The Tafsīr of Sūrah Yā Sīn (Chapter - 36)

Which was revealed in Makkah

The Virtues of Sūrah Yā Sīn

Al-Ḥāfiẓ Abu Ya'lā recorded that Abu Hurayrah, may Allāh be pleased with him, said, "The Messenger of Allāh ﷺ said:

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

«Whoever recites Yā Sīn in the night, will wake up forgiven, and whoever recites Ḥa Mīm in which Ad-Dukhān (the Smoke) is mentioned, will wake up forgiven.» Its chain of narration is good (Jayyid) .^{1Musnad Abi Ya'lā, 11:93. These two narrations are not authentic. As for Ibn Kathīr saying that the chain from Abu Hurayrah is good, it is narrated by him from Al-Ḥasan, which is a link that is not verified by the scholars of Ḥadīth. So Ibn Ḥajar (At-Taqrīb) said, "Al-Ḥasan did not hear from Abu Hurayrah." Perhaps Ibn Kathīr was of the opinion that it was possible that he did.} Ibn Ḥibbān recorded in his Ṣaḥīḥ that Jundub bin 'Abdullāh, may Allāh be pleased with him, said, "The Messenger of Allāh ﷺ said:

Ḥadīthمَنْ قَرَأَ يس فِي لَيْلَةٍ ابْتِغَاءَ وَجْهِ اللَّهِ عَزَّ وَجَلَّ غُفِرَ لَهُ

«Whoever recites Yā Sīn in the night, seeking the Face of Allāh, will be forgiven.»^{2Ibn Ḥibbān 4:121.}

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

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

Qur’an 36:1–7يسٓ وَٱلْقُرْءَانِ ٱلْحَكِيمِ إِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ تَنزِيلَ ٱلْعَزِيزِ ٱلرَّحِيمِ لِتُنذِرَ قَوْمًا مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَٰفِلُونَ لَقَدْ حَقَّ ٱلْقَوْلُ عَلَىٰٓ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ

«1. Yā Sīn.» «2. By the Qur'ān, full of wisdom,» «3. Truly, you are one of the Messengers,» «4. On the straight path.» «5. Sent down by the Almighty, the Most Merciful,» «6. In order that you may warn a people whose forefathers were not warned, so they are heedless.» «7. Indeed the Word has proved true against most of them, so they will not believe.»

The Messenger ﷺ was sent as a Warner

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

Qur’an 36:2وَٱلْقُرْءَانِ ٱلْحَكِيمِ

«By the Qur'ān, full of wisdom» means, Al-Muḥkam (perfect) which falsehood cannot come to from before it or behind it.^{1See Sūrah Fuṣṣilat 41:42.}

Qur’an 36:3إِنَّكَ

«Truly, you» means, O Muḥammad,

Qur’an 36:3–4لَمِنَ ٱلْمُرْسَلِينَ عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

«are one of the Messengers, on the straight path.» means, following a straight methodology and religion, and an upright Law.

Qur’an 36:5تَنزِيلَ ٱلْعَزِيزِ ٱلرَّحِيمِ

«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 Āyah:

Qur’an 42:52–53وَإِنَّكَ لَتَهْدِىٓ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ صِرَٰطِ ٱللَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ أَلَآ إِلَى ٱللَّهِ تَصِيرُ ٱلْأُمُورُ

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

Qur’an 36:6لِتُنذِرَ قَوْمًا مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَٰفِلُونَ

«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 Āyāt and Mutawātir Ḥadīths which state that the mission of the Prophet ﷺ is universal, when we discussed the meaning of the Āyah:

Qur’an 7:158قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا

«Say: "O mankind! Verily, I am sent to you all as the Messenger of Allāh."» (7:158).

Qur’an 36:7لَقَدْ حَقَّ ٱلْقَوْلُ عَلَىٰٓ أَكْثَرِهِمْ

«Indeed the Word has proved true against most of them,»

Ibn Jarīr said, "The punishment has become inevitable for most of them, because Allāh has decreed in the Mother of the Book (Al-Lawḥ Al-Maḥfūẓ) that they will not believe.

Qur’an 36:7فَهُمْ لَا يُؤْمِنُونَ

«so they will not believe.» in Allāh, or in His Messengers.^{2Aṭ-Ṭabari 20:492.}

Qur’an 36:8–12إِنَّا جَعَلْنَا فِىٓ أَعْنَٰقِهِمْ أَغْلَٰلًا فَهِىَ إِلَى ٱلْأَذْقَانِ فَهُم مُّقْمَحُونَ وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَٰهُمْ فَهُمْ لَا يُبْصِرُونَ وَسَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ وَخَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ إِنَّا نَحْنُ نُحْىِ ٱلْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا۟ وَءَاثَٰرَهُمْ وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ فِىٓ إِمَامٍ مُّبِينٍ

«8. Verily, We have put on their necks iron collars reaching to the chins, so that their heads are raised up.» «9. 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. It is the same to them whether you warn them or you warn them not, they will not believe.»

«11. 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. 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 Imām Mubīn (a Clear Book).»

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

Allāh 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 Allāh says:

Qur’an 36:8فَهُم 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 'Abbās, may Allāh be pleased with him, concerning the Āyah:

Qur’an 36:8إِنَّا جَعَلْنَا فِىٓ أَعْنَٰقِهِمْ أَغْلَٰلًا فَهِىَ إِلَى ٱلْأَذْقَانِ فَهُم مُّقْمَحُونَ

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

This is like the Āyah:

Qur’an 17:29وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ 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.^{1Aṭ-Ṭabari 20:494.}

Qur’an 36:8فَهُم مُّقْمَحُونَ

«so that their heads are raised up.» according to Mujāhid it means their heads are raised, and their hands are placed over their mouths,^{2Aṭ-Ṭabari 20:494.} so they are restrained from doing anything good.

Qur’an 36:9وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا

«And We have put a barrier before them,» Mujāhid said, "Between them and the truth."

Qur’an 36:9وَمِنْ خَلْفِهِمْ سَدًّا

«and a barrier behind them,» Mujāhid said, "Between them and the truth, so they are confused."^{3Aṭ-Ṭabari 20:495.} Qatādah said, "They move from one form of misguidance to another."^{4Aṭ-Ṭabari 20:495.}

Qur’an 36:9فَأَغْشَيْنَٰهُمْ

«and We have covered them up,» means, 'We have blinded their eyes to the truth.'

Qur’an 36:9فَهُمْ لَا يُبْصِرُونَ

«so that they cannot see.» means, they cannot benefit from goodness or be guided to it. Ibn Jarīr said, "It was narrated from Ibn 'Abbās, may Allāh be pleased with him, that he used to recite "Fa a'shaynāhum" [instead of Fa'aghshaynāhum], from Al-'Ashā (weakness of the sight, blindness), which is a complaint of the eye."^{5Aṭ-Ṭabari 20:496.}

'Abdur-Raḥmān bin Zayd bin Aslam said, "Allāh placed this barrier between them and Islām and Īmān, so that they will never reach it," and he recited:

Qur’an 10:96–97إِنَّ ٱلَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ وَلَوْ جَآءَتْهُمْ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ

«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 Allāh, will never be able."^{6Aṭ-Ṭabari 20:495.}

'Ikrimah said, "Abu Jahl said, 'If I see Muḥammad, I will do such and such.' Then Allāh revealed:

Qur’an 36:8إِنَّا جَعَلْنَا فِىٓ أَعْنَٰقِهِمْ أَغْلَٰلًا

«Verily, We have put on their necks iron collars...» up to:

Qur’an 36:9فَهُمْ لَا يُبْصِرُونَ

«so that they cannot see.»"

He said, "They used to say, 'Here is Muḥammad,' and he would say, 'Where is he? Where is he?' And he would not be able to see him." Ibn Jarīr also recorded this.^{7Ibid. 'Ikrimah (the freed slave) was not a witness to such events.}

Qur’an 36:10وَسَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

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

means, Allāh 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 Sūrat Al-Baqarah,^{8See volume one, the Tafsīr of Sūrat Al-Baqarah [2:6].} and Allāh also says:

Qur’an 10:96–97إِنَّ ٱلَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ وَلَوْ جَآءَتْهُمْ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ

«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).

Qur’an 36:11إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ

«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'ān.

Qur’an 36:11وَخَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ

«and fears the Most Gracious unseen.» means, even when no one sees him except Allāh, may He be blessed and exalted, he knows that Allāh is watching him and sees what he does.

Qur’an 36:11فَبَشِّرْهُ بِمَغْفِرَةٍ

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

Qur’an 36:11وَأَجْرٍ كَرِيمٍ

«and a generous reward.» means, one that is vast and great and beautiful. This is like the Āyah:

Qur’an 67:12إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

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

Qur’an 36:12إِنَّا نَحْنُ نُحْىِ ٱلْمَوْتَىٰ

«Verily, We give life to the dead,» means, on the Day of Resurrection. This also indicates that Allāh 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 Allāh says after mentioning hardness of the heart:

Qur’an 57:17ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا قَدْ بَيَّنَّا لَكُمُ ٱلْـَٔايَٰتِ لَعَلَّكُمْ تَعْقِلُونَ

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

Qur’an 36:12وَنَكْتُبُ مَا قَدَّمُوا۟

«and We record that which they send before (them),» means, their deeds.

Qur’an 36:12وَءَاثَٰرَهُمْ

«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 Ḥadīth:

«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 سَيِّئَةً 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 Islām, 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 Islām, 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 Jarīr bin 'Abdullāh Al-Bajali, may Allāh be pleased with him in which is detailed a story of the people from the Muḍar tribe, who were wearing woollen rags.^{9Muslim 2:704.} Ibn Abi Ḥātim recorded this Ḥadīth in full from Jarīr bin 'Abdullāh, may Allāh be pleased with him. In it the Prophet ﷺ then recited:

Qur’an 36:12وَنَكْتُبُ مَا قَدَّمُوا۟ وَءَاثَٰرَهُمْ

«and We record that which they send before (them), and their traces»

Muslim also recorded it with a different chain of narration.^{10Muslim 2:706. See no. 2353 in the Book of Zakāh, which is the chain of narrators Ibn Kathīr is referring to. The Āyah in question is recited in the Ḥadīth recorded by Ibn Abi Ḥātim in explanation of this Āyah, not the version of Muslim.}

There is also another Ḥadīth recorded in Ṣaḥīḥ Muslim from Abu Hurayrah, may Allāh be pleased with him, who said, "The Messenger of Allāh ﷺ said:

Ḥadīthإِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: مِنْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِهِ

«When the son of Ādam 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.»"^{11Muslim 3:1255.}

Sufyān Ath-Thawri reported that Abu Sa'īd said, "I heard Mujāhid say concerning the Āyah:

Qur’an 36:12إِنَّا نَحْنُ نُحْىِ ٱلْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا۟ وَءَاثَٰرَهُمْ

«Verily, We give life to the dead, and We record that which they send before (them), and their traces»

'What they left behind of misguidance.'

" Ibn Abi Najīḥ and others said, narrating from Mujāhid:

Qur’an 36:12مَا قَدَّمُوا۟

«that which they send before (them),» "Their deeds."

Qur’an 36:12وَءَاثَٰرَهُمْ

«and their traces». He said, "Their footsteps."^{12Aṭ-Ṭabari 20:497.} This was also the view of Al-Ḥasan and Qatādah.

Qur’an 36:12وَءَاثَٰرَهُمْ

«and their traces» means their footsteps.^{13Aṭ-Ṭabari 20:499.}

Qatādah said, "If Allāh were to have neglected anything with regard to you, O son of Ādam, He would have neglected what the wind could remove of these footsteps."^{14Aṭ-Ṭabari 20:499.} But He takes into account the footsteps of the son of Ādam and all his deeds; He even takes into account these footsteps and whether they are for the purpose of obeying Allāh or disobeying Him. So, whoever can have his footsteps recorded for the purpose of obeying Allāh, let him do that.

Imām Aḥmad recorded that Jābir bin 'Abdullāh, may Allāh 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 Allāh ﷺ heard about that, he said to them:

Ḥadīthإِنَّهُ بَلَغَنِي أَنَّكُمْ تُرِيدُونَ أَنْ تَنْتَقِلُوا قُرْبَ الْمَسْجِدِ؟

«I have heard that you want to move close to the Masjid.»

They said, 'Yes, O Messenger of Allāh, that is what we want.' He ﷺ said:

Ḥadīthيَا بَنِي سَلِمَةَ! دِيَارَكُمْ تُكْتَبْ آثَارُكُمْ، دِيَارَكُمْ تُكْتَبْ آثَارُكُمْ

«O Banu Salamah, stay where you are, and your footsteps will be recorded, stay where you are, and your footsteps will be recorded.»"^{15Aḥmad 3:332.}

This was also recorded by Muslim from Jābir, may Allāh be pleased with him.^{16Muslim 1:462.}

Imām Aḥmad recorded that 'Abdullāh bin 'Amr, may Allāh be pleased with him, said, "A man died in Al-Madīnah and the Prophet ﷺ prayed over him, and said,

Ḥadīthيَا لَيْتَهُ مَاتَ فِي غَيْرِ مَوْلِدِهِ

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

A man among the people said, 'Why, O Messenger of Allāh?' The Messenger of Allāh ﷺ said:

Ḥadīthإِنَّ الرَّجُلَ إِذَا تُوُفِّيَ فِي غَيْرِ مَوْلِدِهِ، قِيسَ لَهُ مِنْ مَوْلِدِهِ إِلَى مُنْقَطَعِ أَثَرِهِ فِي الْجَنَّةِ

«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.»"^{17Aḥmad 2:177.}

It was also recorded by An-Nasā'ī and Ibn Mājah.^{18An-Nasā'ī 4:7, Ibn Mājah 1:515.}

Ibn Jarīr narrated that Thābit 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 Thābit and I was walking quickly, and he said: O Anas! Do you not feel that your footsteps are being written down?' "^{19Aṭ-Ṭabari 20:498.}

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

Qur’an 36:13–27وَٱضْرِبْ لَهُم مَّثَلًا أَصْحَٰبَ ٱلْقَرْيَةِ إِذْ جَآءَهَا ٱلْمُرْسَلُونَ إِذْ أَرْسَلْنَآ إِلَيْهِمُ ٱثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوٓا۟ إِنَّآ إِلَيْكُم مُّرْسَلُونَ قَالُوا۟ مَآ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَآ أَنزَلَ ٱلرَّحْمَٰنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ قَالُوا۟ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ وَمَا عَلَيْنَآ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ قَالُوٓا۟ إِنَّا تَطَيَّرْنَا بِكُمْ لَئِن لَّمْ تَنتَهُوا۟ لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ قَالُوا۟ طَٰٓئِرُكُم مَّعَكُمْ أَئِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ وَجَآءَ مِنْ أَقْصَا ٱلْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَٰقَوْمِ ٱتَّبِعُوا۟ ٱلْمُرْسَلِينَ ٱتَّبِعُوا۟ مَن لَّا يَسْـَٔلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ وَمَا لِىَ لَآ أَعْبُدُ ٱلَّذِى فَطَرَنِى وَإِلَيْهِ تُرْجَعُونَ ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً إِن يُرِدْنِ ٱلرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّى شَفَٰعَتُهُمْ شَيْـًٔا وَلَا يُنقِذُونِ إِنِّىٓ إِذًا لَّفِى ضَلَٰلٍ مُّبِينٍ إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ فَٱسْمَعُونِ قِيلَ ٱدْخُلِ ٱلْجَنَّةَ قَالَ يَٰلَيْتَ قَوْمِى يَعْلَمُونَ بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ

more likely to be recorded. And Allāh knows best.

Qur’an 36:12وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ فِىٓ إِمَامٍ مُّبِينٍ

«and all things We have recorded with numbers (as a record) in Imām Mubīn (a Clear Book).» means, everything that exists is precisely dictated in a record in Al-Lawḥ Al-Maḥfūẓ. Al-Imām Al-Mubīn here refers to the source of all records. This was the view of Mujāhid, Qatādah and 'Abdur-Raḥmān bin Zayd bin Aslam.^{20Aṭ-Ṭabari 20:499.} Similarly, Allāh also says:

Qur’an 17:71يَوْمَ نَدْعُوا۟ كُلَّ أُنَاسٍۭ بِإِمَٰمِهِمْ

«(And remember) the Day when We shall call together all human beings with their (respective) Imām (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 Āyāt:

Qur’an 39:69وَوُضِعَ ٱلْكِتَٰبُ وَجِا۟ىٓءَ بِٱلنَّبِيِّـۧنَ وَٱلشُّهَدَآءِ

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

Qur’an 18:49وَوُضِعَ ٱلْكِتَٰبُ فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيْلَتَنَا مَالِ هَٰذَا ٱلْكِتَٰبِ لَا

Qur’an 18:49يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّآ أَحْصَىٰهَا وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرًا وَلَا 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).

Qur’an 36:13–17وَٱضْرِبْ لَهُم مَّثَلًا أَصْحَٰبَ ٱلْقَرْيَةِ إِذْ جَآءَهَا ٱلْمُرْسَلُونَ إِذْ أَرْسَلْنَآ إِلَيْهِمُ ٱثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوٓا۟ إِنَّآ إِلَيْكُم مُّرْسَلُونَ قَالُوا۟ مَآ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَآ أَنزَلَ ٱلرَّحْمَٰنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ قَالُوا۟ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ وَمَا عَلَيْنَآ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ

«13. And put forward to them a similitude; the Dwellers of the Town, when there came Messengers to them.»

«14. 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. They said: "You are only human beings like ourselves, and the Most Gracious has revealed nothing. You are only telling lies."»

«16. The Messengers said: "Our Lord knows that we have been sent as Messengers to you,"»

«17. "And our duty is only to convey plainly."»

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

Allāh says, 'O Muḥammad, tell your people who disbelieve in you,'

Qur’an 36:13مَّثَلًا أَصْحَٰبَ ٱلْقَرْيَةِ إِذْ جَآءَهَا ٱلْمُرْسَلُونَ

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

In the reports that he transmitted from Ibn 'Abbās, Ka'b Al-Aḥbār and Wahb bin Munabbih - Ibn Isḥāq 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. Allāh sent to him three Messengers, whose names were Ṣādiq, Ṣadūq and Shalūm, and he disbelieved in them.^{1Aṭ-Ṭabari 20:500.} It was also narrated from Buraydah bin Al-Ḥusayb, 'Ikrimah, Qatādah and Az-Zuhri that it was Antioch.^{2Aṭ-Ṭabari 20:500.} Some of the Imāms were not sure that it was Antioch, as we shall see below after telling the rest of the story, if Allāh wills.

Qur’an 36:14إِذْ أَرْسَلْنَآ إِلَيْهِمُ ٱثْنَيْنِ فَكَذَّبُوهُمَا

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

means, they hastened to disbelieve in them.

Qur’an 36:14فَعَزَّزْنَا بِثَالِثٍ

«so We reinforced them with a third,» means, 'We supported and strengthened them with a third Messenger.' Ibn Jurayj narrated from Wahb bin Sulaymān, from Shu'ayb Al-Jabā'i, "The names of the first two Messengers were Shām'ūn and Yuḥannā, and the name of the third was Būlus, and the city was Antioch (Antākiyah).

Qur’an 36:14فَقَالُوٓا۟

«and they said» means, to the people of that city,

Qur’an 36:14إِنَّآ إِلَيْكُم مُّرْسَلُونَ

«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-'Āliyah. Qatādah bin Di'āmah claimed that they were messengers of the Messiah, peace be upon him, sent to the people of Antioch.

Qur’an 36:15قَالُوا۟ مَآ أَنتُمْ إِلَّا 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 Allāh has told us in the Āyah:

Qur’an 64:6ذَٰلِكَ بِأَنَّهُۥ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَقَالُوٓا۟ 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 Allāh says:

Qur’an 14:10قَالُوٓا۟ إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَٰنٍ 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 Allāh tells us that they said:

Qur’an 23:34وَلَئِنْ أَطَعْتُم بَشَرًا مِّثْلَكُمْ إِنَّكُمْ إِذًا لَّخَٰسِرُونَ

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

And Allāh says:

Qur’an 17:94وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰٓ إِلَّآ أَن قَالُوٓا۟ أَبَعَثَ ٱللَّهُ بَشَرًا رَّسُولًا

«And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allāh sent a man as (His) Messenger?"» (17:94).

These people said:

Qur’an 36:15–16مَآ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَآ أَنزَلَ ٱلرَّحْمَٰنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ قَالُوا۟ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ

«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."»

This means that the three Messengers answered them saying: "Allāh 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 Āyah:

Qur’an 29:52قُلْ كَفَىٰ بِٱللَّهِ بَيْنِى وَبَيْنَكُمْ شَهِيدًا يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلَّذِينَ ءَامَنُوا۟ بِٱلْبَٰطِلِ وَكَفَرُوا۟ بِٱللَّهِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ

«Say: "Sufficient is Allāh 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 Allāh, it is they who are the losers.» (29:52)

Qur’an 36:17وَمَا عَلَيْنَآ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ

«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 Allāh knows best.

Qur’an 36:18–19قَالُوٓا۟ إِنَّا تَطَيَّرْنَا بِكُمْ لَئِن لَّمْ تَنتَهُوا۟ لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ قَالُوا۟ طَٰٓئِرُكُم مَّعَكُمْ أَئِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ

«18. 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. They (Messengers) said: "Your evil omens be with you! Because you are admonished? Nay, but you are a people mischievous."»

Then the people of the city said to them,

Qur’an 36:18إِنَّا 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.' Qatādah said, "They were saying, 'if something bad befalls us, it will be because of you.' "^{1Aṭ-Ṭabari 20:502.} Mujāhid said, "They were saying: People like you never enter a town, but its people are punished."

Qur’an 36:18لَئِن لَّمْ تَنتَهُوا۟ لَنَرْجُمَنَّكُمْ

«if you cease not, we will surely stone you,» Qatādah said, "By throwing stones at you."^{2Aṭ-Ṭabari 20:502.}

Qur’an 36:18وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ

«and a painful torment will touch you from us.» means, a severe punishment. Their Messengers said to them:

Qur’an 36:19طَٰٓئِرُكُم مَّعَكُمْ

«Your evil omens be with you!» meaning, 'they are thrown back at you.' This is like the Āyah where Allāh describes the people of Fir'awn:

Qur’an 7:131فَإِذَا جَآءَتْهُمُ ٱلْحَسَنَةُ قَالُوا۟ لَنَا هَٰذِهِۦ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا۟ بِمُوسَىٰ وَمَن مَّعَهُۥٓ أَلَآ إِنَّمَا طَٰٓئِرُهُمْ عِندَ ٱللَّهِ

«But whenever good came to them, they said: "Ours is this." And if evil afflicted them, they ascribed it to evil omens connected with Mūsā and those with him. Be informed! Verily, their evil omens are with Allāh» (7:131). And the people of Ṣāliḥ said:

Qur’an 27:47ٱطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ قَالَ طَٰٓئِرُكُمْ عِندَ ٱللَّهِ

«"We augur ill omen from you and those with you." He said: "Your ill omen is with Allāh."» (27:47) And Allāh said:

Qur’an 4:78وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِ ٱللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ فَمَالِ هَٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا

«And if some good reaches them, they say, "This is from Allāh," but if some evil befalls them, they say, "This is from you." Say: "All things are from Allāh," so what is wrong with these people that they fail to understand any word?» (4:78)

Qur’an 36:19أَئِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ

«(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 Allāh Alone and with all sincerity, and in return you said what you said and threatened us. Nay, but you are a mischievous people.' Qatādah said, "This means, 'Because we reminded you about Allāh, you saw an evil omen in us. Nay, but you are a mischievous people'."^{3Aṭ-Ṭabari 20:504.}

Qur’an 36:20–25وَجَآءَ مِنْ أَقْصَا ٱلْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَٰقَوْمِ ٱتَّبِعُوا۟ ٱلْمُرْسَلِينَ ٱتَّبِعُوا۟ مَن لَّا يَسْـَٔلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ وَمَا لِىَ لَآ أَعْبُدُ ٱلَّذِى فَطَرَنِى وَإِلَيْهِ تُرْجَعُونَ ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً إِن يُرِدْنِ ٱلرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّى شَفَٰعَتُهُمْ شَيْـًٔا وَلَا يُنقِذُونِ إِنِّىٓ إِذًا لَّفِى ضَلَٰلٍ مُّبِينٍ إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ فَٱسْمَعُونِ

«20. And there came a man running from the farthest part of the town. He said, "O my people! Obey the Messengers."» «21. "Obey those who ask no wages of you, and who are rightly guided."» «22. "And why should I not worship Him Who has created me and to Whom you shall be returned."» «23. "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. "Then verily, I should be in plain error."» «25. "Verily, I have believed in your Lord, so listen to me!"» Quoting what reached him from Ibn 'Abbās, Ka'b Al-Aḥbār and Wahb bin Munabbih - Ibn Isḥāq 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 Ḥabīb, 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 Fiṭrah (natural inclination) was sound."^{1Aṭ-Ṭabari 20:504.} Shabīb bin Bishr said, narrating from 'Ikrimah, from Ibn 'Abbās, may Allāh be pleased with him, that the name of the man mentioned in Yā Sīn was Ḥabīb An-Najjār, and he was killed by his people.

Qur’an 36:20قَالَ يَٰقَوْمِ ٱتَّبِعُوا۟ ٱلْمُرْسَلِينَ

«He said: "O my people! Obey the Messengers."» - he urged his people to follow the Messengers who had come to them.

Qur’an 36:21ٱتَّبِعُوا۟ مَن لَّا يَسْـَٔلُكُمْ أَجْرًا

«Obey those who ask no wages of you,» means, 'for the Message which they convey to you, and they are rightly-guided in what they are calling you to, the worship of Allāh Alone with no partner or associate.'

Qur’an 36:22وَمَا لِىَ لَآ أَعْبُدُ ٱلَّذِى فَطَرَنِى

«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?'

Qur’anوَإِلَيْهِ تُرْجَعُونَ

«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.'

Qur’an 36:23ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً

«Shall I take besides Him gods?» This is a rhetorical question intended to rebuke and chastise.

Qur’an 36:23إِن يُرِدْنِ ٱلرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّى شَفَٰعَتُهُمْ شَيْـًٔا وَلَا يُنقِذُونِ

«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 Allāh wills me some harm,'

Qur’anفَلَا كَاشِفَ لَهُۥٓ إِلَّا 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.'

Qur’an 36:24إِنِّىٓ إِذًا لَّفِى ضَلَٰلٍ مُّبِينٍ

«Then verily, I should be in plain error.» means, 'if I were to take them as gods instead of Allāh.'

Qur’an 36:25إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ فَٱسْمَعُونِ

«Verily, I have believed in your Lord, so listen to me!» Ibn Isḥāq said, quoting from what had reached him from Ibn 'Abbās, may Allāh be pleased with him, Ka'b and Wahb, "He said to his people:

Qur’an 36:25إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ

«'Verily, I have believed in your Lord» in Whom you have disbelieved,

Qur’an 36:25فَٱسْمَعُونِ

«so listen to me!»' means, listen to what I say."^{2Aṭ-Ṭabari 20:507.} Or it may be that he was addressing the Messengers when he said:

Qur’an 36:25إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ

«Verily, I have believed in your Lord,» meaning, 'Who has sent you,'

Qur’an 36:25فَٱسْمَعُونِ

«so listen to me!» meaning, 'bear witness to that before Him.' This was narrated by Ibn Jarīr, 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 Allāh knows best. Ibn Isḥāq said, quoting from what had reached him from Ibn 'Abbās, may Allāh 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.'"^{3Aṭ-Ṭabari 20:508.} Qatādah said, "They started to stone him while he was saying, 'O Allāh, 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

Qur’an 36:28–40وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ وَمَا كُنَّا مُنزِلِينَ إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ خَٰمِدُونَ يَٰحَسْرَةً عَلَى ٱلْعِبَادِ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ وَءَايَةٌ لَّهُمُ ٱلْأَرْضُ ٱلْمَيْتَةُ أَحْيَيْنَٰهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ وَجَعَلْنَا فِيهَا جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ وَفَجَّرْنَا فِيهَا مِنَ ٱلْعُيُونِ لِيَأْكُلُوا۟ مِن ثَمَرِهِۦ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ سُبْحَٰنَ ٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ وَءَايَةٌ لَّهُمُ ٱلَّيْلُ نَسْلَخُ مِنْهُ ٱلنَّهَارَ فَإِذَا هُم مُّظْلِمُونَ وَٱلشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ وَٱلْقَمَرَ قَدَّرْنَٰهُ مَنَازِلَ حَتَّىٰ عَادَ كَٱلْعُرْجُونِ ٱلْقَدِيمِ لَا ٱلشَّمْسُ يَنۢبَغِى لَهَآ أَن تُدْرِكَ ٱلْقَمَرَ وَلَا ٱلَّيْلُ سَابِقُ ٱلنَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

them.' May Allāh have mercy on him."^{4Aṭ-Ṭabari 20:501.}

Qur’an 36:26–29قِيلَ ٱدْخُلِ ٱلْجَنَّةَ قَالَ يَٰلَيْتَ قَوْمِى يَعْلَمُونَ بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ وَمَا كُنَّا مُنزِلِينَ إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ خَٰمِدُونَ

«26. It was said: "Enter Paradise." He said: "Would that my people knew."» «27. "That my Lord (Allāh) has forgiven me, and made me of the honored ones!"» «28. 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. It was but one Ṣayḥah and lo! they (all) were still.»

Muḥammad bin Isḥāq reported from some of his companions from Ibn Mas'ūd, may Allāh be pleased with him, that they stamped on him until his intestines came out of his back passage. Allāh said to him:

Qur’an 36:26ٱدْخُلِ ٱلْجَنَّةَ

«"Enter Paradise."» so he entered it with all its bountiful provision, when Allāh had taken away from him all the sickness, grief and exhaustion of this world.^{1Aṭ-Ṭabari 20:508.} Mujāhid said, "It was said to Ḥabīb An-Najjār, 'Enter Paradise.' This was his right, for he had been killed. When he saw the reward,

Qur’an 36:26قَالَ يَٰلَيْتَ قَوْمِى يَعْلَمُونَ

«He said: "Would that my people knew..."».^{2Aṭ-Ṭabari 20:509.} Qatādah said, "You will never find a believer but he is sincere and is never insincere. When he saw with his own eyes how Allāh had honored him, he said:

Qur’an 36:26–27قَالَ يَٰلَيْتَ قَوْمِى يَعْلَمُونَ بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ

«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 Allāh."^{3Aṭ-Ṭabari 20:509.} Ibn 'Abbās said, "He was sincere towards his people during his lifetime by saying,

Qur’an 36:20يَٰقَوْمِ ٱتَّبِعُوا۟ ٱلْمُرْسَلِينَ

«O my people! Obey the Messengers», and after his death by saying:

Qur’an 36:26–27يَٰلَيْتَ قَوْمِى يَعْلَمُونَ بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ

«Would that my people knew that my Lord (Allāh) has forgiven me, and made me of the honored ones!»

This was recorded by Ibn Abi Hātim. Sufyān Ath-Thawri narrated from 'Āṣim Al-Aḥwal from Abu Mijlaz:

Qur’an 36:27بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ

«That my Lord has forgiven me, and made me of the honored ones!»

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

Qur’an 36:28وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ 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.»

Allāh 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. Allāh 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'ūd, according to the reports of Ibn Isḥāq from some of his companions concerning the Āyah:

Qur’an 36:28وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ 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."

Qur’an 36:29إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ خَٰمِدُونَ

«It was but one Ṣayḥah and lo! they (all) were still.»

He said, "So Allāh destroyed that tyrant king, and destroyed the people of Antioch, and they disappeared from the face of the earth, leaving no trace behind."^{4Aṭ-Ṭabari 20:510.} It was said that the words

Qur’an 36:28وَمَا 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:

Qur’an 36:28وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ

«And We sent not against his people after him an army from the heaven,»

mean, another Message to them. This was the view of Mujāhid and Qatādah.^{5Aṭ-Ṭabari 20:510, 511.} Qatādah said, "Allāh did not rebuke his people after they killed him,

Qur’an 36:29إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ خَٰمِدُونَ

«It was but one Ṣayḥah and lo! they (all) were still».^{6Aṭ-Ṭabari 20:510.} Ibn Jarīr said, "The former view is more correct, because the Message does not need to be brought by an army."^{7Aṭ-Ṭabari 20:511.} The scholars of Tafsīr said, "Allāh sent Jibrīl, peace be upon him, to them, and he seized the pillars at the gate of their city, then he hurled one Ṣayḥah 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 'Īsā bin Maryam, peace be upon him, as Qatādah and others stated. This is not mentioned by any of the later scholars of Tafsīr 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 Allāh, may He be glorified, not from the Messiah, peace be upon him, as Allāh says:

Qur’an 36:14إِذْ أَرْسَلْنَآ إِلَيْهِمُ ٱثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوٓا۟ إِنَّآ إِلَيْكُم 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."» up to:

Qur’an 36:16–17رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ وَمَا عَلَيْنَآ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ

«"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 Allāh knows best. Moreover, if they had been messengers sent by the Messiah, why would the people have said to them,

Qur’an 14:10إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا

«"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'īd bin Baṭrīq and others, both People of the Book and Muslims. If we accept that, then the people of Antioch were the first to believe, but Allāh tells us that the people of this town rejected His Messengers and that He destroyed them with one Ṣayḥah and lo! they (all) were still. And Allāh knows best.

(The third) is that the story of Antioch and the Disciples of the Messiah happened after the Tawrāh had been revealed. Abu Sa'īd Al-Khudri, may Allāh be pleased with him, and others among the Salaf stated that after revealing the Tawrāh, Allāh, 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 Āyah:

Qur’an 28:43وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ مِنۢ بَعْدِ مَآ أَهْلَكْنَا ٱلْقُرُونَ ٱلْأُولَىٰ

«And indeed We gave Mūsā - after We had destroyed the generations of old - the Scripture» (28:43).

This implies that the city mentioned in the Qur'ān 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 Allāh knows best.

Qur’an 36:30–31يَٰحَسْرَةً عَلَى ٱلْعِبَادِ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا

Qur’an 36:31–32قَبْلَهُم مِّنَ ٱلْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

«30. Alas for mankind! There never came a Messenger to them but they used to mock at him.» «31. Do they not see how many of the generations We have destroyed before them? Verily, they will not return to them.» «32. And surely, all - everyone of them will be brought before Us.»

Woe to the Disbelievers! 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās commented on the Āyah:

Qur’an 36:30يَٰحَسْرَةً عَلَى ٱلْعِبَادِ

«Alas for mankind!», this means, woe to mankind!^{1Aṭ-Ṭabari 20:512.} Qatādah said:

Qur’an 36:30يَٰحَسْرَةً عَلَى ٱلْعِبَادِ

«Alas for mankind!» means, "Alas for mankind, who have neglected the command of Allāh."^{2Aṭ-Ṭabari 20:512.} 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 Allāh and went against the commands of Allāh, for they used to disbelieve in them in this world.

Qur’an 36:30مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ

«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 Allāh says:

Qur’an 36:31أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ

«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 Allāh 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 that

Qur’an 23:37إِنْ هِىَ إِلَّا حَيَاتُنَا ٱلدُّنْيَا 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 Allāh refuted their false belief and said:

Qur’an 36:31أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ

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

Allāh's saying:

Qur’an 36:32وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

«And surely, all – everyone 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 Allāh, may He be glorified and exalted, on the Day of Judgement, and they will be requitted according to their good and evil deeds. This is like the Āyah:

Qur’an 11:111وَإِنَّ كُلًّا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَٰلَهُمْ

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

Qur’an 36:33–36وَءَايَةٌ لَّهُمُ ٱلْأَرْضُ ٱلْمَيْتَةُ أَحْيَيْنَٰهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ وَجَعَلْنَا فِيهَا جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ وَفَجَّرْنَا فِيهَا مِنَ ٱلْعُيُونِ لِيَأْكُلُوا۟ مِن ثَمَرِهِۦ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ سُبْحَٰنَ ٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ

«33. And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof.» «34. And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.» «35. So that they may eat of the fruit thereof - and their hands made it not. Will they not then give thanks?» «36. 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.»

Proof of the Creator of the Universe and of Life after Death Allāh, may He be glorified and exalted, says:

Qur’anوَءَايَةٌ 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,

Qur’an 36:33ٱلْأَرْضُ ٱلْمَيْتَةُ

«is the dead land.» means, when it is dead and arid, with no vegetation, then Allāh sends water upon it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). Allāh says:

Qur’an 36:33أَحْيَيْنَٰهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ

«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.'

Qur’an 36:34وَجَعَلْنَا فِيهَا جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ وَفَجَّرْنَا فِيهَا مِنَ ٱلْعُيُونِ

«And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.» means, 'We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.' When Allāh 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. Allāh says:

Qur’an 36:35وَمَا عَمِلَتْهُ أَيْدِيهِمْ

«and their hands made it not.» means, all of that could only come about by the mercy of Allāh towards them, not by their own efforts and labor and strength. This was the view of Ibn 'Abbās and Qatādah. Allāh says:

Qur’anأَفَلَا يَشْكُرُونَ

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

Ibn Jarīr, however, understood the word Mā to mean Alladhi (i.e., a relative pronoun). In this case the meaning of the Āyah would be that they eat from the fruits provided by Allāh's bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants. Ibn Jarīr mentioned other possible interpretations in his Tafsīr, but this is the interpretation that he favored. This interpretation also fits with the recitation of Ibn Mas'ūd:

(لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ)

(So that they may eat of the fruit thereof - and from what their own hands have done.) Then Allāh says:

Qur’an 36:36سُبْحَٰنَ ٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ

«Glory be to Him Who has created all the pairs of that which the earth produces,» meaning, of crops and fruits and plants.

Qur’an 36:36وَمِنْ أَنفُسِهِمْ

«as well as of their own (human) kind,» means, He made them into male and female.

Qur’an 36:36وَمِمَّا لَا يَعْلَمُونَ

«and of that which they know not.» means, different kinds of creatures of which they know nothing. This is like the Āyah:

Qur’an 51:49وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ

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

Qur’an 36:37–40وَءَايَةٌ لَّهُمُ ٱلَّيْلُ نَسْلَخُ مِنْهُ ٱلنَّهَارَ فَإِذَا هُم مُّظْلِمُونَ وَٱلشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ وَٱلْقَمَرَ قَدَّرْنَٰهُ مَنَازِلَ حَتَّىٰ عَادَ كَٱلْعُرْجُونِ ٱلْقَدِيمِ لَا ٱلشَّمْسُ يَنۢبَغِى لَهَآ أَن تُدْرِكَ ٱلْقَمَرَ وَلَا ٱلَّيْلُ سَابِقُ ٱلنَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

«37. And a sign for them is the night. We withdraw therefrom the day, and behold, they are in darkness.» «38. And the sun runs on its fixed course for a term (appointed). That is the decree of the Almighty, the All-Knowing.» «39. And the moon, We have decreed for it stages, till it returns like the old dried curved date stalk.» «40. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.»

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

Allāh tells us of further proof of His great might and power, which is His creation of the night and day, the one with its darkness and the other with its light. He has caused them to follow one another, so that one comes and the other goes, and so on, as He says:

Qur’an 7:54يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا

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

Allāh says here:

Qur’an 36:37وَءَايَةٌ لَّهُمُ ٱلَّيْلُ نَسْلَخُ مِنْهُ ٱلنَّهَارَ

«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.' Allāh says:

Qur’an 36:37فَإِذَا هُم مُّظْلِمُونَ

«and behold, they are in darkness.» As it says in the Ḥadīth:

Ḥadīthإِذَا أَقْبَلَ اللَّيْلُ مِنْ هَهُنَا، وَأَدْبَرَ النَّهَارُ مِنْ هَهُنَا، وَغَرَبَتِ الشَّمْسُ، فَقَدْ أَفْطَرَ الصَّائِمُ

«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 Āyah.^{1Fatḥ Al-Bāri 4:231.}

Allāh's saying:

Qur’an 36:38وَٱلشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

«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

Qur’an 36:38لِمُسْتَقَرٍّ 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 Ḥadīths.

Al-Bukhāri recorded that Abu Dharr, may Allāh be pleased with him, said, "I was with the Prophet ﷺ in the Masjid at sunset, and he ﷺ said:

Ḥadīthيَا أَبَا ذَرٍّ، أَتَدْرِي أَيْنَ تَغْرُبُ الشَّمْسُ؟

«O Abu Dharr! Do you know where the sun sets?» I said, 'Allāh and His Messenger know best.' He ﷺ said:

«فَإِنَّهَا تَذْهَبُ حَتَّى تَسْجُدَ تَحْتَ الْعَرْشِ، فَذَلِكَ قَوْلُهُ تَعَالَى:

Qur’an 36:38وَٱلشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

» «It goes and prostrates beneath the Throne, and that is what Allāh says: «And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.»»"^{2Fatḥ Al-Bāri 8:402.} It was also reported that Abu Dharr, may Allāh be pleased with him, said, "I asked the Messenger of Allāh ﷺ about the Āyah:

Qur’an 36:38وَٱلشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَا

«And the sun runs on its fixed course for a term.» He ﷺ said:

Ḥadīthمُسْتَقَرُّهَا تَحْتَ الْعَرْشِ

«Its fixed course is beneath the Throne.»"^{3Fatḥ Al-Bāri 8:402.} (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. Qatādah said:

Qur’an 36:38لِمُسْتَقَرٍّ لَّهَا

«on its fixed course for a term (appointed).» means, "It has an appointed time and it will not go beyond that."^{4Aṭ-Ṭabari 20:517.} 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 'Abdullāh bin 'Amr, may Allāh be pleased with him. Ibn Mas'ūd and Ibn 'Abbās, may Allāh be pleased with them, recited this Āyah as:

(وَالشَّمْسُ تَجْرِي لَا مُسْتَقَرَّ لَهَا)

(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 Āyah:

Qur’an 14:33وَسَخَّرَ لَكُمُ ٱلشَّمْسَ وَٱلْقَمَرَ دَآئِبَيْنِ

«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.

Qur’an 36:38ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ

«That is the decree of the Almighty,» means, which none can oppose or prevent.

Qur’anٱلْعَلِيمِ

«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 Allāh says:

Qur’an 6:96فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

«(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 Āyah ends:

Qur’an 36:38ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

«That is the decree of the Almighty, the All-Knowing.» Then Allāh says:

Qur’an 36:39وَٱلْقَمَرَ قَدَّرْنَٰهُ 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 Āyah:

Qur’an 2:189يَسْـَٔلُونَكَ عَنِ ٱلْأَهِلَّةِ قُلْ هِىَ مَوَٰقِيتُ لِلنَّاسِ وَٱلْحَجِّ

«They ask you about the crescent moons. Say: "These are signs to mark fixed periods of time for mankind and for the pilgrimage (Ḥajj)."» (2:189),

Qur’an 10:5هُوَ ٱلَّذِى جَعَلَ ٱلشَّمْسَ ضِيَآءً وَٱلْقَمَرَ نُورًا وَقَدَّرَهُۥ مَنَازِلَ لِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ

«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), and

Qur’an 17:12وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ وَكُلَّ شَىْءٍ فَصَّلْنَٰهُ تَفْصِيلًا

«And We have appointed the night and the day as two Āyāt (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, Allāh 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 'Abbās, may Allāh be pleased with him, said, "This is the original stem (which connects the bunch of dates to the tree)."^{5Aṭ-Ṭabari 20:518.} 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-Biḍ (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'ā', because on the first of them the night is dark from the moon rising late. Dar'ā' refers to the black sheep, i.e., the one whose head is black; the next three nights Ẓulam; then Ḥanādis, then Da'ādi; then Miḥāq, 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 Gharīb Al-Muṣannaf.

Qur’an 36:40لَا ٱلشَّمْسُ يَنۢبَغِى لَهَآ أَن تُدْرِكَ ٱلْقَمَرَ

«It is not for the sun to overtake the moon,» Mujāhid 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."^{6Aṭ-Ṭabari 20:520.} 'Ikrimah said concerning the Āyah,

Qur’an 36:40لَا ٱلشَّمْسُ يَنۢبَغِى لَهَآ أَن تُدْرِكَ ٱلْقَمَرَ

«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.

Qur’an 36:40وَلَا ٱلَّيْلُ سَابِقُ ٱلنَّهَارِ

«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. Aḍ-Ḍaḥḥāk said, "The night does not depart from here until the day comes from here - and he pointed to the east."^{7Aṭ-Ṭabari 20:520.} Mujāhid said:

Qur’an 36:40وَلَا ٱلَّيْلُ سَابِقُ ٱلنَّهَارِ

«nor does the night outstrip the day.» "They seek one another rapidly."^{8Aṭ-Ṭabari 20:519.} 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.

Qur’an 36:41–54وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى ٱلْفُلْكِ ٱلْمَشْحُونِ وَخَلَقْنَا لَهُم مِّن مِّثْلِهِۦ مَا يَرْكَبُونَ وَإِن نَّشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنقَذُونَ إِلَّا رَحْمَةً مِّنَّا وَمَتَٰعًا إِلَىٰ حِينٍ وَإِذَا قِيلَ لَهُمُ ٱتَّقُوا۟ مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ وَمَا تَأْتِيهِم مِّنْ ءَايَةٍ مِّنْ ءَايَٰتِ رَبِّهِمْ إِلَّا كَانُوا۟ عَنْهَا مُعْرِضِينَ وَإِذَا قِيلَ لَهُمْ أَنفِقُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَنُطْعِمُ مَن لَّوْ يَشَآءُ ٱللَّهُ أَطْعَمَهُۥٓ إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ مُّبِينٍ وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ مَا يَنظُرُونَ إِلَّا صَيْحَةً وَٰحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَآ إِلَىٰٓ أَهْلِهِمْ يَرْجِعُونَ وَنُفِخَ فِى ٱلصُّورِ فَإِذَا هُم مِّنَ ٱلْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ قَالُوا۟ يَٰوَيْلَنَا مَنۢ بَعَثَنَا مِن مَّرْقَدِنَا هَٰذَا مَا وَعَدَ ٱلرَّحْمَٰنُ وَصَدَقَ ٱلْمُرْسَلُونَ إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ فَٱلْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

Qur’an 36:40وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

«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 'Abbās, 'Ikrimah, Aḍ-Ḍaḥḥāk, Al-Ḥasan, Qatādah and 'Aṭā' Al-Khurāsāni.^{9Aṭ-Ṭabari 20:520.} Ibn 'Abbās, may Allāh be pleased with him, and others among the Salaf said, "In an orbit like the arc of a spinning wheel.”

Qur’an 36:41–44وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى ٱلْفُلْكِ ٱلْمَشْحُونِ وَخَلَقْنَا لَهُم مِّن مِّثْلِهِۦ مَا يَرْكَبُونَ وَإِن نَّشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنقَذُونَ إِلَّا رَحْمَةً مِّنَّا وَمَتَٰعًا إِلَىٰ حِينٍ

«41. And an Āyah for them is that We bore their offspring in the laden ship.» «42. And We have created for them of the like thereunto, on which they ride.» «43. And if We will, We shall drown them, and there will be no shout for them, nor will they be saved.» «44. Unless it be a mercy from Us, and as an enjoyment for a while.» Among the Signs of Allāh is that He carried Them in the laden Ship

Allāh 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 Nūḥ , peace be upon him, in which Allāh saved him and the believers, apart from whom none of the descendants of Ādam were left on the face of the earth. Allāh says:

Qur’an 36:41وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ

«And an Āyah for them is that We bore their offspring» means, their forefathers,

Qur’anفِى ٱلْفُلْكِ ٱلْمَشْحُونِ

«in the laden ship.» means, in the ship which was filled with luggage and animals, in which Allāh commanded him to put two of every kind. Ibn 'Abbās, may Allāh be pleased with him, said, "Laden means filled."^{1Aṭ-Ṭabari 20:522.} This was also the view of Sa'īd bin Jubayr, Ash-Sha'bi, Qatādah and As-Suddi.^{2Aṭ-Ṭabari 20:522.} Aḍ-Ḍaḥḥāk, Qatādah and Ibn Zayd said, "This was the ship of Nūḥ peace be upon him."^{3Aṭ-Ṭabari 20:522, 523.}

Qur’an 36:42وَخَلَقْنَا لَهُم مِّن مِّثْلِهِۦ مَا يَرْكَبُونَ

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

Al-'Awfi said, narrating from Ibn 'Abbās, may Allāh 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."^{4Aṭ-Ṭabari 20:524.} Ibn Jarīr recorded that Ibn 'Abbās, may Allāh be pleased with him, said, "Do you know what the Āyah:

Qur’an 36:42وَخَلَقْنَا لَهُم مِّن مِّثْلِهِۦ 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 Nūḥ, peace be upon him, which was similar to it."^{5Aṭ-Ṭabari 20:523.} This was also the view of Abu Mālik, Aḍ-Ḍaḥḥāk, Qatādah, Abu Ṣāliḥ and As-Suddi, that the Āyah

Qur’an 36:42وَخَلَقْنَا لَهُم مِّن مِّثْلِهِۦ مَا يَرْكَبُونَ

«And We have created for them of the like thereunto, on which they ride.» refers to ships.^{6Aṭ-Ṭabari 20:522-524.}

Qur’an 36:43وَإِن نَّشَأْ نُغْرِقْهُمْ

«And if We will, We shall drown them,» means, those who are on board the ships.

Qur’an 36:43فَلَا صَرِيخَ لَهُمْ

«and there will be no shout for them» means, there will be no one to save them from their predicament.

Qur’an 36:43وَلَا هُمْ يُنقَذُونَ

«nor will they be saved.» means, from what has befallen them.

Qur’an 36:44إِلَّا 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.' Allāh says:

Qur’an 36:44وَمَتَٰعًا إِلَىٰ حِينٍ

«and as an enjoyment for a while.» meaning, until a time that is known to Allāh, may He be glorified and exalted.

Qur’an 36:45–47وَإِذَا قِيلَ لَهُمُ ٱتَّقُوا۟ مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ وَمَا تَأْتِيهِم مِّنْ ءَايَةٍ مِّنْ ءَايَٰتِ رَبِّهِمْ إِلَّا كَانُوا۟ عَنْهَا مُعْرِضِينَ وَإِذَا قِيلَ لَهُمْ أَنفِقُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَنُطْعِمُ مَن لَّوْ يَشَآءُ ٱللَّهُ أَطْعَمَهُۥٓ إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ مُّبِينٍ

«45. 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. And never came an Āyah from among the Āyāt of their Lord to them, but they did turn away from it.» «47. And when it is said to them: "Spend of that with which Allāh has provided you," those who disbelieve say to those who believe: "Shall we feed those whom, if Allāh willed, He would have fed? You are only in a plain error."»

The Misguidance of the Idolators Allāh 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.

Qur’an 36:45وَإِذَا قِيلَ لَهُمُ ٱتَّقُوا۟ 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..."» Mujāhid said, "This refers to sins." Others said it is the opposite.

Qur’an 36:45لَعَلَّكُمْ تُرْحَمُونَ

«in order that you may receive mercy.» means, 'so that, if you fear such things Allāh 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 Allāh says:

Qur’an 36:46وَمَا تَأْتِيهِم مِّنْ ءَايَةٍ مِّنْ ءَايَٰتِ رَبِّهِمْ

«And never came an Āyah from among the Āyāt of their Lord to them,» meaning, signs of Tawḥīd and the truth of the Messengers,

Qur’an 36:46إِلَّا كَانُوا۟ عَنْهَا مُعْرِضِينَ

«but they did turn away from it,» means, they did not accept it or benefit from it.

Qur’an 36:47وَإِذَا قِيلَ لَهُمْ أَنفِقُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ

«And when it is said to them: "Spend of that with which Allāh has provided you,"» means, when they are told to spend of that which Allāh has provided to them on the poor and needy among the Muslims,

Qur’an 36:47قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟

«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,

Qur’an 36:47أَنُطْعِمُ مَن لَّوْ يَشَآءُ ٱللَّهُ أَطْعَمَهُۥٓ

«Shall we feed those whom, if Allāh willed, He (Himself) would have fed?» meaning, 'those whom you are telling us to spend on, if Allāh had wanted to, He would have made them independent and fed them from His provision, so we are in accordance with the will of Allāh with regard to them.'

Qur’an 36:47إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ مُّبِينٍ

«You are only in a plain error.» means, 'by telling us to do that.'

Qur’an 36:48–50وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ مَا يَنظُرُونَ إِلَّا صَيْحَةً وَٰحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَآ إِلَىٰٓ أَهْلِهِمْ يَرْجِعُونَ

«48. And they say: "When will this promise be fulfilled, if you are truthful?"» «49. They await only but a single Ṣayḥah which will seize them while they are disputing!» «50. Then they will not be able to make bequest, nor they will return to their family.»

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

Qur’an 36:48مَتَىٰ هَٰذَا ٱلْوَعْدُ

«"When will this promise be fulfilled..."»

Qur’an 42:18يَسْتَعْجِلُ بِهَا ٱلَّذِينَ لَا يُؤْمِنُونَ بِهَا

«Those who believe not therein seek to hasten it» (42:18). Allāh says:

Qur’an 36:49مَا يَنظُرُونَ إِلَّا صَيْحَةً وَٰحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ

«They await only but a single Ṣayḥah which will seize them while they are disputing!»

meaning, they are only waiting for a single shout which - and Allāh 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, Allāh will command Isrāfīl 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. Allāh says:

Qur’an 36:50فَلَا 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,

Qur’an 36:50وَلَآ إِلَىٰٓ أَهْلِهِمْ يَرْجِعُونَ

«nor they will return to their family.» Numerous Ḥadīths 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.

Qur’an 36:51–54وَنُفِخَ فِى ٱلصُّورِ فَإِذَا هُم مِّنَ ٱلْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ قَالُوا۟ يَٰوَيْلَنَا مَنۢ بَعَثَنَا مِن مَّرْقَدِنَا هَٰذَا مَا وَعَدَ ٱلرَّحْمَٰنُ وَصَدَقَ ٱلْمُرْسَلُونَ إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ فَٱلْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

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

«52. They will say: "Woe to us! Who has raised us up from our place of sleep." (It will be said to them): "This is what the Most Gracious had promised, and the Messengers spoke truth!"»

«53. It will be but a single Ṣayḥah, so behold they will all be brought up before Us!» «54. This Day, none will be wronged in anything, nor will you be requited anything except that which you used to do.»

The Trumpet Blast of the Resurrection

This will be the third blast of the trumpet,^{1See volume seven, the Tafsīr of Sūrat An-Naml [27:87]. The reference to the third blast is based upon a narration that is not authentic as explained there.} the trumpet blast of the resurrection when people will come forth from their graves. Allāh says:

Qur’an 36:51فَإِذَا هُم مِّنَ ٱلْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ

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

Yansilūn means they will be walking quickly. This is like the Āyah:

Qur’an 70:43يَوْمَ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ

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

Qur’an 36:52قَالُوا۟ يَٰوَيْلَنَا مَنۢ 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,

Qur’an 36:52قَالُوا۟ يَٰوَيْلَنَا مَنۢ 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 Allāh be pleased with him, Mujāhid, Al-Ḥasan and Qatādah said, "They will sleep before the Resurrection."^{2Aṭ-Ṭabari 20:533.} Qatādah said, "That will be between the two trumpet blasts, they will say, 'Who has raised us up from our place of sleep?' "^{3Aṭ-Ṭabari 20:532.}

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

Qur’an 36:52هَٰذَا مَا وَعَدَ ٱلرَّحْمَٰنُ وَصَدَقَ ٱلْمُرْسَلُونَ

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

Al-Ḥasan said, "The angels will reply to them in this manner. There is no contradiction because both are possible. And Allāh knows best.

Qur’an 36:53إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

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

This is like the Āyāt:

Qur’an 79:13–14فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ فَإِذَا هُم بِٱلسَّاهِرَةِ

«But it will be only a single Zajrah,^{4See the Tafsīr of Sūrat Aṣ-Ṣāffāt [37:19].} when behold, they find themselves (on the surface of the earth) alive (after their death).» (79:13-14),

Qur’an 16:77وَمَآ أَمْرُ ٱلسَّاعَةِ إِلَّا كَلَمْحِ ٱلْبَصَرِ أَوْ هُوَ أَقْرَبُ

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

Qur’an 17:52يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِۦ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا

«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.'

Qur’an 36:54فَٱلْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْـًٔا

«This Day, none will be wronged in anything,» means, with

Qur’an 36:55–70إِنَّ أَصْحَٰبَ ٱلْجَنَّةِ ٱلْيَوْمَ فِى شُغُلٍ فَٰكِهُونَ هُمْ وَأَزْوَٰجُهُمْ فِى ظِلَٰلٍ عَلَى ٱلْأَرَآئِكِ مُتَّكِـُٔونَ لَهُمْ فِيهَا فَٰكِهَةٌ وَلَهُم مَّا يَدَّعُونَ سَلَٰمٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ وَٱمْتَٰزُوا۟ ٱلْيَوْمَ أَيُّهَا ٱلْمُجْرِمُونَ أَلَمْ أَعْهَدْ إِلَيْكُمْ يَٰبَنِىٓ ءَادَمَ أَن لَّا تَعْبُدُوا۟ ٱلشَّيْطَٰنَ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ وَأَنِ ٱعْبُدُونِى هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا أَفَلَمْ تَكُونُوا۟ تَعْقِلُونَ هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى كُنتُمْ تُوعَدُونَ ٱصْلَوْهَا ٱلْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ ٱلْيَوْمَ نَخْتِمُ عَلَىٰٓ أَفْوَٰهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا۟ يَكْسِبُونَ وَلَوْ نَشَآءُ لَطَمَسْنَا عَلَىٰٓ أَعْيُنِهِمْ فَٱسْتَبَقُوا۟ ٱلصِّرَٰطَ فَأَنَّىٰ يُبْصِرُونَ وَلَوْ نَشَآءُ لَمَسَخْنَٰهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا ٱسْتَطَٰعُوا۟ مُضِيًّا وَلَا يَرْجِعُونَ وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ أَفَلَا يَعْقِلُونَ وَمَا عَلَّمْنَٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ ٱلْقَوْلُ عَلَى ٱلْكَٰفِرِينَ

regard to his deeds.

Qur’an 36:54وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

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

Qur’an 36:55–58إِنَّ أَصْحَٰبَ ٱلْجَنَّةِ ٱلْيَوْمَ فِى شُغُلٍ فَٰكِهُونَ هُمْ وَأَزْوَٰجُهُمْ فِى ظِلَٰلٍ عَلَى ٱلْأَرَآئِكِ مُتَّكِـُٔونَ لَهُمْ فِيهَا فَٰكِهَةٌ وَلَهُم مَّا يَدَّعُونَ سَلَٰمٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ

«55. Verily, the dwellers of the Paradise, that Day, will be busy with joyful things.» «56. They and their wives will be in pleasant shade, reclining on thrones.»

«57. They will have therein fruits and all that they ask for.» «58. (It will be said to them): "Salām (Peace!)" - a Word from the Lord, Most Merciful.»

The Life of the People of Paradise

Allāh 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-Ḥasan Al-Baṣri and Ismā'īl bin Abi Khālid said, "They will be too busy to think about the torment which the people of Hell are suffering. Mujāhid said:

Qur’an 36:55فِى شُغُلٍ فَٰكِهُونَ

«will be busy with joyful things.» "With the delights which they are enjoying."^{1Aṭ-Ṭabari 20:535.} This was also the view of Qatādah. Ibn 'Abbās, may Allāh be pleased with him, said, "This means that they will be rejoicing."

Qur’an 36:56هُمْ وَأَزْوَٰجُهُمْ

«They and their wives» Mujāhid said, "Their spouses,

Qur’an 36:56فِى ظِلَٰلٍ

«will be in pleasant shade,» means, in the shade of trees."^{2Aṭ-Ṭabari 20:538.}

Qur’an 36:56عَلَى ٱلْأَرَآئِكِ مُتَّكِـُٔونَ

«reclining on thrones.» Ibn 'Abbās, Mujāhid, 'Ikrimah, Muḥammad bin Ka'b, Al-Ḥasan, Qatādah, As-Suddi and Khuṣayf said:

Qur’an 36:56ٱلْأَرَآئِكِ

«throne» means beds beneath canopies.^{3Aṭ-Ṭabari 20:539, 540.}

Qur’an 36:57لَهُمْ فِيهَا فَٰكِهَةٌ

«They will have therein fruits» means, of all kinds.

Qur’an 36:57وَلَهُم مَّا يَدَّعُونَ

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

Qur’an 36:58سَلَٰمٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ

«"Salām (Peace!)" – a Word from the Lord (Allāh), Most Merciful.»

Ibn Jurayj said, "Ibn 'Abbās, may Allāh be pleased with him, said, concerning this Āyah, Allāh Himself, Who is the Peace (As-Salām) will grant peace to the people of Paradise. This view of Ibn 'Abbās, may Allāh be pleased with him, is like the Āyah:

Qur’an 33:44تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُۥ سَلَٰمٌ

«Their greeting on the Day they shall meet Him will be "Salām"» (33:44).

Qur’an 36:59–62وَٱمْتَٰزُوا۟ ٱلْيَوْمَ أَيُّهَا ٱلْمُجْرِمُونَ أَلَمْ أَعْهَدْ إِلَيْكُمْ يَٰبَنِىٓ ءَادَمَ أَن لَّا تَعْبُدُوا۟ ٱلشَّيْطَٰنَ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ وَأَنِ ٱعْبُدُونِى هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا أَفَلَمْ تَكُونُوا۟ تَعْقِلُونَ

«59. (It will be said): "And O you the criminals! Get you apart this Day."» «60. "Did I not command you, O Children of Ādam, that you should not worship Shayṭān? Verily, he is a plain enemy to you."» «61. "And that you should worship Me. That is the straight path."» «62. "And indeed he did lead astray a great multitude of you. Did you not then understand?"»

The Isolation of the Disbelievers and Their Rebuke on the Day of Resurrection

Allāh 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 Āyāt:

Qur’an 10:28وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا۟ 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).

Qur’an 30:14وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ

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

Qur’an 30:43يَوْمَئِذٍ يَصَّدَّعُونَ

«On that Day they shall be divided» (30:43) which means, they will be divided into two separate groups.

Qur’an 37:22–23ٱحْشُرُوا۟ ٱلَّذِينَ ظَلَمُوا۟ وَأَزْوَٰجَهُمْ وَمَا كَانُوا۟ يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ

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

Qur’an 36:60أَلَمْ أَعْهَدْ إِلَيْكُمْ يَٰبَنِىٓ ءَادَمَ أَن لَّا تَعْبُدُوا۟ ٱلشَّيْطَٰنَ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ

«Did I not command you, O Children of Ādam, that you should not worship Shayṭān? Verily, he is a plain enemy to you.»

This is a rebuke from Allāh to the disbelievers among the sons of Ādam, those who obey the Shayṭān even though he was a plain enemy to them, and they disobeyed Ar-Raḥmān Who created them and granted them provision. Allāh says:

Qur’an 36:61وَأَنِ ٱعْبُدُونِى هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ

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

meaning, 'I commanded you in the world to disobey the Shayṭān, 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 Shayṭān.' Allāh says:

Qur’an 36:62وَلَقَدْ 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 Mujāhid, Qatādah, As-Suddi and Sufyān bin 'Uyaynah.

Qur’an 36:62أَفَلَمْ تَكُونُوا۟ تَعْقِلُونَ

«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 Shayṭān?'

Qur’an 36:63–67هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى كُنتُمْ تُوعَدُونَ ٱصْلَوْهَا ٱلْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ ٱلْيَوْمَ نَخْتِمُ عَلَىٰٓ أَفْوَٰهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا۟ يَكْسِبُونَ وَلَوْ نَشَآءُ لَطَمَسْنَا عَلَىٰٓ أَعْيُنِهِمْ فَٱسْتَبَقُوا۟ ٱلصِّرَٰطَ فَأَنَّىٰ يُبْصِرُونَ وَلَوْ نَشَآءُ لَمَسَخْنَٰهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا ٱسْتَطَٰعُوا۟ مُضِيًّا وَلَا يَرْجِعُونَ

«63. This is Hell which you were promised!» «64. Burn (enter) therein this Day, for that you used to disbelieve.»

«65. 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. 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. 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.»

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

Qur’an 36:63هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى كُنتُمْ تُوعَدُونَ

«This is Hell which you were promised!» meaning, 'this is what the Messengers warned you about, and you did not believe them.'

Qur’an 36:64ٱصْلَوْهَا ٱلْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ

«Burn (enter) therein this Day, for that you used to disbelieve». This is like the Āyah:

Qur’an 52:13–15يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا هَٰذِهِ ٱلنَّارُ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ أَفَسِحْرٌ هَٰذَآ أَمْ أَنتُمْ لَا 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

Qur’an 36:65ٱلْيَوْمَ نَخْتِمُ عَلَىٰٓ أَفْوَٰهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا۟ 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.»

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. Allāh will seal their mouths and cause their limbs to speak about what they did.

Ibn Abi Ḥātim recorded that Anas bin Mālik, may Allāh be pleased with him, said, "We were with the Prophet ﷺ and he smiled so broadly that his molar could be seen, then he ﷺ said:

Ḥadīthأَتَدْرُونَ مِمَّ أَضْحَكُ؟

«Do you know why I am smiling?»

We said, 'Allāh and His Messenger know best.' He ﷺ said:

Ḥadīthمِنْ 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 فَتَنْطِقُ بِعَمَلِهِ، ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَامِ، فَيَقُولُ: بُعْدًا لَكُنَّ وَسُحْقًا، فَعَنْكُنَّ كُنْتُ أُنَاضِلُ

«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?" [Allāh] will say, "Of course." He will say, "I will not accept any witness against me except from myself." [Allāh] 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-Nasā'ī.^{1Muslim 4:2280, An-Nasā'ī in Al-Kubrā 6:508.}

Ibn Jarīr narrated that Abu Mūsā Al-Ash'ari, may Allāh 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 Allāh 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, Allāh will seal his mouth." Abu Mūsā Al-Ash'ari, may Allāh be pleased with him, said, "I think that the first part of his body to speak will be his right thigh." Then he recited:

Qur’an 36:65ٱلْيَوْمَ نَخْتِمُ عَلَىٰٓ أَفْوَٰهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا۟ 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».^{2Aṭ-Ṭabari 20:544.}

Qur’an 36:66وَلَوْ نَشَآءُ لَطَمَسْنَا عَلَىٰٓ أَعْيُنِهِمْ فَٱسْتَبَقُوا۟ ٱلصِّرَٰطَ فَأَنَّىٰ 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?»

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās, may Allāh be pleased with him, explained it: "Allāh 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.”’^{3Aṭ-Ṭabari 20:545.} Al-Ḥasan Al-Baṣri said, "If Allāh willed, He could have covered their eyes and made them blind, stumbling about." Mujāhid, Abu Ṣāliḥ, Qatādah 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 'Abbās, may Allāh be pleased with him said:

Qur’an 36:66فَأَنَّىٰ يُبْصِرُونَ

«how then would they see?» "They would not see the truth."^{4Aṭ-Ṭabari 20:547.}

Qur’an 36:67وَلَوْ نَشَآءُ لَمَسَخْنَٰهُمْ عَلَىٰ مَكَانَتِهِمْ

«And if it had been Our will, We could have transformed them in their places.» Al-'Awfi reported that Ibn 'Abbās, may Allāh be pleased with him, said; "We could have destroyed them."^{5Aṭ-Ṭabari 20:547.} As-Suddi said, "We could have changed their form." Abu Ṣāliḥ said, "We could have turned them to stone." Al-Ḥasan Al-Baṣri and Qatādah said, "We could have caused them to sit on their feet."^{6Aṭ-Ṭabari 20:547.} Allāh says:

Qur’an 36:67فَمَا ٱسْتَطَٰعُوا۟ مُضِيًّا

«Then they would have been unable to go forward»

meaning, move to the front,

Qur’an 36:67وَلَا يَرْجِعُونَ

«nor they could have turned back.» meaning, move backwards. They would have remained static, unable to move forwards or backwards.

Qur’an 36:68–70وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ أَفَلَا يَعْقِلُونَ وَمَا عَلَّمْنَٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ ٱلْقَوْلُ عَلَى ٱلْكَٰفِرِينَ

«68. And he whom We grant long life - We reverse him in creation. Will they not then understand?» «69. And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur'ān.» «70. That he or it may give warning to him who is living, and that Word may be justified against the disbelievers.»

Allāh tells us that the longer the son of Ādam lives, the more he becomes weak after being strong, and incapable after being able and active. This is like the Āyah:

Qur’an 30:54ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً يَخْلُقُ مَا يَشَآءُ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ

«Allāh 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 Allāh says:

Qur’an 22:5وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍ شَيْـًٔا

«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 Allāh knows best – is that Allāh is telling us that this world is transient and will come to an end, it is not eternal and lasting. Allāh says:

Qur’an 36:68أَفَلَا يَعْقِلُونَ

«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.

Allāh does not teach His Messenger ﷺ Poetry

Qur’an 36:69وَمَا عَلَّمْنَٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ

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

Allāh tells us that He has not taught His Prophet Muḥammad ﷺ poetry.

Qur’an 36:69وَمَا يَنۢبَغِى لَهُۥٓ

«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 ﷺ never memorized a stanza of poetry with the correct meter or rhyme - he would transpose words or memorize it incompletely.

In Ad-Dalā'il, Al-Bayhaqi recorded that the Messenger of Allāh ﷺ said to Al-'Abbās bin Mirdās As-Sulami, may Allāh be pleased with him:

Ḥadīthأَنْتَ الْقَائِلُ: أَتَجْعَلُ نَهْبِي وَنَهْبَ الْعَبِيدِ بَيْنَ الْأَقْرَعِ وَعُيَيْنَةَ

«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 ﷺ said: «الْكُلُّ سَوَاءٌ»

«It is all the same.» i.e., it means the same thing.^{1Dalā'il An-Nubuwwah 5:181, this was also recorded by Muslim no. 2443.} And Allāh knows best. This is because Allāh taught him the Qur'ān, which

Qur’an 41:42لَّا يَأْتِيهِ ٱلْبَٰطِلُ مِنۢ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِۦ 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 ﷺ was naturally disinclined to compose verse, and was forbidden to do so by Divine Law.

Qur’an 36:69إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ

«This is only a Reminder and a plain Qur'ān.»

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

Qur’an 36:70لِّيُنذِرَ مَن كَانَ حَيًّا

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

meaning, so that this plain Qur'ān might warn every living person on the face of the earth. This is like the Āyāt:

Qur’an 6:19لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَ

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

Qur’an 11:17وَمَن يَكْفُرْ بِهِۦ مِنَ ٱلْأَحْزَابِ فَٱلنَّارُ مَوْعِدُهُۥ

«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 Qatādah said, "Alive of heart and alive of insight."^{2Aṭ-Ṭabari 20:550.} Ad-Ḍaḥḥāk said,

Qur’an 36:71–83أَوَلَمْ يَرَوْا۟ أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَآ أَنْعَٰمًا فَهُمْ لَهَا مَٰلِكُونَ وَذَلَّلْنَٰهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ وَلَهُمْ فِيهَا مَنَٰفِعُ وَمَشَارِبُ أَفَلَا يَشْكُرُونَ وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لَّعَلَّهُمْ يُنصَرُونَ لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ فَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ أَوَلَمْ يَرَ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ وَضَرَبَ لَنَا مَثَلًا وَنَسِىَ خَلْقَهُۥ قَالَ مَن يُحْىِ ٱلْعِظَٰمَ وَهِىَ رَمِيمٌ قُلْ يُحْيِيهَا ٱلَّذِىٓ أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ ٱلَّذِى جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلْأَخْضَرِ نَارًا فَإِذَآ أَنتُم مِّنْهُ تُوقِدُونَ أَوَلَيْسَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِقَٰدِرٍ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُم بَلَىٰ وَهُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ إِنَّمَآ أَمْرُهُۥٓ إِذَآ أَرَادَ شَيْـًٔا أَن يَقُولَ لَهُۥ كُن فَيَكُونُ فَسُبْحَٰنَ ٱلَّذِى بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ

"This means wise.”^{3Aṭ-Ṭabari 20:550.}

Qur’an 36:70وَيَحِقَّ ٱلْقَوْلُ عَلَى ٱلْكَٰفِرِينَ

«and that Word may be justified against the disbelievers.»

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

Qur’an 36:71–73أَوَلَمْ يَرَوْا۟ أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَآ أَنْعَٰمًا فَهُمْ لَهَا مَٰلِكُونَ وَذَلَّلْنَٰهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ وَلَهُمْ فِيهَا مَنَٰفِعُ وَمَشَارِبُ أَفَلَا يَشْكُرُونَ

«71. 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. And We have subdued them unto them so that some of them they have for riding and some they eat.» «73. And they have (other) benefits from them, and (they get to) drink. Will they not then be grateful?»

There is a Sign and a Blessing in Cattle

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

Qur’an 36:71فَهُمْ لَهَا مَٰلِكُونَ

«so that they are their owners.» Qatādah said, "They are their masters." 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.

Qur’an 36:72فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ

«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.

Qur’an 36:72وَمِنْهَا يَأْكُلُونَ

«and some they eat.» means, if they want to, and they slaughter and sacrifice them.

Qur’an 36:73وَلَهُمْ فِيهَا مَنَٰفِعُ

«And they have (other) benefits from them,»

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

Qur’an 36:73وَمَشَارِبُ

«and (they get to) drink.» means, their milk, and their urine for those who need it as medicine, and so on.

Qur’anأَفَلَا يَشْكُرُونَ

«Will they not then be grateful?» means, 'will they not worship the Creator and Subduer of that, without showing gratitude to others?'

Qur’an 36:74–76وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لَّعَلَّهُمْ يُنصَرُونَ لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ فَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

«74. And they have taken besides Allāh, gods, hoping that they might be helped.»

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

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

The gods of the Idolators are not able to help Them

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

Qur’an 36:75لَا 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. Allāh's saying:

Qur’an 36:75وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ

«but they will be brought forward as a troop.» means, at the time of Reckoning according to the view of Mujāhid.^{1Aṭ-Ṭabari 20:552.} 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. Qatādah said:

Qur’an 36:75لَا يَسْتَطِيعُونَ نَصْرَهُمْ

«They cannot help them,» means the gods.

Qur’an 36:75وَهُمْ 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-Ḥasan Al-Baṣri. This is a good opinion, and was the view favored by Ibn Jarīr, may Allāh have mercy on him.

Consolation for the Mercy to the Worlds

Qur’an 36:76فَلَا يَحْزُنكَ قَوْلُهُمْ

«So, let not their speech then grieve you.» means, 'their denying you and their disbelief in Allāh.'

Qur’an 36:76إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

«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.'

Qur’an 36:77–80أَوَلَمْ يَرَ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ وَضَرَبَ لَنَا مَثَلًا وَنَسِىَ خَلْقَهُۥ قَالَ مَن يُحْىِ ٱلْعِظَٰمَ وَهِىَ رَمِيمٌ قُلْ يُحْيِيهَا ٱلَّذِىٓ أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ ٱلَّذِى جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلْأَخْضَرِ نَارًا فَإِذَآ أَنتُم مِّنْهُ تُوقِدُونَ

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

«78. 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?"»

«79. Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!"»

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

The Denial of Life after Death, and the Refutation of this Idea

Mujāhid, 'Ikrimah, 'Urwah bin Az-Zubayr, As-Suddi and Qatādah said, "Ubayy bin Khalaf, may Allāh curse him, came to the Messenger of Allāh ﷺ with a dry bone in his hand, which he was crumbling and scattering in the air, saying, 'O Muḥammad! Are you claiming that Allāh will resurrect this?' He ﷺ said:

Ḥadīthنَعَمْ، يُمِيتُكَ اللهُ تَعَالَى، ثُمَّ يَبْعَثُكَ، ثُمَّ يَحْشُرُكَ إِلَى النَّارِ

«Yes, Allāh, may He be exalted, will cause you to die, then He will resurrect you and will gather you into the Fire.»"

Then these Āyāt at the end of Sūrah Yā Sīn were revealed:

Qur’an 36:77أَوَلَمْ يَرَ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن نُّطْفَةٍ

«Does not man see that We have created him from Nutfah.﴾ – until the end of the Sūrah.^{1Aṭ-Ṭabari 20:554. This is a Mursal narration, however, the next narration provides authentic support for the Ḥadīth.}

Ibn Abi Ḥātim recorded that Ibn 'Abbās, may Allāh be pleased with him, said, "Al-'Ās bin Wā'il took a bone from the bed of a valley and crumbled it in his hand, then he said to the Messenger of Allāh ﷺ: 'Will Allāh bring this back to life after it has disintegrated?' The Messenger of Allāh ﷺ said:

Ḥadīthنَعَمْ، يُمِيتُكَ الله، ثُمَّ يُحْيِيكَ، ثُمَّ يُدْخِلُكَ جَهَنَّمَ

«Yes, Allāh will cause you to die, then He will bring you back to life, then He will make you enter Hell.» Then the Āyāt at the end of Sūrah Yā Sīn were revealed." This was recorded by Ibn Jarīr from Sa'īd bin Jubayr.^{2Aṭ-Ṭabari 20:554.}

Whether these Āyāt were revealed about Ubayy bin Khalaf or Al-'Ās bin Wā'il, or both of them, they apply to all those who deny the resurrection after death. The definite article "Al" in

Qur’an 36:77أَوَلَمْ يَرَ ٱلْإِنسَٰنُ

«Does not man (Al-Insān) see...» is generic, applying to all those who deny the Resurrection.

Qur’an 36:77أَنَّا خَلَقْنَٰهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ

«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 re-create it. For Allāh initiated the creation of man from semen of despised fluid, creating him from something insignificant, weak and despised, as Allāh says:

Qur’an 77:20–22أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ فَجَعَلْنَٰهُ فِى قَرَارٍ مَّكِينٍ إِلَىٰ 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)

Qur’an 76:2إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ 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 re-create him after his death.

Imām Aḥmad recorded in his Musnad that Bishr bin Jaḥḥāsh said, "One day the Messenger of Allāh ﷺ spat in his hand and put his finger on it, then the Messenger of Allāh ﷺ said:

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

«Allāh, may He be exalted, says: "Son of Ādam, 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."»"^{3Aḥmad 4:210.}

It was also recorded by Ibn Mājah.^{4Ibn Mājah 2:903.} Allāh says:

Qur’an 36:78وَضَرَبَ لَنَا مَثَلًا وَنَسِىَ خَلْقَهُۥ قَالَ مَن يُحْىِ ٱلْعِظَٰمَ وَهِىَ رَمِيمٌ

«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 Allāh, the Almighty Who created the heavens and the earth, will re-create these bodies and dry bones. Man forgets about himself, that Allāh 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. Allāh says:

Qur’an 36:79قُلْ يُحْيِيهَا ٱلَّذِىٓ 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!"»

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

Imām Aḥmad recorded that Rib'ī said: " Uqbah bin 'Amr said to Ḥudhayfah, may Allāh be pleased with him, 'Will you not tell us what you heard from the Messenger of Allāh ﷺ?' He said, 'I heard him ﷺ say:

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

«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 Allāh gathered him together and said to him: "Why did you do that?" He said, "Because I feared You." So Allāh forgave him.»'

'Uqbah bin 'Amr said, 'I heard him ﷺ say that, and the man was a gravedigger.' "^{5Aḥmad 5:395.} Many versions of this Ḥadīth were recorded in the Two Ṣaḥīḥs. 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 Allāh 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. Allāh 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.^{6Fatḥ Al-Bāri 6:594, Muslim 4:2110.}

Qur’an 36:80ٱلَّذِى جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلْأَخْضَرِ نَارًا فَإِذَآ أَنتُم مِّنْهُ تُوقِدُونَ

«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. Qatādah said concerning the Āyah:

Qur’an 36:80ٱلَّذِى جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلْأَخْضَرِ نَارًا فَإِذَآ 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 'Afār tree, which grow in the Ḥijāz. 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 'Abbās, may Allāh be pleased with him.

Qur’an 36:81–83أَوَلَيْسَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِقَٰدِرٍ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُم بَلَىٰ وَهُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ إِنَّمَآ أَمْرُهُۥٓ إِذَآ أَرَادَ شَيْـًٔا أَن يَقُولَ لَهُۥ كُن فَيَكُونُ فَسُبْحَٰنَ ٱلَّذِى بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ

«81. Is not He Who created the heavens and the earth, able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator.»

«82. Verily, His command, when He intends a thing, is only that He says to it, "Be!" – and it is!»

«83. 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.»

Allāh 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 of mountains, sands, oceans and wildernesses, and everything in between. He tells us to find the proof that He will re-create our bodies in His creation of these mighty things. This is like the Āyah:

Qur’an 40:57لَخَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَكْبَرُ مِنْ خَلْقِ ٱلنَّاسِ

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

And Allāh says here:

Qur’an 36:81أَوَلَيْسَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِقَٰدِرٍ عَلَىٰٓ أَن 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 re-create them as He created them in the first place. Ibn Jarīr said, "This Āyah is like the Āyah:

Qur’an 46:33أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ بَلَىٰٓ إِنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«Do they not see that Allāh, 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 Allāh says here:

Qur’an 36:81–82بَلَىٰ وَهُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ إِنَّمَآ أَمْرُهُۥٓ إِذَآ أَرَادَ شَيْـًٔا أَن يَقُولَ لَهُۥ كُن فَيَكُونُ

«Yes, indeed! He is the All-Knowing Supreme Creator. 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 Allāh wants a thing to happen, He only says to it: "Be!" once, and it is. Imām Aḥmad recorded that Abu Dharr, may Allāh be pleased with him, said that the Messenger of Allāh ﷺ said:

Ḥadīthإِنَّ 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 فَيَكُونُ

«Allāh, 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.”»^{1Aḥmad 5:154.}

Qur’an 36:83فَسُبْحَٰنَ ٱلَّذِى بِيَدِهِۦ 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.»

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 Āyah,

Qur’an 36:83فَسُبْحَٰنَ ٱلَّذِى بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ

«So glorified be He and exalted (above all that they associate with Him), and in Whose Hand is the sovereignty (Malakūt) of all things» is like the Āyāt:

Qur’an 23:88قُلْ مَنۢ بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ

«Say: "In Whose Hand is the sovereignty (Malakūt) of everything?"» (23:88)

Qur’an 67:1تَبَٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ

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

Al-Mulk and Al-Malakūt mean the same thing, although some people claim that Al-Mulk has to do with the physical realm and Al-Malakūt 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 Tafsīr and others.

Imām Aḥmad recorded that Ḥudhayfah bin Al-Yamān, may Allāh be pleased with him, said, "I stood in prayer with the Messenger of Allāh ﷺ one night and he recited the seven long Sūrahs in seven Rak'ahs. When he raised his head from bowing, he said,

Ḥadīthسَمِعَ اللَّهُ لِمَنْ حَمِدَهُ

«Allāh hears the one who praises Him.» Then he said;

Ḥadīthالْحَمْدُ لِلَّهِ ذِي الْمَلَكُوتِ وَالْجَبَرُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَةِ

«Praise be to Allāh, the Owner of Malakūt, 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."^{2Aḥmad 5:396.} Abu Dāwud recorded that 'Awf bin Mālik Al-Ashja'i, may Allāh be pleased with him, said, "I stood in prayer with the Messenger of Allāh ﷺ one night and he recited Al-Baqarah. He did not reach any Āyah that mentioned mercy but he paused and asked for it, and he did not reach any Āyah 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,

Ḥadīthسُبْحَانَ ذِي الْجَبَرُوتِ وَالْمَلَكُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَةِ

«Glory be to Allāh, the Owner of might, Malakūt, pride and greatness.» Then he prostrated for as long as he had bowed, and said something similar while prostrating. Then he stood and recited Āl 'Imrān, then he recited one Sūrah after another."^{3Abu Dāwud 1:544.} This was recorded by At-Tirmidhi in Ash-Shamā'il and An-Nasā'ī.^{4Shamā'il At-Tirmidhi 164, An-Nasā'ī 2:223.}

This is the end of the Tafsīr of Sūrah Yā Sīn. All praise and thanks are due to Allāh.