بسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful.

يس {1}

[Pooya/Ali Commentary 36:1]

This surah is devoted to the Holy Prophet and the revelation which was revealed to him. This surah is considered to be “the heart of the Quran”. This surah is regarded with special reverence, and is recited in times of adversity, illness, fasting and on the approach of death.

Generally Ya Sin is said to be an abbreviation of “0 man!” Even if it is true it refers to the “perfect man”, the leader of men, sent by Allah to guide man in all ages, the Holy Prophet.

In the Quran, the Holy Prophet has been mentioned by the names of Muhammad, Ahmad, Abdullah, Ya Sin, Nur, Ta Ha, Muzzamil and Muddaththir. The Holy Ahl ul Bayt are referred to as aliYa Sin, the children of “Ya Sin” (the Holy Prophet).

 

وَالْقُرْآنِ الْحَكِيمِ {2}

[Pooya/Ali Commentary 36:2] (see commentary for verse 1)

إِنَّكَ لَمِنَ الْمُرْسَلِينَ {3}

[Pooya/Ali Commentary 36:3] (see commentary for verse 1)

عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {4}

[Pooya/Ali Commentary 36:4] (see commentary for verse 1)

تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ {5}

[Pooya/Ali Commentary 36:5] (see commentary for verse 1)

لِتُنْذِرَ قَوْمًا مَا أُنْذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ {6}

[Pooya/Ali Commentary 36:6]

The heathens of Makka, after prophet Ibrahim had not received any messenger of Allah.

Aqa Mahdi Puya says: .

This verse refers to the people of his immediate audience who are supposed to be the descendants of Ibrahim through Ismail, similar to “warn your relatives” in Shu-ara: 214. However, it does not mean that the Holy Prophet’s mission was only for those particular people. It is a universal mission as said in Araf: 158. Though after Ismail all the direct ancestors of the Holy Prophet followed the religion of Ibrahim (Islam) none among them was appointed a prophet.

 

لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ {7}

[Pooya/Ali Commentary 36:7]

When people refuse to be guided in the right direction and reject all guidance, the decree for their punishment is naturally pronounced (see Araf: 30 and Bani Israil: 17).

Aqa Mahdi Puya says:

Refer to the divine decision against Shaytan and his followers in Araf: 13 to 18, according to which most people do not believe in the truth.

 

إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُمْ مُقْمَحُونَ {8}

[Pooya/Ali Commentary 36:8]

Abu Jahl had vowed that if he saw the Holy Prophet in prayer, he would drop a big stone on him. Once, when the Holy Prophet was in prayer, Abu Jahl brought a big stone to drop it on him, but as soon as he raised his hands above his head they stuck to his neck and the stone remained on his head. One of his men saw this, and made up his mind to kill the Holy Prophet himself but when he came near and heard the Quran recited, he was filled with awe and returned to report that he found a lion guarding the Holy Prophet and was about to attack him.

A man belonging to Bani Makhzun, with similar determination, came to kill the Holy Prophet but on coming near he was turned blind and could not see the Holy Prophet engaged in prayer. He also returned to report that a lion was guarding the Holy Prophet.

Aqa Mahdi Puya says:

“The barriers” implies the arrogance and obstinacy of the pagans which prevented them from submitting to the will of Allah.

 

وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ {9}

[Pooya/Ali Commentary 36:9] (see commentary for verse 8)

وَسَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ {10}

[Pooya/Ali Commentary 36:10]

Aqa Mahdi Puya,says:

The history of early Muslims bears testimony to the behavioural pattern of the disbelievers.

  • Refer to Fatir: 18.

Aqa Mahdi Puya says:

Those who follow the divine laws mentioned in the Quran, and the sunnah (way of life) of the Holy Prophet are among the rightly guided. As mentioned in verses 7 and 8 the greater part of men do not follow the divine laws and the way of life of the Holy Prophet.

 

إِنَّمَا تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ {11}

[Pooya/Ali Commentary 36:11]

إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ {12}

[Pooya/Ali Commentary 36:12]

On the day of judgement every individual, man or woman, will be brought to account for his or her deeds.

Some of the effects and consequences of the good or evil done by an individual continue to exist in the society, which usually affect the conduct of other people, therefore the primary cause of such evil or good will have to be dealt with (punished or rewarded) in view of the influence it exercised on others, in addition to its own recompense.

Once the people of Bani Salim told the Holy Prophet that their houses were far from the masjid and they would like to build homes near the masjid of the Holy Prophet. The Holy Prophet said: “Be you where you are now, for every step you take toward the masjid is also counted in your account of righteousness.”

For imamim mubin see commentary of Baqarah: 2 and 124.

Imam Muhammad bin Ali al Baqir said that when this verse was revealed, Abu Bakr and Umar asked the Holy Prophet: “Is imamum mubin the Tawrat given to Musa?” The answer was: “No”. Again they asked: “Is it Injil, given to Isa?” The answer was: “No”. Then they asked: “Is it the Holy Quran?” “No”, was the answer. Then turning towards Ali ibn abi Talib, the Holy Prophet said: “Verily this is the Imam in whom Allah has deposited the knowledge of everything.” Then, addressing the people present there, the Holy Prophet said: “O people, there is no branch of knowledge Allah did not teach me and I have not conveyed it to Ali. Verily Allah has given me wisdom and I have given it to Ali. I am the city of knowledge and Ali is its gate.”

Aqa Mahdi Puya says:

Whatever man does is recorded. The record of the deeds of every individual, and the records pertaining to creation and legislation (which includes knowledge of everything that has been created since the beginning, its progress and the laws governing it) have been made known to “the manifesting Imam”, therefore he is the repository of all knowledge. The manifesting Imams have been clearly identified in Ahzab: 33; Waqi-ah: 77 to 79; Ali Imran: 61 and hadith al thaqalayn (see page 6).

 

وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ {13}

[Pooya/Ali Commentary 36:13]

According to some commentators the reference in this verse is to Antioch which was a Greek city founded by Selcucus Nicator, one of the successors of Alexander, in about 300 B.C. in memory of his father, Antiochus. The city may be a symbolic entity populated by human society.

 

إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ {14}

[Pooya/Ali Commentary 36:14]

Aqa Mahdi Puya says:

In line with the style of the Quran whereby stories are forwarded as example it is told that Isa had sent two of his disciples to preach his message. When they came to the outskirts of a city, they met a shepherd who asked as to who they were. They replied that they were the messengers from Isa, the prophet of Allah, and had been sent to invite people to the religion of Allah. The shepherd wished to see if they had any signs to prove their bonafide. They said that they could cure the sick and restore sight to the born blind and cure the born lepers. On this, the shepherd took those men to his son who was sick for long and no one could help him. They prayed to Allah and the sick son of the shepherd was cured. The shepherd embraced the religion of Allah preached by Isa.

Hearing about the arrival of these men in the city, the man known as “mumin of ali Yasin”, who believed in the advent of the Holy Prophet, even 680 years before his coming, came out from his retreat and embraced the true faith, and a great number of sick in the city were cured by the disciples of Isa.

The King, who was a stubborn non-believer, imprisoned those messengers of Isa. On hearing the fate of his messengers, Isa sent another of his disciple Simon who came to the city and pretended to belong to the King’s faith (an example of taqiyyah) and gained influence over him. See Acts 11: 16.

Thus, the despatch of two messengers was more strengthened by the third from Isa. This refers to the first two, the Holy Prophet and Ali and later Jafar joining them at the instance of Abu Talib, while the Holy Prophet and Ali were praying once in the Ka-bah.

Simon’s conduct here indicates the validity of taqiyyah and its proper use.

 

قَالُوا مَا أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا وَمَا أَنْزَلَ الرَّحْمَٰنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا تَكْذِبُونَ {15}

[Pooya/Ali Commentary 36:15]

When Simon had gained sufficient influence over the King, he asked the King one day to bring those two men to be questioned about their faith.

The two messengers came but did not give the indication of recognising Simon who asked them as to who they were and what was the purpose of their visit to that place. They said that they were the messengers of Isa, the prophet of Allah, sent to invite the King to give up his idolatry and embrace the faith in the only true Lord. On being asked about their bonafides they said that they can cure the sick and even born lepers and could give sight to the blind.

Simon told the king as to why the king and he should not ask the idol gods to show some kind of miracles The king laughed and replied: “How can we expect these things from idols which neither can speak nor hear.” Then Simon said that they should have also joined those two men in worshipping Allah who has such powers.

The king agreed and embraced the religion of Allah but the people rejected the truth and said that the two messengers were only men who were mortals like themselves and called the disciples of Isa liars.

 

قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ {16}

[Pooya/Ali Commentary 36:16]

Whenever Prophets are sent, the best proof of their genuineness is that whenever people disbelieved them, the prophets always invoked the authority and mercy of Allah and patiently suffered the worst of persecution and tortures and never yielded to any authority other than Allah.

 

وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ {17}

[Pooya/Ali Commentary 36:17]

قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ ۖ لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ {18}

[Pooya/Ali Commentary 36:18]

Tayr means a bird. Like Romans, the Arabs also derived omens from birds.

The Egyptians thought that their bad luck was due to Musa (Araf: 131). The people of Thamud thought that their ill luck was due to the preachings of Salih (Naml: 47).

The messengers from Isa were warned by people that if they did not give up their preachings, they would be stoned and tortured. The messengers replied that any calamity which would come to the people will be the result of their own rebellious conduct.

 

قَالُوا طَائِرُكُمْ مَعَكُمْ ۚ أَئِنْ ذُكِّرْتُمْ ۚ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ {19}

[Pooya/Ali Commentary 36:19] (see commentary for verse 18)

وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ {20}

[Pooya/Ali Commentary 36:20]

When the people rejected the message from Isa, a man, Habib al Najjar, known as the mumin of ali Yasin, (see verse 14), came running from the outskirts of the city and urged his people to believe in the message.

Aqa Mahdi Puya says:

The Roman name of Habib was Theofulus. Like him there was a God-fearing man in Madina who embraced Islam as soon as he came to know that the Holy Prophet was inviting people to the true religion of Allah.

According to Tafsir Thalabi the Holy Prophet said that there were three persons who, without a moment of hesitation, responded to the call of three prophets: mumin ofali Firawn, mumin of ali Yasin, and Ali ibna abi Talib; and they never worshipped any god save Allah even for “the twinkling of an eye.”

When Obayda bin Harith was fatally wounded in the battle of Badr, he told the Holy Prophet: “I wish Abu Talib were here to see that I am the first from his house to give my life in the cause of Allah.”

 

اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ {21}

[Pooya/Ali Commentary 36:21]

Aqa Mahdi Puya says:

One who deserves to be followed is a person who does not expect any reward or return. Secondly, he himself should be divinely guided-not seeking guidance from others (see commentary of Yunus: 35).

 

وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ {22}

[Pooya/Ali Commentary 36:22]

The conviction an individual holds after personal investigation and study is the best tool he uses to convince others to follow in his footsteps. Then it is not possible for him to serve or adore any save his real maker, to whom alone is his ultimate return.

 

أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنْقِذُونِ {23}

[Pooya/Ali Commentary 36:23]

In continuation of above argument against worship of false gods it is said that since Allah alone is omnipotent, His will to punish any one shall always be done and none of the false deities can ever resist it nor could they even interfere on behalf of the guilty, then why should one acknowledge the lordship of any such being.

 

إِنِّي إِذًا لَفِي ضَلَالٍ مُبِينٍ {24}

[Pooya/Ali Commentary 36:24]

What is said in the preceding verse, if acted upon by any one, will put him in great error and irreparable damage.

 

إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ {25}

[Pooya/Ali Commentary 36:25]

This verse refers to the strong personal conviction of the “mumin of ali Yasin”, which he wants his people to follow to be rightly guided.

While the man preached, the people, instead of listening, stoned him to death and buried him in the market place of Antioch (Antakia).

 

قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ {26}

[Pooya/Ali Commentary 36:26]

The liberated soul of this godly man when asked by the angels to enter paradise, remembers the time when he was preaching to his people.

Had the people known what a blissful life is granted to the believers in truth and the righteous, they also would have enjoyed the bounties of Allah and honour as he had received. Had the people known the worth of faith in Allah and righteousness in life on account of which qualities he had been made honourable in life after death, which is the ultimate end, they would also have achieved the eternal success.

 

بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ {27}

[Pooya/Ali Commentary 36:27] (see commentary for verse 26)

وَمَا أَنْزَلْنَا عَلَىٰ قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنَ السَّمَاءِ وَمَا كُنَّا مُنْزِلِينَ {28}

[Pooya/Ali Commentary 36:28]

Since the enforcement of justice by the Almighty does not need the pomp, show and circumstances which ordinary power and authority of earthly beings manifest to create terror in the minds of fellow beings in order to establish regard for their strength and glory, no hosts from heaven were sent to punish the people of Antioch for their conduct against the messengers from Isa and their killing the mumin of ali Yasin.

To punish these people, a single blast either through the rumbling of an earthquake or a violent stormy wind with a thunder was sufficient. They became like ashes.

 

إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ {29}

[Pooya/Ali Commentary 36:29] (see commentary for verse 28)

يَا حَسْرَةً عَلَى الْعِبَادِ ۚ مَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ {30}

[Pooya/Ali Commentary 36:30]

Refer to Anam: 10; Anbiya: 6. The ignorant human race have always been rejecting those who preached the message of Allah, and the representatives of Allah had suffered relentless persecution and torturous deaths, but, people never realize how countless generations before them have been destroyed for rejecting the truth; and a painful punishment will encompass them in the hereafter.

 

أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ {31}

[Pooya/Ali Commentary 36:31]

Those punished by Allah in this life for their wickedness would not be returned to this world. They have all been wiped out.

Everyone of them shall be brought before Allah for final judgement.

 

وَإِنْ كُلٌّ لَمَّا جَمِيعٌ لَدَيْنَا مُحْضَرُونَ {32}

[Pooya/Ali Commentary 36:32] (see commentary for verse 31)

وَآيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ {33}

[Pooya/Ali Commentary 36:33]

Those who do not believe in their resurrection after death, may take a look at earth which seems to be dead in a season every year, but the same earth, by Allah’s will, becomes productive once more as it was before.

Aqa Mahdi Puya says:

The lower stage develops into a higher stage which is known as change in continuity.

 

وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ {34}

[Pooya/Ali Commentary 36:34]

As symbols the fruit bearing trees of various kinds are mentioned to give an idea of the blissful life of the hereafter because the heavenly bliss is unimaginable here in earthly terms.

 

لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ {35}

[Pooya/Ali Commentary 36:35]

No matter, how much man may prepare the soil and sow seeds or plant trees, unless the forces of nature help him, nothing can help him in getting any produce from the earth or to do anything else also in this world.

Hence, whatever man eats are the products of the functions of the natural forces controlled and guided by the will of Allah, and no hand of any one else is at work, besides Him. Therefore he must always give thanks to Him.

Shaykh Sadi said:

The clouds, the winds, the moon, the sun and the heavens are working to make available to you a loaf of bread, (so) eat it not in ignorance-all of them are kept in control for your sake, never will it be fair if you do not prove your obedience to Him.

 

سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنْبِتُ الْأَرْضُ وَمِنْ أَنْفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ {36}

[Pooya/Ali Commentary 36:36]

The constitution of the material world and the various kinds of energies functioning in the universe are working in pairs of opposite kinds. The factor of sex is active in human, animal and vegetable life and in other forms of activity, manifest and hidden. The mystery of sex runs through all creation.

Aqa Mahdi Puya says:

This verse indicates that not only the living beings, but also the plants exists in pairs which fact was not known to the people of the age as an universal proposition. It also points out the existence in pairs of kinds even beyond the animal and the plant realms.

 

وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ {37}

[Pooya/Ali Commentary 36:37]

وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ {38}

[Pooya/Ali Commentary 36:38]

The sun runs its course in daily rotation as well as annual revolution. It was supposed that the sun was stationary, but now it has been found out that it is also rotating, travelling towards a fixed destination or an end, and no one knows when it would cease to function. This is the decree of the omnipotent Lord. See Rad : 2; Anbiya :33.

 

وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ {39}

[Pooya/Ali Commentary 36:39]

The lunar stages are the 28 divisions of the Zodiac. Urjun refers to the sickle-like appearance of the new moon at the end of the lunar month after passing through the 28 divisions, one every night.

 

لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ {40}

[Pooya/Ali Commentary 36:40] Despite that the sun and the moon, move in the same Zodiac path, the laws of movement of each have been so fixed by Allah that they can never cross each other or clash with one another.

The rounded courses of the planets and heavenly bodies are aptly described as floating through space. Also see Anbiya: 33.

Aqa Mahdi Puya says:

Imam Ali said:

“There are suns and moons over the sun and the moon we see in the sky.

There are living beings in the stars who worship the true Lord of the worlds.”

 

وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ {41}

[Pooya/Ali Commentary 36:41]

Man is invited to reflect upon his travelling safely with cargo on the high seas through violent winds and mountain like waves, as was shown to him by the ark, Nuh was commanded to build when the great flood came. Therefore man is now able to make sea crafts and air crafts to pass through sea and air on account of the intelligence Allah has given him.

Aqa Mahdi Puya says:

Ibn Arabi while interpreting “like it” (the ark of Nuh) says that it belonged to the Holy Prophet, on the basis of the well known saying of the Holy Prophet:

“My Ahl ul Bayt are like the ark of Nuh. Whosoever sails on it is safe, and whosoever holds back is drowned and lost.”

 

وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ {42}

[Pooya/Ali Commentary 36:42] (see commentary for verse 41)

وَإِنْ نَشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنْقَذُونَ {43}

[Pooya/Ali Commentary 36:43] (see commentary for verse 41)

إِلَّا رَحْمَةً مِنَّا وَمَتَاعًا إِلَىٰ حِينٍ {44}

[Pooya/Ali Commentary 36:44] (see commentary for verse 41)

وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ {45}

[Pooya/Ali Commentary 36:45]

Allah had always admonished man to reflect upon his past, know its consequences, and beware of the future so as not to commit the same mistakes which bring destruction.

When this is done sincerely, Allah also turns merciful to him. Not only the past is forgiven, but the strength to amend his life in future is given.

 

وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ {46}

[Pooya/Ali Commentary 36:46]

Refer to Ali Imran: 184.

 

وَإِذَا قِيلَ لَهُمْ أَنْفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَنْ لَوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ مُبِينٍ {47}

[Pooya/Ali Commentary 36:47]

When those granted affluence are told to spend what Allah has given them for the benefit of their fellow beings, they laugh and indirectly blame Allah for not being merciful to provide the poor as He has done to the rich. Such people think that what Allah had provided them by His grace and mercy, was earned by them through their own personal merits.

Everything, given to any one, is a trust. Those who have possessions and those who are less favoured are on probation and trial. Those apparently less favoured may be really more fortunate because the true value of the worldly possessions, exaggerated by “the man of the world”, in fact, is a great burden, and very insignificant in the eyes of Allah compared to the patience and self-reliance man cultivates in himself to earn Allah’s pleasure. Very few of those who have large possessions in this world will come out successful from the examination of the day of reckoning.

 

وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ {48}

[Pooya/Ali Commentary 36:48]

Disbelievers not only reject the hereafter but also by way of taunting question as to when the day of judgement would come.

The answer to them is that it will come, but never at theirs or anybody else’s fancy but when the Lord wills it.

 

مَا يَنْظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ {49}

[Pooya/Ali Commentary 36:49]

فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ {50}

[Pooya/Ali Commentary 36:50]

وَنُفِخَ فِي الصُّورِ فَإِذَا هُمْ مِنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنْسِلُونَ {51}

[Pooya/Ali Commentary 36:51]

Refer to the commentary of Anam: 74.

 

قَالُوا يَا وَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا ۜ ۗ هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ {52}

[Pooya/Ali Commentary 36:52]

Aqa Mahdi Puya says:

Marqad means sleeping place, and ruqud means sleeping. It is a figurative reference to any stage wherein man is not aware of what is awaiting him in future.

The Holy Prophet has said:

“The people are asleep, when they die, they will awake.”

 

إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَدَيْنَا مُحْضَرُونَ {53}

[Pooya/Ali Commentary 36:53]

فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئًا وَلَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ {54}

[Pooya/Ali Commentary 36:54]

Aqa Mahdi Puya says:

The reward or punishment will be in consequence of one’s own actions.

 

إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ {55}

[Pooya/Ali Commentary 36:55]

هُمْ وَأَزْوَاجُهُمْ فِي ظِلَالٍ عَلَى الْأَرَائِكِ مُتَّكِئُونَ {56}

[Pooya/Ali Commentary 36:56]

لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُمْ مَا يَدَّعُونَ {57}

[Pooya/Ali Commentary 36:57]

سَلَامٌ قَوْلًا مِنْ رَبٍّ رَحِيمٍ {58}

[Pooya/Ali Commentary 36:58]

وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ {59}

[Pooya/Ali Commentary 36:59]

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَنْ لَا تَعْبُدُوا الشَّيْطَانَ ۖ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ {60}

[Pooya/Ali Commentary 36:60]

وَأَنِ اعْبُدُونِي ۚ هَٰذَا صِرَاطٌ مُسْتَقِيمٌ {61}

[Pooya/Ali Commentary 36:61]

وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلًّا كَثِيرًا ۖ أَفَلَمْ تَكُونُوا تَعْقِلُونَ {62}

[Pooya/Ali Commentary 36:62]

هَٰذِهِ جَهَنَّمُ الَّتِي كُنْتُمْ تُوعَدُونَ {63}

[Pooya/Ali Commentary 36:63]

اصْلَوْهَا الْيَوْمَ بِمَا كُنْتُمْ تَكْفُرُونَ {64}

[Pooya/Ali Commentary 36:64]

الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ {65}

[Pooya/Ali Commentary 36:65]

وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ فَأَنَّىٰ يُبْصِرُونَ {66}

[Pooya/Ali Commentary 36:66]

وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا اسْتَطَاعُوا مُضِيًّا وَلَا يَرْجِعُونَ {67}

[Pooya/Ali Commentary 36:67]

Aqa Mahdi Puya says:

For those who lose their human form, there will be no progress or retrogressing.

 

وَمَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ {68}

[Pooya/Ali Commentary 36:68]

وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ {69}

[Pooya/Ali Commentary 36:69]

Aqa Mahdi Puya says:

Here poetry means conjecture based on imaginary ideas to excite human emotion.

 

لِيُنْذِرَ مَنْ كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ {70}

[Pooya/Ali Commentary 36:70]

أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ {71}

[Pooya/Ali Commentary 36:71]

وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ {72}

[Pooya/Ali Commentary 36:72]

وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ ۖ أَفَلَا يَشْكُرُونَ {73}

[Pooya/Ali Commentary 36:73]

وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنْصَرُونَ {74}

[Pooya/Ali Commentary 36:74]

لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُنْدٌ مُحْضَرُونَ {75}

[Pooya/Ali Commentary 36:75]

Refer to Anbiya: 97 and 98.

 

فَلَا يَحْزُنْكَ قَوْلُهُمْ ۘ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ {76}

[Pooya/Ali Commentary 36:76]

أَوَلَمْ يَرَ الْإِنْسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ {77}

[Pooya/Ali Commentary 36:77]

Refer to Nahl: 4; Muminum: 12 to 16; Fatir: 11.

 

وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ {78}

[Pooya/Ali Commentary 36:78]

Refer to Rad: 5; Bani Israil: 49; Maryam: 66; Muminun: 35 and 82; Sajdah: 10.

 

قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ {79}

[Pooya/Ali Commentary 36:79]

الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنْتُمْ مِنْهُ تُوقِدُونَ {80}

[Pooya/Ali Commentary 36:80]

Aqa Mahdi Puya says:

In the evolutionary movements towards the ultimate shape, they will be as if they are of opposite form.

 

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ {81}

[Pooya/Ali Commentary 36:81]

The stress laid on alim (knowing) is to show that no being without consciousness can have any creative power.

See Bani Israil: 99.

 

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ {82}

[Pooya/Ali Commentary 36:82]

Aqa Mahdi Puya says:

All processes of creation are the result of His will and attention. Thus every being is Allah’s word .

فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ {83}

[Pooya/Ali Commentary 36:83]
Source:quran.al-islam.org


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