36. Sūrat Yā Sīn

٣٦۔ سُورَةُ يس

36.3 God blessed the man who believed with Paradise and destroyed the disbelievers.

٣٦۔٣ مقطع في سُورَةُ يس

quran:36:22

And why should I not worship He who created me and to whom you will be returned?  

And why should I not worship Him Who originated me, ˹Him Who˺ created me — in other words: there is nothing to prevent me from worshipping Him when the necessitating factors for this exist, and the same applies to you — and to Whom you shall be returned?, after death, whereupon He will requite you for your disbelief.
القرآن:٣٦:٢٢

وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ  

فقال {وما لي لا أعبد الذي فطرني} خلقني، أي لا مانع لي من عبادته الموجود مقتضيها وأنتم كذلك {وإليه ترجعون} بعد الموت فيجازيكم بكفركم.
quran:36:23

Should I take other than Him ˹false˺ deities ˹while˺, if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me?  

Shall I take (a-attakhidu: regarding the two hamzas here, the same applies as mentioned with regard to aandhartuhum above; this is an interrogative meant as a denial) besides Him, in other words, other than Him, ˹other˺ gods, idols, whose intercession, ˹that intercession of theirs˺ which you assert, if the Compassionate One should wish me any harm, will not avail me in any way, nor will they ˹be able to˺ save me? (wa-lā yunqidhūn is an adjectival qualification of ālihatan, ‘gods’).
القرآن:٣٦:٢٣

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

{أأتخذ} في الهمزتين ما تقدم في أأنذرتهم وهو استفهام بمعنى النفي {من دونه} أي غيره {آلهة} أصناما {إن يُردْن الرحمن بضر لا تغن عني شفاعتهم} التي زعمتموها {شيئا ولا ينقذون} صفة آلهة.
quran:36:24

Indeed, I would then be in manifest error.  

Truly then, in other words, in the case of me worshipping ˹gods˺ other than God, I would be in manifest error.
القرآن:٣٦:٢٤

إِنِّي إِذًا لَفِي ضَلَالٍ مُبِينٍ  

{إني إذا} أي إن عبدت غير الله {لفي ضلال مبين} بيَّن.
quran:36:25

Indeed, I have believed in your Lord, so listen to me."  

Lo! I believe in your Lord. So listen to me!’, in other words, hear what I have to say; but they stoned him and he died.
القرآن:٣٦:٢٥

إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ  

{إني آمنت بربكم فاسمعون} أي اسمعوا قولي، فرجموه فمات.
quran:36:26

It was said, "Enter Paradise." He said, "I wish my people could know  

It was said, to him upon his death: ‘Enter Paradise!’ — but it is also said that he entered it while he was ˹still˺ alive. He said, ‘O (yā is for calling attention ˹to something˺), would that my people knew
القرآن:٣٦:٢٦

قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ  

{قيل} له عند موته {ادخل الجنة} وقيل دخلها حيا {قال يا} حرف تنبيه {ليت قومي يعلمون}.
quran:36:27

Of how my Lord has forgiven me and placed me among the honored."  

with what ˹munificence˺ my Lord has forgiven me, ˹would that they knew˺ of His great forgiveness, and made me of the honoured ones!’
القرآن:٣٦:٢٧

بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ  

{بما غفر لي ربي} بغفرانه {وجعلني من المكرمين}.
quran:36:28

And We did not send down upon his people after him any soldiers from the heaven, nor would We have done so.  

And We did not send (mā here is for negation) down on his people, namely, Habīb’s, after him, after his death, any host from the heaven, that is, any angels to destroy them, nor do We ˹ever˺ send down, any angels to destroy anyone.
القرآن:٣٦:٢٨

وَمَا أَنْزَلْنَا عَلَىٰ قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنَ السَّمَاءِ وَمَا كُنَّا مُنْزِلِينَ  

{وما} نافية {أنزلنا على قومه} أي حبيب {من بعده} بعد موته {من جند من السماء} أي ملائكة لإهلاكهم {وما كنا منزلين} ملائكة لإهلاك أحد.
quran:36:29

It was not but one shout, and immediately they were extinguished.  

It, their punishment, was but one Cry — Gabriel gave a cry to them — and lo! they were extinguished, silent, dead.
القرآن:٣٦:٢٩

إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ  

{إن} ما {كانت} عقوبتهم {إلا صيحة واحدة} صاح بهم جبريل {فإذا هم خامدون} ساكنون ميتون.
quran:36:30

How regretful for the servants. There did not come to them any messenger except that they used to ridicule him.  

Ah, the anguish for servants, ˹such as˺ these and their like from among those who denied the messengers and were destroyed (this ˹word, hasra˺ denotes ‘extreme agony’; the vocative here is being used metaphorically, in other words, ‘It is time for you ˹O anguish˺, so come now!’). Never did a messenger come to them but that they mocked him (this ˹statement˺ is given as an explanation of the cause thereof ˹of the ‘agony’˺ since it ˹the statement˺ entails their mockery which itself results in their being destroyed and which in turn is the cause of the ‘anguish’).
القرآن:٣٦:٣٠

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

{يا حسرة على العباد} هؤلاء ونحوهم ممن كذبوا الرسل فأهلكوا، وهي شدة التألم ونداؤها مجاز، أي هذا أوانك فاحضري {ما يأتيهم من رسول إلا كانوا به يستهزءُون} مسوق لبيان سببها لاشتماله على استهزائهم المؤدى إلى إهلاكهم المسبب عنه الحسرة.
quran:36:31

Have they not considered how many generations We destroyed before them - that they to them will not return?  

Have they — that is, those inhabitants of Mecca who said to the Prophet, ‘You have not been sent ˹by God˺!’ ˹Q. 13:43˺ — not seen, ˹not˺ come to know (the interrogative is meant ˹rhetorically˺ as an affirmative) how many (kam here is predicative ˹as opposed to interrogative˺, in other words ˹it is to be understood as˺ kathīran, ‘many’; it is operated by the statement that comes next ˹below˺ and it comments on the operative clause for the statement that preceded it); the meaning then is as follows: indeed, many, generations, communities, We have destroyed before them, ˹how˺ that they, the ones destroyed, never return?, to those deniers ˹who are now alive˺? So will they not learn from their example? (from annahum, ‘˹how˺ that they’, to the end ˹of the verse˺ is a substitution for the preceding clause ˹kam ahlaknā qablahum mina’l-qurūni˺, bearing in mind the aforementioned general meaning).
القرآن:٣٦:٣١

أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ  

(ألم يروا) أي أهل مكة القائلون للنبي "لست مرسلا" والاستفهام للتقرير أي علموا (كم) خبرية بمعنى كثيرا معمولة لها بعدها معلقة لما قبلها عن العمل، والمعنى إنا (أهلكنا قبلهم) كثيرا (من القرون) الأمم (أنهم) أي المهلكين (إليهم) أي المكذبين (لا يرجعون) أفلا يعتبرون بهم، وأنه الخ بدل مما قبله برعاية المعنى المذكور.
quran:36:32

And indeed, all of them will yet be brought present before Us.  

And indeed (in, is either for negation or is in its softened form) every one of them, that is, every single creature (kullun is the subject) will be gathered (jamī‘un is the predicate of the subject) before Us, at the Scene, following their resurrection, arraigned (muhdarūna is a second predicate) for the Reckoning (read lammā with the sense of illā, or lamā with the lām functioning as a separator and the mā being extra).
القرآن:٣٦:٣٢

وَإِنْ كُلٌّ لَمَّا جَمِيعٌ لَدَيْنَا مُحْضَرُونَ  

{وإن} نافية أو مخففة {كل} أي كل الخلائق مبتدأ {لما} بالتشديد بمعنى إلا، أو بالتخفيف، فاللام فارقة وما مزيدة {جميع} خبر المبتدأ، أي مجموعون {لدينا} عندنا في الموقف بعد بعثهم {محضرون} للحساب خبر ثان.