered the secrets of nature himself and known the methods of taking service from them.

Then he can use and employ the forces over which he has been given control by Allah only till the time that Allah wills them to remain subdued to him. For when Allah wills otherwise the same forces which were serving man turn against him suddenly and he finds himself utterly helpless before them. To call man’s attention to this reality, Allah has presented the case of the sea journey only as an example. The whole human race would have perished in the flood had Allah not taught the method of making the vessel to the Prophet Noah (peace be upon him) and had his followers not boarded it.

Then the scattering of the human race over the whole earth became possible only because the people learned the principles of building vessels from Allah and became able to cross the rivers and oceans. But from that humble beginning till today in spite of making great strides in the art of building huge ships and attaining every possible perfection in the science of navigation, man cannot claim that he has brought the rivers and the oceans fully under his control and power. Even today the water of God is still in God’s own power alone and whenever He wills He drowns man along with his ships in it.

“What is behind you”: Which the peoples before you have seen and experienced.

“Signs”: Verses of the divine Book by which man is admonished, and the signs which are found in the universe and in man’s own self and in his history which serve as abject lessons for man, provided he is inclined to learn any lesson.

This means to show that disbelief has not only blinded their intellect but has destroyed their moral sense, too. They neither have the right thought about Allah nor do they adopt the right attitude towards the people. They react adversely to every admonition, follow a perverse philosophy in respite of every deviation and immorality and have a ready-made pretense for escape from every good.

After Tauhid the other question about which a dispute was raging between the Prophet (peace be upon him) and the disbelievers was the question of the Hereafter. Rational arguments about this have been given in the end of the discourse. Here, before giving the arguments, the Hereafter has been depicted with all its horrors so that the people should know that what they are refusing to believe in cannot be averted by their denial, but they have to meet and experience it one day inevitably. (yasin sharif)

The question did not mean that they wanted to know the exact date of the coming of the Hereafter, and if, for instance, they were told that it would take place on such and such a date in such and such a month and year, their doubts would have been removed and they would have believed in it. Such questions, in fact, were put as a challenge only for the sake of argument. What they meant to say was that there would be no Resurrection whatever, as if to say: You are threatening us with Resurrection without rhyme or reason. That is why in reply it has not been said that Resurrection will take place on such and such a day, but that it shall come and shall be accompanied by such and such horrors.

That is, the Resurrection will not take place piecemeal so that the people may leisurely watch its coming, but it will come all of a sudden when the people will be engaged in their daily business and they will have no idea whatever that the end of the world had approached.

There will be a terrible blast and everyone will fall dead at the spot. Abdullah bin Amr and Abu Hurairah have related a Hadith from the Prophet (peace be upon him) saying: The people will be walking on the roads as usual, will be buying and selling in the markets, will be disputing matters in their assemblies, when suddenly the Trumpet shall be sounded. Thereupon the one who was buying cloth would collapse and he would not have the time to put down the cloth from his hand; the one who was filling a cistern to water his animals would not have the time to water; and the one who was going to eat, would not have the time to lift the morsel to his mouth and Resurrection will take place.

For the explanation of the blowing of the Trumpet, see E.N. 78 of Surah TaHa. As for the length of the interval between the first blowing of the Trumpet and its second blowing, we have no information. The interval may be of hundreds and thousands of years. Abu Hurairah has related that the Prophet (peace be upon him) said: Israfil has put the Trumpet to his mouth and is looking up to the divine Throne, awaiting orders for blowing it. The Trumpet will be blown thrice. (sura yasin)

On the first blowing, called nafakhat al-faza, everything in the earth and heavens will be struck with terror. On the second blowing, called nafakhat as-Saaq, everyone will fall down dead. Then, when none shall remain except Allah, the One, the Everlasting, the earth will be changed altogether and will be spread flat and smooth without a crease or wrinkle on it. Then Allah will administer a rebuke to His Creation, whereupon everyone will rise at the spot where he had fallen dead, on the changed earth, and this will happen on the third blowing of the Trumpet called nafakhat al qiyam li-Rabbil-Alamin. This is supported by several allusions in the Quran also.

For example, see Surah Ibrahim, Ayat 48; Surah TaHa, Ayats 105-108, and the E.Ns thereof.

That is, at that time they will not realize that they had been dead and had been raised back to life after a long period, but they will be thinking that they had fallen asleep, and had been woken up suddenly by some terrible catastrophe, and were running away from it. (For further details, see Surahs TaHa, Ayat 103; Al-Hajj, Ayats 1-2).

Here, it is not clear as to who will give this answer. It may be that they themselves would realize after some time to their horror that it was the same thing of which the Messengers of God used to inform them and they used to belie them. It may also be that the believers will remove their misunderstanding and tell them that it was not waking up from sleep but the second life after death. And it may also be that they will understand this from the general conditions prevailing on the Day of Resurrection and the angels might tell them this.

This is what Allah will tell the disbelievers and the polytheists, the sinners and the culprits, when they will be presented before Him. (Surah Yaseen)

To understand this one should remember that the righteous believers will not be withheld in the Plain of Resurrection, but in the very beginning they will be sent to Paradise without accountability, or after a mild reckoning, because their record will be clean. There will be no need to keep them waiting during the hearing by the Court. Therefore, Allah will tell the culprits, who will be required to render their accounts, in the Plain of Resurrection: Look! the righteous people whom you used to mock and regard as foolish in the world, are today enjoying the pleasures of Paradise because of their wisdom, and you, who in your own judgment were very prudent and sagacious, are being condemned to accountability for your misdeeds. (surah yaseen pdf)

This can have two meanings:

(1) Get you apart from the righteous believer; for in the world even if you belonged to the same community and the same clan and the same brotherhood, here you have no connection and relationship left with them.

(2) Get you apart from one another: now you can no longer remain a group. All your parties have been disbanded. All your relations and connections have been severed. Now each of you will be held answerable in your personal capacity for your actions and deeds. (Surah Yaseen)

53. Here again Allah has used ibadat (worship) in the sense of itaat (obedience). This subject has already been explained above in Surah Al-Baqarah, Ayat 172; Surah An- Nisa, Ayat 117, Surah Al-Anaam, Ayats 121, 137, Surah At- Taubah, Ayat 31; Surah Ibrahim, Ayat 22; Surah Al-Kahf, Ayat 52; Surah Maryam, Ayat 42, Surah Al-Qasas, Ayat 63 and E.N. 63 of Surah Saba. In this connection, the fine explanation given of it by Imam Razi in his Tafsir Kabir is also noteworthy. He writes: Do not worship Satan means: Do not obey him, the reason being that only falling prostrate before him is not forbidden, but following him and obeying his commands also is forbidden; therefore, itaat (obedience) is ibadat (worship).

After this, the Imam raises the question: If ibadat means itaat, then have the Muslims been commanded to worship the Prophet and the rulers in the verse: Atiullaha wa ati-ur-rasula wa ulil-amri min-kum? He himself answers it thus: If obedience to them is in accordance with the commands of Allah, it will be Allah’s worship (ibadat) and His obedience (itaat). Did not the angels fall prostrate before Adam in obedience to Allah’s command? This was nothing but worship of Allah. Obedience of the rulers will be their worship only in cases where they are obeyed in matters in which Allah has not given leave to obey them. (Surah Yaseen)

Then he writes: If a person comes to you and commands you to do something, you should see whether his command is in accordance with the command of Allah or not. If it is not, Satan is with him; and if you obeyed him in this, you worshiped him and his Satan. Likewise, if your self urges you to do something, you should see whether it is permissible to do it according to the Sahariah or not. If it is not permissible, your self is Satan itself, or Satan is with it.

If you obeyed him, you in fact became guilty of worshiping him. Further on, he writes: But there are different degrees of the worship of Satan. Sometimes it so happens that a man does a work and his limbs and his tongue also join him in this, and his heart also cooperates. At another time it so happens that a man uses his limbs to do a work but his heart and tongue do not cooperate in this. Some people commit a sin while their heart is disagreeable and their tongue is invoking Allah for forgiveness, and they confess that they are committing an evil.

This is Satan’s worship with external limbs. There are other people who commit a crime with a cool mind and express pleasure and satisfaction with the tongue also. Such people are the worshipers of Satan from outside as well as from inside. (Tafsir Kabir, vol. VII, pp. 103-104). (Surah Yaseen)

That is, If you had been deprived of reason and you had served your enemy instead of your Lord, you could have the reason to offer an excuse. But you, in fact, had been blessed with reason by Allah and you were using it to advantage in all the affairs of the world, and you had been warned by Allah through the Prophets as well, yet, when you were deceived by your enemy and he succeeded in leading you astray, you could not be excused from the responsibility of your folly.

This command will be given in respect of the stubborn culprits, who will refuse to confess their crimes, will belie the witnesses, and will also not acknowledge the genuineness of their conduct-book. Then will Allah Almighty command: Well, stop your babbling. Just see what your own limbs say about your misdeeds. In this connection, here only the evidence to be given by the hands and the feet has been mentioned. (Surah Yaseen)

But at other places it has been said that their eyes and their ears and their tongues, and the very skins of their body, will tell how they had been employed in the world. They should not forget the Day when their own tongues and their own hands and feet will bear testimony to their misdeeds. (Surah An-Noor, Ayat 24) Then, when all will have reached there, their ears and their eyes and their very skins will bear witness against them concerning what they had been doing in the world. (Surah HaMim-Sajdah, Ayat 20).

The question arises: On the one hand, Allah says: We shall seal their mouths, and on the other hand, in the verse of Surah An-Noor, He says: Their tongues will bear testimony against them. How can these two things be reconciled? The answer is: To seal the mouths means to deprive them of their power of speech. That is, after this they will not be able to say whatever they like with their tongue. The testimony of their tongues means that their tongues themselves will tell how the wicked people had used them, what blasphemies and lies they had been made to utter, what mischief they had invented and what falsehoods they had been made to say on different occasions. (surat yaasin)

After depicting the scene of Resurrection, the people are being warned to this effect: The Resurrection may seem yet far off to you, but even if you consider seriously your life in this world of which you are so proud, you will see how helpless you are in the powerful grip of Allah. Your eyes by virtue of whose sight you are carrying out all your obligations in the world can be blinded at one command of Allah. Your legs on whose strength you are showing all this activity can become paralyzed as and when Allah wills. As long as the powers and capabilities granted by Allah continue to function, you remain lost in the arrogance of your self, but as soon as one of them fails to function, you come to understand how helpless you are.
“Reverse him in creation,” means that in old age Allah turns him back to the state of childhood. He becomes unable to stand and walk without the help and support of others; he is fed by others; he urinates and defecates in bed; talks childishly and is laughed at by others. In short, towards the end of life he returns to the same state of weakness with which he had started life in this world. (Surah Yaseen)

This is a rejoinder to the disbelievers, who slighted the Prophet (peace be upon him) and his message by branding him a poet when he preached Tauhid and talked of the Hereafter, life-after-death, and Hell and Heaven. (For further explanation, see Surah Ash-Shuara, Ayats 224-227 and the E.Ns thereof).

Every living person means: Every person who is capable of thinking and understanding, who is not like a stone, which neither hears nor understands nor moves from its place however rationally and sympathetically one may explain the distinction between the truth and falsehood and give admonition before him. (surah yaseen read online)

The word “hands” has been used metaphorically for Allah. This does not mean that, God forbid, Allah has a body and He works with the hands like human beings, but it means to impress that Allah has made these things Himself, and none else has any share in the matter of their creation.

It is ingratitude to regard a blessing as a gift of someone other than the donor, to be grateful to another for it, and to cherish the hope of receiving it or to seek it from another than the donor. Likewise, it is also ingratitude that one should use a blessing against the will of the donor. Therefore, a mushrik or a disbeliever or a hypocrite or a sinful person cannot be regarded as a grateful servant of God when he utters words of thankfulness only with the tongue.

The disbelievers of Makkah did not deny that the cattle had been created by Allah; none of them said that the other deities had any hand in their creation. But despite knowing all this when they paid homage to their deities for the blessings granted by Allah, presented offerings before them and prayed to them for more blessings and offered sacrifices for their sake, their verbal gratitude became meaningless. That is why Allah has regarded them as guilty of ingratitude and thanklessness. (Surah Yaseen)

That is, the poor false gods themselves are dependent upon their worshipers for their survival and their safety and their needs. But for their multitudes they could not survive as gods even for a day. These people are behaving as their humble servants. They are setting up and decorating their shrines; they carry out propaganda for them; they fight and quarrel with others for their sake. Then only are they recognized as gods. They are not the real God, Who, whether someone recognizes Him or not, is ruling over the whole universe by His own might and authority.

The address is to the Prophet (peace be upon him). Here the allusion is to the campaign of vilification which the chiefs of the disbelievers of Makkah were carrying on against him. They knew in their hearts and acknowledged in their private assemblies that the charges they brought against him were absolutely baseless. In order to create suspicions against him in the minds of the people, they branded him a poet, sorcerer, magician, madman, etc. (surah yasin pdf)

But their consciences recognized, and they also acknowledged before one another, that whatever they were uttering was false, which they were forging only to frustrate his mission. That is why Allah says to His Prophet: Do not grieve at their absurd and meaningless talk. Those who are opposing and resisting the truth with falsehood shall ultimately meet with failure in this world and see their evil end in the Hereafter, too.

Here the disbelievers’ question cited in verse 48 above, is being answered by reason and argument. The question: When will the threat of Resurrection be carried out? had not been asked with a view to find out the exact date of the coming of the Hereafter. But they asked it because they thought it was impossible, rather irrational, that human beings would be raised back to life after death. That is why, in reply to their question, arguments are being given for the possibility of the Hereafter. (Surah Yaseen)

According to the traditions related by Ibn Abbas, Qatadah and Said bin Jubair, one of the chiefs of Makkah, on this occasion, came up with a rotten bone of a dead person, from the graveyard. He broke and crushed it into pieces before the Prophet (peace be upon him) and scattering its particles in the air, said: O Muhammad, you say that the dead will be raised back to life. Tell us who will give life to these decayed and rotten bones? The answer was given immediately in the form of these verses.

That is, We caused the sperm-drop which contained nothing but the basic germ of life to develop to an extent that it started moving and eating like the animals. Furthermore, it has developed such powers of intellect and reasoning and disputation and speech, which are not possessed by any animal; so much so that now he dares stand up as an adversary before his Creator!

That is, he regards Us powerless and weak like the creation, and thinks that just as man cannot raise the dead back to life, so also can’t We. (surah yaaseen)

“Forgets his own creation”: Forgets that We created the basic germ of life from dead matter, which became the means of his creation; then We caused the germ to develop to such an extent that now he stands before Us as a disputant.

It either means that He has placed the inflammable matter in the green trees due to which people kindle fire from the pieces of wood. Or, it is an allusion to the markh and afar trees, whose green branches the Arabs struck against each other to produce the sparks. In ancient times the Bedouins used this method of kindling the fire and might even be using the same today. (Surah Yaseen)

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Surah Yaseen and Its Importance

Surah Yaseen is one of the most reverend Surah of Quran and Muslims all over the world learn it, recite it, and listen to its concert with great respect and sacredness. There is a motive behind the better respect of Surah Yaseen as it is stated by Prophet Muhammad (PBUH) in His many hadiths concerning frequent benefits of its concert. The lines below discuss the major welfares of declaiming Surah Yaseen.

Some Great Features of Surah Yaseen

The Heart of Quran:

Prophet said in Hadith: “Surely all has a core, and the heart of the Quran is Yaseen. I would dear that it be in the heart of each being of my peoples.”

Outstanding Reward:

Additional inordinate benefit or assistance of reciting Sura Yaseen is specified in the book of hadith of Prophet Muhammad (PBUH): Whoever proclaims Yaseen once, Allah will extreme the reward of reciting the Quran ten times.”

For The Fading Person:

Its reference in the volume of Hadith Prophet Muhammad (PBUH) said in one of His hadiths: Recite Yaseen on those who are vanishing. From this hadith, it becomes clear that Surah Yaseen is a reference pertaining to attending of a disappearing person. A person who is dying wants ease and some kind of spiritual help to pass on to the next world with luxury, so, at such a time if there is the Heart of Quran being declaimed, it surely helps the dying person and takes ease and peace to the agonizing process. (Surah Yaseen)

Mercy from Allah:

Regarding the forgiveness helps of Surah Yaseen, Prophet Muhammad (PBUH) said: “Whoever rates Surah Yaseen at twilight observing for the poverty of Allah, that nightly he will be cleared.”This makes clear that if Surah Yaseen is declaimed with true and pure meanings of attractive Allah Almighty, then the final consequence is the person who declaims it during the night will wake up free of sin the next before noon. Consequently, if a devotee safeguards declaiming Surah Yaseen earlier going to sleep and thinks in his emotion and mind that it is done for the preference of Allah Inordinate, then he or she should remain poised that their sins will be pardoned while they are numb.

Make You Brave:

Reading Surah Yaseen eliminates fear from your heart. f Surah Yaseen is recited by one who doubts the ruler or an opponent, one gets rid of this fear.

Make Your Entreaty be answered:

Reading Surah Yaseen makes your supplications be replied.

Mediation:

Prophet Muhammad (PBUH) said: Undeniably, in the Honorable Quran there is a Surah, for its interpretation will intervene and will be a means of clemency for the listener. Listen prudently, it is Surah Yaseen, in the Torah, it is named Muammar.”

Conclusion

Surah Yaseen is certainly one of the most respected, admired and benefits transporting Surahs of Quran. Therefore, if a Muslim wish to attain welfares of all kinds from Quran recital, then it is authoritative that he or she makes recitation of Surah Yaseen a part of ordinary life. In this respect memorization of Surah Yaseen can assistance a countless deal with respects to its reading.

 

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