Ayah 44:
إلا رحمة منا ومتاعا إلى حين
Except as a mercy from Us and provision for a time.
All of this – the facilitation of transport without people dying – would not be possible except by the mercy of Allaah.
Allaah has said raHmatan, it is in its common form. A mercy, not the mercy. This is one display of Allaah's mercy. If all the transportation we have and our survival in this travel is only attributed to a mercy, then how abundant is that mercy and how much do we have to be grateful for? How vastly is transportation used and it is just from a drop of the mercy of Allaah. Things we don't even know or realize are from His mercy.
This is a facilitation to be used and it is to be used for a Hinin. This is again the common form, meaning that time is fixed when we must leave this world, but nobody knows that time or how it will come. It is facilitated for us to benefit, but there is the reminder that it is for a short time.
Primarily, this discourse has been a reprehension for these people who don't believe. A reference to these great travels is to tell these people to not be so engaged or lost in these temporary benefits. To realize that they are only for a limited time. Use these facilities to gain some benefit for what awaits from the greatest mercy of Allaah.
Linguistic Beauty
Here, Allaah has said raHmatan minnaa. In other places, Allaah says raHmatan min 'indinaa.
For example, in referring to Khidr 'alayhi as-salaam (18, 65)
فوجدا عبدا من عبادنا آتيناه رحمة من عندنا وعلمناه من لدنا علما
And they both found a servant among Our servants to whom we had given mercy from Us and had taught him from Us a [certain] knowledge.
The latter means a mercy especially from Us, as in a mercy as a gift from Us, as a favour from Us.
Also in discussing Ayub 'alayhi as-salaam and what was bestowed upon him (21, 84)
فاستجبنا له فكشفنا ما به من ضرّ وآتيناه أهله ومثلهم معهم رحمة من عندنا وذكرى للعابدين
So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as mercy from Us and a reminder for the worshippers [of Allaah].
What is the difference?
The latter is a larger construction so its meaning is greater as well – as mercy that is a special gift from Us. Whenever Allaah discusses believers, prophets, messengers, pious individuals, then He uses this more powerful construction. When, however, Allaah is discussing the mercy He has bestowed upon general people (including disbelievers), then He uses the simple construction.
This also happens with ni'matan minnaa and ni'matan min 'indinaa.
The simple construct is used for ordinary or unexceptional people (39, 49)
إذا مس الإنسان ضر دعانا ثم إذا خولناه نعمة منا قال إنما أوتيته على علم بل هي فتنة ولكن أكثرهم لا يعلمون
And when adversity touches man, he calls upon Us; then when We bestow on him a favour from Us, he says, "I have only been given it because of [my] knowledge." Rather, it is a trial, but most of them do not know.
This person has arrogance within him. For this person the blessing is not special.
The elaborate construct is used for praiseworthy people, the family of Lut 'alayhi as-salaam (54, 35)
نعمة من عندنا كذلك نجزي من شكر
As favour from us. Thus do we reward he who is grateful.
The promiscuity and shamelessness of societies are struggles for the people grasping imaan. Sexual perversion is exceptionally difficult because it is becoming an accepted practice. The people of Lut 'alayhi as-salaam didn't just have it accepted, but it was majority. These people dealt with threats and violence from people who lived this lifestyle, yet they stood firm with their faith and their messenger.
Ayah 45:
As a conclusion to the middle passage of Ya-Sin (regarding tawhid), Verses 45-50 proceed.
These people have signs all around them and these signs are being pointed out to them. They are being told to reflect upon these signs and to see the obedience that all of creation has to Allaah. Then, to sit and reflect as to why they are so disobedient to Allaah. Everything around them is a sign pointing to the oneness, power, magnificence and greatness of Allaah.
وإذا قيل لهم اتقوا ما بين أيديكم وما خلفكم لعلكم ترحمون
But when it is said to them, "Beware of what is before you and what is behind you; perhaps you will receive mercy..."
This verse begins with an interesting construction.
These people are not being told
وإذا قال لهم رسول\قرأن\الله – But when a messenger/the Qur'aan/Allaah said to them
Those would have been active constructs. Instead, the passive construct (majbul) is used. One of the benefits of using the passive in this manner is that it does pinpoint or elaborate who is the doer – who is the one saying this to them. This serves two purposes
1. It makes the focal point of that address and aayah the one who is addressed and not the one who is addressing. These people are being told to consider themselves, to take a long, hard look in the mirror. Look at their own situation and condition. Nothing else needs to be looked at here except for these people.
2. It creates variety, versatility in the meaning and interpretation. They were told time and time again from different angles, by different people. Allaah spoke to them, the divine scripture advised them, the messenger was tirelessly preaching to them, the other believers came to advise them. Everyone is telling them. From multiple angles, from multiple people.
Ittaqu| Word Analysis
They are being told to have taqwa. Taqwa does not just mean to be afraid or to have fear. It means to be aware, to be conscious, protect yourself, guard yourself, take precautions.
Take these precautions from what? From that which is in front of you and from that which is behind you. What does this refer to?
1. In front of you is the result of your actions, their consequences. Behind you are the actions you have already performed.
2. In front of you is al-akhirah and behind you is ad-dunya. The next passage will discuss the Hereafter and the first passage discussed these peoples' rejection of the messengers in the dunya.
3. In front of you is what is about to happen to you, your own situation. What is behind you is what happened to previous peoples. This message was for the Quraysh. They ought to look to 'Aad and Thamud – their locations were known to them within Hejaz. The Arabs knew where these nations had existed and what had transpired with them. They ought to look at them and then see if they are headed along the same path or if they will differ.
4. This is found in (34, 9). This is a collection of surah that have similar themes and are like continuations of each other. Fatir and Saba' both start with al-hamdu lillah al-ladhi. Then there is Ya-Sin in the middle after which there are Sad and Saffat which are also similar and have address like themes. Ya-Sin is like the centrepiece of these surahs. So in (34, 9) Allaah says
أفلم يروا إلى ما بين أيديهم وما خلفهم من السماء والأرض إن نشأ نخسف بهم الأرض أو نسقط عليهم كسفا من السماء إن في ذلك لآية لكل عبد منيب
Then, do they not look at what is before them and what is behind them of the heaven and earth? If We should will, We could cause the earth to swallow them or [could] let fall upon them fragments from the sky. Indeed in that is a sign for every servant turning back [to Allaah].
This is talking about the punishment of Allaah. So one interpretation is that punishment of Allaah which could come from the sky, from beneath your feet, from the left, from the right. It could come anywhere at any time. So come to the obedience of Allaah. Grasp the understanding of being a slave of Allaah.
The Qur'aan is not simple in having a single meaning. It is sophisticated. We are simple minded. There is a concept called at-tawasu fi'l-ma'na fi'l-Qur'aan al-Karim that the meaning of the Qur'aan is very broad and to allow the meaning to be broad and not narrow it down. Sometimes one verse will have multiple meanings and understandings. We consider someone speaking with double meanings (double entendre) to be clever, but this is the kalaam of Allaah. It is an endless ocean that will never be completely understood.
La'alla| Word Analysis
Why should they be cautious of these? So that you may receive mercy. A correction is needed here. La'alla is translated in the Arabic language as "so that", but it doesn't actually mean this. It actually means "maybe, hopefully, possibly". So if they lead a life of cautiousness, maybe they'll receive the mercy of Allaah. It is also placed in the present/future tense to drive the incentive home. Strive for this mercy, the only thing that will protect anyone.
Nobody will enter jannah because of his deeds. Everyone will only enter jannah because of the mercy of Allaah.
Allaah has placed it there to make us alert, to become aware, to be conscious and aware and to lead a life in this way so that one day, hopefully in the future, we will quailfy for the mercy of Allaah. As Allaah says in (17, 8)
عسى ربكم أن يرحمكم وإن عدتم عدنا وجعلنا جهنم للكافرين حصيرا
[Then Allaah said], "It is expected, [if you repent], that your Lord will have mercy upon you. But if you return [to sin], We will return [to punishment]. And We have made the Hellfire, for the disbelievers, a prison-bed."
It is very near, it is a strong possibility that your Lord will have mercy upon you. If you return back, then We will also return back. Think of this like two people having a strife. If one comes back, the other comes back. Allaah has created, provided and protected us. If we turn back and make tawbah, just make effort by turning around, then the mercy of Allaah will rush towards us (e.g. with even more mercy than what we have received).
Ayah 46:
وما تأتيهم من آية من آيات ربهم إلا كانوا عنها معرضين
And no sign comes to them from the signs of their Lord except that they are from it turning away.
They end up willingly, intentionally turning away from the sign. This is apathy, arrogance, stubbornness. Allaah has said "whenever" from the many, many signs of Allaah. This tells us that Allaah continues to send these signs. These type of people, however, have 'iraaD. They are arrogant, choosing not to notice.
This is like in Verse 30, when the townspeople would ridicule and mock the messengers who would come to them. Here, Allaah is mentioning that their standard operating procedure with the aayaat is just like it is with the messengers.
Imaan leads to Morality
Here we begin to see something about the character of these people. They display arrogance and stubbornness. Next, Allaah will refute their behaviour. He will mention how arrogant and sarcastic and stubborn they have literally become. In reality, they are mocking and jeering at the message which has come to them.
There is such poor conduct from these people. They threatened their messengers, killed an innocent man. They possessed no morals. Imaan, however, brings about morality. This is a profound connection.
Many will argue today that faith has nothing to do with morals, but morality is an independent entity. People who have the facade of religion, but no true spirituality, their horrendous actions are sensationalized. Allaah, however, makes a constant connection about a moral compass arising from having imaan. Imaan is the basis of morality.
For example, in (83, 1-6) Allaah is addressing the people who do not measure out the right due amounts when giving to people. When measures are due to themselves, however, they take the full measure from people. They don't realize that they will be resurrected and brought to stand before Allaah. It is a direct connection being made between their morals and their lack of imaan.
Also, (107, 1-7) begins by pinpointing the one who denies the Recompense (e.g. the accountability of the Resurrection). Then it mentions that is the person who drives away the orphan, who does not encourage feeding the poor, who are heedless of prayer, who flaunt their deeds, but withhold simple assistance. Woe to these people.
This person doesn't just avoid supporting it himself, but he degrades what others are doing. This comes around as a lack of imaan.
Imaan brings about the ultimate conduct and good character.
There's a beautiful story mentioned by Ibn Kathir. True order in society can only come about as a result of imaan. Even if all the laws and best police force has been established, there will not be morality.
There was one man from Banu Isra'il who needed to borrow money. He went to another man and asked for a loan. This person then asked who can vouch for him. He said, "Allaah is enough as a wakil." The man did not argue.
He said, let us at least get a witness. The man said, "Allaah is enough as a witness." The man did not argue.
There was a river that separated their homes. The borrower promised to meet the man at a certain day and time at this place to return the money to the lender.
The time passed. When the man arrives at the river, the river is over-flowing. The people who normally run the ferries to cross the river are not there. The borrower is sitting there with the money, frustrated that he had given his word and now was in this predicament. He stands and waits, but gets more frustrated. He takes a log, carves a hole in it and puts the money in it. He writes a note to the man that this is the money he owed him and if it reaches him, then it is done.
He throws the log into the river and makes du'aa to Allaah that it reaches the lender. This was out of his frustration from the idea of cheating the man.
On the other side of the river, the man was waiting. He sees the condition and realizes the man cannot come. The time passes so he decides to go home. Before going home though, he wants to pick up some wood. He sees a log floating into the water. He takes it home. When he begins to chop it, he sees the money and the note. His loan is completed.
The borrower, however, is not comfortable in his position. He thinks he should have returned the money as it had been given to him. So he waits some days, the water subsides. He gets some more money and crosses the river to the lender's home. He tells the man that he has returned to pay him back and how he could not make it previously. The lender could be thinking that he has already received the money, but he could be getting more from him. He told him that he received the log. Their imaan was firm. One man's imaan wouldn't let him rest and the other's wouldn't let him cheat.
Ayah 47:
وإذا قيل لهم أنفقوا مما رزقكم الله قال الذين كفروا للذين آمنوا أنطعم من لو يشاء الله أطعمه إن أنتم إلا فيضلال مبين
And when it is said to them, "Spend from that which Allaah has provided for you," Those who disbelieve say to those who believe, "Should we feed one whom, if Allaah, had willed, He would have fed? You are not but in clear error."
This is the same passive construction.
Spend from that which Allaah has provided for you. This amount is not even yours to begin with! Allaah has provided you with everything. Keep most of it and spend from it a little in this sake. Just to show your devotion and dedication. Its just a gesture.
How do these ungrateful, disbelieving people respond to the people who are believing and advising them?
They have told them to give in charity to those who are poor and needy in difficult situations. Yet, they over-rationalize to mock the command of religion. If Allaah had wanted that person to have something, wouldn't He have provided for him?
How to answer these questions?
Sometimes, some people are just saying things for the sake of saying them. Some people are just trying to make trouble. They have no interest in truth. Look to (25, 7)
وقالوا مال هذا الرسول يأكل الطعام ويمشي في الأسواق لولا أنزل إليه ملك فيكون معه نذيرا
And they say, "What is this messenger that eats food and walks in the markets? Why was there not send down to him an angel so he would be with him a warner?"
If Allaah had sent an angel they would have still argued that it does not understand their situation. Again, they are complaining for the sake of complaining
In antum fi Dalaalin mubinin| Analysis
You are in nothing but in very clear, open misguidance. Fi is as if they are drowning in their delusions. They are completely lost and astray. There are two ways this can be understood.
1. This is the same kuffar saying it to the believers.
1.They are merely continuing with their complaining and ridiculing.
2. This is an answer to the kuffar from Allaah. When they say something as foolish, stubborn, arrogant, and disrespectful as to say this, Allaah will tell them they are completely drowning in their delusions.
This is a powerful lesson in da'wah. People will make confusing and senseless arguments. We should not have a lapse in our imaan at that moment. Philosophical objections have existed from the beginning of time. Not only did the Messenger of Allaah pbuh deal with this, but messengers before him dealt with the same. We are no different. This no new phenomenon.
We can only be that strong, however, if we have read the Qur'aan.
The counter is exactly what this surah has done. Remind them of the Oneness of Allaah. And if that doesn't work, then remind them of the Hereafter when they will be returned to their Lord and then they will be woeful of their own situation (36, 51-52). Are they willing to sacrifice everything they have with this choice they have made? For all of eternity? Think about that before carrying on this light of discussion.
If the person continues to persist, remember there has been a Firawn, a Nimrod, a Haamaan, an Abu Jahl. These people have existed and Allaah and His Messenger pbuh have informed us about them for a reason. Some people just aren't interested in the truth. Allaah has given us a very powerful conclusion to this issue (41, 44)
And if We had made it a non-Arabic Qur'aan, they would have said, "Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?" Say, "It is for those who believe, a guidance and cure." And those who do not believe – in their ears is deafness, and it is upon them blindness. Those are being called from a distant place.
It is guidance and a solution to the problems of the believers. Those who do not want to believe are confrontational. They have an obstruction in their ears. They say they are listening, they have ears physically, but spiritually they are unaware of the truth – as if it is invisible to them.