Surah 36. Yasin

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?'

'But they killed him, then' he was told 'by the angels', 'Enter Paradise!' He said, 'If only my people knew

  - Mustafa Khattab

It was said: "Enter thou the Garden." He said "Ah me! would that my People knew (what I know)! ³⁹⁷¹

  - Abdullah Yusuf Ali

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.

of how my Lord has forgiven me, and made me one of the honourable.'

  - Mustafa Khattab

"For that my Lord has granted me Forgiveness and has enrolled me among those held in honor!" ³⁹⁷²

  - Abdullah Yusuf Ali

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 Kingdom of Heaven.

We did not send any soldiers from the heavens against his people after his death, nor did We need to.

  - Mustafa Khattab

And We sent not down against his People after Him any hosts from heaven nor was it needful for Us so to do.

  - Abdullah Yusuf Ali

All it took was one 'mighty' blast, and they were extinguished at once.

  - Mustafa Khattab

It was no more than a single mighty Blast and behold! they were (like ashes) quenched and silent. ^{3973 3974}

  - Abdullah Yusuf Ali

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).

Cf. xxi. 15. They had made a great deal of noise in their time, but they were reduced to silence, like spent ashes.

Oh pity, such beings! No messenger ever came to them without being mocked.

  - Mustafa Khattab

Ah! alas for (My) servants! There comes not an apostle to them but they mock Him! ³⁹⁷⁵

  - Abdullah Yusuf Ali

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.

Have the deniers not considered how many peoples We destroyed before them who never came back to life again?

  - Mustafa Khattab

See they not how many generations before them We destroyed? Not to them will they return: ³⁹⁷⁶

  - Abdullah Yusuf Ali

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.

Yet they will all be brought before Us.

  - Mustafa Khattab

But each one of them all will be brought before Us (for judgment).

  - Abdullah Yusuf Ali

There is a sign for them in the dead earth: We give it life, producing grain from it for them to eat.

  - Mustafa Khattab

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

  - Abdullah Yusuf Ali

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.

And We have placed in it gardens of palm trees and grapevines, and caused springs to gush forth in it,

  - Mustafa Khattab

And We produce therein orchards with date-palms and Vines and We cause springs to gush forth therein. ³⁹⁷⁸

  - Abdullah Yusuf Ali

Date-palms and vines stand as symbols for fruit-trees of all kinds, these being the characteristic fruits of Arabia. Grain was mentioned in the last verse; fruit is mentioned now. All that is necessary for food and the satisfaction of the choicest palate is produced from what looks like inert soil, fertilised by rain and springs. Here is wonderful evidence of the artistry and providence of Allah.

so that they may eat from its fruit, which they had no hand in making. Will they not then give thanks?

  - Mustafa Khattab

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}

  - Abdullah Yusuf Ali

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.

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.