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06 July, 2009

surah yasin with arabic text and english translation

English Translation with commentary by pooya ali

In the Name of God

Chapter 36

Yasin & Yaseen

[Shakir 36:1] Ya Seen.
[Yusufali 36:1] Ya Sin.
[Pickthal 36:1] Ya Sin.
[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 ali Ya Sin, the children of "Ya Sin" (the Holy Prophet).

[Shakir 36:2] I swear by the Quran full of wisdom
[Yusufali 36:2] By the Qur'an, full of Wisdom,-
[Pickthal 36:2] By the wise Qur'an,
[Pooya/Ali Commentary 36:2] (see commentary for verse 1)
[Shakir 36:3] Most surely you are one of the messengers
[Yusufali 36:3] Thou art indeed one of the messengers,
[Pickthal 36:3] Lo! thou art of those sent
[Pooya/Ali Commentary 36:3] (see commentary for verse 1)
[Shakir 36:4] On a right way.
[Yusufali 36:4] On a Straight Way.
[Pickthal 36:4] On a straight path,
[Pooya/Ali Commentary 36:4] (see commentary for verse 1)
[Shakir 36:5] A revelation of the Mighty, the Merciful.
[Yusufali 36:5] It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful.
[Pickthal 36:5] A revelation of the Mighty, the Merciful,
[Pooya/Ali Commentary 36:5] (see commentary for verse 1)
[Shakir 36:6] That you may warn a people whose fathers were not warned, so they are heedless.
[Yusufali 36:6] In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of Allah).
[Pickthal 36:6] That thou mayst warn a folk whose fathers were not warned, so they are heedless.
[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.

[Shakir 36:7] Certainly the word has proved true of most of them, so they do not believe.
[Yusufali 36:7] The Word is proved true against the greater part of them: for they do not believe.
[Pickthal 36:7] Already hath the judgment, (for their infidelity) proved true of most of them, for they believe not.
[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.

[Shakir 36:8] Surely We have placed chains on their necks, and these reach up to their chins, so they have their heads raised aloft.
[Yusufali 36:8] We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see).
[Pickthal 36:8] Lo! We have put on their necks carcans reaching unto the chins, so that they are made stiff-necked.
[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.

[Shakir 36:9] And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see.
[Yusufali 36:9] 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.
[Pickthal 36:9] And We have set a bar before them and a bar behind them, and (thus) have covered them so that they see not.
[Pooya/Ali Commentary 36:9] (see commentary for verse 8)
[Shakir 36:10] And it is alike to them whether you warn them or warn them not: they do not believe.
[Yusufali 36:10] The same is it to them whether thou admonish them or thou do not admonish them: they will not believe.
[Pickthal 36:10] Whether thou warn them or thou warn them not, it is alike for them, for they believe not.
[Pooya/Ali Commentary 36:10]

Aqa Mahdi Puya,says:

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

  1. 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.

[Shakir 36:11] You can only warn him who follows the reminder and fears the Beneficent Allah in secret; so announce to him forgiveness and an honorable reward.
[Yusufali 36:11] 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.
[Pickthal 36:11] Thou warnest only him who followeth the Reminder and feareth the Beneficent in secret. To him bear tidings of forgiveness and a rich reward.
[Pooya/Ali Commentary 36:11] (no commentary available for this verse)
[Shakir 36:12] Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing.
[Yusufali 36:12] Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence).
[Pickthal 36:12] 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.
[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).

[Shakir 36:13] And set out to them an example of the people of the town, when the messengers came to it.
[Yusufali 36:13] Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came messengers to it.
[Pickthal 36:13] Coin for them a similitude: The people of the city when those sent (from Allah) came unto them;
[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.

[Shakir 36:14] When We sent to them two, they rejected both of them, then We strengthened (them) with a third, so they said: Surely we are messengers to you.
[Yusufali 36:14] When We (first) sent to them two messengers, they rejected them: But We strengthened them with a third: they said, "Truly, we have been sent on a mission to you."
[Pickthal 36:14] 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.
[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.

[Shakir 36:15] They said: You are naught but mortals like ourselves, nor has the Beneficent Allah revealed anything; you only lie.
[Yusufali 36:15] The (people) said: "Ye are only men like ourselves; and (Allah) Most Gracious sends no sort of revelation: ye do nothing but lie."
[Pickthal 36:15] They said: Ye are but mortals like unto us. The Beneficent hath naught revealed. Ye do but lie!
[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.

[Shakir 36:16] They said: Our Lord knows that we are most surely messengers to you.
[Yusufali 36:16] They said: "Our Lord doth know that we have been sent on a mission to you:
[Pickthal 36:16] They answered: Our Lord knoweth that we are indeed sent unto you,
[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.

[Shakir 36:17] And nothing devolves on us but a clear deliverance (of the message).
[Yusufali 36:17] "And our duty is only to proclaim the clear Message."
[Pickthal 36:17] And our duty is but plain conveyance (of the message).
[Pooya/Ali Commentary 36:17] (no commentary available for this verse)
[Shakir 36:18] They said: Surely we augur evil from you; if you do not desist, we will certainly stone you, and there shall certainly afflict vou a painful chastisement from us.
[Yusufali 36:18] The (people) said: "for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us."
[Pickthal 36:18] (The people of the city) said: We augur ill of you. If ye desist not, we shall surely stone you, and grievous torture will befall you at our hands.
[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.

[Shakir 36:19] They said: Your evil fortune is with you; what! if you are reminded! Nay, you are an extravagant people.
[Yusufali 36:19] They said: "Your evil omens are with yourselves: (deem ye this an evil omen). If ye are admonished? Nay, but ye are a people transgressing all bounds!"
[Pickthal 36:19] They said: Your evil augury be with you! Is it because ye are reminded (of the truth)? Nay, but ye are froward folk!
[Pooya/Ali Commentary 36:19] (see commentary for verse 18)
[Shakir 36:20] And from the remote part of the city there came a man running, he said: O my people! follow the messengers;
[Yusufali 36:20] Then there came running, from the farthest part of the City, a man, saying, "O my people! Obey the messengers:
[Pickthal 36:20] And there came from the uttermost part of the city a man running. He cried: O my people! Follow those who have been sent!
[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 of ali 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."

[Shakir 36:21] Follow him who does not ask you for reward, and they are the followers of the right course;
[Yusufali 36:21] "Obey those who ask no reward of you (for themselves), and who have themselves received Guidance.
[Pickthal 36:21] Follow those who ask of you no fee, and who are rightly guided.
[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).

[Shakir 36:22] And what reason have I that I should not serve Him Who brought me into existence? And to Him you shall be brought back;
[Yusufali 36:22] "It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back.
[Pickthal 36:22] For what cause should I not serve Him Who hath created me, and unto Whom ye will be brought back?
[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.

[Shakir 36:23] What! shall I take besides Him gods whose intercession, If the Beneficent Allah should desire to afflict me with a harm, shall not avail me aught, nor shall they be able to deliver me?
[Yusufali 36:23] "Shall I take (other) gods besides Him? If (Allah) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me.
[Pickthal 36:23] Shall I take (other) gods in place of Him when, if the Beneficent should wish me any harm, their intercession will avail me naught, nor can they save?
[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.

[Shakir 36:24] In that case I shall most surely be in clear error:
[Yusufali 36:24] "I would indeed, if I were to do so, be in manifest Error.
[Pickthal 36:24] Then truly I should be in error manifest.
[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.

[Shakir 36:25] Surely I believe in your Lord, therefore hear me.
[Yusufali 36:25] "For me, I have faith in the Lord of you (all): listen, then, to me!"
[Pickthal 36:25] Lo! I have believed in your Lord, so hear me!
[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).

[Shakir 36:26] It was said: Enter the garden. He said: O would that my people had known
[Yusufali 36:26] It was said: "Enter thou the Garden." He said: "Ah me! Would that my People knew (what I know)!-
[Pickthal 36:26] It was said (unto him): Enter paradise. He said: Would that my people knew
[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.

[Shakir 36:27] Of that on account of which my Lord has forgiven me and made me of the honored ones!
[Yusufali 36:27] "For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!"
[Pickthal 36:27] With what (munificence) my Lord hath pardoned me and made me of the honoured ones!
[Pooya/Ali Commentary 36:27] (see commentary for verse 26)
[Shakir 36:28] And We did not send down upon his people after him any hosts from heaven, nor do We ever send down.
[Yusufali 36:28] And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do.
[Pickthal 36:28] We sent not down against his people after him a host from heaven, nor do We ever send.
[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.

[Shakir 36:29] It was naught but a single cry, and lo! they were still.
[Yusufali 36:29] It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent.
[Pickthal 36:29] It was but one Shout, and lo! they were extinct.
[Pooya/Ali Commentary 36:29] (see commentary for verse 28)
[Shakir 36:30] Alas for the servants! there comes not to them an messenger but they mock at him.
[Yusufali 36:30] Ah! Alas for (My) Servants! There comes not a messenger to them but they mock him!
[Pickthal 36:30] Ah, the anguish for the bondmen! Never came there unto them a messenger but they did mock him!
[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.

[Shakir 36:31] Do they not consider how many of the generations have We destroyed before them, because they do not turn to them?
[Yusufali 36:31] See they not how many generations before them we destroyed? Not to them will they return:
[Pickthal 36:31] Have they not seen how many generations We destroyed before them, which indeed returned not unto them;
[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.

[Shakir 36:32] And all of them shall surely be brought before Us.
[Yusufali 36:32] But each one of them all - will be brought before Us (for judgment).
[Pickthal 36:32] But all, without exception, will be brought before Us.
[Pooya/Ali Commentary 36:32] (see commentary for verse 31)
[Shakir 36:33] And a sign to them is the dead earth: We give life to it and bring forth from it grain SQ they eat of it.
[Yusufali 36:33] A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat.
[Pickthal 36:33] A token unto them is the dead earth. We revive it, and We bring forth from it grain so that they eat thereof;
[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.

[Shakir 36:34] And We make therein gardens of palms and grapevines and We make springs to flow forth in it,
[Yusufali 36:34] And We produce therein orchard with date-palms and vines, and We cause springs to gush forth therein:
[Pickthal 36:34] And We have placed therein gardens of the date-palm and grapes, and We have caused springs of water to gush forth therein,
[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.

[Shakir 36:35] That they may eat of the fruit thereof, and their hands did not make it; will they not then be grateful?
[Yusufali 36:35] That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks?
[Pickthal 36:35] That they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks?
[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.

[Shakir 36:36] Glory be to Him Who created pairs of all things, of what the earth grows, and of their kind and of what they do not know.
[Yusufali 36:36] Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge.
[Pickthal 36:36] Glory be to Him Who created all the sexual pairs, of that which the earth groweth, and of themselves, and of that which they know not!
[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.

[Shakir 36:37] And a sign to them is the night: We draw forth from it the day, then lo! they are in the dark;
[Yusufali 36:37] And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness;
[Pickthal 36:37] A token unto them is night. We strip it of the day, and lo! they are in darkness.
[Pooya/Ali Commentary 36:37] (no commentary available for this verse)
[Shakir 36:38] And the sun runs on to a term appointed for it; that is the ordinance of the Mighty, the Knowing.
[Yusufali 36:38] And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.
[Pickthal 36:38] And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.
[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.

[Shakir 36:39] And (as for) the moon, We have ordained for it stages till it becomes again as an old dry palm branch.
[Yusufali 36:39] And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk.
[Pickthal 36:39] And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf.
[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.

[Shakir 36:40] Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere.
[Yusufali 36:40] It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).
[Pickthal 36:40] It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.
[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."

[Shakir 36:41] And a sign to them is that We bear their offspring in the laden ship.
[Yusufali 36:41] And a Sign for them is that We bore their race (through the Flood) in the loaded Ark;
[Pickthal 36:41] And a token unto them is that We bear their offspring in the laden ship,
[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."

[Shakir 36:42] And We have created for them the like of it, what they will ride on.
[Yusufali 36:42] And We have created for them similar (vessels) on which they ride.
[Pickthal 36:42] And have created for them of the like thereof whereon they ride.
[Pooya/Ali Commentary 36:42] (see commentary for verse 41)
[Shakir 36:43] And if We please, We can drown them, then there shall be no succorer for them, nor shall they be rescued
[Yusufali 36:43] If it were Our Will, We could drown them: then would there be no helper (to hear their cry), nor could they be delivered,
[Pickthal 36:43] And if We will, We drown them, and there is no help for them, neither can they be saved;
[Pooya/Ali Commentary 36:43] (see commentary for verse 41)
[Shakir 36:44] But (by) mercy from Us and for enjoyment till a time.
[Yusufali 36:44] Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time.
[Pickthal 36:44] Unless by mercy from Us and as comfort for a while.
[Pooya/Ali Commentary 36:44] (see commentary for verse 41)
[Shakir 36:45] And when it is said to them: Guard against what is before you and what is behind you, that mercy may be had on you.
[Yusufali 36:45] When they are told, "Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy," (they turn back).
[Pickthal 36:45] When it is said unto them: Beware of that which is before you and that which is behind you, that haply ye may find mercy (they are heedless).
[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.

[Shakir 36:46] And there comes not to them a communication of the communications of their Lord but they turn aside from it.
[Yusufali 36:46] Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom.
[Pickthal 36:46] Never came a token of the tokens of their Lord to them, but they did turn away from it!
[Pooya/Ali Commentary 36:46]

Refer to Ali Imran: 184.

[Shakir 36:47] And when it is said to them: Spend out of what Allah has given you, those who disbelieve say to those who believe: Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error.
[Yusufali 36:47] And when they are told, "Spend ye of (the bounties) with which Allah has provided you," the Unbelievers say to those who believe: "Shall we then feed those whom, if Allah had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error."
[Pickthal 36:47] And when it is said unto them: Spend of that wherewith Allah hath provided you, those who disbelieve say unto those who believe: Shall we feed those whom Allah, if He willed, would feed? Ye are in naught else than error manifest.
[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.

[Shakir 36:48] And they say: When will this threat come to pass, if you are truthful?
[Yusufali 36:48] Further, they say, "When will this promise (come to pass), if what ye say is true?"
[Pickthal 36:48] And they say: When will this promise be fulfilled, if ye are truthful?
[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.

[Shakir 36:49] They wait not for aught but a single cry which will overtake them while they yet contend with one another.
[Yusufali 36:49] They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves!
[Pickthal 36:49] They await but one Shout, which will surprise them while they are disputing.
[Pooya/Ali Commentary 36:49] (no commentary available for this verse)
[Shakir 36:50] So they shall not be able to make a bequest, nor shall they return to their families.
[Yusufali 36:50] No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people!
[Pickthal 36:50] Then they cannot make bequest, nor can they return to their own folk.
[Pooya/Ali Commentary 36:50] (no commentary available for this verse)
[Shakir 36:51] And the trumpet shall be blown, when lo ! from their graves they shall hasten on to their Lord.
[Yusufali 36:51] The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord!
[Pickthal 36:51] And the trumpet is blown and lo! from the graves they hie unto their Lord,
[Pooya/Ali Commentary 36:51]

Refer to the commentary of Anam: 74.

[Shakir 36:52] They shall say: O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent Allah promised and the messengers told the truth.
[Yusufali 36:52] They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?"... (A voice will say:) "This is what (Allah) Most Gracious had promised. And true was the word of the messengers!"
[Pickthal 36:52] Crying: Woe upon us! Who hath raised us from our place of sleep? This is that which the Beneficent did promise, and the messengers spoke truth.
[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."

[Shakir 36:53] There would be naught but a single cry, when lo ! they shall all be brought before Us;
[Yusufali 36:53] It will be no more than a single Blast, when lo! they will all be brought up before Us!
[Pickthal 36:53] It is but one Shout, and behold them brought together before Us!
[Pooya/Ali Commentary 36:53] (no commentary available for this verse)
[Shakir 36:54] So this day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did.
[Yusufali 36:54] Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds.
[Pickthal 36:54] This day no soul is wronged in aught; nor are ye requited aught save what ye used to do.
[Pooya/Ali Commentary 36:54]

Aqa Mahdi Puya says:

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

[Shakir 36:55] Surely the dwellers of the garden shall on that day be in an occupation quite happy.
[Yusufali 36:55] Verily the Companions of the Garden shall that Day have joy in all that they do;
[Pickthal 36:55] Lo! those who merit paradise this day are happily employed,
[Pooya/Ali Commentary 36:55] (no commentary available for this verse)
[Shakir 36:56] They and their wives shall be in shades, reclining on raised couches.
[Yusufali 36:56] They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity);
[Pickthal 36:56] They and their wives, in pleasant shade, on thrones reclining;
[Pooya/Ali Commentary 36:56] (no commentary available for this verse)
[Shakir 36:57] They shall have fruits therein, and they shall have whatever they desire.
[Yusufali 36:57] (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for;
[Pickthal 36:57] Theirs the fruit (of their good deeds) and theirs (all) that they ask;
[Pooya/Ali Commentary 36:57] (no commentary available for this verse)
[Shakir 36:58] Peace: a word from a Merciful Lord.
[Yusufali 36:58] "Peace!" - a word (of salutation) from a Lord Most Merciful!
[Pickthal 36:58] The word from a Merciful Lord (for them) is: Peace!
[Pooya/Ali Commentary 36:58] (no commentary available for this verse)
[Shakir 36:59] And get aside today, O guilty ones!
[Yusufali 36:59] "And O ye in sin! Get ye apart this Day!
[Pickthal 36:59] But avaunt ye, O ye guilty, this day!
[Pooya/Ali Commentary 36:59] (no commentary available for this verse)
[Shakir 36:60] Did I not charge you, O children of Adam ! that you should not serve the Shaitan? Surely he is your open enemy,
[Yusufali 36:60] "Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?-
[Pickthal 36:60] Did I not charge you, O ye sons of Adam, that ye worship not the devil - Lo! he is your open foe! -
[Pooya/Ali Commentary 36:60] (no commentary available for this verse)
[Shakir 36:61] And that you should serve Me; this is the right way.
[Yusufali 36:61] "And that ye should worship Me, (for that) this was the Straight Way?
[Pickthal 36:61] But that ye worship Me? That was the right path.
[Pooya/Ali Commentary 36:61] (no commentary available for this verse)
[Shakir 36:62] And certainly he led astray numerous people from among you. What! could you not then understand?
[Yusufali 36:62] "But he did lead astray a great multitude of you. Did ye not, then, understand?
[Pickthal 36:62] Yet he hath led astray of you a great multitude. Had ye then no sense?
[Pooya/Ali Commentary 36:62] (no commentary available for this verse)
[Shakir 36:63] This is the hell with which you were threatened.
[Yusufali 36:63] "This is the Hell of which ye were (repeatedly) warned!
[Pickthal 36:63] This is hell which ye were promised (if ye followed him).
[Pooya/Ali Commentary 36:63] (no commentary available for this verse)
[Shakir 36:64] Enter into it this day because you disbelieved.
[Yusufali 36:64] "Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth)."
[Pickthal 36:64] Burn therein this day for that ye disbelieved.
[Pooya/Ali Commentary 36:64] (no commentary available for this verse)
[Shakir 36:65] On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned.
[Yusufali 36:65] That Day shall We set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did.
[Pickthal 36:65] This day We seal up their mouths, and their hands speak out to Us and their feet bear witness as to what they used to earn.
[Pooya/Ali Commentary 36:65] (no commentary available for this verse)
[Shakir 36:66] And if We please We would certainly put out their eyes, then they would run about groping for the way, but how should they see?
[Yusufali 36:66] If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen?
[Pickthal 36:66] And had We willed, We verily could have quenched their eyesight so that they should struggle for the way. Then how could they have seen?
[Pooya/Ali Commentary 36:66] (no commentary available for this verse)
[Shakir 36:67] And if We please We would surely transform them in their place, then they would not be able to go on, nor will they return.
[Yusufali 36:67] And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error).
[Pickthal 36:67] And had We willed, We verily could have fixed them in their place, making them powerless to go forward or turn back.
[Pooya/Ali Commentary 36:67]

Aqa Mahdi Puya says:

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

[Shakir 36:68] And whomsoever We cause to live long, We reduce (him) to an abject state in constitution; do they not then understand?
[Yusufali 36:68] If We grant long life to any, We cause him to be reversed in nature: Will they not then understand?
[Pickthal 36:68] He whom we bring unto old age, We reverse him in creation (making him go back to weakness after strength). Have ye then no sense?
[Pooya/Ali Commentary 36:68] (no commentary available for this verse)
[Shakir 36:69] And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plain Quran,
[Yusufali 36:69] We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear:
[Pickthal 36:69] And We have not taught him (Muhammad) poetry, nor is it meet for him. This is naught else than a Reminder and a Lecture making plain,
[Pooya/Ali Commentary 36:69]

Aqa Mahdi Puya says:

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

[Shakir 36:70] That it may warn him who would have life, and (that) the word may prove true against the unbelievers.
[Yusufali 36:70] That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth).
[Pickthal 36:70] To warn whosoever liveth, and that the word may be fulfilled against the disbelievers.
[Pooya/Ali Commentary 36:70] (no commentary available for this verse)
[Shakir 36:71] Do they not see that We have created cattle for them, out of what Our hands have wrought, so they are their masters?
[Yusufali 36:71] See they not that it is We Who have created for them - among the things which Our hands have fashioned - cattle, which are under their dominion?-
[Pickthal 36:71] Have they not seen how We have created for them of Our handiwork the cattle, so that they are their owners,
[Pooya/Ali Commentary 36:71] (no commentary available for this verse)
[Shakir 36:72] And We have subjected them to them, so some of them they have to ride upon, and some of them they eat.
[Yusufali 36:72] And that We have subjected them to their (use)? of them some do carry them and some they eat:
[Pickthal 36:72] And have subdued them unto them, so that some of them they have for riding, some for food?
[Pooya/Ali Commentary 36:72] (no commentary available for this verse)
[Shakir 36:73] And therein they have advantages and drinks; will they not then be grateful?
[Yusufali 36:73] And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful?
[Pickthal 36:73] Benefits and (divers) drinks have they from them. Will they not then give thanks?
[Pooya/Ali Commentary 36:73] (no commentary available for this verse)
[Shakir 36:74] And they have taken gods besides Allah that they may be helped.
[Yusufali 36:74] Yet they take (for worship) gods other than Allah, (hoping) that they might be helped!
[Pickthal 36:74] And they have taken (other) gods beside Allah, in order that they may be helped.
[Pooya/Ali Commentary 36:74] (no commentary available for this verse)
[Shakir 36:75] (But) they shall not be able to assist them, and they shall be a host brought up before them.
[Yusufali 36:75] They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned).
[Pickthal 36:75] It is not in their power to help them; but they (the worshippers) are unto them a host in arms.
[Pooya/Ali Commentary 36:75]

Refer to Anbiya: 97 and 98.

[Shakir 36:76] Therefore let not their speech grieve you; surely We know what they do in secret and what they do openly.
[Yusufali 36:76] Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose.
[Pickthal 36:76] So let not their speech grieve thee (O Muhammad). Lo! We know what they conceal and what proclaim.
[Pooya/Ali Commentary 36:76] (no commentary available for this verse)
[Shakir 36:77] Does not man see that We have created him from the small seed? Then lo! he is an open disputant.
[Yusufali 36:77] Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary!
[Pickthal 36:77] Hath not man seen that We have created him from a drop of seed? Yet lo! he is an open opponent.
[Pooya/Ali Commentary 36:77]

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

[Shakir 36:78] And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten?
[Yusufali 36:78] And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, "Who can give life to (dry) bones and decomposed ones (at that)?"
[Pickthal 36:78] And he hath coined for Us a similitude, and hath forgotten the fact of his creation, saying: Who will revive these bones when they have rotted away?
[Pooya/Ali Commentary 36:78]

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

[Shakir 36:79] Say: He will give life to them Who brought them into existence at first, and He is cognizant of all creation
[Yusufali 36:79] Say, "He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!-
[Pickthal 36:79] Say: He will revive them Who produced them at the first, for He is Knower of every creation,
[Pooya/Ali Commentary 36:79] (no commentary available for this verse)
[Shakir 36:80] He Who has made for you the fire (to burn) from the green tree, so that with it you kindle (fire).
[Yusufali 36:80] "The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)!
[Pickthal 36:80] Who hath appointed for you fire from the green tree, and behold! ye kindle from it.
[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.

[Shakir 36:81] Is not He Who created the heavens and the earth able to create the like of them? Yea! and He is the Creator (of all), the Knower.
[Yusufali 36:81] "Is not He Who created the heavens and the earth able to create the like thereof?" - Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)!
[Pickthal 36:81] Is not He Who created the heavens and the earth Able to create the like of them? Aye, that He is! for He is the All-Wise Creator,
[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.

[Shakir 36:82] His command, when He intends anything, is only to say to it: Be, so it is.
[Yusufali 36:82] Verily, when He intends a thing, His Command is, "be", and it is!
[Pickthal 36:82] But His command, when He intendeth a thing, is only that He saith unto it: Be! and it is.
[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 .
[Shakir 36:83] Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back.
[Yusufali 36:83] So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back.
[Pickthal 36:83] Therefor Glory be to Him in Whose hand is the dominion over all things! Unto Him ye will be brought back.
[Pooya/Ali Commentary 36:83] (no commentary available for this verse)

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