Ya-Sin
يس83 āyāt · 24 tafsīrs
يس
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. Ya Sin. The discussion on similar letters has already passed at the beginning of Sūrah Al-Baqarah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of 83 verses, revealed after [surat] al-Jinn. In the Name of God, the Compassionate, the Merciful: [36:1] Yd sin: God knows bes't what He means by these [letters]. [36:2] By the Definitive Qur 3 an, made definitive by its marvellous arrangement and unique meanings, [36:3] you, O Muhammad (s), are indeed of those sent [by God], [36:4] on a (‘ala is semantically connected to the preceding [Statement]) Straight path, that is, [you fol¬ low] the way of the prophets before you, [enjoining] the affirmation of God’s Oneness and guidance (the emphasis expressed by the oath [in ‘by the definitive…
Open in library →وَالْقُرْآنِ الْحَكِيمِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. Allah takes an oath by the Qur’ān, whose verses have been perfectly constructed, and to which no falsehood comes neither from in front of nor behind it.
Open in library →Tafsir al-Jalalayn
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إِنَّكَ لَمِنَ الْمُرْسَلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. You, O Messenger, are on the messengers whom Allah sent to His servants, to instruct them to declare His Oneness and to worship Him alone.
Open in library →Tafsir al-Jalalayn
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عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. This straight approach and upright law is revealed from your Lord, the Mighty, whom no one can challenge, and the Merciful to His servants who have faith.
Open in library →Tafsir al-Jalalayn
—
تَنزِيلَ الْعَزِيزِ الرَّحِيمِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. This straight approach and upright law is revealed from your Lord, the Mighty, whom no one can challenge, and the Merciful to His servants who have faith.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ent] is a re^onse to the disbelievers’ saying to him, Ton have not been sent [by God]!’ [Q. 13:43]. [36:5] A revelation from the Mighty, in His kingdom, the Merciful, to His creatures (tanzila’l-'azizi’l- rahim is the predicate of an implicit subject, namely, al-qur’an), [36:6] that you may warn, therewith, a people ( qawman, connected to tanzila, ‘a revelation) whose fathers were not warned, in the period of the interval (al-fatra),' so they, this people, are oblivious, to faith and right guidance. [36:7] The word, for chastisement, has already proved true, it has become due, for moil o…
Open in library →لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. I revealed it to you to warn and exhort a nation, the Arabs to whom no Messenger has come to warn them and as a result they are heedless of faith and monotheism. Likewise is the case of every nation which has been away from the exhortation, they need messengers, scholars and preachers to remind them.
Open in library →Tafsir al-Jalalayn
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لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. The punishment from Allah has become binding on most of these people, after the truth from Allah on the tongue of His Messenger reached them but they did not believe in it and remained on their disbelief. They do not have faith in Allah and nor His Messenger and they do not act on the truth that came to them.
Open in library →Tafsir al-Jalalayn
—
إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. These people do not have faith nor are they guided. Their example in this is like those in whose necks iron collars that extend all the way up and whose hands are tied to their necks under their chins. As a result, they are forced to lift their heads to the sky and they are unable to lower them. These people are shackled from having faith in Allah and therefore they do not submit to it and they do not lower their heads on account of it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ue, it has become due, for moil of them, for they, in other words, mo St of them, will not believe. [36:8] Indeed We have put fetters around their necks, to bind to them their hands (because ghull [is a fet¬ ter that] shackles the hands to the neck), such that they, the hands, are, bound, up to the chins ( adhqan is the plural of dhaqan, which is where the two sides of the beard meet) so that their heads are upturned, they are unable to lower them: this [Statement] is figurative and is meant to indicate their inability to yield to faith or to lower their heads to it.
Open in library →وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. I placed before them a barrier to the truth and behind them another barrier. I covered their eyes from the truth so they cannot see in a manner that is of benefit to them. This happened to them after their stubborness and persistence in disbelief became apparent.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
igurative and is meant to indicate their inability to yield to faith or to lower their heads to it. [36:9] And We have set before them a barrier (read saddan or suddan in both instances) and behind them a barrier; so We have covered them, so they do not see — this is also figurative, depicting the way in which the paths of faith are closed to them. [36:10] And it is the same to them whether you warn them (read a-andhartuhum, pronouncing both hamzas; or by substituting an alifior the second one; or by not pronouncing the second one but inserting an alif between the one not pronounced and…
Open in library →وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. It is all the same to these disbelievers who oppose the truth, whether you, O Muhammad, warn them or you do not warn them. They will not accept what you have brought from Allah.
Open in library →Tafsir al-Jalalayn
—
إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. The person who really benefits from your warning is the one who accepts this Qur’ān and follows what is contained in it, and who fears His Lord in solitude where nobody else sees him. So tell those who have these attributes the pleasing news of Allah’s wiping out their sins and HForgiving them and of a great reward awaiting them in the Hereafter, which is entry into Paradise.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
onounced and the other one, or without [the insertion]) or do not warn them, they will not believe. [36:11] You can only warn, in other words, your warning will only benefit, him who follows the Remem¬ brance, the Qur’an, and fears the Compassionate One in secret, who fears Him deSJiite not having seen Him; so give him the good tidings of forgiveness and a noble reward, namely, Paradise.
Open in library →إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. I shall bring the dead back to life by resurrecting them to give account on the day of resurrection. we record the good and the bad deeds that they send forth in this life to be rewarded for in the next, and we also record the good and bad aftereffects from their actions, such as the good that comes out of charity after they pass away and the evils that result of their misdeeds. We have counted everything, and recorded it in a clear book, which is the preserved tablet.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
having seen Him; so give him the good tidings of forgiveness and a noble reward, namely, Paradise. [36:12] Truly it is We Who bring the dead to life, for the resurrection, and record, in the Preserved Tab¬ let, what they have sent ahead, during their lives, of good or evil, that they may be requited for it, and their veftiges, what conduct was followed after them as good practice. And everything (kulla shay’in is in the accusative because of the verb that governs it [and is the following]) We have numbered.…
Open in library →وَاضْرِبْ لَهُم مَّثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. Give, O Messenger, these stubborn deniers an example that will be a lesson for them, which is the story of the people of the town when their messengers came to them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
bered. We have recorded precisely, in a clear register, a clear Book, namely, the Preserved Tablet. [36:13] And strike for them as a similitude ( mathalan is the firSt direct object) the inhabitants ( ashaba is the second direCt objeCt) of the town, [of] Antioch ( Antdkya ), when the messengers, namely, Jesus’s 1 This term, al-fatra, usually means the period between Jesus and Muhammad, during which no prophet was sent by God. disciples, came to it (idh ja ahal-mursaluna is an inclusive substitution for ashaba’l-qaryati, ‘the inhabit¬ ants of the town’).
Open in library →إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُم مُّرْسَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. When I sent to them at first two messengers to call them to Allah’s Oneness and His worship. But they rejected these two messengers. Then we sent as reinforcement for these two a third Messenger with them. The three messengers said to the people of the town: We - all three of us - have been sent to you, to call you to Allah’s Oneness and to follow His law.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ahal-mursaluna is an inclusive substitution for ashaba’l-qaryati, ‘the inhabit¬ ants of the town’). [36:14] When We sent to them two men, and they denied them both (from idh arsalna ilayhim ithnayni fa-kadhdhabuhuma to the end is a substitution for the previous idh, ‘when), so We reinforced [them] (read fa-‘azazna or fa-’azzaznd, in other words, We reinforced the two men) with a third, and they said, ‘We have indeed been sent to you [by God]’. [36:15] They said, ‘You are nothing but humans like us, and the Compassionate One has revealed noth¬ ing. You are only lying!’
Open in library →قَالُوا مَا أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَا أَنزَلَ الرَّحْمَٰنُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. The people of the town said to those who were sent: You are only men like us. You do not have any special status over us. The Merciful has not sent down any revelation to you. You are only lying about Allah in this claim of yours.
Open in library →Tafsir al-Jalalayn
—
قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. The three messengers said in response to the denial by the people of the town: Our Lord knows that we have been sent by Him to you, O people of the town! That is enough evidence for us.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
nothing but humans like us, and the Compassionate One has revealed noth¬ ing. You are only lying!’ [36:16] They said, ‘Our Lord knows ( qdlu rabbuna ya’lamu functions like an oath. Emphasis is intensi¬ fied by this [oath] and also by the [addition of the] lam to what was before [simply, mursaluna, ‘we have been sent’] to counter their intensified denial) that we have indeed been sent to you [by Him]! [36:17] And our duty is only to communicate in clear terms’, to deliver the Message clearly and mani¬ festly with plain proofs, such as the curing of the blind, the leper and the diseased and…
Open in library →وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. Our duty is only to clearly convey what we have been instructed to convey to you. We have no control over your guidance.
Open in library →Tafsir al-Jalalayn
—
قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ لَئِن لَّمْ تَنتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. The people of the town said to the messengers: We see an evil omen in you. If you do not stop calling us to monotheism, we will punish you by stoning to death and you will receive a painful punishment from us.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
h as the curing of the blind, the leper and the diseased and the bringing of the dead back to life. [36:18] They said, ‘We augur ill of you, for we have been deprived of rain because of you. If (la-in: the ldm is for oaths) you do not desift, we will surely ftone you and there shall befall you, at our hands, a painful chaftisement’.
Open in library →قَالُوا طَائِرُكُم مَّعَكُمْ أَئِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. The messengers said in response to them: Your evil omen is within yourselves on account of your denial of Allah and your leaving out following His messengers. Do you see an evil omen if we reminded you of Allah! In fact, you are a people who have gone too far in the perpetration of disbelief and sins.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
desift, we will surely ftone you and there shall befall you, at our hands, a painful chaftisement’. [36:19] They said, ‘May your augury of ill be with you!, [as punishment] for your disbelief. What! [Even] if(a-in: the interrogative hamza has been added to the conditional in, ‘if’, the hamza maybe pro¬ nounced or elided, but in both cases add an alif between it and the other one) [it be that] you are being reminded?, [even if] you are being admonished and made to fear [God’s chastisement]? (the response to the conditional has been omitted, that is to say, ‘do you augur ill and disbelieve…
Open in library →وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. From a far part of the town a man came running fearing his people’s denial of the messengers and their threatening to kill or harm them. He said: O my people! Follow what these messengers have brought.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
a profligate people!’, who transgressing the bounds [set by God] with your [practice of] idolatry. [36:20] And there came a man from the furtheft part of the city — this was Habib the carpenter, who had believed in these messengers and whose house lay at the far end of the city — haftening, with a hur¬ ried pace, after he had heard that the people had denied the messengers.…
Open in library →اتَّبِعُوا مَن لَّا يَسْأَلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. O people! Follow those who do not ask you for any reward for conveying what they brought and they are rightly guided in the revelation of Allah that they convey to you. A person like this deserves to be followed.
Open in library →Tafsir al-Jalalayn
—
وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. This well-wishing man said: What prevents me from worshipping Allah Who created me? What prevents you from worshipping your Lord Who created you, and to Him alone you will return when you are resurrected for the recompense?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ge, and who are rightly guided. And so he was asked, ‘Do you follow their religion?’ So he replied: [36:22] And why should I not worship Him Who originated me, [Him Who] created me — in other words: there is nothing to prevent me from worshipping Him when the necessitating factors for this ex- Ht, and the same applies to you — and to Whom you shall be returned?, after death, whereupon He will requite you for your disbelief.
Open in library →أَأَتَّخِذُ مِن دُونِهِ آلِهَةً إِن يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنقِذُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. Shall I take other deities to be wrongly worshipped instead of Allah Who created me? If the Merciful intends harm for me, the intercession of these other deities will not avail me at all, nor will they be able to save me from the harm that Allah intended for me if I die as a disbeliever.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
and to Whom you shall be returned?, after death, whereupon He will requite you for your disbelief. [36:23] Shall I take (a-attakhidu: regarding the two hamzas here, the same applies as mentioned with regard to a-andhartuhum above; this is an interrogative meant as a denial) besides Him, in other words, other than Him, [other] gods, idols, whose intercession, [that intercession of theirs] which you assert, if the Compassionate One should wish me any harm, will not avail me in any way, nor will they [be able to] save me? (wa-la yunqidhun is an adjectival qualification of alihatan, gods’).…
Open in library →إِنِّي إِذًا لَّفِي ضَلَالٍ مُّبِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. If I have to take them as deities besides Allah I would be in clear error as I would have worshipped a being that is not deserving of worship and I would have omitted worshipping the Being Who is deserving thereof.
Open in library →Tafsir al-Jalalayn
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إِنِّي آمَنتُ بِرَبِّكُمْ فَاسْمَعُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. O my people, I have accepted both my and your Lord, so listen to me. I do not care about the threats of murder that you make. But his people insisted on killing him and Allah entered him into Paradise.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
in other words, in the case of me worshipping [gods] other than God, I woidd be in manifeft error. [36:25] Lo! I believe in your Lord. So liften to me!’, in other words, hear what I have to say; but they atoned him and he died. [36:26] It was said, to him upon his death: ‘Enter Paradise!’ — but it is also said that he entered it while he was [shill] alive. He said, ‘O (yd is for calling attention [to something]), woidd that my people knew [36:27] with what [munificence] my Lord has forgiven me, [would that they knew] of His great forgive¬ ness, and made me of the honoured ones!’
Open in library →قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. It was said in honour of this man after his people killed him: Enter Paradise after you are killed as a martyr. When he entered it and saw the delight therein, he said longingly: If only my people who denied and killed me knew about the forgiveness of sins that I obtained and what my Lord has honoured me with, they would have believed like how I believed and they would have attained a reward similar to mine.
Open in library →Tafsir al-Jalalayn
—
بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. It was said in honour of this man after his people killed him: Enter Paradise after you are killed as a martyr. When he entered it and saw the delight therein, he said longingly: If only my people who denied and killed me knew about the forgiveness of sins that I obtained and what my Lord has honoured me with, they would have believed like how I believed and they would have attained a reward similar to mine.
Open in library →Tafsir al-Jalalayn
—
وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. In order to destroy his people who had denied and killed him, I did not need an army of angels to be sent down from the sky. Their matter was much easier than that for Me. I had decreed that their destruction will be by a blast from the sky and not by sending down the angels of punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
forgiven me, [would that they knew] of His great forgive¬ ness, and made me of the honoured ones!’ [36:28] And We did not send (ma here is for negation) down on his people, namely, Habibs, after him, after his death, any hoil from the heaven, that is, any angels to destroy them, nor do We [ever] send down, any angels to destroy anyone. [36:29] It, their punishment, was but one Cry — Gabriel gave a cry to them — and lo! they were extin¬ guished, silent, dead.
Open in library →إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. Thus the incident of the destruction of his people was simply one blast which we sent upon them and they fell down with nothing remaining. Their example is like that of a fire that was burning and then was extinguished, leaving behind no trace.
Open in library →Tafsir al-Jalalayn
—
يَا حَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. Alas for those servants who denied, and how regretful will their situation be on the day of resurrection when they will see the punishment. That is because in the world, whenever any Messenger from Allah came to them, they used to mock at and ridicule him. Their outcome will therefore be regret on the day of resurrection for the neglect of their duty to Allah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ent, was but one Cry — Gabriel gave a cry to them — and lo! they were extin¬ guished, silent, dead. [36:30] Ah, the anguish for servants, [such as] these and their like from among those who denied the messengers and were destroyed (this [word, hasra ] denotes ‘extreme agony’; the vocative here is being used metaphorically, in other words, ‘It is time for you [O anguish], so come now!’).…
Open in library →أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
31. Did these people who deny and ridicule the messengers not see a lesson in those nations who preceded them? They passed away and did not return to the world a second time. Rather they met the actions they had sent ahead and Allah will recompense them for that.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ery which itself results in their being destroyed and which in turn is the cause of the ‘anguish’). [36:31] Have they — that is, those inhabitants of Mecca who said to the Prophet, ‘You have not been sent [by God]!’ [Q. 13:43] — not seen, [not] come to know (the interrogative is meant [rhetorically] as an af¬ firmative) how many (kam here is predicative [as opposed to interrogative], in other words [it is to be understood as] kathlran, ‘many’; it is operated by the Statement that comes next [below] and it comments on the operative clause for the Statement that preceded it); the meaning th…
Open in library →وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
32. All nations, without exception, will be brought before Me on the Day of Resurrection after they are resurrected for Me to give them the recompense for their actions.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
clause [kam ahlaknd qablahum mina’l-quruni], bearing in mind the aforementioned general meaning). 2 [36:32] And indeed (in, is either for negation or is in its softened form) every one of them, that is, every single creature (kullun is the subject) will be gathered (jamiun is the predicate of the subjed) before Us, at the Scene, following their resurrection, arraigned (muhdaruna is a second predicate) for the Reckoning (read lamma with the sense of ilia, or lama with the lam functioning as a separator and the ma being extra). 3
Open in library →وَآيَةٌ لَّهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
33. A sign for those who deny the resurrection that the resurrection is true is this dry and barren land, on which I sent down rain from the sky and I grew therein various types of plants and produced various kinds of grains for people to eat. The One Who gave life to this earth by sending down the rain and bringing out the plants, is able to give life to and resurrect the dead.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
with the sense of ilia, or lama with the lam functioning as a separator and the ma being extra). 3 [36:33] And a sign for them, of the [truth of] resurrection (wa-dyatun lahum is a preceding predicate) is the dead earth (read maytatu or mayyitatu) which We revive, with water (ahyayndha is the subject) and out of which We bring forth grain, such as wheat, so that they eat thereof; [36:34] and We have placed therein gardens, orchards, of date-palms and vines, and We have caused, a number of, springs to gush forth therein,
Open in library →وَجَعَلْنَا فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
34. We have placed in this earth, on which I sent down rain, gardens of date palms and grapes; and I caused springs of water to gush forth to irrigate them.
Open in library →Tafsir al-Jalalayn
—
لِيَأْكُلُوا مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
35. So that people can eat of the fruits of those gardens that Allah has blessed them with and for which they did not make any effort. Do they not thank Allah, Who gave them all of that out of His bounty and mercy for them, by worshipping Him alone and having faith in His messengers?!
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
orchards, of date-palms and vines, and We have caused, a number of, springs to gush forth therein, [36:35] that they might eat of its fruits (read thamarihi or thumurihi ) in other words, [of] the fruits of the mentioned date-palms and otherwise; but it was not their hands that made it, namely, they did not cultivate the fruits. Will they not then give thanks?, for His favours to them, exalted be He? [36:36] Glory be to Him Who created all the pairs, the ,f]iecimens, of what the earth produces, of seeds
Open in library →سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
36. Glory be to Allah Who created the various types of plants and trees, and of the souls of people, as He created males and females, and other creations of Allah that people do not know of on land, sea and other places.
Open in library →Tafsir al-Jalalayn
—
وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
37. An indication for people of Allah’s Oneness is that I take away the daylight as the day draws to an end, bringing the night, as the day withdraws from it, until the people are in complete darkness.
Open in library →Tafsir al-Jalalayn
—
وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
38. A sign for them of Allah’s Oneness is this sun that runs to a point that Allah knows and does not go beyond that. That determination is the determination of the Mighty, who is not challenged by anyone, the Knower from Whom nothing of His creation is hidden.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e, the day and, behold, they find themselves in darkness, passing into the darkness [of the night]. [36:38] And the sun [which] runs (from wa’l-shamsu tajri to the end [of the statement] is subsumed by [the introductory] wa-ayatun lahum, ‘and a sign for them’; alternatively, it constitutes another sign [for them]; similar is the case with wa’l-qamara, ‘and the moon [further below]) to its reSting-place, in other words, it does not overStep it. That, namely, its running, is the ordaining of the Mighty, in His kingdom, the Knower, of His creation.
Open in library →وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
39. A sign for them indicating His Oneness, (may He be glorified), is this moon for which I have determined phases each night. It begins small then becomes big and then small again until it becomes similar to a twisted, old date stalk, in it appearing as thin, curved, yellow and old.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, namely, its running, is the ordaining of the Mighty, in His kingdom, the Knower, of His creation. [36:39] And the moon — (read wa’l-qamaru, in the nominative, or wa’l-qamara, in the accusative; and it maybe in the accusative because of a following verb that governs it) We have determined it, with reSJieCt to its course, [to run] in phases — twenty eight phases in twenty eight nights of every month; it becomes concealed for two nights when the month has thirty days, and for one night when it has twenty nine days — until it returns, during its final phase seeming to the [human] eye, like…
Open in library →لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. These signs; the sun moon, night and day, each are predetermined by Allah's divine arrangement/determination and do not surpass what has been determined for them. The sun cannot catch up with the moon to change its course or take away its light, and nor can the night outpace the day and enter upon it before its time ends. All these creations, subservient or not, such as stars and galaxies, have their own courses as per Allah’s determination and protection.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
er words, like the Stalk with a date cluster when it ages, becoming delicate, arched and yellowish. [36:40] It does not behove — it is [neither] facilitated nor is it right for — the sun to catch up with the moon, and so appear together with it at night, nor may the night outrun the day, and thus it [the night] never arrives before the latter ends and each ( kullun: the nunation compensates for the [missing] geni¬ tive annexation [that would have been constructed] with al-shams, ‘the sun’, al-qamar, ‘the moon, and al-nujum, ‘the Stars’) [of these] is in an orbit, swimming, moving — these…
Open in library →وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
41. Another sign for them of Allah’s Oneness and of His favour to His servants is that I carried those who were saved from the flood from the progeny of Adam in the time of Noah in the ship that was filled with Allah’s creations. Allah carried therein a pair of every species.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
wimming, moving — these [celestial bodies] are being treated as [though they were] rational beings. [36:41] And a sign for them, of Our power, is that We carried their seed ( dhurriyatahum : a variant reading has dhurriyyatihim ), that is to say, their original ancestors, in the laden Ark, that is, Noah’s fully- loaded ship, [36:42] and We have created for them the like of it, that is, the like of Noah’s Ark, namely, the small and large ships resembling it which they have made, by the instruction of God, exalted be He, in which they ride. [36:43] And if We will, We drown them, deSJnte t…
Open in library →وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
42. A sign for them of Allah’s Oneness and His favour to His servants is that I created for them, like the ship of Noah, conveyances and some types of animals on which they can travel long distances.
Open in library →Tafsir al-Jalalayn
—
وَإِن نَّشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنقَذُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
43. If I wished to drown them I would have done so. There would be no one to help them if I wished to drown them and there would be no one to rescue them if they drowned by My command and decree.
Open in library →Tafsir al-Jalalayn
—
إِلَّا رَحْمَةً مِّنَّا وَمَتَاعًا إِلَىٰ حِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
44. Except if I have mercy on them by rescuing them from drowning and restoring them to enjoy until a specified time that they will not go beyond, so that they take a lesson and have faith.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
], whereat they have no one to call to, [none] to succour [them], nor are they rescued, delivered — [36:44] except by a mercy from Us and for an enjoyment until some time, in other words, they can only be saved by Our showing them mercy and Our permitting them to enjoy those pleasures of theirs until their terms [of life] are concluded. [36:45] And when it is said to them, ‘Beware of that which is before you, of the chastisement of this world, as [it is said] to others, and that which is behind you, of the chastisement of the Hereafter, that perhaps you might find mercy’, they turn away…
Open in library →وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
45. When these idolaters who turn away from faith are told: Beware of what you are going towards in the Hereafter and its difficulties, and beware of the world behind you, in the hope that Allah will favour you with His mercy, they do not comply with that but they turn away from it without any care.
Open in library →Tafsir al-Jalalayn
—
وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
46. Whenever Allah’s signs indicating to His Oneness and His being deserving of being worshipped alone came to these idolaters, they used to turn away from it without taking heed.
Open in library →Tafsir al-Jalalayn
—
وَإِذَا قِيلَ لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَن لَّوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ مُّبِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
47. When these stubborn ones are told: Assist the poor and the needy with the wealth that Allah has provided you with, they disapprovingly reply saying to those who have faith: Shall we feed those whom Allah could feed if He wanted to?! So we do not go against His will. You, O believers, are simply in clearly error and far off from the truth.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
46] And never did a sign of the signs of their Lord come to them, but that they turned away from it. [36:47] And when it is said, that is, [when] the poor ones from among the Companions [of the Prophet] say, to them: ‘Expend, on us, of what God has provided you’, of wealth, those who disbelieve say to those who believe, in mockery of them: ‘Are we to feed those whom, if God willed, He would feed?, as you are wont to believe? You, in saying this to us, together with this believe of yours, are only in manifest error!’ — as an explicit declaration of their disbelief this [Statement] is very e…
Open in library →وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
48. The disbelievers who deny the resurrection say in denial of it and regarding it as far-fetched: When is this resurrection if you, O believers, are true in your claim that it is to occur?
Open in library →Tafsir al-Jalalayn
—
مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
49. But all these deniers of resurrection who regard it as far-fetched are waiting for is the first blast when it is blown into the trumpet, which will suddenly overtake them while they are in their worldly concerns of buying, selling, irrigating and herding and other worldly concerns.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ay, ‘When will this promise, of resurrection, be [fulfilled], if you are being truthful?’, therein. [36:49] God, exalted be He,says: They await but a single Cry, namely [the cry of] Israfil’s First BlasSt, that will seize them while they are disputing (read yakhassimuna, which is actually yakhtasimuna, where the vowel of the ta has been moved to the khd’ and it [the td '] has been assimilated with the sad, in other words: while they are oblivious to it, busily engaged in dilutes, concluding bargains, eating and drink¬ ing and so on; a variant reading has yakhsimuna similar [in pattern] to…
Open in library →فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
50. When this blast surprises them they will not be able to make a bequest for one another, and they will not be able to return to their homes and families. Instead, they will die whilst they are in these worldly concerns of theirs.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
milar [in pattern] to yadribuna, in which case the meaning is: while they dilute with one another). [36:50] Then they will not be able to make any testament, that is, to make a bequest, nor will they return to their folk, from their markets and their businesses, rather they will die then and there. [36:51] And the Trumpet is blown — this is the Horn — at the second Bla,d for the Resurrection [to take place]; between the two Blasts is an interval of forty years; and lo! they, those interred, will be scrambling out of their graves towards their Lord, emerging therefrom hurriedly.
Open in library →وَنُفِخَ فِي الصُّورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
51. The trumpet will be blown a second time for the resurrection, and suddenly they will all come out of their graves rushing towards their Lord for the reckoning and recompense.
Open in library →Tafsir al-Jalalayn
—
قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
52. These disbelievers who deny the resurrection will say in regret: What loss is ours! Who is it that has raised us from our grave? They will be given a response to their question: This is what Allah promised and will definitely occur. The messengers spoke the truth in the message of their Lord that they conveyed in this regard.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
interred, will be scrambling out of their graves towards their Lord, emerging therefrom hurriedly. [36:52] They, the disbelievers among them, will say, ‘O (yd is for calling attention [to something]) woe to us! (waylana means haldkana, ‘[O] our destruction!’, and it is a verbal noun which has no [regular] verbal conjugation) Who has raised us from our place of sleep?, [they say this] because they will have been asleep in the interval between the two blasts and will not have been punished [yet], This, that is, [this] raising, is that which the Compassionate One had promised and, regarding…
Open in library →إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
53. The matter of resurrection from the graves will only be an effect of a second blowing of the trumpet and all created things will be presented before us on the Day of Resurrection to give account.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
affirmation is no longer of any benefit to them — but it is also said that this is said to them. 4 [36:53] It is but a single Cry, and, behold, they will all be arraigned before Us! [36:54] So today no soul shall be wronged in anyway, and you shall not be requited, except, the requital of, what you used to do. [36:55] Indeed today the inhabitants of Paradise are busy (read ft shughlin or ft shughulin), [oblivious] to what the inhabitants of the Fire are suffering, [busy] delighting in pleasures such as deflowering vir¬ gins — not busy with anything wearisome, as there is no toil in Parad…
Open in library →فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئًا وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
54. Judgement will be passed with fairness on that day and you, O servants, will not be wronged in the least by an increase of your bad deeds or a reduction in your good deeds. You will simply be given the full recompense for what you used to do in the worldly life.
Open in library →Tafsir al-Jalalayn
—
إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
55. The people of Paradise on this day, which is the day of resurrection, will be preoccupied from thinking about others, because of the permanent bliss and supreme success they will see. They will be enjoying that happily.
Open in library →Tafsir al-Jalalayn
—
هُمْ وَأَزْوَاجُهُمْ فِي ظِلَالٍ عَلَى الْأَرَائِكِ مُتَّكِئُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
56. They and their spouses will be comfortably sitting on couches under lush shades in Paradise.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
rejoicing, blissful (fakihuna is a second predicate of inna, the fir£t being ft shugulin, ‘busy’); [36:56] they (hum, the subject) and their spouses, beneath the shade (zilal is the plural of zulla or zill, and is the predicate) in other words, no [blinding] sunlight affeCts them, reclining upon (muttaki’una is a second predicate, connected to ‘ala, ‘upon’) couches (araik is the plural of arika, which is a bed inside a curtained canopy, or the bedding therein). [36:57] They have fruits therein and, therein, they have whatever they call for, [whatever] they wish for. [36:58] “Peace!” (sa…
Open in library →لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُم مَّا يَدَّعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
57. In this Paradise they will have various types of wholesome fruits such as grapes, figs and pomegranates and they will have any type of delight or bliss that they ask for. Whatever they ask for they will get.
Open in library →Tafsir al-Jalalayn
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سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
58. Over and above this bliss they will have peace that they will get, as a statement from a Lord Who is merciful to them. When He will greet them with peace they will attain peace and safety from all sides and they will obtain the greeting that no other greeting can surpass.
Open in library →Tafsir al-Jalalayn
—
وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
59. The idolaters will be told on the day of resurrection: Step aside from the believers. It is not appropriate for them to be with you because of the disparity in your recompense and theirs and in your attributes and theirs.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
a word, from a Lord [Who is] Merciful, to them, in other words, He says to them, ‘Peace be on you!’ [36:59] And, He says: ‘Stand apart, Oyou sinners, on this day!, in other words, separate yourselves from the believers — [said to them] upon their mingling with the latter. [36:60] Did I not charge you, command you, O children of Adam, by the tongues of My messengers, that you shoidd not worship Satan, [that you should] not obey him; truly he is a manifest enemy to you, one whose enmity is evident, [36:61] and that [you should] worship Me, [and that you should] affirm My Oneness and obey M…
Open in library →أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
60. Did I not advise and instruct you on the tongues of My messengers and say to you: O children of Adam! Do not follow Satan by committing various types of disbelief and sins. Satan is a clear enemy to you. How can any sensible person follow an enemy of his who has made his enmity clear!
Open in library →Tafsir al-Jalalayn
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وَأَنِ اعْبُدُونِي هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
61. I instructed you, O children of Adam, to worship Me alone and not to associate anything as partners to me. Worshipping Me alone and following Me is a straight path that leads to My pleasure and entry into Paradise. But you did not comply with my advice and instruction in that regard.
Open in library →Tafsir al-Jalalayn
—
وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا أَفَلَمْ تَكُونُوا تَعْقِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
62. Satan has misled many of you. Did you not have intellects which you could use, and with sound reasoning it would have lead you to obey your Lord and worship only Him (may He be glorified)? And your intellects should have been enough as a safeguard from you following Satan who is your clear enemy.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hould] worship Me, [and that you should] affirm My Oneness and obey Me — that is the Straight path? [36:62] For verily he has led aStray from among you many a creature (jibillan is the plural of jabil, similar [in pattern] to qadim, ‘old’; a variant reading has jubulan). Did you not use to comprehend?, his 4 As opposed to it being their own words. enmity and his misguidance, or the chastisements that befell them and so believe? And it will be said to them in the Hereafter: [36:63] This is Hell, which you were promised! [36:64] Burn therein today [as chastisement] for that which you used…
Open in library →هَٰذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
63. This is Hell, which you were warned against in the world for your disbelief. It was a matter of the Ghaib to you, but today here you can witness it with your own eyes.
Open in library →Tafsir al-Jalalayn
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اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
64. Enter it today and suffer from its heat remaining therein forever on account of your rejection of Allah in your worldly life.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
you were promised! [36:64] Burn therein today [as chastisement] for that which you used to reject!’ [36:65] Today We shall seal up their mouths, namely, [the mouths of] the disbelievers for their saying: By God, our Lord, we were never idolaters!’ [Q. 6:23]; and their hands shall Speak to Us, and their feet shall bear witness, as will other [parts of their bodies] concerning what they used to earn, and so each limb will SJjeak of that [sinful acftion] which issued from it. [36:66] And had We willed We would have obliterated their eyesight.…
Open in library →الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا يَكْسِبُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
65. Today, I will seal their mouths and they will become mute not able to deny the disbelief and sins they committed. Their hands will speak to us about what they did in the world. Their feet will testify about the sins they perpetrated and walked towards.
Open in library →Tafsir al-Jalalayn
—
وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ فَأَنَّىٰ يُبْصِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
66. If I had willed to take away their sight I would have done so and they will not be able to see, just as I sealed their mouths and they were not able to speak. They would have then rushed towards the path to cross over it into Paradise, but it is unlikely that they will cross over when their sight is gone.
Open in library →Tafsir al-Jalalayn
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وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا اسْتَطَاعُوا مُضِيًّا وَلَا يَرْجِعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
67. If I had willed to alter their form and make them sit on their feet I would have altered their form and made them sit on their feet, and they will not be able to move from their place nor will they be able to move forward nor backward.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
way as usual, but how would they have seen?, then. In other words, they would not have been to see. [36:67] And had We willed We would have transformed them, [into] apes or swine or Stones, in their place ( makanatihim, variant reading has makanatihim, the plural of makana, meaning makan, in other words ‘in their dwellings’); then they woidd have neither been able to go ahead nor to return, in other words, they would not then be able to come and go.
Open in library →وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ أَفَلَا يَعْقِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
68. Whoever’s life I extend by lengthening his lifespan, I return him to the stage of weakness. Do they not think with their intellect and understand that this abode is not one of permanence and immortality and that the everlasting abode is that of the Hereafter!
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
er been able to go ahead nor to return, in other words, they would not then be able to come and go. [36:68] And whomever We give long life, by prolonging his term [of life], We cause him to regress ( nan- kushu; a variant reading has [2 nd verbal form] nunakkishu, derived from al-tankis) in creation, that is, in terms of his physical form, so that after having enjoyed Strength and youth, he becomes feeble and decrepit.…
Open in library →وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
69. I did not teach Muhammad (peace be upon him) poetry and nor is that appropriate for him, because it is not his nature and his disposition does not demand it so that you can claim that he is a poet. What I have taught him is only a admonition and a clear Qur’ān for those who ponder over it. It is not poetry.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ding [for ya’qiluna, ‘they understand’] has [the second person plural] taqiluna, ‘you understand’). [36:69] And We did not teach him, that is, the Prophet, poetry — this was [revealed] to refute their say¬ ing, ‘This Qur’an that he has brought is but poetry!’ — nor is it, poetry, seemly, [nor is it] facilitated, for him. It — that which he has brought — is juSt Remembrance, an admonition, and a Qur’an that clari¬ fies, that manifests [God’s] rulings and other matters;
Open in library →لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
70. To warn whose hearts are alive and they still have insight, for they are the ones who will benefit from it, And to establish the punishment against the disbelievers by making our signs manifest to them leaving them with no excuse.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ce, an admonition, and a Qur’an that clari¬ fies, that manifests [God’s] rulings and other matters; [36:70] that he may warn ( li-yundhira ; or read li-tundhira, ‘that you may warn’), therewith, whoever is alive, able to comprehend what is being said to him — and such are the believers — and that the Word, of chastisement [from God], may be fulfilled againSt the disbelievers, who are like the dead, unable to comprehend what is said to them.
Open in library →أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
71. Have they not seen that I have created livestock for them, and they control the affairs of that livestock by doing with it whatever they require?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
lfilled againSt the disbelievers, who are like the dead, unable to comprehend what is said to them. [36:71] Or, have they not seen, have they [not] realised (the interrogative is meant as an affirmative, and the waw inserted therein [in a-wa-lam] is for supplementation) that We have created for them, and for all human beings, of what Our hands worked, [of] what We have made without any partner or helper, cattle, namely, camels, cows and sheep, so that they are their owners?, masters [controlling them]. [36:72] And We have subdued.…
Open in library →وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
72. I have made the livestock serviceable for them and made it submissive to them; they ride on the backs of some and transport their loads, and they also consume some of its meat.
Open in library →Tafsir al-Jalalayn
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وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ أَفَلَا يَشْكُرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
73. They also have benefits in the livestock other than just riding and consuming its meat i.e. its wool, bristles, fur and value, which they use to make spreads and clothing. They can also drink of its milk. So, will they not show gratitude to Allah who has blessed them with these favours, and others?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ed, these [cattle] for them, so that some of them provide rides for them and some of them they eat. [36:73] And there are other benefits for them therein, such as their wool, fur and hairs, and drinks, [made] from their milk ( masharib is the plural of mashrab meaning shurb, ‘a drink’; or [what is meant is] the place [from which the drink issues]).…
Open in library →وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لَّعَلَّهُمْ يُنصَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
74. The idolaters have taken other deities instead of Allah whom they worship, hoping that they will help them and save them from the punishment of Allah.
Open in library →Tafsir al-Jalalayn
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لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
75. Those deities that they have taken are not able to help themselves, let alone help whoever worships them instead of Allah. The worshippers, together with their idols, will all be brought to the punishment but will all protest innocence from one another.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
otected again,ft God’s chastisement by their gods’ interceding for them, as they are wont to claim. [36:75] They, their gods, cannot help them — they are being treated as [though they were] rational be¬ ings — and they, their idol gods, are their hoSt, as they claim, their supporters, ever-present, [but] in the [36:76] So do not be grieved by their remarks, to you, that you have not been sent [by God] and other¬ wise. Assuredly We know what they conceal and what they proclaim, in this re^ecft and otherwise, and We will requite them accordingly.
Open in library →فَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
76. O Messenger! Do not let their statements grieve you: that you have not been sent as a messenger, or that you are a poet, and other slander they fire towards you. Indeed, I know what they say privately and publicly, nothing is hidden from Me and I will requite them for it.
Open in library →Tafsir al-Jalalayn
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أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
77. Does the human who rejects the resurrection after death not ponder that I created him from semen, then he went through different phases until he was born and developed, turning into an argumentative and quarrelling creation? Does he not ponder over that to conclude that resurrection is possible?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
onceal and what they proclaim, in this re^ecft and otherwise, and We will requite them accordingly. [36:77] Or has man — namely, [the like of] al-'Asi b. Wa’il — not seen, [has he not] realised, that We created him from a drop, of ^erm [and so on in stages] until We made him powerful and strong. Then lo! he is an open adversary, severely antagonistic towards Us, [openly] making this manifest by his de¬ nial of resurrection.
Open in library →وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
78. This disbeliever is heedless and ignorant when he uses decayed bones to prove the impossibility of resurrection, saying, “Who will resurrect us?” whilst having forgotten his own creation from non-existence.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
y, severely antagonistic towards Us, [openly] making this manifest by his de¬ nial of resurrection. [36:78] And he strikes for Us a similitude, in this reSJjecft, and forgets [ the manner of] his creation, from a S])erm-drop, a thing more curious than his similitude; he says, ‘Who will revive the bones when they are rot?’, in other words, [when they have become] withered (He does not say ramimatun, ‘decayed’, because it [ ramimun , ‘rot’] is a noun and not an adjedtive).…
Open in library →قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
79. O Muhammad! Say to him in reply: “Whoever created these bones in the first place will bring them back to life, because the one who created them initially is not incapable of returning life to them; He (may He be glorified) is the knower of everything, nothing is hidden from Him.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d become rot?’ And so the Prophet (s) said, ‘Yes indeed! And He will also throw you into the Fire’. [36:79] Say: ‘He will revive them Who originated them the fir & time, and He is Knower of all creation, [of every single] creature, generally and in detail, before and after it has been created — [36:80] He Who has made for you, and for all human beings, fire from the green tree, namely, [from] the markh and ‘afar [variety], 5 or [from] all trees, except for the jujube (' unndb ), and, behold, from it you kindle’, [from it] you strike fire: this is proof of the power [of God] to resurrecft,…
Open in library →الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
80. The being who has made for you, O people, lush green trees from which you are able to extract fire by igniting them. So the being who combined two opposites: the moisture of the green trees and the fire ignited from them, is also capable of reviving the dead.
Open in library →Tafsir al-Jalalayn
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أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
81. Is not the one who created the heavens and the earth despite their grandeur, also capable of bringing the dead back to life, after causing their death? Of course! He is definitely capable of it; He is the creator who created all creations and He knows them all, so nothing is hidden from Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
r, fire and wood; but neither the water extin¬ guishes the fire, nor does the fire ignite the wood. [36:81] Is not He Who created the heavens and the earth, in all their immensity, able to create the like of them?, namely, human beings, in all their minuteness? Yes indeed, He is able to do this — God Himself replies here. And He is the Creator ( khallaq means Creator of many things), the Knower, of all things. [36:82] His command.…
Open in library →إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
82. The authority and prestige of Allah is such that when He intends to create something, all He says to it is “Be!” and so it happens as He intends it. His intending to give life, cause death, and resurrect is also like that.
Open in library →Tafsir al-Jalalayn
—
فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
83. So Allah is glorified and free of the incapability the idolators ascribe to Him. He is the one to whom belongs total authority over everything and He does as He wishes with it; the keys to everything are in His Hands and you shall all return to Him in the Hereafter, where He will requite you over your deeds.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, and it is (a variant reading [ior fa-yakunu] has fa-yakuna, as a supplement to yaqula, ‘to say’). [36:83] So glory be to Him in Whose hand is the dominion of all things ( malakut means mulk: the waw and td’ have been added for hyperbole) and to Whom you will be returned, restored, in the Hereafter. 5 A variety of tree that burns easily; see E. W. Lane, An Arabic-English Lexicon (London: Williams and Norgate, 1863-93), s.v.…
Open in library →