Tafsir Surah 36 Yasin (Yaseen) | Abdu Raheem as Saranbi (quran-tafsir.org)

Quran-Tafsir.org
Surah Ya-Seen

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For an introduction to our tafsirs and for a discussion of the Basmallah, which is the first ayah of

this Surah, please see our tafsir of Surah Fatihah, which is also on Quran-Tafsir.org

2. Ya Seen.

Much like several other Surahs of the Quran, Allah (swt) begins this Surah with some

letters of the Arabic alphabet. As we have mentioned in our previous tafsir books, Allah (swt)

Knows best as to the true meaning of such ayahs. These are what we call mutashabiyat ayahs or

ayahs for which only Allah (swt) Knows the true meaning. Although we do not know the true

meaning of this ayah, we can still take a general meaning from it. That meaning is that these

letters remind us how the Quran is in the Arabic language. The Miracle of the Quran is the Arabic

language, the way in which it uses the Arabic language. So by placing letters from this language

at the beginning of Surahs Allah (swt) reminds us that this Book is in the Arabic language. Arabic

is a language that is known to man, so if this Book is not divine in origin then why is it that man

has still not been able to reproduce it. Thus through these letters Allah (swt) reminds us of the

Divine origin of this Book and how it truly is a Miracle that man cannot reproduce.

However for these particular letters of “Ya Seen”, many scholars have said that it has an

additional meaning. That meaning is that it is one of the names of the Prophet (saw). We know

that the Prophet (saw) had several names including “Muhammad” and “Ahmad”. But this name of

“Ya Seen” is a very special name because it is has been given to him (saw) by Allah (swt). So

Allah (swt) Himself has named the Prophet (saw) with this name in His (swt)’s blessed Book. This

once again shows us the Love that Allah (swt) has for the Prophet (saw) in that He (swt) would

dedicate an entire ayah of the Quran just to give this special name to the Prophet (saw). If we

love Allah (swt) then how much should we love the Prophet (saw)? How can we claim to be close

to Allah (swt) and then not have this overflowing love for His (swt)’s Beloved (saw)? The benefit

that we must take from it is that we too must increase in our love for him (saw). How can you not

love the most perfect of human beings? The very best of creation?

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The scholars have said that Ya Sin means the “leader of all mankind”. This is who the

Prophet (saw) is. He (saw) is not the leader of the Quraysh, or the Arabs, or the Muslims, but

rather he (saw) is the leader for all mankind. All mankind. Not only for mankind who lived during

his time and after his time, but even for those people who lived before he (saw) was sent. For all

the generations who came before him (saw) and all the generations who came after him (swt).

The Prophet (saw) is even the leader for Adam (as) himself! This is the great meaning that this

Name gives. How then can you not respect him (saw) and regard him (saw)?

. We should also remember that on the Day of Judgment the grave of the Prophet (saw)

will be the first grave to open. He (saw) will be the first one to come out from his grave. He (saw)

will be the first to march forward towards the Plain of Judgment. All of mankind, every single

human being, will then follow him (saw). Then at his (saw)’s request the Judgment will start and

he (saw) will be the first to enter the Garden. This is also why we say that he (saw) is the leader

of all mankind. Do you then realize the kind of human being that he (saw) is? What then should

be your relationship with him (saw)?

Thus we see how Allah (swt) begins this ayah by calling out to the Prophet (saw). In

addition to reminding us of the Miracle of the Quran, these two Arabic letters make up a special

name that Allah (swt) gave to His (swt)’s beloved (saw). A name that He (swt) calls him (saw) by

here. So we see that even though this ayah is mutashabiyat it still does serve a purpose. There is

still a benefit and a guidance that we can take from it. First of all it reminds us of the Miracle of the

Quran, it also shows us the status and the rank of the Prophet (saw) compared to all mankind, it

also shows us the love that Allah (swt) had for him (saw), and finally it reminds us that in these

ayahs Allah (swt) is directly addressing and speaking to the Prophet (saw). So even in the

mutashabiyat ayahs there is still a benefit and a guidance that we can take even if we do not

know their true interpretation. May Allah (swt) help us to realize this fact! May Allah (swt) save us

from ever interpreting any ayah in such a way that it does not give any benefit or guidance!

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3. By the Wise Quran.

In the previous ayah we saw how Allah (swt) called out to the Prophet (saw). In this ayah

He (swt) continues that address. However before He (swt) tells the Prophet (saw) what He (swt)

has to say, He (swt) first takes an oath. What does He (swt) take the oath by? By this very Quran

itself. Allah (swt) only swears by what is tremendous and by Him (swt) swearing by this Quran we

are reminded of indeed how tremendous it is. How true then must be the statement that follows

this oath be that Allah (swt) would take such a tremendous oath to affirm it?

Notice also the word that Allah (swt) chooses to describe the Quran with here. Allah (swt)

calls it the “Wise” Quran. Without a doubt this Book is filled with wisdom. It calls us to the worship

and servitude of Allah (swt). It shows us the correct way on how to worship and serve Him (swt).

What could have more wisdom than that? If wisdom is knowing what is right and doing what is

right then what could be more right than worshipping and serving Allah (swt)? This is the purpose

for which we were created. This is what gives true peace and tranquility in this life. This is what

leads to the Garden in the Hereafter. Who then could be more wise than the one who follows this

path? The Quran is the Book which calls to this worship. That is why it is a Book that is filled with

wisdom. Anyone who holds fast to the guidance in this Book, and who bases their decisions on

the teachings of this Book will be the wisest of all people. They would be fulfilling the purpose for

which mankind was created. For which the entire universe was created. That is why Allah (swt)

describes the Quran here as “Wise”. Following it is following the best of paths.

However in Arabic this word Hakeem that Allah (swt) uses has a far deeper meaning than

simply wisdom. It gives also the meaning of that which restricts and demarcates. Something

which not only shows the right way to follow but also that which puts you on that right way and

keeps you on it. Such is the Quran. In it is wisdom and guidance and in it is also the means that

will allow you to stick to and hold on to this guidance. The only onus that is upon you is to look to

this Quran and to see what it has to say. Once you do Insha Allah you will be guided.

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Also derived from the same root word as Hakeem is that which rules and legislates. The

Hakim is the One Who rules and legislates. Thus not only does the Quran show the right way and

not only does it keep one on that way, but it is also a legal Book. A Book of Law. What does the

Law of the Quran cover? Everything of course. Do you expect the Lord and Master of the

universe to send down a law that is not comprehensive? A law that is only restricted to worship

rituals, inheritance, transactions, and marriage? Is that all that Islam is? No rather this Divine Law

is far more comprehensive than that. It covers every single action that the human being can take.

Everything from the government and foreign policy to even the way the bathroom should be used

and the body should be groomed. It is all here in this Book. Thus the very nature of the Quran is

that it is a legal Book. Allah (swt) describes at such in this ayah. Why then do we as an Ummah

not treat it as such?

Sayyid Qutb tells us in his tafsir of this ayah that because Allah (swt) uses the word

“wise” to describe the Quran how that shows us the “humanity” of this Book. When it comes to the

creation, wisdom is an essential quality of human beings. Of all the creation only human beings

are capable of wisdom. This is true even though many humans often do not behave wisely.

Despite our laziness to use this capacity, it is still something that Allah (swt) has bestowed us

with. So by being described as “wise”, the Quran can also be described as “human”. According to

Sayyid Qutb it is not just human in any sense of the word, but it is human in that it is like your

friend. The one who advises you. The one who is always with you. The one who shows you at

every moment what is the correct course of action to follow. A wise friend. A loving friend. A friend

who will never abandon you. This is the kind of friend that the Quran was for Sayyid Qutb. We

pray that Allah (swt) makes it into such a friend to us as well.

In addition to addressing the Prophet (saw) this ayah is an admonition for us as well.

Before Allah (swt) tells us anymore about this beautiful Surah He (swt) first reminds of the Book

that we are reading. We are not just reading any book but rather this is His (swt)’s Book. This is

the Quran. Allah (swt) reminds us of this fact here at the very beginning of this Surah. How then

should we approach this Surah? How should we respond to what it tells us? Ultimately the Quran

is a Book about Allah (swt) because He (swt) is the Real and the True. Everything else in the

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universe is only an illusion. Now to constantly remember Allah (swt). To constantly be present of

heart with Him (swt). That is the challenge. That is what we must strive to do. Not only must we

always be with Allah (swt) but we must strive to call others to Him (swt). That is the mission for

which our Creator created and for which He (swt) sustains us. This task is by no means easy.

How do we fulfill it? What will show us the way? What will give us the strength? It is only this

Quran. Such is the purpose of the Quran. It shows the way to Allah (swt). It gives us the strength

and the determination to call others to Him (swt).That is why it is a Wise Book. Because there is

no wisdom except in turning to Allah (swt) and dedicating your all to Him (swt). Any way other

than this is utter foolishness. May Allah (swt) help us all to realize this! May this Book be a light

for all those who sincerely turn to it!

5. Most surely you are of the messengers.

In the previous ayah Allah (swt) took an oath by the Quran itself. In this ayah He (swt)

shows us what He (swt) has taken that oath to. It is an oath where Allah (swt) swears by the

Quran itself that the Prophet (saw) is surely of the messengers. Recall from the previous ayah

how Allah (swt) had called out to the Prophet (saw). Here He (swt) tells him (saw) what He (swt)

has to say. By the Wise Quran, oh Muhammad (saw), you indeed are of the messengers. There

are two linguistic tools of emphasis that Allah (swt) uses in this ayah. Both of these show that

Allah (swt) emphasis and stresses this point again and again. With the utmost certainty and

without a doubt the Prophet (saw) is indeed of the messengers.

Now what is the significance of being among the messengers? What does it mean to be

from among the messengers? Who are the messengers? The messengers are without a doubt

the greatest of human beings to ever walk on the face of the earth. Never has this earth been

blessed as much as it has when the feet of the messengers have walked on it. This is because

the messengers are the representatives of the Divine. They connect all mankind with the Real

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and the True. Who is greater than Allah (swt)? What is more important than knowing Him (swt)

and drawing close to Him (swt)? The messengers are who facilitate this. They allow mankind to

know the purpose of their existence. In this life they rescue mankind from the torment of

heedlessness and they show them the serenity of gnosis. In the next life they rescue them from

the burning of the Fire and show them the bliss of the Garden. So how important are the

messengers? We were never them. We were never close to them. So we can never truly realize

the burden that they carried. They carried the greatest burden but they also had the best reward

with their Lord. Their efforts and their striving brought them closer to Allah (swt) than everyone

else. There is no one who is closer to Allah (swt) than the messengers. So if we want to approach

Allah (swt). If we want to be close to Him (swt) then what should be our task in life? Could there

be any nobler task than following in their footsteps calling to Him (swt)?

But we should also remember that this ayah was first and foremost addressed to the

Prophet (saw). So why was it so significant for Allah (swt) to remind him (saw) that he (saw) was

among the messengers? Should not he (saw) have known this fact already? We can understand

why Allah (swt) says this if we understand the context in which this Surah was revealed. This

Surah was revealed at the later phase of the Makkan dawah. This was a period in which the

Prophet (saw) had spent years and years calling the people to Islam without much success. As

we know the ultimate goal of the Prophet (saw) in Makkah was to establish the Islamic State

there. However the Quraysh chiefs were unwilling to give up their political authority. They wanted

to be the ones to legislate the laws for that land rather than give that right to Allah (swt). They

knew that the Prophet (saw) was the Messenger of Allah (swt). But they did not want to accept

him (saw) as this because they knew what it would entail. They would rather live a life where they

served themselves and their desires, rather than their Creator like they knew that they were

created to do. So they rejected the Prophet (saw) even when they knew that he (saw) was truly

the Messenger. Every time he (saw) called them and told them that he (saw) was the messenger,

they rejected him (saw) and told him (saw) that he (saw) was not.

Now this constant rejection must have weighed down heavily on the blessed heart of the

Prophet (saw). To hear his own tribe and his own people tell him (saw) that he (saw) was not the

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Messenger. To hear them say that he (saw) was a madman or that he (saw) was possessed by

spirits. Imagine how difficult it must have been for the Prophet (saw) to hear this from those who

were all around him (saw). That is why Allah (swt) revealed this ayah to the Prophet (saw). It was

to ease his (saw)’s heart. It was to let him (saw) know that indeed he (saw) was of the

messengers. Despite what these people said. Their words were false, and the Word of Allah (swt)

was true. In addition to easing his heart, this ayah was also an encouragement for him (saw) to

continue. He (saw) should pay no heed to this people. He (saw) should make Allah (swt) the

central focus of his heart. He (saw) should keep doing what he (saw) has to do. Even if the victory

never comes. Even if the Islamic State is never established. What matters is not the result but it is

the effort. What is important is not us but Allah (swt).

4. On the Straight Path.

In this ayah Allah (swt) continues to address the Prophet (saw) and all those who carry

this dawah after him (saw). In the previous ayah Allah (swt) reminded the Prophet (saw) how he

(saw) was indeed of the messengers. Of those who have been sent by Allah (swt) to mankind.

People may deny this fact. People may reject this fact. But it does not change the reality. This is

the Truth. Allah (swt) is True. This Message is True. The fact that we are the bearers of this

Message is True. We have the Quran that is filled with wisdom. A close friend that will show us

the way and one that will always be with us. Now we know what we are and what we have. Here

in this ayah Allah (swt) shows us where we must go. He (swt) describes for us the path on which

we must walk. This is the path that the Prophet (saw) walked on. This is the path that leads to the

Pleasure of Allah (swt). This is the path that all of us were created to walk on. This is the path that

leads to the goal which is the purpose of our existence. Should we not then try to find out as

much as we can about this path?

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The Arabic word that Allah (swt) uses to describe this path is far more comprehensive

and has a far deeper meaning than simply “straight”. Straight is just one of the many meanings

given by this word. Another meaning is constant. So not only is this path straight but it is always

straight. It never deviates or turns. It is one that keeps going and going on a straight and

unbending line. This is what Islam is. It is a path. It is a way of thinking and a behavior that results

from that thinking. First and foremost you must believe that you exist only to please Allah (swt).

That is the only purpose for your existence. That is the first step on this path. To know your

purpose. To know your reason for being. What flows naturally from this is repentance because

once you know Allah (swt) then you will realize that you could never do enough to be worthy of

Him (swt). All that you can do is sincerely try to the best of your ability and hope that He (swt)

accepts it from you. So the next step in this path is servitude. You try to please Allah (swt) with all

of your thoughts and actions. You keep striving to stay on this path until your death comes.

Sayyid Qutb tells us in his tafsir how this ayah also shows us the simplicity of Islam. So

not only is Islam straight but it is also simple. First and foremost the belief is simple. What could

be a more simple belief than to know that there is but One Creator for this entire universe? This

Creator is Perfect in every way with absolutely no weaknesses or limits imaginable. Not only has

this Creator brought every single thing into existence but He (swt) is also sustaining and

maintaining everything at every moment. Our duty is but to dedicate ourselves to this Perfect

Being. The One Who truly deserves that everything be dedicated to Him (swt). What could be

simpler than that? There is no struggle between church and state. There are no mind boggling

philosophies or archaic dogma. Nothing in this belief defies logic and reason. On the contrary

everything that this belief teaches is what the human being can arrive at rationally were he to

study the proofs in the world around him. Furthermore there is no clergy or institutions of

intermediaries between the worshipper and the Divine. There is no struggle to find spirituality or a

sense of purpose in a world of materialism. There is just you and your Creator. Your only task is

to worship and serve Him (swt) to the best of your ability. If you do that then you will find peace

and contentment in this life because you would have found your Reason for being. Furthermore

when you die you will be rewarded with pleasures and joys unimaginable. It will be yours for all

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eternity. If however you fail in this task and you turn away from your Creator, then it is completely

up to Him (swt) to deal with you in a way that He (swt) pleases. What we can be certain of is that

Allah (swt) will not do injustice to anyone. In the end justice will be done for everyone. What could

be simpler than this? How could anyone then turn away from this Din?

This is the Din that the Prophet (saw) brought to us from Allah (swt). This is the path

upon which he (saw) walked. The noblest path that any creation can walk on. In fact all of

creation longs to walk on this path. They all wish to be on this path. Everything from the angels in

the heavens to the fish in the lowest depths of the ocean. This is because they know where this

path ends. The Pleasure of Allah (swt). What could be better than that? So Allah (swt) reminds

the Prophet (saw) here that he (saw) is indeed on this path. Why then should he (saw) care about

the enemies of this Message? They mean nothing to Allah (swt). As long he (saw) is on this path

then he (saw) already has all of the good of this world.

6. Sent down by the Mighty, the Merciful.

In this ayah Allah (swt) continues to address the Prophet (saw). In the previous ayahs

Allah (swt) called out to the Prophet (saw) and reminded him (saw) that he (saw) was indeed of

the messengers and that he (saw) was on the Straight Path. Allah (swt) swore by the Quran itself

to this fact. Now in this ayah Allah (swt) tells us about the nature of the Quran and about the

nature of the path upon which the Prophet (saw) and the true believers walk. What is the reality of

this? How best can we describe it? Allah (swt) tells us in this ayah. As you read this ayah realize

that Allah (swt) is telling you here both about the Quran and also about the Din of Islam for which

it is the foundation of.

First Allah (swt) tells us about this Quran that it has been sent down. This refers to how

the Quran was sent down to earth from the highest heavens. We know that atop the highest

heaven is the Guarded Tablet on which the Quran is written. Forever inscribed there are the

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Divine Words. The benefit that we can take from this is to remind ourselves here of the loftiness

and the greatness of this Book. This is not just any book. This is not a book that has been written

by some man. Rather it is the very words that the Lord and Master Himself (swt) has inscribed on

the Guarded Tablet. Can you then realize the tremendousness of this Book? Can you realize the

place that it must have in your life? Many scholars have said that if you read anything less than a

juz a day of the Quran then you have neglected it. So we must strive to read more and more of

the Quran, to contemplate and reflect on its meanings, and to allow it to bring us closer to our

Lord with every ayah. Only then can you even begin to realize the magnitude of this Book. We

must also have the same regard for the Din of Islam itself. This is because the Quran was not

sent merely to be placed at the highest level of the bookshelf or to be read when someone

passes away. Rather it was sent to establish a society and a way of life. A community and a state

that submits wholly to Allah (swt). If we do not work to bring this about then we too have

neglected this Book. How could we when we know now where it came from?

After Allah (swt) describes the Quran and this Din of Islam that comes from it, He (swt)

then describes the One Who sent it down. Of course this is Allah (swt) Himself. He (swt)

describes Himself (swt) here with two of His most beautiful Names. The first of these names in

Arabic is Al-Aziz. This does not simply mean the One Who is Mighty as we have translated it

here. Our translation is at best an approximation and there is a far deeper meaning that the

original Arabic gives. First of all when it comes to the Might of Allah (swt) this Name gives the

meaning that He (swt) is so powerful that He (swt) can do whatsoever that He (swt) pleases. So

overwhelmingly Powerful is He (swt) that there is nothing that He (swt) cannot do. He (swt) can

do everything by Will alone. There is not the least bit of effort involved for Him (swt) for anything

that He (swt) does. Not even the creation and the sustaining of the universe. Such is the Lord that

you have.

In addition to that this Name also gives the meaning that He (swt) has the authority and

the right to do whatsoever He (swt) pleases. Thus Allah (swt) can do all things and no one can

question Him (swt) in anything that He (swt) does. The One Who has absolute Power and

absolute authority. The One Who can put you in the Fire forever right at this moment and such

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would not be injustice for Him (swt). This is the One Who has sent down this Quran and this Din

of Islam. What then should be your relationship with this Book? How then should you live this

Din? How can you sleep contently at night while knowing that most of this Din is not being

implemented and that most of the people are unaware of this Book? Do you not realize that right

at this moment you are in the grasp of Al-Aziz? Should this not send chills down your spine?

This was how most of the Sahabah were when they heard this Name of Allah (swt). They

trembled with fear. So much was their fear that it was almost paralyzing. They were so crippled

with fear of Allah (swt) that they could not do anything. This is how they would always have been

if Allah (swt) did not mention another Name of His, and that is His Mercy. The overflowing Mercy

of Allah (swt) is the only refuge that we have from His Might and His Authority. Fortunately for us

this is a tremendous Mercy. So much is this Mercy that all of creation tastes from it. Even the

worst of criminals and disbelievers taste of this Mercy. So we should not fear. Allah (swt) will not

punish us unless we truly deserved that punishment. Even when we are deserving of punishment,

He (swt) will show Mercy to us. More Mercy that we can ever imagine. All that we need to do is

follow this Quran to the best of our ability. Then we hope for this Mercy.

The scholars say that true believer should always have a balance of fear and hope. This

means that he should fear Allah (swt) and at the same time hope for Mercy from Him (swt). This

fact is brought to light by these two Names of Allah (swt). The Name of the Mighty gives a sense

of dread and fear for the servant and the Name of the Merciful gives hope and peace for the

servant. Both of these must be present in equal amounts for the servant to properly serve his

Master. If there is an imbalance then the proper relationship with Allah (swt) cannot be

established. If there is too much hope then you will think that Allah (swt) will forgive you for

whatever you do and then you will fall into constant sin. If there is too much fear then you will

think that Allah (swt) will never forgive you and that He (swt) will never have mercy on you so

once again you fall into sin. The only to keep yourself in the Pleasure of Allah (swt) is to have an

equal amount of hope and fear. Allah (swt) reminds us of this fact here by mentioning these two

Names of His (swt). So not only is He (swt) telling us about Himself (swt) but He (swt) is also

telling us how our hearts should be.

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The scholars also say that the fear must come before the hope. For example for the

youth they should have more fear because they are especially vulnerable to their lusts and their

arrogance. Fear should also come first when one is contemplating whether or not to sin. When

Shaitan prompts you to commit sin then there should be fear. It would be folly to think of the

Mercy of Allah (swt) at the moment when you are being called to sin. That is why in the ayah the

Name that invokes Fear is mentioned first. But by no means does this indicate that the Wrath of

Allah (swt) is more than His (swt)’s Mercy. In fact we know that the Mercy of Allah (swt) is greater

than His (swt)’s Wrath. So if you are not able to resist the temptations and you succumb to the sin

then you must remember the Mercy of Allah (swt). Do not ever allow Shaitan to tell you that you

are beyond the Mercy of Allah (swt). If you do then you have underestimated this Mercy. So much

is the Mercy of Allah (swt) that it will drown out any sin that you may have done. Thus when it

comes to your past and all the sins that you have committed previously then think of the Mercy of

Allah (swt), but if you are called to sin today or tomorrow then remember that Allah (swt) is also

Al-Aziz. The One with Might Who can do whatsoever He (swt) pleases.

This then is the One Who has sent down this Quran and this way of life. Then when you

know that this Message has been sent to you by the One Who could destroy you at any moment

and it would mean nothing for Him (swt) to do so, how then can you turn away from it? When you

also know that He (swt) is so Merciful that Mercy is one of His (swt)’s very names how then can

you turn away from such Mercy? Do you not want to taste that Mercy in this life and especially in

the Hereafter? How else can you other than by turning to Allah (swt) and to the Message that He

(swt) has sent you? How else can you other than by studying this Quran and trying to establish

the Din that springs forth from it in your life? Realize now the One Who has sent this Book to you

and then you will realize what you must do with it.

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8. So that you may warn a people whose forefathers were not warned and so they are

heedless.

In this ayah Allah (swt) continues to address the Prophet (saw). In the previous ayahs

Allah (swt) reminded the Prophet (saw) that he (saw) was surely of the messengers and that he

(saw) was on the Straight Path. He (swt) also reminded him (saw) of the greatest of gifts and

blessings that He (swt) had conferred upon him (saw) and that is this Quran. Now that the

Prophet (saw) knew who he (saw) was, and what he (saw) has, and the path that he (saw) is on,

Allah (swt) now shows him (saw) the task that he (saw) has to fulfill. Allah (swt) shows the

Prophet (saw) what his mission is.

Allah (swt) tells the Prophet (saw) here that his mission is to warn a people whose

forefathers had not been warned. This refers to the Arabs at the time of the Prophet (saw). It also

refers to all people whose forefathers lived without guidance from Allah (swt). Any people who

had not received a messenger. Allah (swt) refers to the Prophet (saw) here as warning such

people. One of the main components of this Message is the warning. It warns the people about

the true nature of this universe. It warns the people by reminding them that they are not in this

world to enjoy themselves and play. It warns them by reminding them that they are being tested

while they are in this world. Tested on how well they worship and serve Allah (swt).

Now many were the people who had never received this warning, many were the people

who had never received this guidance. As we mentioned included in this category were the Arabs

at the time of the Prophet (saw). Although Ibrahim (as) and Ismail (as) were prophets who were

sent to their ancestors, many were the generations that had passed in which the guidance that

they brought had been lost. Now the Arabs at the time of the Prophet (saw) found themselves

without any guidance from Allah (swt) whatsoever. Neither they nor their fathers had been

warned by any Warner. The Light of Guidance that Ibrahim (as) had brought had been lost

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generations ago. That is why Allah (swt) reminds the Prophet (saw) here that he (saw) has been

sent to warn a people whom neither they nor their forefather had been warned before.

The scholars of language have noted several meanings from the root of the Arabic word

nadr that Allah (swt) uses here for “warning”. One meaning is that it is a warning from which

precaution can be taken. It is a warning from which one can be saved. Sometimes a danger

comes from which there is nothing that one can do to save oneself from it. No matter what one

does the calamity or the danger will befall them. However there are other dangers from which a

warning will save one. These are dangers which one can avert if they heed the warning that is

given. This word nadr is used to describe such a warning. A warning which one can use to save

oneself from danger. An example that the scholars give for the usage of this word is that snake

charmers would this word in training young charmers. The snake charmers would warn their

students about how to handle the snake. How to charm it in such a way so that they do not get

stung. Thus they give their students a warning from which benefit can be derived. A warning that

one can use to save oneself from pain. Similar is the warning that the Prophet (saw) brought.

Another meaning from this word nadr is a promise or an oath. So not only does the

Prophet (saw) bring the people warning but he (saw) also bring them a promise. A promise from

their Lord. A promise that this world is not the end of existence. A promise that they will return to

Him (swt). A promise of the Garden and the Fire. A promise of His contentment and His Wrath. A

promise of what the true purpose of our life is. The Prophet (saw) brings them this promise from

their Lord. He (saw) brings it to all those who had never received this promise before. Now the

people have been given this promise. Now they have no excuse before their Lord whatsoever.

Yet another meaning derived from the root of this word nadr is something that is out of

the ordinary or something that is not expected. This word has been used in such a way to

describe a steep rock that sticks out from a mountain. Because this rock is radically different from

the rest of the rock in the mountain. It sticks out and is prominent from the rest of the rock through

its sticking out. So through this warning the Prophet (saw) is reminding the people that the world

will not remain as it is. Life will not go on forever as it had been going soon. Very soon a calamity

will happen. Very soon an event will befall. When this even happens then the world will be forever

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changed. Nothing will be the same. That is the Day of Judgment. The Day on which the universe

will be changed forever. The Prophet (saw) brings warning of this.

So this warning is what the Prophet (saw) brings to a people who had not previously

received this warning. Before the Prophet (saw) had been sent, these people had been denied of

this warning. What has been the result of this? Allah (swt) tells us in the next part of the ayah “so

they are heedless”. They are heedless of Allah (swt). They are heedless of the true reality of this

universe. They are heedless of the fact that they have been created and this universe around

them has been created for a great purpose. They are utterly ignorant of all of this. The Arabic

word ghafala that Allah (swt) uses here to describe their heedlessness is beautiful. It gives the

meaning of someone who is so preoccupied with chasing something that he becomes completely

oblivious to everything else that is around him. That is the situation of these people. This is the

result of their being deprived of this guidance. This is the result of a Warner from Allah (swt)

never coming to them. They are so bent on chasing after the life of this world that they have

forgotten Allah (swt) and they have forgotten their responsibility to worship Him (swt). They have

forgotten the true reality of this universe. All that they can see is this world. All that they desire is

getting more and more of it. Their focus of this world has made them blind to the truth of this

existence. This is one meaning of this word ghafala. Another meaning is a road that does not

have any markings on it. A road with no signs or guide. This meaning also describes the

heedlessness of these people. It is like they are on a road that does not go anywhere, a road

which if one follows one will get lost on. That is the situation of these people. Without guidance

from Allah (swt) their lives have no purpose and no meaning. They do not know what they are

doing here, where they came from, or where they are going. All that they know is the life of this

world. They chase after it and dedicate their lives for it even though they know that they soon

have to leave it. Allah (swt) tells the Prophet (saw) here that he (saw) has been sent to remedy

this situation. He (saw) has been sent to warn these people so that they come out of their

heedlessness. They are walking towards a pit of Fire and they do not even know it. Allah (swt)

reminds the Prophet (saw) here that he (saw) is the one who has been sent to warn them. To

show them the way. To save them. What task then could be more important than this?

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One lesson that we can take from this ayah is to realize that today we are wearing the

shoes of the Prophet (saw). We are the ones who have been sent to warn those who are

heedless. How many people in the world today are among the heedless? Even many among the

Muslims are among the heedless. They do not realize the purpose for which they exist. They are

unaware of Allah (swt) while He (swt) is the Real and the True. Allah (swt) is the One Who

brought us into existence and He (swt) is the One Who sustains our existence for every moment.

Yet how many people in the world today are even conscious of this fact let alone try to show their

gratitude to Him (swt) for it? How can we expect such people to fare on the Day of Judgment if

they were to return to Him (swt) after living a lifetime of heedlessness to Him (swt)? Can we be

sure that they will be forgiven? Can we be sure that they will be saved?

How can we expect ourselves to fare on that Day if we did not even make the effort to

warn them? The world today is drowning in this heedlessness. So much has technology and

innovation opened up the world for the people that material goods are all that they care about.

They just care about getting more and more of this world. Capitalism is the ideology that

consumes the world today. Everything is about marketing, selling your product. This

consumerism is what is fed to the people day and night. This makes the people not care about

anything except getting more and more goods of this world. Their homes for them are nothing but

places where they can keep their things while they go out to buy more things. They even have to

pay for storage because they are buying so much. This is the pathetic situation that many among

mankind are in. They have completely forgotten Allah (swt) and the reason why they are here.

Allah (swt) is telling us in this ayah to save the people from this. So for those of us who are

aware of the true reality of this universe, we have to make the best effort that we can to warn

those around us. We have to use all of the outlets that are at our disposal. We have to remind the

people about Allah (swt). Remind them of the Day of Judgment. Remind them why they are here

on this planet. This is the reason why we have been given the Quran. This is the reason why we

are part of the Ummah of the Prophet (saw). This is what it means to walk on the Straight Path.

Dawah is an obligation for every single Muslim. One that can no longer be neglected or

postponed. May Allah (swt) give us the enabling grace to take up this call and be steadfast on it!

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8. Most surely the word (of punishment) has proven true against most of them because

they do not believe.

To understand this ayah we have to once again remind ourselves of the context in which

this Surah was revealed. Recall how we said that this Surah was revealed at the later phase of

the Makkan dawah. This was a time when the Prophet (saw) had already presented this Message

to his tribe the Quraysh. As we know most of them had rejected his call. Even though they knew

that he (saw) was truly the Messenger from Allah (swt), even though they were absolutely

convinced of it, they still decided to turn away. They turned away only to follow their lusts and

desires. They turned away only because they did not want to worship and serve Allah (swt) as

they were created to do. They knew that Allah (swt) was their Creator and Sustainer. They knew

that He (swt) had a right that He (swt) be submitted to. But they turned away from Him (swt).

How evil are a people who would turn away from Allah (swt) when He (swt) is the Real and the

True? So in this ayah Allah (swt) tells us what was their fate on the account of their turning away.

Allah (swt) says in this ayah “Most surely the word (of punishment) has proven true

against most of them because they do not believe”. There is the word of forgiveness and the

word of punishment. Allah (swt) tells us in this ayah that for those among the Quraysh who

rejected the call of the Prophet (saw) the word of punishment has proven true for them. So with

Allah (swt) were two words. One was a word of mercy and one was a word of pain. When these

people chose not to believe in this Message. When they chose to reject this Message even when

they knew that it was the Truth. Then they made the word of pain to come true against them.

They made the word of punishment to befall them. This was the result of the choice that they

made. Even though the word of punishment was already there with Allah (swt), it was their choice

to reject this Message that made this word come true against them. Allah (swt) tells us clearly in

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this ayah that the word of punishment befalling them was a result of their not choosing to believe.

If they had believed then the word of punishment would not have befallen them.

One lesson that we can take from this ayah is to see that the human being does indeed

have free-will. This is because Allah (swt) clearly tells us in this ayah that the word of punishment

proved true against them because they chose not to believe. In other words the reason why the

punishment befell them is because they chose not to believe. Now there were some deviant

groups in the history of our Ummah who denied that the human has any free will at all. This ayah

is a clear evidence to show how wrong they were. Everything is in the Knowledge of Allah (swt).

Everything happens by the Decree of Allah (swt). Yet at the same time every human has free-will

to choose or reject worshipping and serving Allah (swt). Allah (swt) is beyond time. The past, the

present, and the future are all the same for Him (swt). So what He (swt) decreed for us is exactly

what He (swt) Knew that we would do. With the Quraysh chiefs Allah (swt) Knew that they would

reject this Message. That was why He (swt) decreed that the word of punishment be true against

them. In other words the Decree of Allah (swt) was a consequence of the choice that He (swt)

allowed them to make. Allah (swt) allowed them to make the choice, and because they chose the

wrong path, that is why the punishment became due upon them. So this clearly shows that we

have free-will and that we will be judged in the Hereafter based on the choices that we make.

This ayah clearly proves this point. However it is important to note that although the human being

does have free-will, he still needs Allah (swt) in order to be guided. He cannot guide himself to the

Straight Path. Although he himself can go astray from the path, he needs Allah (swt) to guide him

on the path. So the guidance comes only from Allah (swt). Once the human being chooses the

Straight Path, he still needs Allah (swt) to show him the way and to keep him steadfast on that

way. This is our understanding of this concept and Allah (swt) Knows best!

So we see how this ayah was also meant to comfort and console for the Prophet (saw).

He (saw) saw the people rejecting his call for years upon years. He (saw) knew that they knew

that this Message was the Truth, yet he (saw) still saw them rejecting it. How painful must this

have been for the Prophet (saw) to see them turning away from him (saw) when he (saw) was

calling them to their salvation? When he (saw) was calling them to Allah (swt). Then on top of that

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was all of the persecution and oppression that they were leveling upon the Prophet (saw) and

those few believers who were with him (saw). We know of how they would cause pain and

suffering to both the Prophet (saw) and many of his (saw)’s companions. They would use torture,

slander, blackmail and bribery, coercion, social and economic boycotts. Any means possible to

make the Prophet (saw) and the believers to give up this dawah. To give up the call to Allah (swt).

In this ayah Allah (swt) reassures the Prophet (saw) by letting him (saw) know that all of this evil

has not gone unnoticed. The result of the evil from these people who were causing him (saw)

pain is that the word of punishment has come true against them. In this life the result of this word

was humiliation and disgrace. In a matter of a few years the Quraysh would lose all of their power

and their city would be conquered. But in the next life is when they would truly see the

ramifications of this word of punishment. Allah (swt) tell us how this is so in the next ayah.

9. Surely we have placed iron collars around their necks, reaching to the chins, so their

heads are raised up.

In the previous ayah Allah (swt) promised the Prophet (saw) that the word of punishment

had come true against those who rejected him (saw). We mentioned how this word for them in

this world was disgrace and humiliation. Allah (swt) tells us in this ayah what this word for them

will be in the Hereafter. As you read the description that Allah (swt) gives of their punishment

think of what it is that they did in the life of this world to deserve this punishment. Allah (swt) is the

Most Just so He (swt) would not subject a people to such a terrible punishment unless they

deserved to it. Not only does Allah (swt) only punish to the extent that they deserve but He (swt)

also punishes with the most fitting of punishments. Now think to yourself as to what crime is it that

could warrant such a terrible punishment.

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In this ayah Allah (swt) describes how these people will have iron collars around their

necks. These collars are so stiff and so tight and they reach all the way up to their chins. These

collars then not only take up a small portion of their necks but in fact they consume their necks.

Their entire necks are wrapped in these iron collars. These collars reach from their shoulders to

their chins. Think about how painful this must be. To have your entire neck enshrouded in iron.

So much does the iron consume their necks that they are not even able to look down. Their

heads are forced up and they cannot even see what is around them.

This is the terrible punishment that these people have been promised in the Hereafter.

The terrible punishment that they will have to endure for all eternity. Not what crime did they

commit that made them deserving of this punishment? What particular crime is this punishment

fitting for? Of course the lists of sins that these people have done are endless. They rejected this

Message that they knew was the Truth. They tortured and persecuted the believers. They caused

suffering and hardships for the Prophet (saw). They exploited and oppressed their own people.

They treated their women as objects and they satisfied every wanton pleasure that they had.

They stole the property of the orphans and the defenseless. They engaged in usury and fraud.

They did every crime known to man. But there was one crime that was the root of all of this. One

sin that was the cause of all other sins. Of course it was their pride and arrogance. This was in

fact the worst of their crimes. Because how can a human being have pride in his heart when he

knows Allah (swt)? When you know that there is such a Being then who do you think that you are

to become arrogant? How can you even compare to Him (swt)? How can you think of yourself as

anything? So these people forgot Allah (swt) and they became overly proud of themselves. They

became their own gods. It is for this reason that they have been promised such a terrible

punishment. May Allah (swt) save us from this fate! May Allah (swt) save us from ourselves!

Because of their arrogance and pride, when they walked on this earth they walked with

haughtiness and self glory. They always stuck their heads up so that they could think of

themselves as better than everyone else. They actually thought that they were better than others.

Through some estimation in their minds they considered themselves superior to their fellow man.

So in the Hereafter they will be forced to walk in this way. Their heads will be forced up with iron

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collars and they will not be able to bring them down. This is the fitting punishment for arrogance

and pride. The fitting recompense for thinking yourself to be a god. This is the sin that is most

displeasing to Allah (swt) because all honor and glory is a right that belongs only to Him (swt).

They are His cloak and robe. If anyone competes with Him (swt) in these then He (swt) casts

such people into the Fire. May Allah (swt) save us from that fate!

In his tafsir of this ayah Sayyid Qutb tells us that we can also take a metaphorical

meaning from this ayah. He tells us that another meaning of this ayah is that it even describes the

situation of these people in the life of this world. In this world as well Allah (swt) has placed chains

on the necks of these people. These “chains” are their arrogance and stubbornness. These

chains prevent them from seeing the true reality of the world around them. They do not perceive

how everything in this universe points to Allah (swt). How every single thing around them is a

sign for Him (swt). They have their heads the sky so they are not able to perceive all of this that is

around them. They are so focused on bringing themselves up that they have made themselves

blind to Allah (swt). They live in the illusion of this world. All that they care about is getting more of

this world and gratifying themselves with it. They do not take the time to consider the world

around them. To realize the true nature of this universe. Their heads are always looking to the

sky and they are completely unaware of the true reality of the world around them. Only on the

Last Day will they wake up from this slumber. Only then will they see what their eyes had turned

away from. What then will be their station with Allah (swt)? How can they hope to save

themselves from Him (swt)? So we see that Allah (swt) has chained their necks in this world just

like He (swt) will chain them in the Hereafter. Punishment upon punishment because they turned

away from Him (swt). Punishment upon punishment because of their arrogance and pride. May

Allah (swt) save us from their fate!

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10. And We have set before them a barrier, and behind them a barrier, so We have covered

them, so they cannot see.

In this ayah Allah (swt) continues to describe the fate of those who reject this Message.

Their fate both in this life and in the Hereafter. Because of their rejection of Allah (swt), these

people have a punishment in this life and a punishment in the Hereafter. Such is the fate of all

those who turn away from Allah (swt). Such is the enormity of the crime to turn away from the

Real and the True. So as you read these ayahs do not wonder at how severe is the punishment

for these people. Rather wonder at how severe was their crime was when they chose to turn

away from their Originator and Sustainer. There is no creation whom Allah (swt) has favored like

man and there is no creation who has been as ungrateful and rebellious to Him (swt) as man.

For these people Allah (swt) tells us how He (swt) has placed a barrier both in front of

them and behind them. This barrier is all around them such that it covers them. Similar to the

previous ayah, we can understand this ayah literally as meaning what will happen to these people

in the Hereafter, and we can also understand it metaphorically to realize their situation in this

world. So double is their punishment because of the terrible crime that they have done. They are

punished in this world and they will be punished in the Hereafter as well.

In the Hereafter these people will be covered on all sides in that there will be barriers in

front of them and behind them. These barriers are the Fire itself. We know that their home in the

Fire will be a very constricted place. Allah (swt) will make it so that they are surrounded by Fire.

They will not be able to move forward of backward. Rather they will be held fast to a single

location. This will be their home for all eternity. This single narrow place. They will be covered on

all sides by Fire. These barriers of fire have been set in place by Allah (swt) so they cannot be

moved. Neither they nor the angels can hope to move these barriers even by an inch. Such is

their fate for all eternity because they turned away from the Real and the True.

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In the Hereafter not only will these people have physical barriers of fire but they will also

be barred from Allah (swt). Allah (swt) should be the goal for everyone. He (swt) is the

destination Who everyone was created to travel to. Many people in this world today do not realize

this fact. But in the Hereafter everyone will realize this. In the Hereafter they will realize the Real

and the True, the One Who they had barred themselves from in the life of this world. When they

finally realize their Lord they will want to come close to Him (swt). They will want to be among

those who witness His (swt)’s Majestic Beauty because they know that this is the greatest

pleasure of all. But they will be denied this. A barrier will be placed between them and Allah (swt)

such that they will not even be allowed to come near Him (swt). They will not be allowed to

approach Him (swt) and offer their excuses as to why they did not submit to Him (swt) when they

were commanded to. They will be barred from Allah (swt). A covering will also be over their eyes

so that they cannot even see Him (swt). Of all things that could cause them pain nothing will

cause them more pain this. May Allah (swt) save us from this fate!

In addition to describing their punishment in the Hereafter, this ayah also describes their

punishment in this world. Even in this world they are not able to see Allah (swt). Even though

there are countless signs that point to Him (swt). Even though everything in this universe is a sign

for Him (swt). They still cannot see Him (swt). Allah (swt) has placed barriers all around them so

that they are blinded from Him (swt). These barriers cover their eyes so that they cannot see. All

that they see is the life of this world. May Allah (swt) save us from this fate!

The lesson that we can take from this ayah is to realize that these are the people who we

have to save ourselves from becoming. These people have the worst of fates both in this life and

in the Hereafter. They have been denied Allah (swt). They are blind from Him (swt) in this life and

they will be blind from Him (swt) in the next one. Now why is it that they became deserving of

such a terrible punishment? What did they do that brought this punishment upon them? Notice in

the ayah that it is Allah (swt) Himself Who placed these barriers around them. It was Allah (swt)

Himself Who barred them from Himself (swt). So their crime was that they displeased Him (swt).

Because they displeased Allah (swt), through their thoughts and their actions, He (swt) barred

Himself from them both in this life and the next. So in order to save ourselves from their fate we

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must be among those who are always striving to please Him (swt). Do not let a moment go by in

your life except that you ask yourself how could please your Lord in that moment.

Many of us foolishly believe that we can relax somewhat during our youth. When we are

young we are absolutely certain that death will not come for us tomorrow. We are certain that we

can follow our pride and desires for yet another day. We are certain that death will not catch up to

us at the very next moment. Allah (swt) shows us in this ayah how foolish such thinking is. Even if

we were correct in such foolish assumptions, which of course we are not, but even if we were we

still cannot escape the threat that Allah (swt) give us in this ayah. Allah (swt) tells us in this ayah

that for those whom He (swt) is displeased with He (swt) will place barriers all around them so

that they cannot see the Truth. So if you were to displease Allah (swt) by committing sins and by

failing in your obligations then how do you know that such a barrier and covering will not be

placed between you and the Truth? If such were to happen then you would be forever misguided.

For whoever Allah (swt) allows to go astray there can be none to guide him. So we have to

realize that the time to be the best Muslim that we can be is not tomorrow or the day after. It is not

even one hour from now or five minutes from now. But the time is now. Now is the time to strive

to please Allah (swt), or else you must fear these barriers that He (swt) can place between you

and Him (swt). If you are blinded to Allah (swt) then what else is left there for you to see? If you

do not have Allah (swt) in your life then what is the point of life? How can you be among those

who know of such a Being and yet choose to turn away from Him (swt)?

So the lesson that we can take from this ayah is that we must strive to be among those

whom Allah (swt) is pleased with. If we do not then we would become barred from seeing the

truth. Barriers will be placed before us and in front of us. The Truth is there in the universe around

us but we would not be able to see it. How terrible would that be? This is a point that cannot be

stressed enough because none of us truly recognize it. The beholding of Allah (swt) and

nearness to Him (swt) is the greatest of joys and fulfillments and distance from Allah (swt) and

being blind to Him (swt) is the greatest of torments and punishments. May Allah (swt) help us to

realize this! May Allah (swt) allow us to spend every moment trying to come closer to Him (swt)!

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10. And it is the same on them whether you warn them or you do not warn them, they will

not believe.

So far we have learned that the Prophet (saw) has been sent to warn a people whose

forefathers had not been warned. He (saw) has been given the Quran full of Wisdom. A revelation

from the Mighty and the Wise. He (saw) is on the Straight Path. He (saw) calls to Allah (swt) Who

is the Real and True. When one considers all of this then there should have been no reason for

the people not to follow him (saw). How could you not follow a messenger whose truthfulness is

so obvious? But Allah (swt) also told us in the previous ayahs about a certain kind of people. A

certain kind of people who have earned His (swt)’s displeasure. These are the people who we

always have to save ourselves from becoming like.

Allah (swt) tells us that for these people it is the same upon them whether we warn them

or not. No matter how much warning they are given they will not believe in the Truth of this

Message. This is because of what Allah (swt) told us in the previous ayah. Allah (swt) has placed

a barrier between them and the Truth. Their eyes are covered so that they do not see their Lord

in all that is around them. Now no matter how many times you warn these people, no matter how

stern or forceful is the warning, they will not believe. Even if you were to show them the very

Hellfire itself they still will not believe. Their eyes and their hearts are covered so that the Light of

guidance cannot enter. May Allah (swt) save us from this fate!

Mawdudi tells us in his tafsir of this ayah how this does not mean that we should not carry

dawah. We should still carry dawah to the best of our ability to everyone that we know. We should

still invite them to Allah (swt). But at the same time we should not feel disappointed if we do not

find success. We should realize that the guidance of hearts is upon Allah (swt) and so there are

some people who simply will not respond no matter how many times they are warned. Mawdudi

tells us that once it becomes clear that a certain person is from this group then we should leave

him. We should focus on those who will respond. Those whom Allah (swt) tells us about next.

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12. You only warn the one who follows the Reminder and who fears the Merciful in the

unseen, so give good news to him of forgiveness and a great reward.

The Quran is a Book of guidance. In it Allah (swt) gives us examples of those whom we

must strive to be like and those whom we must avoid becoming like. Allah (swt) has already

shown us the former of these groups, and here He (swt) shows us the latter. Pay close attention

to the way Allah (swt) describes these people whom He (swt) is pleased with. These are the ones

who benefit from the warning of the Prophet (saw). They are the ones who are saved from that

which the warning threatens. That which the warning threatens is the worst of all, the Fire and

distance from Allah (swt). What could be a greater tragedy than that? In this ayah is the guidance

with which you can save yourself.

Allah (swt) begins this ayah by saying “You only warn the one who follows the

Reminder”. Here Allah (swt) describes for the Prophet (saw) a certain kind of people. These are

the ones who heed the warning that he (saw) gives. Allah (swt) first describes these people as

the ones who follow the Reminder. There are two words that are a key to understanding this part

of the ayah, one is the word “follow” and the other is the word “Reminder”. The word “follow” that

Allah (swt) uses here means to follow a path very closely and very carefully. To follow without

deviation or error. To follow without laxity or laziness. The word “Reminder” means the Message

of Islam. The Message which Allah (swt) sent to remind us of the purpose of our existence. In

other words the Quran and the Sunnah. Thus the only ones who will benefit from the warning that

the Prophet (saw) gives are those who listen and follow closely the Message that he (saw) was

sent with. This may seem obvious but how many of us truly recognize the meaning of it. Just like

the desert Arabs, we were all a people who were steeped in heedless. Ignorant of the true reality

of this universe. The Prophet (saw) came to warn us. But we will only benefit from this warning if

we actually pay heed to it. This is obvious but how many of us realize it?

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So the first characteristic of the people who take heed of the warning is that they follow

closely the Message that the Prophet (saw) was sent with. They believe with utmost certainty

what the Prophet (saw) tells them. They rush to do all that he (saw) tells them. They stay far away

from all that he (saw) has forbidden for them. This is what we must do as well if we want to be

among the saved. Allah (swt) calls the Message in this ayah a “Reminder”. This is because of the

propensity of the human being to forget. We always forget, such is part of our nature. Such is the

weakness of our knowledge and the weakness in our ability to retain knowledge. We all know that

we exist for a reason. We know that this reason is something more than this world. But we forget.

So Allah (swt) in His (swt)’s Mercy has sent this Message to remind us. But how many of us look

to this Reminder? How many of us try to follow it? If we do not then no amount of warning will

benefit us at all.

The next description that Allah (swt) gives of the one who heeds the warning is that he

“fears the Merciful in the unseen”. The “Merciful” here of course refers to Allah (swt). So to

heed the warning, to save yourself, you must be among those who fear Allah (swt) in the unseen.

The word “fear” in this ayah does not mean a simple fear like you would fear the creation. Rather

it is a deep and overflowing fear. It is a fear that does not come from terror but it comes from awe

and reverence. When you realize the Majesty and Tremendousness of your Lord then you are

scared to do anything that might displease Him (swt). This is the kind of fear that this ayah

speaks of. Not only must you fear Allah (swt) but you must fear Him (swt) while He (swt) is in the

unseen. Allah (swt) is in the unseen. We cannot see Him (swt) with our eyes. And this is a good

thing because were Allah (swt) to reveal Himself (swt) to the creation then the entire universe

would be destroyed only from beholding Him (swt). So you must have this overwhelming fear and

reverence of Allah (swt) even though He (swt) is in the unseen. Now if this fear does not come

from your eyes and senses, then where does it come from? It comes from your heart. It comes

from your knowledge. So in order to get this fear you must learn about your Lord as He (swt) has

described Himself to be in His (swt)’s Book and on the words of His (swt)’s Messenger. The

reflection and contemplation of this knowledge in your heart is what will give you this fear. This

then is how you can save yourself. How important then is knowledge of this Din?

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Now if you are among those who follow the Quran and Sunnah closely, and you fear your

Lord with the fear that is due to Him (swt) despite the fact that you do not see Him (swt), then

what will be yours? What will you get out of it? Allah (swt) tells us in the final part of the ayah “so

give good news to him of forgiveness and a great reward”. The Forgiveness from Allah (swt)

and on top of that a great reward. If you truly realized the value of what Allah (swt) is promising

you here then you will not even allow a moment in your life to pass by except that you are in

eager in anticipation of this. We are all in desperate need of Forgiveness from Allah (swt). We

who sin by night and day. We who are in perpetual sin. We who do not even come close to

worshipping and serving Allah (swt) as He (swt) deserves to be. Just for Allah (swt) to forgive us.

For Him (swt) to look over our many sins and misdeeds. For Him (swt) to consider us worthy to

be His (swt)’s slaves. Such a thing would be more valuable than all of the riches and all of the

treasures in the world. Do you not realize this? If you realized how Perfect and Magnificent a Lord

that you have then you will realize how valuable this is.

In addition to Forgiveness, Allah (swt) is also promising you a great reward. What kind of

a reward must this be if Allah (swt) Himself calls it “great”? Allah (swt), the Creator and Sustainer

of all the universe, for Him (swt) to call a reward as “great” then what kind of a reward must it be?

This reward is so tremendous that there is a portion of it in this world and a portion of it in the

Hereafter. In this world this reward is nearness to Allah (swt). It is that station of Ihsan and Taqwa

where you are conscious of the Divine Presence for every moment of your life. Once you reach

this level then nothing in this world can grieve you or cause you fear. Less and less do you see

the world and more and more do you see your Lord. This is the state of tranquility that many

aspire to but few reach. But Allah (swt) promises it to you here. All that you have to do is follow

the guidance of the Quran and Sunnah to the best of your ability and fear your Lord with the fear

that is due to Him (swt). This is the reward only in this world. The reward in the Hereafter is far

greater. It is so great that any description we give of it here will not do it justice. All of mankind will

fall into two groups. Those who get Forgiveness from their Lord and this great reward, and those

who do not. Which of these groups do you want to belong to? Your choices today will decide.

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12. Surely We give life to the dead, and We record all that they send forth and all their

traces left behind, and every single thing have We counted exactly in a clear Book.

Now we know the two paths that lie before us. We know the path of those who heed the

warning that Allah (swt) has sent through the Prophet (saw), and we know the path of those who

cannot even hear this warning. One of these groups is the saved and the other is the damned. In

order for us to be among the group that is saved we now know what we have to do. We have to

strive to remember Allah (swt) at every moment and we have to give to Him (swt) the fear that is

due to Him (swt). Based on this consciousness and based on this fear we have to try to the best

of our ability to follow this Reminder that He (swt) has sent us. Now is this something that we

have to do at every moment? Does every action that we do count? How much do we really have

to strive to remember Allah (swt) and serve Him (swt)? Allah (swt) explains in this ayah.

Allah (swt) begins this ayah by saying “Surely We give life to the dead”. Here our Lord

brings our attention to the Day of Resurrection. The Day on which all mankind will be brought

back to life. Brought back to life and made to stand before the King and Master for judgment.

Allah (swt) brings our attention to this Day to remind us once again that this life is not our final

abode. There is a Hereafter after this life. How many Muslims, even those of us who are

knowledgeable and practicing, seem to forget this fact? We live in this life like we are going to

stay here forever. We are not willing to give up anything in this world for the sake of Allah (swt)

and in anticipation of the Hereafter. We think and behave just like the one who is completely

ignorant of the Day of Resurrection. So we need to be reminded of the reality of this Day and that

is why Allah (swt) reminds us here. The Prophet (saw) has told us that the reminder benefits the

believer. The problem often times is not that we do not have the knowledge. We do have the

knowledge. But we forget. We forget the knowledge that we have and we get caught up in this

life. You know that there is a Day of Judgment, but how often do you remember?

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There are two points to note in the language of this part of the ayah alone. First notice the

way in which Allah (swt) is describing how He (swt) brings the dead back to life. Allah (swt) is

describing it almost as if it is an event that is occurring right now. Right now Allah (swt) is giving

life to that which is dead. This reminds us how close the Day of Resurrection really is. It is so near

that it is almost as if it is happening right now. The Hereafter for each and every one of us begins

the moment that we die. For each and every one of us that moment is sooner than we think.

When the angel of death comes to each of us we would think that he came too soon. So the first

benefit that we can take from the use of the language in this part of the ayah to realize how close

the Hereafter is. As far as our Lord is concerned it is as if it is happening right now.

We can also note in the language of the ayah how Allah (swt) emphasizes with certainty

that it is He (swt) Who will bring us back to life. Many people refuse to believe in the Resurrection

because they cannot believe how we can ever be brought back to life after we have become

bones and dust. Allah (swt) reminds us here that it is possible because it is He (swt) Who will do

it. What do you think about the Creator and Sustainer of this universe? If you believe that such a

Being Exists, and to think otherwise would be utter foolishness, then do you not think that such a

Being could bring you back to life? Would you even think that such a Being Whose Knowledge

and Wisdom is Perfect would allow us to live only for this worldly life? We who feel so much and

have such hearts. Is this life truly the end of our existence? Furthermore would Allah (swt) Who is

Perfect in His Justice and His Mercy allow any injustice to be done to His creation? The Day of

Judgment is the Day on which Allah (swt) would do justice to all of the creation. So if you deny

this Day then you are denying that Allah (swt) does justice to the creation. So a belief in the

Creator necessitates a belief in the resurrection and the afterlife. Allah (swt) would not have

created us unless He (swt) intended for us eternity and unless He (swt) intended for us justice

and mercy. So if you have any doubts about being brought back to life then think about the One

Who will bring you back to life and you will realize that indeed He (swt) is Able. Allah (swt) is the

One and Only Who will bring us back to life and He (swt) emphasizes that fact with certainty in

this ayah.

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In the next part of the ayah Allah (swt) says “and We record all that they send forth”.

After bringing our attention to the resurrection in the previous part of the ayah, Allah (swt) tells us

here about what we will find when we return to Him (swt). Is it simply that Allah (swt) will bring us

back to life? Did Allah (swt) create us just to live and die and then be brought back to life? Of

course not. We know that we will be brought back for judgment. But on what we will be judged?

Will we only be judged for our conduct and if we avoided hurting other people? Will we only be

judged for our prayer and our fasting? Will we only be judged on if we ate halal meat or not?

What is it that Allah (swt) will judge us on when He (swt) brings us back to life? Allah (swt) tells us

in this ayah that He (swt) will judge us on everything. There is nothing that is excluded from the

judgment. Allah (swt) tells us in this ayah that He (swt) records all that they send forth. What we

send forth are our deeds. From every moment that we spend in this life a deed is created. This

could either be a good deed or a bad deed. This deed then is what we send forth to the Hereafter.

Allah (swt) tells us here that He (swt) records all these deeds that we send forth. So much so that

every moment of our life is recorded. Every moment has a ramification on our judgment. The

scholars say that the Scale on the Day of Judgment is the most sensitive of scales. Such that it

will move for even the smallest of good deeds or the smallest of evil deeds. This is how exacting

the reckoning will be. All that we do and all that we do not do with our time in this world is what

we send forth for the Hereafter. Our Lord tells us here that He (swt) records it all.

But we should not be overwhelmed with dread and fear because of what we learned

here. Rather we should realize that we have a Lord that is Most Forgiving and Most Merciful.

Even though we make so many mistakes, even though we spend so many moments of our life in

heedlessness to Him (swt), we have to realize that Allah (swt) can forgive all of this. The One

Name that Allah (swt) describes Himself the most with is His (swt)’s Mercy so we have to believe

that He (swt) will have mercy on us. The Prophet (saw) has told us that the Mercy for Allah (swt)

on us is more than the mercy of the most loving of mothers to her infant, so what kind of a Mercy

must this be? But at the same time we must not allow ourselves to become lazy and we must not

give into our passions. We must not use the Mercy of Allah (swt) as an excuse for us to betray

Him (swt). We must remember the Day on which we will return to our Lord. We must remember

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how He (swt) will judge us for everything. So we must try to the best of our ability to spend every

moment trying to please Him (swt). Even when we rest. Even when we eat. Even when we spend

time with our family. Even our nights with our wives. We should try to keep the intention in all that

we are doing for Allah (swt). We should be conscious of the fact that we are being judged for

every moment that we spend in this life. So we should try to dedicate every moment trying to fulfill

the purpose of our existence, try to win the Pleasure of our Creator. Of course we will fall short of

this ideal. We know that we will. That is when we take consolation in the Mercy of our Lord. We

have to believe that no matter how many times we fall Allah (swt) is willing to forgive us again and

again. So we should try our best, try our best to send as much good as we can for the Day on

which we will be brought back to life. Death is when our window of opportunity closes and it is far

closer that we can possibly imagine.

Then Allah (swt) says “all their traces left behind”. Here Allah (swt) tells us that not only

does He (swt) record all that we send forth but He (swt) also records all that we leave behind. The

Arabic word that Allah (swt) uses here is beautiful and there is really no word in the English

language that does it justice. The only English word that even comes close in meaning is

“footprints” or the “traces left behind”. The Arabs at that time would sometimes brand the hooves

of their camels so that these animals leave a mark where they go. This would allow them to find

the animal if it ever got lost in the desert. They would use this word to then describe the traces

that these animals would leave in the sand. This is also what Allah (swt) records for us. The

traces we leave behind. Each of us makes an impression of where we have been. We all leave a

mark where we used to be. For some people this mark is more significant than it is for others. For

some people what they leave behind is remembered more than it for others. Some people leave

behind good and others leave behind evil. We all leave behind something. Here Allah (swt) tells

us that He (swt) records all this that we leave behind. So anything that you have done which is

pleasing to Allah (swt), as long as there are traces of it remaining on the earth, then it will be

recorded in your favor. On the other hand, anything that you have done which is displeasing to

your Lord, as long as there are traces of it remaining in the earth, you will be held accountable for

it. So for example suppose you taught some knowledge from which the people benefitted, or

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suppose you help to build a masjid where the people come and pray. As long as the people

continue to come closer to Allah (swt) because of what you did, then you will be rewarded for it.

But on the other hand if you started an innovation in the Din, or you made something that was evil

or something that was displeasing to Allah (swt). Then for as long as what you left behind on the

earth continues to misguide the people from their Creator you will be held accountable for it.

So the lesson that we can take from this is that we must look to what we leave behind.

Not only must we be striving to do as many good deeds as possible but we must also be trying to

benefit those around us with the good that we do. What could be a better benefit that we can give

to the people other than to teach them about Allah (swt)? What could be a greater blessing and

gift that we can give them other than the knowledge of their Creator? So do not just learn

knowledge about Islam, but rather learn and teach others around you what you learn. Teach the

people about Allah (swt). Teach the people the Quran. Teach the people about the life of the

Prophet (saw) and the Sahabah. Teach the people about the Islamic State and what this Din truly

is. But do not just tell the people about Islam with your words but show them Islam with your

behavior as well. Behave with other people in a way so that you leave an impression on them of

what a true Muslim is. Let them know your honesty and your integrity and your good character. All

of this is from what you leave behind. Through your dawah and through your character if you

leave behind righteous people who are also devoted to Allah (swt), then everything which they do

will be a reward for you even after you have left them. Even after you leave this world. Allah (swt)

will count and record everything that they do, and all that the good that they do will be one more

good deed in your scale. We know that only one whose scale of good deeds is heavy will be

saved on the Last Day. Since our time in this world is so limited, how else can you hope to fill

your scale of good deeds unless you do dawah? You have so little time. How then can you hope

to fill your scale unless you do dawah? How do you hope to be saved on the Last Day unless

you leave behind something in this world that brings the people closer to their Lord? You lived in

this world for a certain period of time. But what is your legacy that you left behind? Your legacy

must be something that brings the people closer to Allah (swt). Only then will you get their deeds

as well. Only then will your scale be full enough to attain salvation.

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In the final part of this ayah Allah (swt) says “and every single thing have We counted

exactly in a clear Book”. We learned in the previous part of the ayah that Allah (swt) records for

us all that we send forward to the Hereafter and all that we leave behind in this world. For any

action that we do there is a consequence in the Hereafter. It will be another weight on our scale

pan of good deeds or our scale pan of evil deeds. Allah (swt) also records all that we leave

behind in this world. Anything that we leave behind is also recorded. So not only must we be

constantly looking forward to our Hereafter and what we have sent it ahead for it, but we must

also look at what we will be leaving behind in this earth. The knowledge that we taught others, the

masajid and the schools that we helped to build, the impression that we left in people’s hearts of

our character. All of this will be recorded either for us or against us.

Now in this part of the ayah Allah (swt) emphasizes for us the extent of this recording.

Allah (swt) says that He (swt) has counted every single thing in a clear Book. So there is nothing

that will be neglected. There is nothing that will not be counted. The Arabic word that Allah (swt)

uses here to describe the counting gives a meaning of exact precision. This means that every

single action that we do, every single thought that we have, every single moment that we passes

will be counted. Nothing will be left out. It will all be recorded in a clear Book. And on the Day of

Judgment. On that tremendous Day, it will all be brought out. We will all stand before our Lord

and He (swt) will judge us on each and every line in this Book. Now do you realize what it means

to be a believer?

But the purpose of this ayah is not to terrify us or to make us think that we can never

reach the expectation that Allah (swt) expects of us. Allah (swt) Knows that we are forgetful

creatures. He (swt) Knows that we will constantly fall into sin. He (swt) Knows that we will allow

many moments of our life to pass by while we are heedless of Him (swt). He (swt) Knows all of

this. That is why He (swt) has promised us again and again that He (swt) is the Most Forgiving

and the Most Merciful. Rather the purpose of this ayah is to prevent us from becoming lazy and

complacent. Do not think that one more good deed will not make a difference, do not think that

one small sin will not make a difference. The smallest of deeds could be the difference for you on

that Day. So know the value of every deed. Of every moment.

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14. And strike for them the similitude of the companions of the city when there came to

them the Messengers.

The Quran is a Book about dawah. How few Muslims today realize this fact? Even those

Muslims who revere and respect the Quran. Those Muslims who would hold protests all day long

and scream at the top of their lungs if they believe that a copy of the Quran has been thrown in

the toilet. How many of them realize that this is a Book about dawah? This is a Book that is

calling on them to do dawah. The reason why we do not come to this realization is because we

are in utter heedlessness to our Lord. If you truly realize Allah (swt) then what could be more

important in your life than establishing His Law on the earth and carrying His Message to

mankind. How can you be content and just live out your life when there are so many souls living

in heedlessness of Him (swt) and when there exists on His (swt)’s earth that which displeases

Him (swt)? How can you say that the times in which we are living in now are good times when

there is no organized dawah to mankind? When all that angers Allah (swt) such as usury,

adultery, homosexuality, pornography, women showing their beauty in public, taxes, unfair

distribution of wealth, idols, and so much more of what displeases the Lord has been made lawful

on the earth and the earth is rampant with it? How can you remain silent when such is the

situation of the world today? So dawah is an obligation on each and every believer. Anyone who

does not do dawah and calls themselves a Muslim is a hypocrite. Now no one is telling you that

you have to establish the Islamic State tomorrow. But you do have to make the best effort that

you can. You have to at least try. In this ayah Allah (swt) continues to tell us about the dawah.

Here Allah (swt) tells the Prophet (saw) to give the people an example of when dawah

was carried out in the past. The story of a city to which the Messengers were sent. Messengers

who did dawah. What is this story other than a manual and a guide for those who do dawah? If

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you are not among those who do dawah then how could you possibly benefit from this story?

What is there in it for you? So just the existence of this story shows us how this is Book of dawah.

Notice how Allah (swt) commands the Prophet (saw) to “strike” for the people this

“similitude”. Look at the choice of words that Allah (swt) uses. Why does Allah (swt) use a word

such as “strike”? Why does He (swt) not simply say “tell” or “narrate”? The choice of words that

Allah (swt) uses here shows us how we should do dawah. When we speak to the people we

should not be boring or dull. We should not communicate with them in a monotonous or

unenthusiastic tone. Rather we should be forceful. We should be full of emotion and power. It

should almost be like we are hitting them with our dawah. Of course this is not literally, but it is

how they should get our message. Most people today are asleep. They only know the life of this

world. We have to wake them up. We cannot wake them up if we are quiet or reserved. If we do

not use force and expression. They will only wake up if they are struck with this dawah.

The other significant word to note from the beginning of this ayah is the word “similitude”.

Why does Allah (swt) use this word? Why did He (swt) not say “story” or “narration”? The reason

why Allah (swt) uses this word is because He (swt) wants to show us that the story of these

messengers is not different from our own story. They are similar to us in more ways than we can

imagine. Their story is the story of the dawah carriers. So it is the story of the Prophet (saw) and

the Sahabah. It is the story of all those who have carried this Message from Allah (swt). It is our

story as well. Thus in their behavior is a model for us to emulate. In the events that happen to

them are events that we can expect to happen to us. So do not look at their story as an event that

happened a long time ago which does not concern you at all. Rather look at them as a reflection

of yourself. If you want to journey to your Lord then their path is what you must walk.

Also notice in this ayah how Allah (swt) tells us that these messengers were sent to the

“companions of the city”. These were the people to whom the messengers were sent. Their

description tells us that they were very close to their city. They loved their city. They were the

close companions of their city. They city in many ways represents the material accomplishments

of man. It is technology and innovation. It is industry and manufacturing. This is what these

people were close to. They were close to the comforts that their material advancements had

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brought them. In their city they had made for themselves a very pleasurable and comfortable

place to be in. That is why they were so close to it. That is why they were its companions. That is

why it took them away from Allah (swt).

One lesson that we can take from this is to see the hidden danger of technology and

material progress. On the one hand it does bring us comforts and it makes our life on this earth

easier. For that we have to be eternally grateful to Allah (swt) for it is He (swt) Who has bestowed

all of this upon us. But on the other hand it could make our stay here too comfortable. Too

pleasurable. We might become so comfortable here that we might forget that this world is a place

of testing. We might fall so much in love with this world that we might be reluctant to leave it. We

might start to prefer this world to the Hereafter. This was not the case with the Prophet (saw) and

the Sahabah. They did not have all of these material comforts. They lived in the harsh deserts.

They tasted the bitterness of this world and they felt its difficulties. Now this is not to say that

there was no pleasure in their life and that there is no pain in ours. The Prophet (saw) himself

was offered a life of great pleasure and power, more than any of us could ever imagine, and he

(saw) walked away from it for the sake of his (saw)’s Lord. At the same time in our world we have

many fears and distresses. For the vast majority of people life in this world is difficult. We all have

to struggle. But on the whole, our lives are far more comfortable and we have much more in

terms of the wealth of this world, than those before us. Technology and innovations are among

the main reasons for this. So we have to be careful and not allow to happen to us what happened

to the companions of the city whom Allah (swt) describes in this ayah. We should not allow all

that we have been given to take us away from our Lord. Rather we should use it to be grateful to

Him (swt). So the next time that you partake in these comforts which you know that those before

you did not have then remember Allah (swt) Who gave it to you. If Allah (swt) has allowed you to

live through this time of material comforts and He (swt) has still saved you from being deceived

and seduced by them then you have to be grateful to Him (swt). You have to believe that it is

because He (swt) loves you and wants the best for you. So we should realize that we are living in

a time that is unlike any other. Allah (swt) has given us bounties and gifts that He (swt) had not

granted to any other generation prior to us. But in this there is also a test for us. All these

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comforts and conveniences could make us fall in love with the world and forget our Lord like the

people whom Allah (swt) describes in this ayah did. Or else every single bounty that we enjoy in

this life could be a means of us coming closer to Him (swt) by thanking Him (swt) for each of it.

Both Mawdudi and Sayyid Qutb tell us in their tafsir of this ayah that we do not know for

sure exactly which city and which messengers this ayah speaks of. Some have said that it is the

Syrian city of Antioch but there is no authentic evidence for this in any hadith of the Prophet (saw)

or narration from the Sahabah. But for us to derive the lessons and the benefits from this story it

is not important for us to know exactly which people and which city this was. This is a story about

messengers from Allah (swt) who carried dawah. In it there is a warning for those who would

reject this Message and there is a guidance and a motivation for those who carry this Message.

This is all that should matter for us. We should always remember that we are reading the Quran

only to be guided to Allah (swt). We are not looking to learn about history or satisfy our curiosity.

If Allah (swt) did not tell us who these messengers were and which city they were sent to then it is

because such is not relevant for us. We can still be guided to Him (swt) if we learn this story and

if we reflect and contemplate on it Insha Allah, without knowing these details. May Allah (swt)

always give us the knowledge that will benefit us and may He (swt) save us from the knowledge

that will not!

Not only do we not know the names of these messengers and the city to which they were

sent but we also do not know if they themselves received revelation from Allah (swt) or if they

were sent on behalf of a messenger who did receive revelation. Even in the past there were the

actual messengers who would receive the revelation from Allah (swt) and then there were their

supporters and helpers. Much like the Sahabah (raa) were for the Prophet (saw). However once

again these details are not important for us. What is important is that these were men who

believed in Allah (swt) and they worked to carry the Message of Allah (swt). Such is our job as

well. So the benefit that we take from their story is not to inquire about unnecessary details but

the benefit we take is to look for guidance in the task that we have been given. Our mission was

their mission. So in everything that they did and in everything that happened to them there is a

guidance for us. May Allah (swt) help us to realize this!

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15. When We sent to them two, but they rejected them both, so we strengthened them with

a third, and then they said “Surely we are to you all messengers”.

In this ayah Allah (swt) brings our attention to the point in time when He (swt) sent the

messengers to this city. Here we learn more about how the dawah is to be carried and what will

be the response of the people. Remember that the Quran is a Book of guidance, a manual that

shows the way on how we can complete the mission that we have been given. In this ayah our

Lord reminds us once again who we are, what our task is, what we can expect to face, and how

we should respond to the difficulties we come across. It is all present in only this ayah.

Allah (swt) begins this ayah by saying “When We sent to them two”. Here Allah (swt)

reminds us that He (swt) originally sent to the city two messengers. These two messengers came

to the city on behalf of the Lord and Master of the universe. They were sent with a Message to

the people from the Creator and Sustainer of all. Can you then even begin to realize the noble

station that these messengers had? They are representing Allah (swt). They are bringing a

Message from the One Truth. The One Who is the Originator for everything in existence. The

One Who is sustaining everything in the universe at every moment. Such is the station that we

also have if we are among those who sincerely work for the propagation of this Message.

Notice in the language of the ayah how Allah (swt) stresses the fact that He (swt) sent

two messengers. Allah (swt) uses the word for “two” and He (swt) also uses the dual form, this is

done to stress and emphasize that two messengers were sent. Allah (swt) wants to stress and

emphasize for us that there were indeed two messengers who were sent. The fact that Allah (swt)

sent two messengers is an even further proof against the people of this city. They had not one but

two messengers from Allah (swt) calling them to the Truth. How then could they turn away?

Double was the invitation. Double was the calling they heard to Allah (swt). But unfortunately for

them double also is the proof against them.

40

Tafsir Surah 36 Yasin (Yaseen) | Abdu Raheem as Saranbi (quran-tafsir.org)

Tafsir Surah 36 Yasin (Yaseen) | Abdu Raheem as Saranbi (quran-tafsir.org)

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Tafsir Surah 36 Yasin (Yaseen) | Abdu Raheem as Saranbi (quran-tafsir.org)