In the name of Allah, Most
Gracious, Most Merciful
Holy Quran Surah 36 Ya Sin
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
2 By the Qur'an full of Wisdom 3944
3 Thou art indeed one of the apostles.
4 On a
5 It is a Revelation sent down by (Him) the Exalted in Might Most
Merciful. 3945
6 In order that thou mayest admonish a people whose fathers had
received no admonition and who therefore remain heedless (of the Signs of
Allah). 3946
7 The Word is proved true against the greater part of them; for
they do not believe. 3947
8 We have put yokes round their necks right up to their chins so
that their heads are forced up (and they cannot see). 3948
9 And We have put a bar in front of them
and a bar behind them and further We have covered them up; so that they cannot
see. 3949
10 The same is it to them whether thou admonish them or thou do not
admonish them: they will not believe. 3950
11 Thou canst but admonish: such a one as follows the Message and
fears the (Lord) Most Gracious unseen: give such a one therefore good tidings
of Forgiveness and a Reward most generous. 3951 3952 3953
12 Verily We shall give life to the dead and
We record that which they sent before and that which they leave behind and of
all things have We taken account in a clear Book (of evidence). 3954 3955 3956
Transliteration
Ayah 1 
Yusuf Ali Ya Sin.
Transliteration Ya_ sin
Ayah 2
Yusuf Ali By the Qur'an full of Wisdom
Transliteration Wal qur a_nil hakim
Ayah 3
Yusuf Ali Thou art indeed one of the apostles.
Transliteration In naka laminal mursalin
Ayah 4
Yusuf Ali On a
Transliteration Ala_ sira_tim mustaqim
Ayah 5
Yusuf Ali It is a Revelation sent down by (Him)
the Exalted in Might Most Merciful.
Transliteration Tanzilal azizir rahim
Ayah 6
Yusuf Ali In order that thou mayest admonish a
people whose fathers had received no admonition and who therefore remain heedless
(of the Signs of Allah).
Transliteration Litunzira qaumam ma_ unzira a_ba_
uhum fahum ga_filu_n
Ayah 7
Yusuf Ali The Word is proved true against the
greater part of them; for they do not believe.
Transliteration Laqad haq qal qaulu ala_ aksarihim
fahum la_ yuminu_n
Ayah 8
Yusuf Ali We have put yokes round their necks
right up to their chins so that their heads are forced up (and they cannot
see).
Transliteration In na_ jaalna_ fi ana_qihim agla_lan
fahiya ilal azqa_ni fahum muqmahu_n
Ayah 9
Yusuf Ali And We have put a bar in front of them
and a bar behind them and further We have covered them up; so that they cannot
see.
Transliteration Wa ja'alna_ min baini aidihim sad daw
wa min halfihim sad dan fa agsaina_hum fahum la_ yubsiru_n
Ayah 10
Yusuf Ali The same is it to them whether thou
admonish them or thou do not admonish them: they will not believe.
Transliteration Wa sawa_ un alaihim a anzartahum am lam
tunzirhum la_ yuminu_n
Ayah 11
Yusuf Ali Thou canst but admonish: such a one
as follows the Message and fears the (Lord) Most Gracious unseen: give such a
one therefore good tidings of Forgiveness and a Reward most generous.
Transliteration In nama_ tunziru manit taba'azikra wa hasyiyar rahma_na bil gaib fabas sirhu bimagfiratiw wa ajrin
karim
Ayah 12
Yusuf Ali Verily We shall give life to the dead
and We record that which they sent before and that
which they leave behind and of all things have We taken account in a clear Book
(of evidence).
Transliteration In na nahnu
nuhyil mauta wa naktubu ma_ qad damu_ wa a_sa_rahum wa kul la sai in ahsaina_hu
fi ima_mim mubin
Introduction
Name
The
Surah takes its name from the two letters of the alphabet with which it begins.
Period of Revelation
A study
of the style shows that it was either sent down during the last stage of the
middle Makkan period, or it is one of those Surahs, which were sent down during
the last stage of the Holy Prophet's stay at Makkah.
Subject Matter and Theme
The
object of the discourse is to warn the Quraish of the consequences of
not believing in the Prophethood of Muhammad (may Allah's peace and blessings
be upon him) and of resisting and opposing it with tyranny, ridicule and
mockery. The aspect of the warning is dominant and conspicuous although along
with repeatedly giving the warnings, arguments also have been given for the
correct understanding by the people.
Arguments
have been given for three things:
1. For tauhid, from the signs of the
universe and from common sense;
2. For the Hereafter, from the signs of
the universe, from common sense and from man's own existence itself;
3. For the Prophethood of the Prophet
Muhammad, from the fact that he was facing all kinds of hardships in the preaching
of his message without any selfish motive, and from this that whatever he was
inviting the people to was rational and reasonable, accepting which was in the
people's own interest.
On
the strength of these arguments, themes of reprobation, reproof and warning
have been presented repeatedly in a highly forceful manner, so that hearts are
shaken up and those which have any capacity for accepting the truth left in
them should not remain unmoved.
Imam
Ahmad, Abu Daud, Nasai, Ibn Majah and Tabarani have related on the authority of
Hadrat Ma'qil bin Yasar that the Holy Prophet said: "Surah Ya Sin is the
heart of the Quran." This is similar to describing the Surah Al Fatihah as
the Umm al Quran (the essence or core of the Quran), because Al Fatihah
contains the sum and substance of the teaching of the whole Quran. The Surah Ya
Sin has been called the throbbing heart of the Quran because it presents the
message of the Quran in a most forceful manner, which breaks the inertness and
stirs the spirit of man to action.
Again
Imam Ahmad, Aba Da'ud and Ibn Majah have related from the same Ma'qil bin Yasar
that the Holy Prophet said: "Recite Surah Ya Sin to the dying ones among
you." The object is not only to revive and refresh the whole Islamic creed
in the mind of the dying person but also bring before him, in particular, a
complete picture of the Hereafter so that he may know what stages he would have
to pass through after crossing the stage of this worldly life. In view of this,
it would be desirable that along with the recitation of the Surah Ya Sin its
translation also is made for the benefit of the person who does not know Arabic
so that the purpose of the admonition is duly fulfilled.
Notes
3943 Some
Commentators take Ya to be the vocative particle, and
Sin to be the abbreviation of Insan, Sin being the only "Firm Letter"
in the word. In that case it would be an address to man. "O man!" But
"man" in this connection is understood to mean the Leader of man, the
noblest of mankind. Muhammad the Prophet of Allah. For this Sura deals mainly with the holy Prophet and his Message.
But no dogmatic assertion can be made about the Abbreviated Letters, for which
see Appendix I, following S. ii. Ya-Sin is usually treated as a title of the
holy Prophet. (36.1)
3944 The
best credentials of the holy Prophet are: (1) the revelation which he brought
("the Qur-an"), and the heroic unselfish life which he led ("on
a
3945 The
Revelation again is characterised by two attributes which we find most helpful
in contemplating about Allah. It has force and power: for Allah is Exalted in
Might and able to enforce His Will. And it brings a Message of hope and mercy;
for Allah is Most Merciful. By its characteristics we know that the Qur-an is from Allah. (36.5)
3946 The
Quraish had received no Prophet before, and therefore one of themselves was
made the vehicle for the universal Message to the whole world. (36.6)
3947 Cf.
vii. 30, and n. 1012; also xvii. 16,
and n. 2193. If people deliberately and obstinately refuse "to
believe", i.e., to receive guidance and admonition, the result must be
that Allah's grace and mercy are withdrawn from them. Their own perversity
inevitably blocks up all channels for their correction. (36.7)
3948 Man's
misdeeds inevitably call forth the operation of Allah's Law. The result of
man's wilful disobedience is now described in a series of metaphors. (1)
Refusal of Allah's Light means less and less freedom of action for man: the yoke
of sin is fastened round man's neck, and it gets more and more tightened, right
up to the chin. (2) The head is forced up and kept in a stiff position, so that
the mind becomes befogged. Moral obliquity taints the intellect. According to
the Sanskrit proverb, "When destruction comes near, understanding is
turned upside down." According to the Latin proverb, "Whom God wishes
to destroy, He first makes demented." In other words, iniquity not only is
folly, but leads deeper and deeper into folly, narrowness of vision, and
blindness to the finer things of life. (3) This state of deprivation of Grace
leads to such a decline in spiritual vitality that the victim can neither
progress nor turn back, as explained in the next verse. (36.8)
3949 Their
retreat is cut off and their progress is impossible. Further the Light that
should come from above is cut off, so that they become totally devoid of any
hope, and the last gleam of any spiritual understanding is extinguished in
them. (36.9)
3950 When
the stage just described is reached, revelation or spiritual teaching ceases to
have any value for them. Why then preach? The answer is given in the verses
following. (36.10)
3951 Cf.
xxxv. 18. As far as those are concerned, who have obstinately delivered
themselves to evil, the preaching of Allah's Message has no appeal, because
their own will shuts them out. But there are others who are anxious to hear
Allah's Message and receive Allah's grace. They love Allah and fear to offend
against His holy Law, and their fear is not merely superficial but deep-seated:
for while they do not yet see Allah, nor do other people see them, they have
the same sense of Allah's presence as if they saw Him, and their religion is
not a mere pose, "to be seen of men". (36.11)
3952 See
n. 3902 to xxxv. 18. Unseen is here adverbial: their reverence for Allah is
unaffected by the fact that they do not see Him, or that other people do not
observe them, because their attitude arises out of a genuine love for Allah. (36.11)
3953 To such
persons the Message of Allah comes as a gospel or good news: because it shows
them the way of forgiveness for anything wrong in their past, and it gives them
the promise of a full reward in the future,-generous beyond any deserts of
their own, but arising out of Allah's unbounded Bounty. (36.11)
3954 All
this is possible, because there is the assurance of a Hereafter, in which Allah
will be all-in-all, and evil will no longer bestride the world, as the term of
its respite will have expired. (36.12)
3955 Our
deeds, good and bad, go to Allah before us. They will of course be brought to
our account; but our account will also be swelled by the example we left behind
us and the consequences of our deeds, that will come into play or continue to
operate after our earthly life has ceased. Our moral and spiritual
responsibility is therefore much wider than as affects our own person. (36.12)
3956 Cf.
ii. 124 and n. 124. All our account will be exactly
preserved as in a book of record. (36.12)
Holy Quran Surah 36 Ya Sin
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
13 Set forth to them by way of a parable the (story of) the
Companions of the City. Behold there
came apostles to it. 3957
14 When We (first) sent to them two apostles
they rejected them: but We strengthened them with a third: they said
"Truly we have been sent on a mission to you." 3958
15 The (people) said: "Ye are only men like ourselves; and
(Allah) Most Gracious sends no sort of revelation: Ye do nothing but lie."
3959 3960
16 They said: "Our Lord doth know that we have been sent on a
mission to you: 3961
17 "And Our duty is only to proclaim
the clear Message." 3962
18 The (people) said: "for us We augur
an evil omen from you: if ye desist not we will certainly stone you and a
grievous punishment indeed will be inflicted on you by us." 3963
19 They said: "Your evil omens are with yourselves: (deem ye
this an evil omen) if ye are admonished? Nay but ye are a people transgressing
all bounds!" 3964 3965
20 Then there came running from the farthest part of the City a man
saying "O my people! obey the apostles: 3966
21 "Obey those who ask no reward of you (for themselves) and who
have themselves received Guidance. 3967
22 "It would not be reasonable in me if I did not serve Him Who created me and to Whom ye shall (all) be brought back. 3968
23 "Shall I take (other)
gods besides Him? If (Allah) Most Gracious should intend some adversity for me of no
use whatever will be their intercession for me nor can they deliver me. 3969
24 "I would indeed if I were to do so be in manifest Error.
25 "For me I have faith in the Lord of you (all): listen then to
me!" 3970
26 It was said: "Enter thou the Garden." He said "Ah
me! would that my People knew (what I know)! 3971
27 "For that my Lord has granted me Forgiveness and has enrolled
me among those held in honor!" 3972
28 And We sent not down against his People
after Him any hosts from heaven nor was it needful for Us so to do.
29 It was no more than a single mighty Blast and behold! they were (like ashes) quenched and silent. 3973 3974
30 Ah! alas for (My) servants! There comes
not an apostle to them but they mock Him! 3975
31 See they not how many generations before them We
destroyed? Not to them will they return: 3976
32 But each one of them all will be brought before Us
(for judgment).
Transliteration
Ayah 13
Yusuf Ali Set forth to them by way of a parable
the (story of) the Companions of the City.
Behold there came apostles to it.
Transliteration Wadrib lahum masalan asha_bal qaryah
iz ja_ ahal mursalu_n
Ayah 14
Yusuf Ali When We (first) sent to them two
apostles they rejected them: but We strengthened them
with a third: they said "Truly we have been sent on a mission to
you."
Transliteration Iz arsalna_ ilaimus naini fakaz
zabu_huma_ fa'az zazna_ bitsa_lisin faqa_lu_ in na_ ilaikum mursalu_n
Ayah 15
Yusuf Ali The (people) said: "Ye are only men
like ourselves; and (Allah) Most Gracious sends no sort of revelation: Ye do
nothing but lie."
Transliteration Qa_lu_ ma_ antum il
la_ basarum misluna_ wa ma_ anzalar rahma_nu min sai in in antum il la_
takzibu_n
Ayah 16
Yusuf Ali They said: "Our Lord doth know that
we have been sent on a mission to you:
Transliteration Qa_lu_ rab buna_ yalamu in na_
ilaikum lamursalu_n
Ayah 17
Yusuf Ali "And Our
duty is only to proclaim the clear Message."
Transliteration Wa ma_ alaina_ il lal bala_gul mubin
Ayah 18
Yusuf Ali The (people) said: "for us We augur
an evil omen from you: if ye desist not we will certainly stone you and a
grievous punishment indeed will be inflicted on you by us."
Transliteration Qa_lu_ in na_ tatay yarna_ bikum la il lam tantahu_ lanarjuman nakum wa layamas san nakum min
na_ aza_bun alim
Ayah 19
Yusuf Ali They said: "Your evil omens are with
yourselves: (deem ye this an evil omen) if ye are admonished? Nay but ye are a
people transgressing all bounds!"
Transliteration Qa_lu_ ta_ irukum maakum a in zuk
kirtum bal antum qaumum musrifu_n
Ayah 20
Yusuf Ali Then there came running from the
farthest part of the City a man saying "O my people! obey
the apostles:
Transliteration Wa ja_ a min aqsal madinati rajuluy
yasa_ qa_la ya_ qaumit tabiul mursalin
Ayah 21
Yusuf Ali "Obey those who ask no reward of
you (for themselves) and who have themselves received Guidance.
Transliteration At tabiu_ mal la_ yas alukum ajraw wa hum muhtadu_n
Ayah 22
Yusuf Ali "It would not be reasonable in
me if I did not serve Him Who created me and to Whom
ye shall (all) be brought back.
Transliteration Wa ma_ liya la_ abudul lazi fatarani wa
ilaihi turjau_n
Ayah 23
Yusuf Ali "Shall I take (other) gods
besides Him? If (Allah) Most Gracious should intend some adversity for me of no
use whatever will be their intercession for me nor can they deliver me.
Transliteration A at takhizu min du_nihi a_lihatan iy
yuridnir rahma_nu bidur ril la_ tugni an ni
syafa_atuhum sai aw wa la_ yunqizu_n
Ayah 24
Yusuf Ali "I would indeed if I were to do
so be in manifest Error.
Transliteration In ni izal
lafi dala_lim mubin
Ayah 25
Yusuf Ali "For me I have faith in the Lord
of you (all): listen then to me!"
Transliteration In ni
a_mantu birab bikum fasmau_n
Ayah 26
Yusuf Ali It was said: "Enter thou the
Garden." He said "Ah me! would that my People
knew (what I know)!
Transliteration Qiladkhulil jan
nah qa_la ya_laita qaumi yalamu_n
Ayah 27
Yusuf Ali "For that my Lord has granted me
Forgiveness and has enrolled me among those held in honor!"
Transliteration Bima gafara li rab bi wa jaalani minal mukramin
Ayah 28
Yusuf Ali And We sent not down against his
People after Him any hosts from heaven nor was it needful for Us so to do.
Transliteration Wa ma_ anzalna_ ala_ qaumihi mim badi
min jundim minas sama_ I wama_ kun na_ munzilin
Ayah 29
Yusuf Ali It was no more than a single mighty
Blast and behold! they were
(like ashes) quenched and silent.
Transliteration In ka_nat il
la_ saihataw wa_hidatan fa iza_ hum kha_midu_n
Ayah 30
Yusuf Ali Ah! alas for
(My) servants! There comes not an apostle to them but they mock Him!
Transliteration Ya_ hasratan alal iba_d ma_ yatihim
mir rasu_lin il la_ ka_nu_ bihi yastahzi u_n
Ayah 31
Yusuf Ali See they not how many generations
before them We destroyed? Not to them will they
return:
Transliteration Alam yarau kam ahlakna_ qablahum
minal quru_ni an nahum ilaihim la_ yarjiu_n
Ayah 32
Yusuf Ali But each one of them all will be
brought before Us (for judgment).
Transliteration Wa in kul lu lam ma_ jamiul ladaina_
muhdaru_n
Notes
3957 Many
of the classical Commentators have supposed that the City referred to was
3958 Allah
sends His messengers or teachers of Truth by ones and twos, and where the
opposition is great and He considers it necessary, he supports them with
others. Their mission is divine, but they do not claim to be more than men.
This is used by the unjust and the ungodly as if it were a reproach, whereas it
should commend them to men, for mankind is glorified by such commission and by
Allah's Self-revelation. The Message is clearly expressed in human language,
but because it exposes all evil, men think it unlucky, as it checks their
selfishness. It is often the poorest and most despised of mankind, from the
outskirts or "farthest parts of the City", that
accept the Message and are willing to work and die for it. The
stiff-necked resist and accomplish their own destruction.
(36.14)
3959 Cf.
Acts, xiv. 15, where Paul and Barnabas say, in the city of
3960 They
not only reject the mission of the particular messengers, but they deny the
possibility of Allah's sending such mission. Note how they convict themselves
of inconsistency by using Allah's name "Most Gracious", even though
they may mean it ironically! (36.15)
3961 Just
as a Messenger whose credentials are doubted can refer to the authority granted
by his Principal, as the highest proof of his mission, so these messengers of
Allah invoke the authority of Allah in proof of their mission. In effect they
say: "The knowledge of Allah is perfect, and He knows that our mission is
from Him; if you do not, it is your own misfortune." (36.16)
3962 Then
they proceed to explain what their mission is. It is not to force them but to
convince them. It is to proclaim openly and clearly Allah's Law, which they
were breaking,-to denounce their sins and to show them the better path. If they
were obstinate, it was their own loss. If they were rebellious against Allah,
the punishment rested with Allah. (36.17)
3963 Tair
means a bird. Like the Roman augurs, the Arabs had a superstition about
deriving omens from birds. Cf. the English word "auspicious", from
the Latin avis, a bird, and specio, I see. From Tair (bird) came ta-taiyara, or
ittaiyara, to draw evil omens. Because the prophets of Allah denounced evil,
the evil-doers thought that they brought ill-luck to them. As a matter of fact
any evil that happened to them was the result of their own ill-deeds. Cf. vii.
131, where the Egyptians ascribed their calamities to the ill-luck brought by Moses:
and xxvii. 47, where the Thamud ascribed ill-luck to the
preaching of Salih. (36.18)
3964 'What ye call omens arise from your own iii-deeds. Do you
suppose that a man who comes to warn you and teach you the better way brings
you ill-luck? Fie upon you!' (36.19)
3965 To
call Good evil and accuse of falsehood men of truth who come unselfishly to
bring the message of the beneficent Mercy of Allah, is the very height of
extravagance and transgression. (36.19)
3966 While
the wealthy, influential, and fashionable men in the city were doubtful of
Allah's providence and superstitiously believed in Chance and evil omens, the
Truth was seen by a man in the outskirts of the City, a man held in low esteem
by the arrogant. He had believed, and he wanted his City to believe. So, in
3967 Prophets
do not seek their own advantage. They serve Allah and humanity. 'Their hope
lies in the good pleasure of Allah, to Whose service
they are devoted. Cf. x. 72; xii. 104; etc. (36.21)
3968 The
argument throughout is that of intense personal conviction for the individual
himself, coupled with an appeal to his people to follow that conviction and get
the benefit of the spiritual satisfaction which he has himself achieved. He
says in effect: 'how is it possible for me to do otherwise than to serve and
adore my Maker? I shall return to Him, and so will you,
and all this applies to you as much as to me.' Note how effective is the transition from the personal experience to the collective
appeal. (36.22)
3969 The
next plea is that for exclusive service to Allah. 'Suppose it were proper to worship
other gods-Mammon, Self, or imaginary deities set up as idols,-yet of what
benefit would that be? All power is in Allah. In His universal Plan, He may
think fit to give me some sorrow or punishment: would these subordinate deities
be able to help me or intercede for me with Him? Not at all.
What use would they be? In fact I should obviously be going astray,-wandering
from the true Path.' (36.23)
3970 Again
a transition from the assured personal conviction to the appeal to all to
profit by the speaker's experience. 'I have found the fullest satisfaction for
my soul in Allah. He is my God, but He is your God also. My experience can be
yours also. Will you not follow my advice, and prove for yourselves that the
Lord is indeed good?' (36.25)
3971 This
godly and righteous man entered into the Garden. Perhaps it is implied that he
suffered martyrdom. But even then his thoughts were always with his People. He
regretted their obstinacy and want of understanding,
and wished even then that they might repent and obtain salvation, but they were
obdurate and suffered for their sins as we learn from verses 28-29 below. (36.26)
3972 This
man was just a simple honest soul, but he heard and obeyed the call of the
prophets and obtained his spiritual desire for himself and did best to obtain
salvation for his people. For he loved his people and
respected his ancestral traditions as far as they were good, but had no
hesitation in accepting the new Light when it came to him. All his past
was forgiven him and he was raised to dignity and honour in the
3973 Allah's
Justice or Punishment does not necessarily come with pomp and circumstance, nor
have the forces of human evil or wickedness the power to require the exertion
of mighty spiritual forces to subdue them. A single mighty Blast-either the
rumbling of an earthquake, or a great and violent wind-was sufficient in this
case. Cf. xi. 67 and n. 1561 (which describes the fate of the
Thamud; also. n. 3463 to xxix. 40). (36.29)
3974 Cf.
xxi. 15. They had made a great deal of noise in their time, but they were
reduced to silence, like spent ashes. (36.29)
3975 Cf. vi. 10 and many other passages of similar
import. Ignorant men mock at Allah's prophets, or any one who takes
Religion seriously. But they do not reflect that such levity reacts on themselves. Their own lives are ruined and they cease to
count. If they study history, they will see that countless generations were
destroyed before them because they did not take Truth seriously and undermined
the very basis of their individual and collective existence. The servants is here equivalent to "men". Allah
regrets the folly of men, especially as He cherishes them as His own servants.
(36.30)
3976 Not
to them will they retum. What do the two pronouns them
and they refer to? Commentators and translators have construed them
differently, and some of them evade the question. To my mind the best
construction seems to be: the generations which we have destroyed before the
people addressed ('do they not see?') will not be restored to the people
addressed: generations (qurun) standing for the periods of prosperity and good
fortune enjoyed by the ancestors. They have all been wiped out: they will never
be restored, but all people will be brought before the Judgment-seat for giving
an account of their deeds. (36.31)
Holy Quran Surah 36 Ya Sin
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
33 A Sign for them is the earth that is dead; We
do give it life and produce grain therefrom of which ye do eat. 3977
34 And We produce therein orchards with
date-palms and Vines and We cause springs to gush forth therein. 3978
35 That they may enjoy the fruits of this (artistry): it was not
their hands that made this: will they not then give thanks? 3979 3980
36 Glory to Allah Who created in pairs all things that the earth
produces as well as their own (human) kind and (other) things of which they
have no knowledge. 3981
37 And a Sign for them is the Night: We withdraw therefrom the Day
and behold they are plunged in darkness; 3982
38 And the Sun runs his course for a period determined for him: that
is the decree of (Him) the exalted in Might the All-Knowing. 3983
39 And the Moon We have measured for her
mansions (to traverse) till she returns like the old (and withered) lower part
of date-stalk. 3984 3985
40 It is not permitted to the Sun to catch up the Moon nor can the
Night outstrip the Day: each (just) swims along in (its own) orbit (according
to Law). 3986 3987
41 And a Sign for them is that We bore their
race (through the flood) in the loaded
42 And We have created for them similar
(vessels) on which they ride. 3989
43 If it were Our Will We could drown them; then would there be no
helper (to hear their cry) nor could they be delivered. 3990
44 Except by way of Mercy from Us and by way
of (worldly) convenience (to serve them) for a time. 3991
45 When they are told "Fear ye that which is before you and that
which will be after you in order that ye may receive Mercy" (they turn
back). 3992
46 Not a Sign comes to them from among the Signs of their Lord but
they turn away therefrom. 3993
47 And when they are told "Spend ye of (the bounties) with which
Allah has provided you." You Unbelievers say to
those who believe: "Shall we then feed those whom if Allah had so willed
He would have fed (himself)? Ye are in nothing but manifest error." 3994 3995
48 Further they say "When will this promise (come to pass) if
what ye say is true?" 3996
49 They will not (have to) wait for aught but a single Blast: it will
seize them while they are yet disputing among themselves!
50 No (chance) will they then
have by will to dispose (of their affairs) nor to return to their own people!
Transliteration
Ayah 33
Yusuf Ali A Sign for them is the earth that is
dead; We do give it life and produce grain therefrom
of which ye do eat.
Transliteration Wa a_ya_tul lahumul ardhul maitah
ahyaina_ha_ wa akhrajna_ minha_ haban faminhu yakulu_n
Ayah 34
Yusuf Ali And We produce therein orchards with
date-palms and Vines and We cause springs to gush forth therein.
Transliteration Wa ja'alna_ fiha_ jan ja_tim min
nakhiliw wa ana_biw wa faj jarna_ fiha_ minal uyu_n
Ayah 35
Yusuf Ali That they may enjoy the fruits of this
(artistry): it was not their hands that made this: will they not then give
thanks?
Transliteration Liyakulu_ min samarihi wa ma_ amilat hu aidihim afala_ yaskuru_n
Ayah 36
Yusuf Ali Glory to Allah Who created in pairs all
things that the earth produces as well as their own (human) kind and (other)
things of which they have no knowledge.
Transliteration Subha_nal lazi khalaqal azwa_ja kul
laha_ mim ma_ tun bitul ardu wa min anfusihim wa mim
ma_ la_ yalamu_n
Ayah 37
Yusuf Ali And a Sign for them is the Night: We
withdraw therefrom the Day and behold they are plunged in darkness;
Transliteration Wa a_yatul lahumul lail naslakhu minhun
naha_ra fa iza_ hum muzlimu_n
Ayah 38
Yusuf Ali And the Sun runs his course for a period
determined for him: that is the decree of (Him) the exalted in Might the
All-Knowing.
Transliteration Was samsu tajri limustaqar ril laha_
za_lika taqdirul azizil alim
Ayah 39
Yusuf Ali And the Moon We have measured for her mansions
(to traverse) till she returns like the old (and withered) lower part of
date-stalk.
Transliteration Wal qamara qad darna_hu mana_zila hat
ta_ a_da kal urju_nil qadim
Ayah 40
Yusuf Ali It is not permitted to the Sun to catch
up the Moon nor can the Night outstrip the Day: each (just) swims along in (its
own) orbit (according to Law).
Transliteration Las samsu yan bagi laha_ an tudrikal
qamara wa lal lailu sa_biqun naha_r wa kul lun fi
falakiy yasbahu_n
Ayah 41
Yusuf Ali And a Sign for them is that We bore
their race (through the flood) in the loaded
Transliteration Wa a_yatul lahum an na_ hamalna_ zur
riy yatahum fil fulkil mashu_n
Ayah 42
Yusuf Ali And We have created for them similar
(vessels) on which they ride.
Transliteration Wa khalaqna_ lahum mim mitslihi ma_
yarkabu_n
Ayah 43
Yusuf Ali If it were Our Will We could drown
them; then would there be no helper (to hear their cry) nor could they be
delivered.
Transliteration Wa in nasa nugriqhum fala_ sarika lahum
wa la_ hum yunqazu_n
Ayah 44
Yusuf Ali Except by way of Mercy from Us and by way of (worldly) convenience (to serve them) for a
time.
Transliteration Il la_ rahmatam min na_ wa mata_an ila_
hin
Ayah 45
Yusuf Ali When they are told "Fear ye that
which is before you and that which will be after you in order that ye may
receive Mercy" (they turn back).
Transliteration Wa iza_ qila lahumut taqu_ ma_ baina
aidikum wa ma_ khalfakum la'al lakum turhamu_n
Ayah 46
Yusuf Ali Not a Sign comes to them from among the
Signs of their Lord but they turn away therefrom.
Transliteration Wa ma_ tatihim min a_ya_tim min a_ya_ti
rab bihim il la_ ka_nu_ anha_ muridin
Ayah 47
Yusuf Ali And when they are told "Spend ye of
(the bounties) with which Allah has provided you." You Unbelievers say to
those who believe: "Shall we then feed those whom if Allah had so willed
He would have fed (himself)? Ye are in nothing but manifest error."
Transliteration Wa iza_ qila lahum anfiqu_ mim ma_
razaqakumul la_hu qa_lal lazina kafaru_ lil lazina a_manu_ anutimu mal lau
yasya_ ul la_hu atamahu_ in antum il la_ fi ala_lim mubin
Ayah 48
Yusuf Ali Further they say "When will this
promise (come to pass) if what ye say is true?"
Transliteration Wa yaqu_lu_na mata_ ha_zal wadu in
kuntum sa_diqin
Ayah 49
Yusuf Ali They will not (have to) wait for aught
but a single Blast: it will seize them while they are yet disputing among
themselves!
Transliteration Ma_ yanzuru_na il
la_ saihataw wa_hidatan takhuzuhum wa hum yakhis simu_n
Ayah 50
Yusuf Ali No (chance) will they then have by
will to dispose (of their affairs) nor to return to
their own people!
Transliteration Fala_ yastatiu_na tausiyataw wa la_ ila_ ahlihim yarjiu_n
Notes
3977 Lest
any one should say, 'if they are destroyed, how can they be brought before the
Judgment-seat' a symbol is pointed to. The earth is to all intents and purposes
dead in the winter, but Allah revives it in the spring. Cf. ii. 164, xxx. 19, and many other passages
to that effect. (36.33)
3978 Date-palms
and vines stand as symbols for fruit-trees of all kinds, these being the
characteristic fruits of
3979 Literally,
eat (akala). Cf. vii. 19, n. 1004 and v. 69, n. 776. The
same wide meaning of profit, satisfaction, and enjoyment may be attached to the
word "eat" in verse 33 above. (36.35)
3980 Man
may till the soil and sow the seed, but the productive forces of nature were
not made by man's hands. They are the handiwork and artistry of Allah, and are
evidence of Allah's providence for His creatures. See n. 3978 above. (36.35)
3981 The
mystery of sex runs through all creation,-in man, in animal life, in vegetable life,
and possibly in other things of which we have no knowledge. Then there are
pairs of opposite forces in nature, e.g., positive and negative electricity,
etc. The atom itself consists of a positively charged nucleus or proton,
surrounded by negatively charged electrons. The constitution of matter itself
is thus referred to pairs of opposite energies. (36.36)
3982 "Withdrawing
the Day from the Night" is a striking phrase and very apt. The Day or the
Light is the positive thing. The Night or Darkness is merely negative. We
cannot withdraw the negative. But if we withdraw the real thing, the positive,
which filled the void, nothing is left but the void. The whole of this section
deals with Signs or Symbols,-things in the physical world around us, from which
we can learn the deepest spiritual truths if we earnestly apply ourselves to
them. (36.37)
3983 Mustaqarr
may mean: (1) a limit of time, a period determined, as in vi.
67, or (2) a place of rest or quiescence; or (3) a dwelling place, as in ii.
36. I think the first meaning is best applicable here; but some Commentators
take the second meaning. In that case the simile would be that of the sun
running a race while he is visible to us, and taking a rest during the night to
prepare himself to renew his race the following day.
His stay with the antipodes appears to us as his period of rest. (36.38)
3984 The
lunar stations are the 28 divisons of the Zodiac, which are supposed to mark
the daily course of the moon in the heavens from the time of the new moon to the
time when the moon fades away in her "inter-lunar swoon", an
expressive phrase coined by the poet Shelley. (36.39)
3985 'Urjun:
a raceme of dates or of a date-palm; or the base or lower part of the raceme.
When it becomes old, it becomes yellow, dry, and withered, and curves up like a
sickle. Hence the comparison with the sickle-like appearance of the new moon.
The moon runs through all her phases, increasing and decreasing, until she
disappears, and then reappears as a little thin curve. (36.39)
3986 Though
the sun and the moon both traverse the belt of the Zodiac, and their motions
are different, they never catch up each other. When the sun and the moon are on
the same side and on a line with the earth there is a solar eclipse, and when
on opposite side in a line, there is a lunar eclipse, but there is no clash.
Their Laws are fixed by Allah, and form the subject of study in astronomy.
Similarly Night and Day follow each other, but being opposites cannot coincide,
a fit emblem of the opposition of Good and Evil, Truth and Falsehood: see also
n. 3982 above. (36.40)
3987 Cf.
xxi. 33, and n. 2695. How beautifully the rounded
courses of the planets and heavenly bodies are described, "swimming" through space, with perfectly smooth motion!
As Shakespeare expresses it, each "in his motion like an angel sings, Still quiring to the young-eyed cherubims!" (36.40)
3988 Besides
the beauty of the Night, with the stars and the planets "swimming" in
their rounded courses according to perfect Law, suggesting both symmetry and
harmony, there are other Signs touching closely the life of man himself,
projected through Time, in the past history of his race and in his own personal
experience. The past history of his race takes us to the story of the Flood,
which is symbolical of Allah's justice and mercy. Noah's
3989 The
stately ships sailing through the seas, heavier than air, yet carrying man and
his goods safely and smoothly across the waters, are
another Sign for man. Ships are not mentioned, but (vessels) like the
3990 Were
it not that Allah gives man the intelligence and ingenuity to construct and
manage sea-craft and air-craft, the natural laws of gravity would lead to the
destruction of any who attempted to pass through sea or air.
It is the gift (mercy) of Allah that saves him. (36.43)
3991 Cf.
xvi. 80. Allah has given man all these wonderful things in nature and utilities
produced by the skill and intelligence which Allah has given to man. Had it not
been for these gifts, man's life would have been precarious on sea or land or
in the air. It is only Allah's Mercy that saves man from destruction for man's
own follies, and that saving or the enjoyment of these utilities and
conveniences he should not consider as eternal: they are only given for a time,
in this life of probation. (36.44)
3992 Man
should consider and beware of the consequences of his past, and guard against
the consequences in his future. The present is only a fleeting moment poised
between the past and the future, and gone even while it is being mentioned or
thought about. Man should review his whole life and prepare for the Hereafter.
If he does so, Allah is Merciful: He will forgive, and give strength for a
better and higher life in the future. But this kind of teaching does not suit
those steeped in this ephemeral life. They are bored, and turn away from it, to
their own loss. (36.45)
3993 The
Signs of Allah are many, in His great world,-in nature, in the heart of man,
and in the Revelation sent through His messengers. They turn away from all of them,
as a man who has ruined his eyesight turns away from the light. (36.46)
3994 To
selfish men, the good may make an appeal, and say: "Look! Allah has given
you wealth, or influence, or knowledge, or talent. Why not spend some of it in
charity, i.e., for the good of your fellow-creatures?" But the selfish
only think of themselves and laugh such teaching to scorn. (36.47)
3995 They
are too full of themselves to have a corner in their hearts for others.
"If" they say, "Allah gave them nothing, why should we?"
There is arrogance in this as well as blasphemy: arrogance in thinking that
they are favoured because of their merits, and blasphemy in laying the blame of
other people's misfortunes on Allah. They further try to turn the tables on the
Believers by pretending that the Believers are entirely on a wrong track. They
forget that all men are on probation and trial: they hold their gifts on trust:
those apparently less favoured, in that they have fewer of this world's goods,
may be really more fortunate, because they are learning patience,
self-reliance, and the true value of things ephemeral which is apt to be very
much exaggerated in men's eyes. (36.47)
3996 In
addition to the arrogance and blasphemy referred to in the last note, they not
only refuse Faith, but they taunt the men of Faith as if the men of Faith were
dealing in falsehood: "If there is a Hereafter, tell us when it will
be!" The answer is: "It will come sooner than you expect: you will
yet be disputing about things of Faith and neglecting your opportunities in
Life, when the Hour will sound, and you will have no time even to make your
dispositions in this life: you will be cut off from everyone whom you thought
to be near and dear to you, or able to help you!" (36.48)
Holy Quran Surah 36 Ya Sin
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
51 The trumpet shall be sounded when behold! from
the sepulchers (men) will rush forth to their Lord! 3997
52 They will say: "Ah! woe unto us! Who
hath raised us up from our beds of repose? (A voice will say:)
"This is what (Allah) Most Gracious had promised and true was the word of
the apostles!" 3998
53 It will be no more than a single Blast when lo! they
will all be brought up before Us! 3999
54 Then on that Day not a soul will be wronged in the least and ye
shall but be repaid the meeds of your past Deeds. 4000
55 Verily the Companions of the Garden shall that Day have joy in all
that they do; 4001
56 They and their associates will be in groves of (cool) shade
reclining on thrones (of dignity); 4002
57 (Every) fruit (enjoyment) will be there for them; they shall have
whatever they call for; 4003
58 "Peace! a
Word (of salutation) from a Lord Most Merciful! 4004
59 And O ye in sin! get ye apart this Day! 4005
60 "Did I not enjoin on
you O ye children of Adam that ye should not worship Satan; for that he was to
you an enemy avowed? 4006
61 "And that ye should worship Me (for
that) this was the
62 "But he did lead astray a great multitude of you. Did ye not
then understand? 4008
63 "This is the Hell of
which ye were (repeatedly) warned! 4009
64 "Embrace ye the (Fire) this Day for that ye (persistently)
rejected (Truth)." 4010
65 That Day shall We set a seal on their
mouths. But their hands will speak to Us and their feet bear witness to all that they did. 4011
66 If it had been Our Will We could surely have blotted out their
eyes; then should they have run about groping for the Path but how could they
have seen? 4012
67 And if it had been Our Will We could have transformed them (to
remain) in their places: then should they have been
unable to move about nor could they have returned (after error). 4013
Transliteration
Ayah 51
Yusuf Ali The trumpet shall be sounded when
behold! from the sepulchers (men) will rush forth to
their Lord!
Transliteration Wa nufikha fis su_ri fa iza_ hum minal
ajda_tsi ila_ rab bihim yansilu_n
Ayah 52
Yusuf Ali They will say: "Ah! woe unto us! Who hath raised us up from our beds of repose?
(A voice will say:) "This is what (Allah) Most
Gracious had promised and true was the word of the apostles!"
Transliteration Qa_lu_ ya_ wailana_ man baatsana_ mim
marqadina_ ha_za_ ma_ wa'adar rahma_nu wa sadaqal
mursalu_n
Ayah 53
Yusuf Ali It will be no more than a single Blast
when lo! they will all be brought up before Us!
Transliteration In ka_nat il
la_ saihataw wa_hidatan fa iza_ hum jamiul ladaina_ muhdaru_n
Ayah 54
Yusuf Ali Then on that Day not a soul will be
wronged in the least and ye shall but be repaid the meeds of your past Deeds.
Transliteration Fal yauma la_ tuzlamu nafsun sai aw wa la_ tujzauna il la_ ma_ kuntum tamalu_n
Ayah 55
Yusuf Ali Verily the Companions of the Garden
shall that Day have joy in all that they do;
Transliteration In na asha_bal
jan natil yauma fi sugulin fa_kihu_n
Ayah 56
Yusuf Ali They and their associates will be in
groves of (cool) shade reclining on thrones (of dignity);
Transliteration Hum wa
azwa_juhum fi zila_lin alal ara_ iki mut taki u_n
Ayah 57
Yusuf Ali (Every) fruit (enjoyment) will be
there for them; they shall have whatever they call for;
Transliteration Lahum fiha_ fa_kihatuw wa lahum ma_ yad dau_n
Ayah 58
Yusuf Ali "Peace! a Word (of
salutation) from a Lord Most Merciful!
Transliteration Sala_mun qaulam mir rab bir rahim
Ayah 59
Yusuf Ali And O ye in sin! get
ye apart this Day!
Transliteration Wamta_zul yauma ay yuhal mujrimu_n
Ayah 60
Yusuf Ali "Did
I not enjoin on you O ye children of Adam that ye should not worship Satan; for
that he was to you an enemy avowed?
Transliteration Alam ahad ilaikum ya_ bani a_dama al
la_ tabudus saita_n in nahu_ lakum aduw wum mubin
Ayah 61
Yusuf Ali "And that ye should worship Me (for that) this was the
Transliteration Wa ani budu_ni ha_za_sira_tum mustaqim
Ayah 62
Yusuf Ali "But he did lead astray a great
multitude of you. Did ye not then understand?
Transliteration Wa laqad adhal la minkum jibil lan
katsira_ afalam taku_nu_ taqilu_n
Ayah 63
Yusuf Ali "This is the Hell of which ye
were (repeatedly) warned!
Transliteration Ha_zihil jahan namul lati kuntum
tu_adu_n
Ayah 64
Yusuf Ali "Embrace ye
the (Fire) this Day for that ye (persistently) rejected (Truth)."
Transliteration Islauhal yauma bima_ kuntum takfuru_n
Ayah 65
Yusuf Ali That Day shall We
set a seal on their mouths. But their
hands will speak to Us and their feet bear witness to
all that they did.
Transliteration Alyauma nakhtimu ala_ afwa_hihim wa tukal limuna_ aidihim wa tashadu arjuluhum bima_ ka_nu_ yaksibu_n
Ayah 66
Yusuf Ali If it had been Our Will We could surely
have blotted out their eyes; then should they have run about groping for the
Path but how could they have seen?
Transliteration Wa lau nasya_u lathamasna_ ala_
ayunihim fastabaqus sira_ta fa an na_ yubsiru_n
Ayah 67
Yusuf Ali And if it had been Our Will We could
have transformed them (to remain) in their places: then should they have been
unable to move about nor could they have returned (after error).
Transliteration Wa lau nasya_ u lama sakhna_hum ala_
maka_ natihim famas tata_u_ mudiy yaw wa la_ yarjiu_n
Notes
3997 Traditionally,
the angel who will sound the Trumpet is Israfil, but the name does not occur in
the Qur-an. The Trumpet is mentioned in many places: e.g., vi.
73; lxxviii. 18, etc. (36.51)
3998 The
dead will rise as in a stupor, and they will be confused in the new conditions!
They will gradually regain their memory and their personality. They will be
reminded that Allah in His grace and mercy had already announced the Hereafter
in their probationary lives, and the word of Allah's messengers, which then
seemed so strange and remote, was true and was now being fulfilled! (36.52)
3999 Time
and Space, as we know them here, will be no more. The whole gathering will be
as in the twinkling of an eye. Cf. xxxvi. 49 above. (36.53)
4000 The
Judgment will be on the highest standard of Justice and Grace. Not the least
merit will go unrewarded, though the reward will be for the righteous far more
than their deserts. No penalty will be exacted but that which the doer himself
by his past deeds brought on himself. Cf. xxviii. 84. (36.54)
4001 Notice
the subtle gradation in the description. First, in this verse, we have the
nature of the mise en scene and the nature of the joy therein. It will be a
Garden i.e., everything agreeable to see and hear and feel and taste and smell;
delightfully green lawns and meadows, trees and shrubs; the murmur of streams
and the songs of birds: the delicate texture of flowers and leaves and the shapes
of beauty in clouds and mist; the flavours of fruits; and the perfumes of
flowers and scents. The joy in the Garden will be an active joy, without
fatigue: whatever we do in it, every employment in which we engage there, will be a source of joy without alloy. (36.55)
4002 Secondly,
the joy or happiness is figured to be, not solitary, but shared by associates.
(36.56)
4003 Thirdly,
besides any external conditions of Bliss, the Bliss in the Hereafter has an
inner quality. (36.57)
4004 Fourthly,
we reach the highest grade of bliss, the salutation "Peace!" from
Allah Most Merciful. Cf. x. 10. That Word sums up the attainment of the final
Goal. For it explains the nature of the Most High;-He is not only a Lord and
Cherisher, but a Lord Whose supreme glory is Mercy,
Peace, and Harmony! (36.58)
4005 Notice
how this finely balanced passage, after reaching the
summit of sublimity in describing the state of the Blessed, in the word Salam,
gradually takes us down to contemplate the state of the Sinners in a graduated
descent. In the first place, it refers to their negative state, their state of
isolation. From this Day of Judgment, they will no longer have the chance of
being with the Blessed and perhaps of profiting spiritually by that proximity.
The first feature of the Day of Judgment is that it is a Day of Separation-of
sorting out. Each soul now finds its own true level, as the period of probation
is over. (36.59)
4006 Secondly,
there is a gentle reproach to the wrong-doers, more in sorrow than in anger.
They are addressed as "children of Adam", to emphasise two facts, (1)
that they have disgraced their ancestry, for Adam after his Fall repented and
was forgiven, and the high Destiny of mankind has been the prize open to all
his descendants, and (2) that Allah Most Merciful has throughout the ages
continued to warn mankind against the snares laid by Satan, the avowed enemy of
man, and that Allah's Grace was ever on the watch to help all to freedom from
those snares. (36.60)
4007 Thirdly,
besides the negative warning, a positive Way was shown to them-the
4008 Fourthly,
it is pointed out that they were given Understanding ('aql), so that by their
own faculties they could have judged their own best interests, and yet they
betrayed or misused those faculties, and deliberately threw away their chance!
And not only a few, but so many! They went gregariously to ruin in spite of the
individual care which their Lord and Cherisher bestowed on them! (36.62)
4009 Fifthly,
the naked fact is now placed before them,-the Hell,-the state of damnation,
which they could so easily have avoided! (36.63)
4010 As
they deliberately and persistently rejected all teaching, guidance, and
warnings, they are now told to experience the Fire of Punishment, for it is but
the consequence of their own acts. (36.64)
4011 The
ungodly will now be dumbfounded. They will be unable to speak or offer any
defence. (The consequences of all acts, which follow according to Allah's Law,
are, in Quranic language, attributed to Allah). But their silence will not
matter. Their own hands and feet will speak against them. "Hands and
feet" in this connection are symbolical of all the instruments for action
which they were given in this life. The same extended meaning is to be
understood for "eyes" in the following verse. Cf. also xli. 20- 21,
where eyes, ears, and skins are all mentioned as bearing witness against such
as misused them. (36.65)
4012 "If
it had been Our Will": i.e., if such had been the Will and Plan of Allah.
If Allah had not intended to give man his limited free-will, or power of
choice, the case would have been different: there would have been no moral
responsibility which could have been enforced. They could have had no sight or
intelligence, and they could not have been blamed for not seeing or
understanding. But such is not the case. (36.66)
4013 If
Allah's Plan had been to grant no limited freedom of choice or will to men, He
could have created them quite different, or could have transformed them into
stationary creatures, either in physical form as in the case of trees, or in
moral or spiritual qualities, where there was no possibility either of progress
or deterioration. Man would then have been unable to reach the heights of
grandeur which are now open to him, or, if he goes wrong, to return through the
door of repentance and mercy, and still pursue his path of ascent. But it was
Allah's Plan to give man all these privileges, and man must shoulder all the
responsibilities that go with them. (36.67)
Holy Quran Surah 36 Ya Sin
Interpretation of the
Meanings of the Noble Quran in English Language by A.Yusuf Ali
68 If We grant long life to any We cause him
to be reversed in nature: will they not then understand? 4014
69 We have not instructed the (Prophet) in Poetry nor is it meet for Him:
this is no less than a Message and a Qur'an making things clear: 4015
70 That it may give admonition to any (who are) alive and that the
charge may be proved against those who reject (Truth). 4016 4017
71 See they not that it is We Who have created for them among the
things which Our hands have fashioned cattle which are
under their dominion? 4018
72 And that We have subjected them to their
(use)? Of them some do carry them and some they eat:
73 And they have (other) profits from them (besides) and they get
(milk) to drink. Will they not then be
grateful? 4019 4020
74 Yet they take (for worship) gods other than Allah (hoping) that
they might be helped!
75 They have not the power to help them: but they will be brought up (before Our
Judgment-Seat) as a troop (to be condemned). 4021
76 Let not their speech then grieve thee. Verily We know what
they hide as well as what they disclose. 4022
77 Doth not man see that it is We Who created Him from sperm? Yet
behold! He (stands forth) as an open adversary! 4023
78 And he makes comparisons for us and forgets his own (Origin and)
Creation: He says "Who can give life to (dry) bones and decomposed ones
(at that)?" 4024
79 Say "He will give them life Who
created them for the first time! For He is well-versed in every kind of
creation! 4025
80 "The same Who produces for you fire
out of the green tree when behold! Ye kindle therewith (your own fires)! 4026
81 "Is not He Who created the heavens
and the earth able to create the like thereof?" Yea indeed! for He is the Creator Supreme of skill and knowledge
(infinite)! 4027
82 Verily when He intends a thing His command is "Be" and
it is! 4028
83 So glory to Him in Whose hands is the dominion of all things; and
to Him will ye be all brought back. 4029
Transliteration
Ayah 68
Yusuf Ali If We grant long life to any We cause him to be reversed in nature: will they not then
understand?
Transliteration Wa man nuam mirhu nunak kis hu fil
khalq afala_ yaqilu_n
Ayah 69
Yusuf Ali We have not instructed the (Prophet) in
Poetry nor is it meet for Him: this is no less than a Message and a Qur'an
making things clear:
Transliteration Wa ma_ al lamna_hus sira wa ma_ yan
bagil lah in huwa il la_ zikruw wa qur a_num mubin
Ayah 70
Yusuf Ali That it may give admonition to any (who
are) alive and that the charge may be proved against those who reject
(Truth).
Transliteration Liyunzira man ka_na hay yaw wa yahiq qal qaulu alal ka_firin
Ayah 71
Yusuf Ali See they not that it is We Who have
created for them among the things which Our hands have
fashioned cattle which are under their dominion?
Transliteration Awalam yarau an na_ khalaqna_ lahum
mim ma_ amilat aidina_ an a_man fahum laha_ ma_likum
Ayah 72
Yusuf Ali And that We
have subjected them to their (use)? Of them some do carry them and some they
eat:
Transliteration Wa zal lalna_ha_ lahum faminha_
raku_buhum wa minha_ yakulum
Ayah 73
Yusuf Ali And they have (other) profits from them
(besides) and they get (milk) to drink.
Will they not then be grateful?
Transliteration Wa lahum fiha_ mana_fiu wa masya_rib
afala_ yaskurun
Ayah 74
Yusuf Ali Yet they take (for worship) gods other
than Allah (hoping) that they might be helped!
Transliteration Wat takahuzu_ min du_nil la_hi
a_lihatal la'at lahum yunsaru_n
Ayah 75
Yusuf Ali They have not the power to help them:
but they will
be brought up (before Our Judgment-Seat) as a troop (to be condemned).
Transliteration La_ yastatiu_na nasrahum wa hum lahum jundum muhdaru_n
Ayah 76
Yusuf Ali Let not their speech then grieve thee. Verily We know what they hide as well as what they disclose.
Transliteration Fala_ yahzunka qauluhum in na_ nalamu
ma_ yusir ru_na wa ma_ yulinu_n
Ayah 77
Yusuf Ali Doth not man see that it is We Who created
Him from sperm? Yet behold! He (stands forth) as an open adversary!
Transliteration Awa lam yaral insa_nu an na_
khalaqna_hu min nutfatin fa iza_ huwa khasimum mubin
Ayah 78
Yusuf Ali And he makes comparisons for us and
forgets his own (Origin and) Creation: He says "Who can give life to (dry)
bones and decomposed ones (at that)?"
Transliteration Wa daraba lana_ matsalaw wa nasiya
halqah qa_la may yuhyil iza_ma wahiya ramim
Ayah 79
Yusuf Ali Say "He will give them life Who created them for the first time! For He is well-versed
in every kind of creation!
Transliteration Qul yuhyi hal lazi an sa aha_ aw wala mar rah wa huwa bikul li khalqin alim
Ayah 80
Yusuf Ali "The same Who
produces for you fire out of the green tree when behold! Ye kindle therewith
(your own fires)!
Transliteration Nil lazi ja'ala lakum minas sajaril
akhdari na_ran fa iza_ antum minhu tu_qidu_n
Ayah 81
Yusuf Ali "Is not He Who
created the heavens and the earth able to create the like thereof?" Yea
indeed! for He is the Creator Supreme of skill and
knowledge (infinite)!
Transliteration Awa laisal lazi khalaqnas sama_wa_ti
wal arda biqa_dirin ala_ ay yakhluqa mitslahum bala_ wa
huwal khal la_qul alim
Ayah 82
Yusuf Ali Verily when He intends a thing His
command is "Be" and it is!
Transliteration In nama_ amruhu_ iza_ ara_da sai an
ay yaqu_la lahu_ kun fayaku_n
Ayah 83
Yusuf Ali So glory to Him in Whose hands is the
dominion of all things; and to Him will ye be all brought back.
Transliteration Fasubha_nal lazi biyadihi malaku_tu
kul li sai aw wa ilaihi turjau_n
Notes
4014 This
connects on with the last verse. Everything is possible with Allah. If you
doubt how man can be transformed from his present nature, contemplate the
transformations he already undergoes in his present nature at different ages.
As a child powers of mind and body are still undeveloped. As he grows, they
grow, and certain moral qualities, such as courage, daring, the will to
conquer, unfold themselves. In extreme old age these are again obscured, and a
second childhood supervenes. The back of the man who walked proudly straight
and erect is now bent. If these transformations take place even in his present
nature and constitution, how much easier was it for Allah to cast him in an
immobile mould? But Allah granted him instead the high possibilities and
responsibilities referred to in the last note. (36.68)
4015 Cf.
xxvi. 224 and n. 3237. Here "Poetry" is used
as connoting fairy tales, imaginary descriptions, things futile, false, or obscure,
such as decadent Poetry is, whereas the Qur-an is a practical guide, true and
clear. (36.69)
4016 "Alive",
both in English and Arabic, means not only "having physical fife",
but having all the active qualities which we associate with life. In religious
language, those who are not responsive to the realities of the spiritual world
are no better than those who are dead. The Message of Allah penetrates the
hearts of those who are alive in the spiritual sense. (36.70)
4017 Cf.
xxviii. 63. If people reject Truth and Faith after they have been admonished
and warned, the charge against them, of wilful rebellion, is proved. They
cannot then plead either ignorance or inadvertence. (36.70)
4018 If
they are blind to other Signs of Allah, they can at least see the simple homely
things of life in which they receive so many benefits from Allah's mercy. How
is it that wild animals can be domesticated, and in
domestication can be so useful to man? Man can use them for riding or for
drought; he can use their flesh for food and drink their milk; he can use their
hair or wool. Cf. xvi. 66, 80: and xxiii. 21-22. (36.71)
4019 Such
as skins for leather, furs for warmth, sheep's wool or camel's hair for
blankets or textiles, musk for perfume, and so on. (36.73)
4020 The
whole argument turns on this. 'Our teaching is for your own benefit. We confer
all these blessings on you, and yet ye turn away from the Giver of all, and run
after your own vain imaginations! (36.73)
4021 There
is some difference of opinion among Commentators as to the exact meaning to be
attached to this clause. As I understand it, the meaning seems to be this. Man
is apt to forget or turn away from the true God, the source of all the good
which he enjoys, and to go after imaginary powers in the shape of gods, heroes,
men, or abstract things like Science or Nature or Philosophy, or superstitious
things like Magic, or Good-Fortune or Ill-Fortune, or embodiments of his own
selfish desires. He thinks that they might help him in this Life or in the
Hereafter (if he believes in a Hereafter). But they cannot help him: on the
contrary all things that are false will be brought up and condemned before
Allah's Judgment-seat, and the worshippers of the Falsehoods will also be
treated as a troop favouring the Falsehoods and therefore worthy of
condemnation. The Falsehoods, therefore, instead of helping them, will
contribute to their condemnation. (36.75)
4022 If
men are so foolish as to reject Allah, let not the men of Allah grieve over it.
They should do their duty, and leave the rest to Allah. Allah knows all the
open and secret motives that sway the wicked, and His Plan must ultimately
prevail, however much appearances may be against it at any given time. (36.76)
4023 Man's
disobedience and folly are all the more surprising, seeing that-apart from
Allah's greatness and mercy-man is himself such a puny creature, created out of
something that is less than a drop in the vast
4024 That
is, man thinks that Allah is like His creatures, who at best have very limited
powers, or man draws idle parallels like that mentioned at the end of this
verse. 'Who can give life to dry bones, and decomposed ones at that?' Man
certainly cannot, and no power in nature can do that. But why compare the
powers and capacities of Allah's creatures with the powers and capacities of
the Creator? The first creation-out of nothing-is far more difficult for us to
imagine than a second or subsequent process for which there is already a basis.
And Allah has power over all things. (36.78)
4025 Allah's
creative artistry is evident in every phase of nature, and it works every
minute or second. The more man understands himself and the things within his
reach, the more he realises this. How foolish, then, for any one to set
imaginary limits to Allah's powers? There are more ways of creation than are
dreamt of in man's imagination! (36.79)
4026 Even
older and more primitive than the method of striking fire against steel and
flint is the method of using twigs of trees for the purpose. In
the E.B., 14th edition. ix. 262, will be found a picture of British
Guiana boys making a fire by rotating a stick in a round hole in a piece of
wood lying on the ground. The Arab method was to use a wooden instrument called
the Zinad. It consisted of two pieces to be rubbed together. The upper one was
called the 'Afar or Zand, and the lower the Markh. The markh is a twig from a
kind of spreading tree, the Cynanchuin viminale, of which the branches are
bare, without leaves or thorns. When they are tangled together, and a wind
blows, they get ignited and strike fire (Lane's Arabic Lexicon). In modern
Arabic Zand is by analogy applied to the flint pierce used for striking fire
with steel. (36.80)
4027 Cf.
lxxix. 27. Which is the more difficult to create,-man, or the heavens and the
earth, with all creatures? Allah created the heavens and the earth, with all
creatures, and He can create worlds and worlds like these in infinity. To Him
it is small matter to raise you up for the Hereafter. (36.81)
4028 And
His creation is not dependent on time, or instruments or means, or any
conditions whatsoever. Existence waits on His Will, or Plan, or Intention. The
moment He wills a thing, it becomes His Word or Command, and the thing
forthwith comes into existence. Cf. ii. 117; xvi. 40,
n. 2066; etc. (36.82)
4029 All
things were created by Allah; are maintained by Him; and will go back to Him.
But the point of special interest to man is that man will also be brought back
to Allah and is answerable to Him, and to Him alone. This Message is the core
of Revelation; it explains the meaning of the Hereafter; and it fitly closes a
Sura specially connected with the name (Ya-Sin) of the Holy Prophet. (36.83)
End of Surah Ya-Sin