Surah 36. Yasin

You can only warn those who follow the Reminder¹ and are in awe of the Most Compassionate without seeing Him.² So give them good news of forgiveness and an honourable reward.

  - Mustafa Khattab

 The Reminder is another name for the Quran.

 See footnote for 35:18.

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}

  - Abdullah Yusuf Ali

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".

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.

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.

It is certainly We Who resurrect the dead, and write what they send forth and what they leave behind. Everything is listed by Us in a perfect Record.¹

  - Mustafa Khattab

 See footnote for 35:11.

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}

  - Abdullah Yusuf Ali

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.

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.

Cf. ii. 124 and n. 124. All our account will be exactly preserved as in a book of record.

Give them an example 'O Prophet' of the residents of a town, when the messengers came to them.

  - Mustafa Khattab

Set forth to them by way of a parable the (story of) the Companions of the City. Behold there came apostles to it. ³⁹⁵⁷

  - Abdullah Yusuf Ali

Many of the classical Commentators have supposed that the City referred to was Antioch. Now Antioch was one of the most important cities in North Syria in the first century of the Christian era. It was a Greek city founded by Seleucus Nicator, one of the successors of Alexander, about 300 B.C. in memory of his father Antiochus. It was close to the sea, and had its sea-port at Seleucia. Soon after Christ his disciples successfully preached there, and they "were called Christians first in Antioch": Acts, xi. 26. It afterwards became the seat of a most important Bishopric of the Christian Church. In the story told here "by way of a parable", the City rejected the Message, and the City was destroyed: xxxvi. 29. Following Ibn Kathir, I reject the identification with Antioch decisively. No name, or period, or place is mentioned in the text. The significance of the story is in the lessons to be derived from it as a parable, for which see the next note. That is independent of name, time, or place.

We sent them two messengers, but they rejected both. So We reinforced 'the two' with a third, and they declared, 'We have indeed been sent to you 'as messengers'.'

  - Mustafa Khattab

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

  - Abdullah Yusuf Ali

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.

The people replied, 'You are only humans like us, and the Most Compassionate has not revealed anything. You are simply lying!'

  - Mustafa Khattab

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}

  - Abdullah Yusuf Ali

Cf. Acts, xiv. 15, where Paul and Barnabas say, in the city of Lystra near the modern Konia, "We also are men with like passions with you, and preach unto you that ye should tum from these vanities..."

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!

The messengers responded, 'Our Lord knows that we have truly been sent to you.

  - Mustafa Khattab

They said: "Our Lord doth know that we have been sent on a mission to you: ³⁹⁶¹

  - Abdullah Yusuf Ali

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."

And our duty is only to deliver 'the message' clearly.'

  - Mustafa Khattab

"And Our duty is only to proclaim the clear Message." ³⁹⁶²

  - Abdullah Yusuf Ali

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.

The people replied, 'We definitely see you as a bad omen for us. If you do not desist, we will certainly stone you 'to death' and you will be touched with a painful punishment from us.'

  - Mustafa Khattab

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

  - Abdullah Yusuf Ali

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.

The messengers said, 'Your bad omen lies within yourselves. Are you saying this because you are reminded 'of the truth'? In fact, you are a transgressing people.'

  - Mustafa Khattab

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}

  - Abdullah Yusuf Ali

'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!'

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.

Then from the farthest end of the city a man came, rushing. He advised, 'O my people! Follow the messengers.

  - Mustafa Khattab

Then there came running from the farthest part of the City a man saying "O my people! obey the apostles: ³⁹⁶⁶

  - Abdullah Yusuf Ali

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 Arabia, when the arrogant chiefs of the Quraish exiled the holy Prophet, it was men from Madinah and from the outskirts, who welcomed him, believed in him, and supported his mission in every way.

Follow those who ask no reward of you, and are 'rightly' guided.

  - Mustafa Khattab

"Obey those who ask no reward of you (for themselves) and who have themselves received Guidance. ³⁹⁶⁷

  - Abdullah Yusuf Ali

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.

And why should I not worship the One Who has originated me, and to Whom you will be returned.

  - Mustafa Khattab

"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

  - Abdullah Yusuf Ali

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.

How could I take besides Him other gods whose intercession would not be of any benefit to me, nor could they save me if the Most Compassionate intended to harm me?

  - Mustafa Khattab

"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

  - Abdullah Yusuf Ali

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.'

Indeed, I would then be clearly astray.

  - Mustafa Khattab

"I would indeed if I were to do so be in manifest Error.

  - Abdullah Yusuf Ali

I do believe in your Lord, so listen to me.'

  - Mustafa Khattab

"For me I have faith in the Lord of you (all): listen then to me!" ³⁹⁷⁰

  - Abdullah Yusuf Ali

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?'