'In the name of Allah, the Most Gracious, the Most Merciful'

Tafsir of Surah Yasin

This surah is Meccan by consensus, except that a group said: Indeed, His saying, the Exalted, ﴿And We write what they have sent before and their traces﴾ [Yasin: 12] "was revealed about the Banu Salimah from the Ansar when they wanted to leave their homes and move to the vicinity of the Mosque of the Messenger of Allah, blessings and peace be upon him. He said to them: 'Your homes are where your traces will be recorded,'" and he disliked that they should abandon the city. Therefore, it is considered Medinan. However, the matter is not as such; rather, the verse was revealed in Mecca, but he argued with them in Medina, and the saying of the Messenger of Allah, blessings and peace be upon him, agreed with it in meaning. From here, it was said that. Anas ibn Malik, may Allah be pleased with him, narrated that the Messenger of Allah, blessings and peace be upon him, said: "Indeed, everything has a heart, and the heart of the Quran is Yasin," and Aisha, may Allah be pleased with her, narrated that he, blessings and peace be upon him, said: "Indeed, in the Quran there is a surah that intercedes for its reciter and forgiveness is granted to its listener, and it is Yasin." And Yahya ibn Abi Kathir said: "I have been informed that whoever recites Surah Yasin at night will remain in joy until the morning, and likewise during the day," and this is confirmed by experience.

His saying, the Exalted:

﴿Yasin﴾ ﴿By the wise Quran﴾ ﴿Indeed, you are among the messengers﴾ ﴿On a straight path﴾ ﴿A revelation of the Exalted, the Merciful﴾ ﴿To warn a people whose forefathers were not warned, so they are heedless﴾ ﴿Certainly, the word has come into effect upon most of them, so they do not believe﴾

Hamzah and Al-Kisai inclined the ya in [Yasin] without excess, while the majority open it. Nafi' places it in the middle of that. And His saying, the Exalted: ﴿'Yasin'﴾ includes in it from the sayings what has preceded in the disjointed letters at the beginning of the surahs, and this is specific to sayings: Among them is that Sa'id ibn Jubair said: It is a name from the names of Muhammad, blessings and peace be upon him, as indicated by ﴿Indeed, you are among the messengers﴾. And Al-Sayyid Al-Himyari said:

O soul, do not be lacking in sincere advice, striving for affection except for the family of Yasin.

And Ibn Abbas, may Allah be pleased with them both, said: Its meaning is: "O human" in the Abyssinian language. He also said in Al-Thaalabi: It is in the language of Tayyi, they say: "Eisan" meaning human, and they pluralize it to "Ayasin." So this is from it. And a group said: The ya is a letter of address, and the seen takes the place of "human" from which a letter was removed, so it was established in its place. And whoever said "It is a name from the names of the surah or the Quran" then that is common in all surahs.

(p-233) The majority read: ﴿ 'Yasin' ﴾ with the noon being silent and pronounced clearly. Although the noon is silent and concealed with the letters of the mouth, this is only with separation. The right of these disjointed letters at the beginning is to be pronounced clearly. Al-Asim and Ibn 'Amir read - contrary to them - by merging the noon into the waw according to the custom of connection. Ibn Abi Ishaq read - differently - by raising the noon, which is the reading of 'Isa ibn 'Umar, and it was narrated from Al-Ghanawi. Qatadah said: 'Yasin' is an oath. Abu Hatim said: The analogy of this saying is to raise the noon, as you say: Allah, I will certainly do this. Al-Kalbi read by pronouncing it with a dhammah and said: It is in the language of Tayy. Abu al-Sammak read, and from Ibn Abi Ishaq - differently - with a kasrah. These three readings are for the encounter. Abu al-Fath said: The raising may imply sufficiency with the seen, 'O human.' Al-Zajjaj said: The raising is as if he said: Recite 'Yasin,' and this is the view of Sibawayh that it is a name for the surah. And 'Yasin' resembles a sentence of speech, and for this reason it is counted as a verse, unlike [Ta-Sin], which does not decline [Yasin] for foreignness and definiteness.

And 'the Wise': the one who is precise, meaning: it is in the sense of a passive participle, that is, it is perfected in His admonitions, commands, and prohibitions. It is also possible that 'the Wise' is in the form of a doer, meaning: the one who possesses wisdom.

And His saying, the Exalted: ﴿ on a straight path ﴾ may be a sentence in a position of raising as it is a report after a report. It may also be in a position of naskh as it is in the position of a state from 'the messengers.' And 'the path': the way, and the meaning: on a way and guidance and a path of righteousness.

Ibn Kathir, Nafi', and Abu 'Amr read: 'a revelation' with raising as a report of the beginning, and this is the reading of Abu Ja'far, Shaybah, Al-Hasan, Al-A'raj, and Al-Amash. Ibn 'Amir, Hamzah, and Al-Kisai read: 'a revelation' with naskh as a source, and there was a difference about Al-Asim, and this is the reading of Talhah, Al-Ashhab, 'Isa ibn 'Umar, and Al-Amash, with a difference from them.

His saying, the Exalted: ﴿ to warn a people whose forefathers were not warned ﴾, the interpreters differed regarding 'what.' 'Ikrimah said: 'what' means 'that which,' and the meaning is: the thing that their forefathers were warned of from the Fire and punishment. It is also possible that 'what' is a source, meaning: what their forefathers were warned of, and the forefathers in this are those who came before throughout time. And His saying: 'So they' - with this interpretation - means: for indeed they, the letter 'fa' entered to separate the sentence from the sentence. Qatadah said: 'what' is negating, meaning: indeed their forefathers were not warned, so the forefathers - in this - are those close to them. This verse is like His saying, glorified and exalted is He: ﴿ And We did not send to them before you any warner ﴾ [Saba: 44], and this negation of warning is the warning of directness, command, and prohibition. Otherwise, the call of Allah, the Exalted, from the earth has never ceased. And His saying: 'So they' - in this - the 'fa' is a connector between the two sentences and a link of the second to the first.

And ﴿ the word has been justified ﴾ means: the punishment has become due and the decree has preceded it. This is for those who did not believe from Quraysh, like those who were killed at Badr and others.