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Surah 36. Yasin

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36:1
يسٓ Y a seen
O THOU human being!1
  - Mohammad Asad

Whereas some of the classical commentators incline to the view that the letters y-s (pronounced ya sin) with which this surah opens belong to the category of the mysterious letter-symbols (al-muqatta'at) introducing a number of Qur'anic chapters (see Appendix II), Abd Allah ibn 'Abbas states that they actually represent two distinct words, namely the exclamatory particle ya ("O") and sin, which in the dialect of the tribe of Tayy' is synonymous with insan ("human being" or "man"): hence, similar to the two syllables ta ha in surah {20}, ya sin denotes "O thou human being!" This interpretation has been accepted by 'Ikrimah, Ad-Dahhak, Al-Hasan al-Basri, Sa'id ibn Jubayr, and other early Qur'an-commentators (see Tabari, Baghawi, Zamakhshari, Baydawi, Ibn Kathir, etc.). According to Zamakhshari, it would seem that the syllable sln is an abbreviation of unaysin, the diminutive form of insan used by the Tayy' in exclamations. (It is to be borne in mind that in classical Arabic a diminutive is often expressive of no more than endearment: e.g., ya bunayya, which does not necessarily signify "O my little son" but, rather, "my dear son" irrespective of the son's age.) On the whole, we may safely assume that the words ya sin apostrophize the Prophet Muhammad, who is explicitly addressed in the sequence, and are meant to stress - as the Qur'an so often does - the fact of his and all other apostles' humanness.

Ya Sin.
  - Muhammad Farooq-i-Azam Malik
Ya-Sin.
  - Mustafa Khattab
Ya Sin.
  - Marmaduke Pickthall
Ya Sin. 3943
  - Abdullah Yusuf Ali

Some Commentators take Ya to be the vocative particle, and Sin to be the abbreviation of Insan, Sin being the only "Firm Letter" in the word. In that case it would be an address to man. "O man!" But "man" in this connection is understood to mean the Leader of man, the noblest of mankind. Muhammad the Prophet of Allah. For this Sura deals mainly with the holy Prophet and his Message. But no dogmatic assertion can be made about the Abbreviated Letters, for which see Appendix I, following S. ii. Ya-Sin is usually treated as a title of the holy Prophet.

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36:2
وَٱلْقُرْءَانِ ٱلْحَكِيمِ Wa a lqur a ni al h akeem i
Consider this Qur'an full of wisdom:
  - Mohammad Asad
I swear by the Qur'an which is full of Wisdom
  - Muhammad Farooq-i-Azam Malik
By the Quran, rich in wisdom!
  - Mustafa Khattab
By the wise Qur'an,
  - Marmaduke Pickthall
By the Qur'an full of Wisdom 3944
  - Abdullah Yusuf Ali

The best credentials of the holy Prophet are: (1) the revelation which he brought ("the Qur-an"), and the heroic unselfish life which he led ("on a Straight Way"). The appeal is therefore made on the testimony of these two facts.

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36:3
إِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ Innaka lamina almursaleen a
verily, thou art indeed one of God's message-bearers,2
  - Mohammad Asad

This statement explains the adjurative particle wa (rendered by me as "Consider") at the beginning of the preceding verse - namely: "Let the wisdom apparent in the Qur'an serve as an evidence of the fact that thou art an apostle of God". As regards my rendering of al-qur'an al-haklm as "this Qur'an full of wisdom", see note [2] on 10:1 .

that you are indeed one of the Rasools who are sent
  - Muhammad Farooq-i-Azam Malik
You 'O Prophet' are truly one of the messengers
  - Mustafa Khattab
Lo! thou art of those sent
  - Marmaduke Pickthall
Thou art indeed one of the apostles.
  - Abdullah Yusuf Ali

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36:4
عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ AAal a s ir at in mustaqeem in
pursuing a straight way
  - Mohammad Asad
on a Straight Way.
  - Muhammad Farooq-i-Azam Malik
upon the Straight Path.
  - Mustafa Khattab
On a straight path,
  - Marmaduke Pickthall
On a Straight Way.
  - Abdullah Yusuf Ali

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36:5
تَنزِيلَ ٱلْعَزِيزِ ٱلرَّحِيمِ Tanzeela alAAazeezi a l rra h eem i
by [virtue of] what is being bestowed from on high by the Almighty, the Dispenser of Grace,3
  - Mohammad Asad

rf 14:50 - "if I am on the right path, it is but by virtue of what my Sustainer reveals unto me".

This Qur'an is revealed by the Almighty, the Merciful.
  - Muhammad Farooq-i-Azam Malik
'This is' a revelation from the Almighty, Most Merciful,
  - Mustafa Khattab
A revelation of the Mighty, the Merciful,
  - Marmaduke Pickthall
It is a Revelation sent down by (Him) the Exalted in Might Most Merciful. 3945
  - Abdullah Yusuf Ali

The Revelation again is characterised by two attributes which we find most helpful in contemplating about Allah. It has force and power: for Allah is Exalted in Might and able to enforce His Will. And it brings a Message of hope and mercy; for Allah is Most Merciful. By its characteristics we know that the Qur-an is from Allah.

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36:6
لِتُنذِرَ قَوْمًا مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَـٰفِلُونَ Litun th ira qawman m a on th ira a b a ohum fahum gh a filoon a
[bestowed upon thee] so that thou mayest warn people whose forefathers had not been warned, and who therefore are unaware [of the meaning of right and wrong].4
  - Mohammad Asad

Cf. {6:131-132}. In the wider sense of this expression, the "forefathers" may be a metonym for a community's cultural past: hence, the reference to those "forefathers" not having been "warned" (i.e., against evil) evidently alludes to the defectiveness of the ethical heritage of people who have become estranged from true moral values.

So that you may warn a people whose forefathers were not warned, hence they are unaware.
  - Muhammad Farooq-i-Azam Malik
so that you may warn a people whose forefathers were not warned, and so are heedless.
  - Mustafa Khattab
That thou mayst warn a folk whose fathers were not warned, so they are heedless.
  - Marmaduke Pickthall
In order that thou mayest admonish a people whose fathers had received no admonition and who therefore remain heedless (of the Signs of Allah). 3946
  - Abdullah Yusuf Ali

The Quraish had received no Prophet before, and therefore one of themselves was made the vehicle for the universal Message to the whole world.

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36:7
لَقَدْ حَقَّ ٱلْقَوْلُ عَلَىٰٓ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ Laqad h aqqa alqawlu AAal a aktharihim fahum l a yuminoon a
Indeed, the word [of God's condemnation] is bound to come true5 against most of them: for they will not believe.
  - Mohammad Asad

Lit., "has come true", the past tense indicating the inevitability of its "coming true" - i.e., taking effect.

In fact the Word has been proved true against most of them who are arrogant; so they do not believe.
  - Muhammad Farooq-i-Azam Malik
The decree 'of torment' has already been justified against most of them, for they will never believe.
  - Mustafa Khattab
Already hath the word proved true of most of them, for they believe not.
  - Marmaduke Pickthall
The Word is proved true against the greater part of them; for they do not believe. 3947
  - Abdullah Yusuf Ali

Cf. vii. 30, and n. 1012; also xvii. 16, and n. 2193. If people deliberately and obstinately refuse "to believe", i.e., to receive guidance and admonition, the result must be that Allah's grace and mercy are withdrawn from them. Their own perversity inevitably blocks up all channels for their correction.

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36:8
إِنَّا جَعَلْنَا فِىٓ أَعْنَـٰقِهِمْ أَغْلَـٰلًا فَهِىَ إِلَى ٱلْأَذْقَانِ فَهُم مُّقْمَحُونَ Inn a jaAAaln a fee aAAn a qihim aghl a lan fahiya il a ala th q a ni fahum muqma h oon a
Behold, around their necks We have put shackles,6 reaching up to their chins, so that their heads are forced up;7
  - Mohammad Asad

Zamakhshari: "[This is] an allegory of their deliberate denial of the truth." See note [13] on 13:5 and note [44] on 34:33 .

Sc., "and they cannot see the right way" (Razi); their "forced-up heads" symbolize also their arrogance. On the other hand, God's "placing shackles" around the sinners' necks is a metaphor similar to His "sealing their hearts and their hearing", spoken of in 2:7 and explained in the corresponding note [7]. The same applies to the metaphor of the "barriers" and the "veiling" mentioned in the next verse.

Since they have chosen to neglect Our revelations, therefore, We have put yokes round their necks right up to their chins so their heads are raised up,
  - Muhammad Farooq-i-Azam Malik
'It is as if' We have put shackles around their necks up to their chins, so their heads are forced up,
  - Mustafa Khattab
Lo! we have put on their necks carcans reaching unto the chins, so that they are made stiff necked.
  - Marmaduke Pickthall
We have put yokes round their necks right up to their chins so that their heads are forced up (and they cannot see). 3948
  - Abdullah Yusuf Ali

Man's misdeeds inevitably call forth the operation of Allah's Law. The result of man's wilful disobedience is now described in a series of metaphors. (1) Refusal of Allah's Light means less and less freedom of action for man: the yoke of sin is fastened round man's neck, and it gets more and more tightened, right up to the chin. (2) The head is forced up and kept in a stiff position, so that the mind becomes befogged. Moral obliquity taints the intellect. According to the Sanskrit proverb, "When destruction comes near, understanding is turned upside down." According to the Latin proverb, "Whom God wishes to destroy, He first makes demented." In other words, iniquity not only is folly, but leads deeper and deeper into folly, narrowness of vision, and blindness to the finer things of life. (3) This state of deprivation of Grace leads to such a decline in spiritual vitality that the victim can neither progress nor turn back, as explained in the next verse.

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36:9
وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَـٰهُمْ فَهُمْ لَا يُبْصِرُونَ WajaAAaln a min bayni aydeehim saddan wamin khalfihim saddan faaghshayn a hum fahum l a yub s iroon a
and We have set a barrier before them and a barrier behind them,8 and We have enshrouded them in veils so that they cannot see:
  - Mohammad Asad

Sc., "so that they can neither advance nor go back": a metaphor of utter spiritual stagnation.

and We have put a barrier in front of them and a barrier behind them, and then We have covered them over so they cannot see.
  - Muhammad Farooq-i-Azam Malik
and have placed a barrier before them and a barrier behind them and covered them 'all' up, so they fail to see 'the truth'.
  - Mustafa Khattab
And We have set a bar before them and a bar behind them, and (thus) have covered them so that they see not.
  - Marmaduke Pickthall
And We have put a bar in front of them and a bar behind them and further We have covered them up; so that they cannot see. 3949
  - Abdullah Yusuf Ali

Their retreat is cut off and their progress is impossible. Further the Light that should come from above is cut off, so that they become totally devoid of any hope, and the last gleam of any spiritual understanding is extinguished in them.

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36:10
وَسَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ Wasaw a on AAalayhim aan th artahum am lam tun th irhum l a yuminoon a
thus, it is all one to them whether thou warnest them or cost not warn them: they will not believe.
  - Mohammad Asad
It is the same for them whether you warn them or warn them not, they will not believe.
  - Muhammad Farooq-i-Azam Malik
It is the same whether you warn them or not- they will never believe.
  - Mustafa Khattab
Whether thou warn them or thou warn them not, it is alike for them, for they believe not.
  - Marmaduke Pickthall
The same is it to them whether thou admonish them or thou do not admonish them: they will not believe. 3950
  - Abdullah Yusuf Ali

When the stage just described is reached, revelation or spiritual teaching ceases to have any value for them. Why then preach? The answer is given in the verses following.

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36:11
إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ وَخَشِىَ ٱلرَّحْمَـٰنَ بِٱلْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ Innam a tun th iru mani ittabaAAa a l thth ikra wakhashiya a l rra h m a na bi a lghaybi fabashshirhu bimaghfiratin waajrin kareem in
Thou canst [truly] warn only him who is willing to take the reminder to heart,9 and who stands in awe of the Most Gracious although He is beyond the reach of human perception: unto such, then, give the glad tiding of [God's] forgiveness and of a most excellent reward!
  - Mohammad Asad

Lit., "who is following the reminder".

You can only warn those who follow the reminder and fears the Compassionate (Allah), though they cannot see Him. To such people give good news of forgiveness and a generous reward.
  - Muhammad Farooq-i-Azam Malik
You can only warn those who follow the Reminder1 and are in awe of the Most Compassionate without seeing Him.2 So give them good news of forgiveness and an honourable reward.
  - Mustafa Khattab

 The Reminder is another name for the Quran.

 See footnote for 35:18.

Thou warnest only him who followeth the Reminder and feareth the Beneficent in secret. To him bear tidings of forgiveness and a rich reward.
  - Marmaduke Pickthall
Thou canst but admonish: such a one as follows the Message and fears the (Lord) Most Gracious unseen: give such a one therefore good tidings of Forgiveness and a Reward most generous. 3951 3952 3953
  - Abdullah Yusuf Ali

Cf. xxxv. 18. As far as those are concerned, who have obstinately delivered themselves to evil, the preaching of Allah's Message has no appeal, because their own will shuts them out. But there are others who are anxious to hear Allah's Message and receive Allah's grace. They love Allah and fear to offend against His holy Law, and their fear is not merely superficial but deep-seated: for while they do not yet see Allah, nor do other people see them, they have the same sense of Allah's presence as if they saw Him, and their religion is not a mere pose, "to be seen of men".

See n. 3902 to xxxv. 18. Unseen is here adverbial: their reverence for Allah is unaffected by the fact that they do not see Him, or that other people do not observe them, because their attitude arises out of a genuine love for Allah.

To such persons the Message of Allah comes as a gospel or good news: because it shows them the way of forgiveness for anything wrong in their past, and it gives them the promise of a full reward in the future,-generous beyond any deserts of their own, but arising out of Allah's unbounded Bounty.

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36:12
إِنَّا نَحْنُ نُحْىِ ٱلْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا۟ وَءَاثَـٰرَهُمْ ۚ وَكُلَّ شَىْءٍ أَحْصَيْنَـٰهُ فِىٓ إِمَامٍ مُّبِينٍ Inn a na h nu nu h yee almawt a wanaktubu m a qaddamoo wa a th a rahum wakulla shayin a hs ayn a hu fee im a min mubeen in
Verily, We shall indeed bring the dead back to life; and We shall record whatever [deeds] they have sent ahead, and the traces [of good and evil] which they have left behind: for of all things do We take account in a record clear.
  - Mohammad Asad
Surely We shall resurrect the dead, We are recording all that they are sending ahead and that they are leaving behind. We have recorded everything in an open ledger.
  - Muhammad Farooq-i-Azam Malik
It is certainly We Who resurrect the dead, and write what they send forth and what they leave behind. Everything is listed by Us in a perfect Record.1
  - Mustafa Khattab

 See footnote for 35:11.

Lo! We it is Who bring the dead to life. We record that which they send before (them), and their footprints. And all things We have kept in a clear register.
  - Marmaduke Pickthall
Verily We shall give life to the dead and We record that which they sent before and that which they leave behind and of all things have We taken account in a clear Book (of evidence). 3954 3955 3956
  - Abdullah Yusuf Ali

All this is possible, because there is the assurance of a Hereafter, in which Allah will be all-in-all, and evil will no longer bestride the world, as the term of its respite will have expired.

Our deeds, good and bad, go to Allah before us. They will of course be brought to our account; but our account will also be swelled by the example we left behind us and the consequences of our deeds, that will come into play or continue to operate after our earthly life has ceased. Our moral and spiritual responsibility is therefore much wider than as affects our own person.

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

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36:13
وَٱضْرِبْ لَهُم مَّثَلًا أَصْحَـٰبَ ٱلْقَرْيَةِ إِذْ جَآءَهَا ٱلْمُرْسَلُونَ Wa i d rib lahum mathalan a s ha ba alqaryati i th j a ah a almursaloon a
AND SET FORTH unto them a parable - [the story of how] the people of a township [behaved] when [Our] message-bearers came unto them.
  - Mohammad Asad
Narrate to them the example of the people of a certain town to whom the Rasools came.
  - Muhammad Farooq-i-Azam Malik
Give them an example 'O Prophet' of the residents of a town, when the messengers came to them.
  - Mustafa Khattab
Coin for them a similitude: The people of the city when those sent (from Allah) came unto them;
  - Marmaduke Pickthall
Set forth to them by way of a parable the (story of) the Companions of the City. Behold there came apostles to it. 3957
  - Abdullah Yusuf Ali

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

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36:14
إِذْ أَرْسَلْنَآ إِلَيْهِمُ ٱثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوٓا۟ إِنَّآ إِلَيْكُم مُّرْسَلُونَ I th arsaln a ilayhimu ithnayni faka thth aboohum a faAAazzazn a bith a lithin faq a loo inn a ilaykum mursaloon a
Lo! We sent unto them two [apostles], and they gave the lie to both; and so We strengthened [the two] with a third; and thereupon they said: "Behold, we have been sent unto you [by God]!"10
  - Mohammad Asad

As is usual with such passages, the commentators advance various speculations as to the "identity" of the town and the apostles. Since, however, the story is clearly described as a parable, it must be understood as such and not as an historical narrative. It seems to me that we have here an allegory of the three great monotheistic religions, successively propounded by Moses, Jesus and Muhammad, and embodying, essentially, the same spiritual truths. The "township" (qaryah) mentioned in the parable represents, I think, the common cultural environment within which these three religions appeared. The apostles of the first two are said to have been sent "together", implying that the teachings of both were - and are - anchored in one and the same scripture, the Old Testament of the Bible. When, in the course of time, their impact proved insufficient to mould the ethical attitude of the people or peoples concerned, God "strengthened" them by means of His final message, conveyed to the world by the third and last of the apostles, Muhammad.

At first We sent to them two Rasools, but when they rejected both We strengthened them with a third and they all said: "Surely we have been sent to you as Rasools."
  - Muhammad Farooq-i-Azam Malik
We sent them two messengers, but they rejected both. So We reinforced 'the two' with a third, and they declared, 'We have indeed been sent to you 'as messengers'.'
  - Mustafa Khattab
When We sent unto them twain, and they denied them both, so We reinforced them with a third, and they said; Lo! we have been sent unto you.
  - Marmaduke Pickthall
When We (first) sent to them two apostles they rejected them: but We strengthened them with a third: they said "Truly we have been sent on a mission to you." 3958
  - Abdullah Yusuf Ali

Allah sends His messengers or teachers of Truth by ones and twos, and where the opposition is great and He considers it necessary, he supports them with others. Their mission is divine, but they do not claim to be more than men. This is used by the unjust and the ungodly as if it were a reproach, whereas it should commend them to men, for mankind is glorified by such commission and by Allah's Self-revelation. The Message is clearly expressed in human language, but because it exposes all evil, men think it unlucky, as it checks their selfishness. It is often the poorest and most despised of mankind, from the outskirts or "farthest parts of the City", that accept the Message and are willing to work and die for it. The stiff-necked resist and accomplish their own destruction.

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36:15
قَالُوا۟ مَآ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَآ أَنزَلَ ٱلرَّحْمَـٰنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ Q a loo m a antum ill a basharun mithlun a wam a anzala a l rra h m a nu min shayin in antum ill a tak th iboon a
[The others] answered: "You are nothing but mortal men like ourselves; moreover, the Most Gracious has never bestowed aught [of revelation] from on high. You do nothing but lie!"11
  - Mohammad Asad

Cf. 6:91 - "no true understanding of God have they when they say, 'Never has God revealed anything unto man.'" See also 34:31 and the corresponding note [38]. Both these passages, as well as the one above, allude to people who like to think of themselves as "believing" in God without, however, allowing their "belief" to interfere in the practical concerns of their lives: and this they justify by conceding to religion no more than a vaguely emotional role, and by refusing to admit the fact of objective revelation - for the concept of revelation invariably implies a promulgation by God, of absolute moral values and, thus, a demand for one's self-surrender to them.

But the people replied: "You are but humans like us. The Compassionate (Allah) has revealed nothing; you are surely lying."
  - Muhammad Farooq-i-Azam Malik
The people replied, 'You are only humans like us, and the Most Compassionate has not revealed anything. You are simply lying!'
  - Mustafa Khattab
They said: Ye are but mortals like unto us. The Beneficent hath naught revealed. Ye do but lie!
  - Marmaduke Pickthall
The (people) said: "Ye are only men like ourselves; and (Allah) Most Gracious sends no sort of revelation: Ye do nothing but lie." 3959 3960
  - Abdullah Yusuf Ali

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

They not only reject the mission of the particular messengers, but they deny the possibility of Allah's sending such mission. Note how they convict themselves of inconsistency by using Allah's name "Most Gracious", even though they may mean it ironically!

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