Йа Син 36:63–73

(This is Hell which you were promised!) meaning, `this is what the Messengers warned you about, and you did not believe them.'

(Burn (enter) therein this Day, for that you used to disbelieve). This is like the Ayah:

(The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to belie. Is this magic or do you not see) (52:13-15)

The Mouths of the Disbelievers will be sealed on the Day of Resurrection

(This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn.) eThis will be the state of the disbelievers and hypocrites on the Day of Resurrection, when they deny the sins they committed in this world and swear that they did not do that. Allah will seal their mouths and cause their limbs to speak about what they did. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him, said, "We were with the Prophet and he smiled so broadly that his molar could be seen, then he said:

(Do you know why I am smiling) We said, `Allah and His Messenger know best.' He said:

(Because of the way a servant will argue with his Lord on the Day of Resurrection. He will say, "O Lord, will You not protect me from injustice" Allah will say, "Of course." He will say, "I will not accept any witness against me except from myself." Allah will say, "Today you will be a sufficient witness against yourself, and the honorable scribes will serve as witnesses against you." Then his mouth will be sealed, and it will be said to his faculties, "Speak!" So they will speak of what he did. Then he will be permitted to speak, and he will say, "May you be doomed! It was for you that I was fighting.")" This was recorded by Muslim and An-Nasa'i. Ibn Jarir narrated that Abu Musa Al-Ash`ari, may Allah be pleased with him, said, "The believer will be called to account on the Day of Resurrection, and his Lord will show him his deeds, just between him and His Lord. He will admit it and will say, `Yes, O Lord, I did do that.' Then Allah will forgive him his sins and conceal them, and no creature on earth will see any of those sins, but his good deeds will be seen, and he will want all the people to see them. Then the disbeliever and the hypocrite will be brought to account, and his Lord will show him his deeds and he will deny them, saying, `O Lord, by Your glory, this angel has written down things that I did not do.' The angel will say to him, `Did you not do such and such on such a day and in such a place' He will say, `No, by Your glory, I did not do that.' When he says this, Allah will seal his mouth." Abu Musa Al-Ash`ari, may Allah be pleased with him, said, "I think that the first part of his body to speak will be his right thigh." Then he recited:

(This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn).

(And if it had been Our will, We would surely have wiped out their eyes, so that they would struggle for the path, how then would they see) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, explained it: "Allah says, `If We willed, We could have misguided them all away from true guidance, so how could they be guided" And on one occasion he said, "`We could have blinded them."' Al-Hasan Al-Basri said, "If Allah willed, He could have covered their eyes and made them blind, stumbling about." Mujahid, Abu Salih, Qatadah and As-Suddi said, "So that they would struggle for the path, i.e., the right way." Ibn Zayd said, "The meaning of path here is the truth -- `How could they see when We have covered their eyes"' Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said:

(how then would they see) "They would not see the truth."

(And if it had been Our will, We could have transformed them in their places.) Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, said; "`We could have destroyed them." As-Suddi said, "`We could have changed their form." Abu Salih said, "`We could have turned them to stone." Al-Hasan Al-Basri and Qatadah said, "`We could have caused them to sit on their feet." Allah says:

(Then they would have been unable to go forward) meaning, move to the front,

(nor they could have turned back.) meaning, move backwards. They would have remained static, unable to move forwards or backwards.

Allah tells us that the longer the son of Adam lives, the more he becomes weak after being strong, and incapable after being able and active

This is like the Ayah:

اللَّهُ الَّذِى خَلَقَكُمْ مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةٍ ثُمَّ جَعَلَ مِن بَعْدِ قُوَّةٍ ضَعْفاً وَشَيْبَةً يَخْلُقُ مَا يَشَآءُ وَهُوَ الْعَلِيمُ الْقَدِيرُ

(Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave weakness and gray hair. He creates what He wills. And it is He Who is the All-Knowing, the All-Powerful.) (30:54). And Allah says:

وَمِنكُمْ مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلاَ يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئاً

(And among you there is he who is brought back to the miserable old age, so that he knows nothing after having known) (22:5). The meaning here -- and Allah knows best -- is that Allah is telling us that this world is transient and will come to an end, it is not eternal and lasting. Allah says:

أَفَلاَ يَعْقِلُونَ

(Will they not then understand) meaning, will they not think about how they were created, then they become gray-haired, then they become old and senile, so that they may know that they were created for another world that is not transient and will not pass away, and from which there is no way out, which is the Hereafter.

Allah does not teach His Messenger Poetry

وَمَا عَلَّمْنَهُ الشِّعْرَ وَمَا يَنبَغِى لَهُ

(And We have not taught him poetry, nor is it suitable for him.) Allah tells us that He has not taught His Prophet Muhammad ﷺ poetry.

وَمَا يَنبَغِى لَهُ

(nor is it suitable for him.) means, he did not know how to compose it, he did not like it and he had no natural inclination towards it. It was narrated that he never memorized a stanza of poetry with the correct meter or rhyme -- he would transpose words or memorize it incompletely. In Ad-Dala'il, Al-Bayhaqi recorded that the Messenger of Allah ﷺ said to Al-`Abbas bin Mirdas As-Sulami, may Allah be pleased with him:

«أَنْتَ الْقَائِلُ: أَتَجْعَلُ نَهْبِي وَنَهْبَ الْعُبَيدِ بَيْنَ الْأَقْرَعِ وَعُيَيْنَة»

(You are the one who said: "Do you distribute my booty and the booty of the servants between Al-Aqra` and `Uyainah.") He said, "It is `Uyainah and Al-Aqra`." He said:

«الْكُلُّ سَوَاء»

(It is all the same.) i.e., it means the same thing. And Allah knows best. This is because Allah taught him the Qur'an, which

لاَّ يَأْتِيهِ الْبَطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ

(Falsehood cannot come to it from before it or behind it; sent down by the All-Wise, Worthy of all praise.) (41:42). This is not poetry, as some of the ignorant disbelievers of the Quraysh claimed; neither is it sorcery, a fabrication or a magic spell, as the misguided and ignorant people variously suggested. The Prophet was naturally disinclined to compose verse, and was forbidden to do so by Divine Law.

إِنْ هُوَ إِلاَّ ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ

(This is only a Reminder and a plain Qur'an.) means, it is clear and self-explanatory to the one who ponders and comprehends its meanings, Allah says:

لِّيُنذِرَ مَن كَانَ حَيّاً

(That he or it may give warning to him who is living,) meaning, so that this plain Qur'an might warn every living person on the face of the earth. This is like the Ayat:

لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ

(that I may therewith warn you and whomsoever it may reach) (6:19).

وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ

(but those of the sects that reject it, the Fire will be their promised meeting place) (11:17). Those who will benefit from his warning will be those whose hearts are alive and who have enlightened insight, as Qatadah said, "Alive of heart and alive of insight." Ad-Dahhak said, "This means wise."

وَيَحِقَّ الْقَوْلُ عَلَى الْكَفِرِينَ

(and that Word may be justified against the disbelievers.) means, it is a mercy to the believers and evidence against the disbelievers.

There is a Sign and a Blessing in Cattle

Allah mentions the blessing that He has bestowed upon His creation by subjugating these cattle for their use.

(so that they are their owners.) Qatadah said, "They are their masters." Meaning, He has made them subdue them. So they are submissive towards them and do not resist them; even if a young child comes to a camel he can make it kneel down, and if he wants to, he can make it stand up and can drive it, and it will meekly be led by him. Even if the train consists of a hundred or more camels, they could all be led by a young child.

(some of them they have for riding and some they eat.) means, some of them they ride on their journeys, and use them to carry their burdens to all regions.

(and some they eat.) means, if they want to, and they slaughter and sacrifice them.

(And they have (other) benefits from them,) means, from their wool, fur, and hair, furnishings and articles of convenience, comfort for a time.

(and (they get to) drink. ) means, their milk, and their urine for those who need it as medicine, and so on.

(Will they not then be grateful) means, `will they not worship the Creator and Subduer of that, without showing gratitude to others'