Islamicstudies.info
Tafheem.net

Tafsir Ishraq al-Ma'ani

Quran Translation & Commentary by Syed Iqbal Zaheer
Buy from Amazon

Quran Translation
Word for Word by
Dr. Shehnaz Shaikh
& Kausar Khatri

Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 36. Ya-Sin
Verses [Section]: 1-12[1], 13-32 [2], 33-50 [3], 51-67 [4], 68-83 [5]

Quran Text of Verse 13-32
36. Ya-Sin Page 441وَ اضْرِبْAnd set forthلَهُمْto themمَّثَلًاan exampleاَصْحٰبَ(of the) companionsالْقَرْیَةِ ۘ(of) the cityاِذْwhenجَآءَهَاcame to itالْمُرْسَلُوْنَۚthe Messengers اِذْWhenاَرْسَلْنَاۤWe sentاِلَیْهِمُto themاثْنَیْنِtwo (Messengers)فَكَذَّبُوْهُمَاbut they denied both of themفَعَزَّزْنَاso We strengthened themبِثَالِثٍwith a thirdفَقَالُوْۤاand they saidاِنَّاۤIndeed Weاِلَیْكُمْto youمُّرْسَلُوْنَ (are) Messengers قَالُوْاThey saidمَاۤNotاَنْتُمْyouاِلَّا(are) butبَشَرٌhuman beingsمِّثْلُنَا ۙlike usوَ مَاۤand notاَنْزَلَhas revealedالرَّحْمٰنُthe Most Graciousمِنْanyشَیْءٍ ۙthingاِنْNotاَنْتُمْyouاِلَّا(are) butتَكْذِبُوْنَ lying قَالُوْاThey saidرَبُّنَاOur Lordیَعْلَمُknowsاِنَّاۤthat weاِلَیْكُمْto youلَمُرْسَلُوْنَ (are) surely Messengers وَ مَاAnd notعَلَیْنَاۤ(is) on usاِلَّاexceptالْبَلٰغُthe conveyanceالْمُبِیْنُ clear قَالُوْۤاThey saidاِنَّاIndeedتَطَیَّرْنَا[we] see an evil omenبِكُمْ ۚfrom youلَىِٕنْIfلَّمْnotتَنْتَهُوْاyou desistلَنَرْجُمَنَّكُمْsurely we will stone youوَ لَیَمَسَّنَّكُمْand surely will touch youمِّنَّاfrom usعَذَابٌa punishmentاَلِیْمٌ painful قَالُوْاThey saidطَآىِٕرُكُمْYour evil omenمَّعَكُمْ ؕ(be) with you!اَىِٕنْIs it becauseذُكِّرْتُمْ ؕyou are admonishedبَلْNayاَنْتُمْyouقَوْمٌ(are) a peopleمُّسْرِفُوْنَ transgressing وَ جَآءَAnd cameمِنْfromاَقْصَا(the) farthest endالْمَدِیْنَةِ(of) the cityرَجُلٌa manیَّسْعٰیrunningقَالَHe saidیٰقَوْمِO my People!اتَّبِعُواFollowالْمُرْسَلِیْنَۙthe Messengers اتَّبِعُوْاFollowمَنْ(those) whoلَّا(do) notیَسْـَٔلُكُمْask (of) youاَجْرًاany paymentوَّ هُمْand theyمُّهْتَدُوْنَ (are) rightly guided وَ مَاAnd whatلِیَ(is) for meلَاۤ(that) notاَعْبُدُI worshipالَّذِیْthe One Whoفَطَرَنِیْcreated meوَ اِلَیْهِand to Whomتُرْجَعُوْنَ you will be returned ءَاَتَّخِذُShould I takeمِنْbesides Himدُوْنِهٖۤbesides HimاٰلِهَةًgodsاِنْIfیُّرِدْنِintends for meالرَّحْمٰنُthe Most Graciousبِضُرٍّany harmلَّاnotتُغْنِwill availعَنِّیْ[from] meشَفَاعَتُهُمْtheir intercessionشَیْـًٔا(in) anythingوَّ لَاand notیُنْقِذُوْنِۚthey (can) save me اِنِّیْۤIndeed Iاِذًاthenلَّفِیْsurely would be inضَلٰلٍan errorمُّبِیْنٍ clear اِنِّیْۤIndeed Iاٰمَنْتُhave believedبِرَبِّكُمْin your Lordفَاسْمَعُوْنِؕso listen to me قِیْلَIt was saidادْخُلِEnterالْجَنَّةَ ؕParadiseقَالَHe saidیٰلَیْتَO would that!قَوْمِیْMy peopleیَعْلَمُوْنَۙknew بِمَاOf howغَفَرَhas forgivenلِیْmeرَبِّیْmy Lordوَ جَعَلَنِیْand placed meمِنَamongالْمُكْرَمِیْنَ the honored ones 36. Ya-Sin Page 442وَ مَاۤAnd notاَنْزَلْنَاWe sent downعَلٰیuponقَوْمِهٖhis peopleمِنْۢafter himبَعْدِهٖafter himمِنْanyجُنْدٍhostمِّنَfromالسَّمَآءِthe heavenوَ مَاand notكُنَّاwere Weمُنْزِلِیْنَ (to) send down اِنْNotكَانَتْit wasاِلَّاbutصَیْحَةًa shoutوَّاحِدَةًoneفَاِذَاthen behold!هُمْTheyخٰمِدُوْنَ (were) extinguished یٰحَسْرَةًAlasعَلَیforالْعِبَادِ ؔۚthe servantsمَاNotیَاْتِیْهِمْcame to themمِّنْanyرَّسُوْلٍMessengerاِلَّاbutكَانُوْاthey didبِهٖmock at himیَسْتَهْزِءُوْنَ mock at him اَلَمْDo notیَرَوْاthey seeكَمْhow manyاَهْلَكْنَاWe destroyedقَبْلَهُمْbefore themمِّنَofالْقُرُوْنِthe generationsاَنَّهُمْThat theyاِلَیْهِمْto themلَاwill not returnیَرْجِعُوْنَؕwill not return وَ اِنْAnd surelyكُلٌّallلَّمَّاthenجَمِیْعٌtogetherلَّدَیْنَاbefore Usمُحْضَرُوْنَ۠(will be) brought
Translation of Verse 13-32

(36:13) Set forth to them the example of the companions of the city, when Messengers came to it.17

(36:14) When We (first) sent unto them two. But they rejected them, so We reinforced (them) with a third.18 They said, “We have been assuredly sent unto you.’

(36:15) They said, ‘You are no more than men like us;19 and the Compassionate has not revealed anything. You are not but lying.’20

(36:16) They said, ‘Our Lord knows well that we have been sent unto you.

(36:17) And, there is no more upon us but clear deliverance.‘

(36:18) They replied, ‘Surely, we augur evil omen from you.21 Surely, if you do not desist we shall stone you and surely, a painful chastisement shall befall you at out hands.

(36:19) They said, ‘Your ill omen is (already) with you;22 is it because you have been admonished? But rather, you are a people who cross all bounds.’

(36:20) And there came a man from the furthest part of the city, hastening.23 He said, ‘O my people! Follow the Messengers.

(36:21) Follow those who ask you not (any) wage, and who are rightly guided.

(36:22) And, what’s with me (that) I should not worship Him who originated me, and to whom you will be returned?24

(36:23) Should I take besides Him (other) deities? If the Compassionate should wish me an affliction, their intercession will profit me naught, nor can they deliver me (on their own).

(36:24) Surely, in that case, I should be in a manifest error.

(36:25) I have surely believed in my Lord – so listen to me.’

(36:26) It was said, ‘Enter into Paradise.’25 He said, ‘Ah, would that my people knew.

(36:27) How (graciously) has my Lord forgiven me, and has placed me among the honored ones.’26

(36:28) And We sent not upon his people, after him, any host out of heaven, neither were We wont to sending down (any).

(36:29) It was but a single Cry, and lo, there they were, quenched (and silent, like burnt out coals).27

(36:30) Alas for the slaves! Never went to them a Messenger, but they were mocking at him.

(36:31) Have they not seen how many generations We destroyed before them28 – that to them, will not return?

(36:32) And indeed each of them – of those,29 altogether – are brought before Us.


Commentary

17. It could be said defining the connection between the previous verses and the following is that if it caused pain to the Prophet that some of his people he was sent to were not going to believe, then he might mention to them - as well as remind himself - of the story of an earlier people. In comparison you might note, the Prophet is told, that after all, you alone have been raised for your people, while three Messengers were raised in an earlier nation. Further, they were inhabitants of a single city, while you have been sent to entire mankind.

Is there for you any comfort in this? (Razi).

18. ‘Ikrimah has said that the allusion is to two envoys that ‘Isa ibn Maryam sent to Antakiyyah (Antioch),

but Wahb b. Munabbih (as reported by Ibn `Abbas and Ka`b al-Ahbar) thought that it were Messengers proper who were sent to Antakiyyah (Ibn Jarir, Qurtubi).

Ibn Kathir however disputes this report, (which obviously has its origin in Jewish sources: Au.). He says that the city of Antakiyyah was in fact the first to believe in the call of Jesus: the reason why it is one of the four cities that the Christians venerate. The others are Bayt al-Maqdis, being the birth place of Jesus Christ, Alexandria where the first church was established, and Rome whose emperor embraced Christianity and supported the early Christians.

Another difficulty, continues Ibn Kathir, is that the assumption of the destruction of Antakiyyah after the appearance of Jesus Christ contradicts the belief of the Salaf that Allah did not destroy any nation after the advent of Musa (asws). Statements to this effect can be found at the point the following verse is explained (28:43),

“We did give Musa the Book after We had destroyed the earlier generations.”

Also see note 75 of Surah Al-Qasas in this work.

Thanwi notes that another Tafsir work (not accessible to this writer) demonstrates how the comments of the Salaf are reconcilable. But, his own point is, the identification is not important. It is the lesson which is the main point of narration.

19. “The objection,” (viz., ‘You are no more than men like us,’) and its repetition throughout the history of the Prophets, reveals naivety and lack of basic understanding on the part of the people, as it also reflects a failure to appreciate the functions of a Messenger. Those people always expected that there should be some kind of mystery surrounding the life and personality of a Messenger. They thought that he should bear behind his outward mien, another person:

closer to mythologies and fantasies of their own imagination. How could his personality be open, free of all complexities, one which carried no secrets and bore no mysteries? How could Messengers be ordinary persons – of the kind that filled the market places? “They could not appreciate the simple fact that for a Messenger to receive revelation, and to be in touch with the other world, was itself a thing of wonder for them. Further, they failed to realize the point that one who had to function in the earth (and not in the heavens), who had to deal with real human situations, and offer guidance to real human problems, had to be, by the very nature of his call and function, one of them: a human being like any other.”

20. “[This passage alludes] to people who like to think of themselves as ‘believing’ in God without, however, allowing their ‘belief ’ to interfere with the practical concerns of their lives: and this they justify by conceding to religion no more than a vaguely emotional role, and by refusing to admit the fact of objective revelation – for the concept of revelation invariably implies a promulgation, by God, of absolute moral values and, thus, a demand of one’s self surrender to Islam” (Asad).

How correct Asad’s reading is can be judged from an unconnected and unintended event: a recent new Muslim has written a book which he entitles, “Struggling to Surrender” (Au.).

23. Ibn `Abbas, Ka`b al-Ahbar, Wahab b. Munabbih and many others of the Salaf thought that the man was named Habeeb (Ibn Jarir, Ibn Kathir). But there are no confirmed reports about this, and, in fact, some of the Salaf have also thought that Habeeb was the name of the “believer” in Fir`awn’s court who concealed his faith (Au.).

22. That is, your deeds will determine your augury.

23. Ibn `Abbas, Ka`b al-Ahbar, Wahab b. Munabbih and many others of the Salaf thought that the man was named Habeeb (Ibn Jarir, Ibn Kathir). But there are no confirmed reports about this, and, in fact, some of the Salaf have also thought that Habeeb was the name of the “believer” in Fir`awn’s court who concealed his faith (Au.).

24. The brief narration of his talk with the people indicates that the man had been involved in previous discussions with the people, and that he must have been a person of some standing to say, ‘As for me, what’s with me that I should not believe?’ Had he been an ordinary person, his coming to belief or not coming to belief would not have made any difference to those he was debating with (Au.).

25. The same authorities as above were one in opinion that he was instantly killed.

Islam has similar examples. Ibn Ishaq reports that when Musaylimah the Liar captured two Muslims, he demanded to know from one of them whether he would vouch that Muhammad was a Prophet. The captured Muslim would reply, “Yes.”

Then he would ask him whether he would vouch that he (Musaylimah) was also a Prophet? He would reply, “I do not hear you.” Musaylimah would say, “May Allah curse you.

Do you hear that, but do not hear this?” He would say, “Yes.” Finally Musaylimah ordered that his limbs be severed one after another. After each limb was severed, he was asked the same questions and he answered in the same manner until he was dead. When Ka`b the narrator was told that his name was Habeeb, he remarked, “By Allah, the man mentioned in Yaa Seen was also called Habeeb” (Ibn Jarir, Ibn Kathir).

26. This is a striking example of goodness inherent in true believers.

They do not wish ill of their adversaries (Au.).

Ibn `Abbas is reported as having said, “The man wished his people well: dead and alive” (Qurtubi).

Mawdudi comments: “The man had no ill-will or feelings of vengeance against a people that had murdered him. He did not wish Hell for his murderers but that they should come to faith and win the Paradise that he had won.”

“Allah has narrated this event,” continues Mawdudi, “to impress upon the Makkans that this Prophet too was not invective towards them. He was not their enemy. His only wish was that they should achieve the everlasting bliss of the Hereafter.”

27. The textual word “khamada” is used for a dying fire. Literally it means, “To get low (of fire) [or] to faint and die” (Penrice),“ the extended meaning being, to die out, fade away, cool off, to be extinguished, to become extinct (Au.).

28. Asad comments: “...the term qarn which literally signifies a ‘generation’ or ‘people living at the same period’, has in this context the wider meaning of ‘society’ or ‘civilization’ in the historical connotation of these terms. Thus, the downfall and utter disappearance of the past societies, and civilizations is here linked to their spiritual frivolity and consequent moral failure. A further lesson to be drawn from this parable is the implied conclusion that the majority of people in every society, at all times (our own included), refuse to be guided by moral considerations, regarding them as opposed to their conventional mode of life and their pursuit of materialistic values – with the result that ‘never has an apostle come to them without their deriding him.’”

29. We have adopted this mode of expression following one of the several explanations offered by Ibn Jarir for the word “lamma” occurring at this point (Au.)