'In the name of Allah, the Most Gracious, the Most Merciful' It is Meccan, [except for verse 45 which is Medinan] and its verses are 83 [revealed after Al-Jinn].

'In the name of Allah, the Most Gracious, the Most Merciful' is read: Yā Sīn, with an opening [the phrase 'is read Yā Sīn with an opening' indicates that the stillness is the reading of the majority, and the movements are readings of some of them. The opening is a form or accusative, the closing is only a form, so ponder (A)]., like 'Ayn and 'Kayfa. Or in the accusative as in 'Atlu Yā Sīn, and in the genitive based on the original like 'Jīr', and in the nominative as in 'Hādhihi Yā Sīn'. Or with a Dhamma like 'Hayth'. And the Alif is emphasized and inclined [the phrase 'and the Alif is emphasized and inclined' means: the majority read it with emphasis. Some read it with inclination, as in Al-Nasafi. (A)]. And from Ibn Abbas, may Allah be pleased with him, its meaning is 'O human' in the language of Tayy. And Allah knows best about its correctness. If it is correct, its origin may be 'O Anisīn', and they frequently called it until they shortened it, as they said in the oath: 'By Allah in the right hand of Allah, the Wise, the Possessor of Wisdom.' Or because it is a sign that speaks of wisdom like 'the living'. Or because it is wise speech, thus described by the attribute of the speaker.

'On a straight path' is a news after news, or a connection for the messengers. If you say: what need is there for it, whether it is news or a connection, when it is known that the messengers are only on a straight path? I say: the purpose of mentioning it is not what you have gone to, of distinguishing those sent on a straight path from others who are not like them, but rather the purpose is to describe him and what he brought of the Sharia. Thus, it combines both descriptions in one system, as if it said: 'Indeed, you are among the messengers who are steadfast on a firm path.' And also, the indefiniteness in it indicates that he was sent from among the straight paths on a straight path whose description cannot be encompassed [Mahamud said: 'If you say, what is the secret of the phrase

If you say: What is the difference between the connection of His saying, 'So they are heedless,' in the two interpretations? I say: In the first, it is connected to the negation, meaning: They were not warned, so they are heedless, on the basis that their not being warned is the reason for their heedlessness. In the second, it is connected to His saying, 'Indeed, you are among the messengers to warn,' as you say: I sent you to so-and-so to warn him, for he is heedless. Or he is heedless. If you say: How can they be warners and not warners, as this contradicts what is in the other verses? I say: There is no contradiction. For the verses are in the negation of their being warned, not in the negation of their forefathers being warned. Their forefathers were ancient from the descendants of Ismail, and the warning was among them. [Mahamud said: If you say how can they be warners in this interpretation and not warners in His saying, 'No warner has come to them before you?' He answered that the verse is for the negation of their being warned, not for the negation of their forefathers being warned. Their forefathers were ancient from the descendants of Ismail, and the warning was among them.] He said: What do you make of one of the interpretations that implies their forefathers were not warned, which is the first interpretation of this verse with the second interpretation, which implies that they were warned? He answered that their distant forefathers are the warners, not their close forefathers. He said: Then he likened their determination on disbelief and that they do not heed or return to being like those who are bound, being restrained in that they do not turn to the truth nor lower their heads to it, and like those who are caught between two walls, not seeing what is before them nor what is behind them. He said: And the pronoun refers to the shackles, for the collar of the neck is at the meeting point of its ends under the chin, a ring in which the head of the column is rarely from the ring to the chin, so it does not allow him to lower his head, so he remains restrained. His words have ended. Ahmad said: If you differentiate this comparison, their determination on disbelief is likened to shackles, and their arrogance in accepting the truth and in submission and humility to listen to it is likened to being restrained, for the restrained one does not lower his head. And His saying: 'So it is to the chins' is a continuation of the necessity of their being restrained, and the lack of thought in the past generations is likened to a wall behind them, and the lack of consideration of the independent consequences is likened to a wall before them.] If you say: In one of the interpretations, their forefathers were not warned, which is apparent, what do you make of it? I say: I mean their close forefathers, not the distant ones. The saying of Allah, the Exalted, 'I will surely fill Hell with jinn and mankind altogether' means this saying is connected to them, and it is established upon them and obligatory, for they are among those who are known to die upon disbelief.