Ya Sin, Ya-Seen — Verse 24
36:24 · Ya Sin
Verse display
إِنِّیۤ إِذࣰا لَّفِی ضَلَـٰلࣲ مُّبِینٍ ٢٤
innī idhan lafī ḍalālin mubīni
Ya Sin, Ya-Seen / Ya Sin (36:24)
Connections 2 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (2) cited by only one commentator
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Q 6:17 (al-An`am)
cited by
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Q 62:9 (al-Jumu`ah)
cited by
By commentator who cites how many verses on this ayah
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Ma'arif-ul-Quran 1 verse
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Then I would clearly be in the wrong
innī idhan lafī ḍalālin mubīni
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Tafsir Commentary
قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ
(He said: "O my people! Obey the Messengers.") -- he urged his people to follow the Messengers who had come to them.
اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(Obey those who ask no wages of you,) means, `for the Message which they convey to you, and they are rightly-guided in what they are calling you to, the worship of Allah Alone with no partner or associate.'
وَمَا لِىَ لاَ أَعْبُدُ الَّذِى فَطَرَنِى
(And why should I not worship Him Who has created me) means, `and what is there to stop me from sincerely worshipping the One Who has created me, and worshipping Him Alone, with no partner or associate'
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you shall be returned.) means, `on the Day of Resurrection, when He will requite you for your deeds: if they are good then you will be rewarded and if they are evil then you will be punished.'
أَءَتَّخِذُ مِن دُونِهِ ءَالِهَةً
(Shall I take besides Him gods) This is a rhetorical question intended to rebuke and chastise.
إِن يُرِدْنِ الرَّحْمَـنُ بِضُرٍّ لاَّ تُغْنِ عَنِّى شَفَـعَتُهُمْ شَيْئاً وَلاَ يُنقِذُونَ
(If the Most Gracious intends me any harm, their intercession will be of no use for me whatsoever, nor can they save me.) means, `these gods whom you worship instead of Him possess no power whatsoever, if Allah wills me some harm,'
فَلاَ كَـشِفَ لَهُ إِلاَّ هُوَ
(none can remove it but He) (6:17). `These idols can neither cause any harm nor bring any benefit, and they cannot save me from the predicament I am in.'
إِنِّى إِذاً لَّفِى ضَلَـلٍ مُّبِينٍ
(Then verily, I should be in plain error.) means, `if I were to take them as gods instead of Allah.'
إِنِّى ءَامَنتُ بِرَبِّكُمْ فَاسْمَعُونِ
(Verily, I have believed in your Lord, so listen to me!) Ibn Ishaq said, quoting from what had reached him from Ibn `Abbas, may Allah be pleased with him, Ka`b and Wahb, "He said to his people:
إِنِّى ءَامَنتُ بِرَبِّكُمْ
(`Verily, I have believed in your Lord) in Whom you have disbelieved,
فَاسْمَعُونِ
(so listen to me!)' means, listen to what I say." Or it may be that he was addressing the Messengers when he said:
إِنِّى ءَامَنتُ بِرَبِّكُمْ
(Verily, I have believed in your Lord,) meaning, `Who has sent you,'
فَاسْمَعُونِ
(so listen to me!) meaning, `bear witness to that before Him.' This was narrated by Ibn Jarir, who said, "And others said that this was addressed to the Messengers, and he said to them: `Listen to what I say and bear witness to what I say before my Lord, that I have believed in your Lord and have followed you.' This interpretation is more apparent, and Allah knows best. Ibn Ishaq said, quoting from what had reached him from Ibn `Abbas, may Allah be pleased with him, Ka`b and Wahb, `When he said that, they turned on him as one, and killed him at once, and he had no one to protect him from that."' Qatadah said, "They started to stone him while he was saying, `O Allah, guide my people for they do not know, and they kept stoning him until he died a violent death, and he was still praying for them.' May Allah have mercy on him."
Truly then in other words in the case of me worshipping gods other than God I would be in manifest error.
أأعبد من دون الله آلهة أخرى لا تملك من الأمر شيئًا، إن يردني الرحمن بسوء فهذه الآلهة لا تملك دفع ذلك ولا منعه، ولا تستطيع إنقاذي مما أنا فيه؟ إني إن فعلت ذلك لفي خطأ واضح ظاهر. إني آمنت بربكم فاستمعوا إلى ما قُلْته لكم، وأطيعوني بالإيمان. فلما قال ذلك وثب إليه قومه وقتلوه، فأدخله الله الجنة.
"إنى إذا لفي ضلال مبين" أى إن اتخذتها آلهة من دون الله.
( إني إِذاً ) لو اتخذت هذه الآلهة شريكا مع الله فى العبادة ( لَّفِي ضَلاَلٍ مُّبِينٍ ) أى : لأكونن فى ضلال واضح لا يخفى على أحد من العقلاء .ثم ختم حديثه معهم بإعلان إيمانه بكل صراحة وقوة فقال : ( إني آمَنتُ بِرَبِّكُمْ ) ، الذى خلقكم ورزقكم ( فاسمعون ) أى : فاسمعوا ما نطقت به ، واشهدوا لى بأنى آمنتت بربكم الذى خلقكم وخلقنى ، وكفرت بهؤلاء الشركاء ، ولن أشرك معه - سبحانه - فى العبادة أحدا . مهما كانت النتائج .وهكذا نرى الرجل الصالح الذى استقر الإِيمان فى قلبه ومشاعره ووجدانه يدافع عن الحق الذى آمن به دفاعا قويا دون أن يخشى أحد إلا الله ، ويدعو قومه بشتى الأساليب إلى اتباعه ويقيم لهم ألوانا من الأدلة على صحة ما يدعو إليه .ثم يصارحهم فى النهاية ، ويشهدهم على هذه المصارحة ، بأنه قد آمن بما جاء به الرسل إيمانا لا يقبل الشك أو التردد ، ولا يثنيه عنه وعد أو وعيد أو إيذاء أو قتل .ورحم الله صاحب الكشاف ، فقد أجاد فى تصوير هذه المعانى فقال ما ملخصه : قوله ( اتبعوا مَن لاَّ يَسْأَلُكُمْ أَجْراً وَهُمْ مُّهْتَدُونَ ) كلمة جامعة فى الاستجابة لدعوة الرسل ، أى : لا تخسرون معهم شيئا من دنياكم ، وتربحون صحة دينكم ، فينتظم لكم خير الدنيا وخير الآخرة .ثم أبرز الكلام فى مرض المناصحة لنفسه ، وهو يريد مناصحتهم ، وليتلطف بهم وبداريهم . . . فقال : ( وَمَا لِيَ لاَ أَعْبُدُ الذي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ ) .
وقوله ( إِنِّي إِذًا لَفِي ضَلالٍ مُبِينٍ ) يقول إني إن اتخذت من دون الله آلهة هذه صفتها( إِذًا لَفِي ضَلالٍ مُبِينٍ ) لمن تأمله، جوره عن سبيل الحق.
( إني إذا لفي ضلال مبين ) خطأ ظاهر .
إِنِّي إِذًا لَفِي ضَلَالٍ مُبِينٍ (24) وجملة { إني إذا لفي ضلال مبين } جواب للاستفهام الإِنكاري . فحرْف { إذن } جزاء للمنفي لا للنفي ، أي إن اتخذتُ من دون الله آلهة أكُنْ في ضلال مبين .
{ إِنِّي إِذًا } أي: إن عبدت آلهة هذا وصفها { لَفِي ضَلَالٍ مُبِينٍ } فجمع في هذا الكلام، بين نصحهم، والشهادة للرسل بالرسالة، والاهتداء والإخبار بِتعيُّن عبادة اللّه وحده، وذكر الأدلة عليها، وأن عبادة غيره باطلة، وذكر البراهين عليها، والإخبار بضلال من عبدها، والإعلان بإيمانه جهرا، مع خوفه الشديد من قتلهم،
" إني إذا " يعني إن فعلت ذلك لفي ضلال مبين أي خسران ظاهر .
The believer had risked his own life to support the call of the prophets before him. This action of his was of such great worth that he was sent to Paradise. After entering Paradise he did not speak ill of his people, although they were transgressors. On the contrary, he felt that, had they seen his reward, they would not have opposed the truth. This is the picture of a true believer. He is the well-wisher of others under all circumstances, even if he is oppressed by them.
In verse 20, it was said: وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ (And there came a man rushing from the farthest part of the city.) In the first verse (13), the place where this incident transpired was expressed as: اَلقَریَۃ (al-qaryah: town) which, according to the Arabic lexical usage, does not signify a small village, instead, it means a habitation in the absolute sense. It may be a small habitation or a big city. Now, in this verse, this place has been identified as: اَمَدِینۃ (al-madinah), a name used only for a big city. From here, we learn that the habitation where this event took place was some big city. Hence, this too supports the saying where it has been identified as Antakiyah. The expression: أَقْصَى الْمَدِينَةِ (aqsal-madinah: farthest part of the city) means outskirts of the city. The word: يَسْعَىٰ as a rushing) in the phrase: رَجُلٌ يَسْعَىٰ has been derived from: سَعٰی يَسْعَىٰ (run) which means to walk in a running gait. Therefore, the expression would mean that a man came running from the farthest part of the city. Then, there are occasions when this word is also used in the sense of walking with concern, poise and sense of purpose to be accomplished - which may not include running- as in Surah Al-Jumu` ah: فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّـهِ (fas` aw ila dhikril-lah: hasten for the remembrance of Allah (Khutbah and Salah of Jumu'ah) - 62:9). Here, this very sense is intended.
The event relating to the person coming from the farthest part of the city
The noble Qur'an has left this too as ambiguous. It does not mention his name, nor does it say who he was. As part of historical narrations, Ibn Ishaq has reported from Sayyidna Ibn ` Abbas, Ka` b al-Ahbar And Wahb Ibn Munabbih that the name of this person was Habib. There are different sayings about his profession. The most famous is the one that says that he was a carpenter. (Ibn Kathir).
Other historical narrations reported by commentators at this stage tell us that this person too was initially an idolater. He happened to meet the two messengers who came to this town the first time. It was either as a result of their teachings or, as it appears in some narrations, by seeing extraordinary working of wonders at their hands, his heart was lit with faith. He repented from past idolatry, embraced Islam and retired to a cave devoting to worship. When he got the news that the people of the city have rejected the teachings of these messengers, have become hostile to them and were threatening to kill them, he came to his people prompted by the mixed objectives of his concern for their good as well as the safety of the messengers. He advised them to follow these messengers and declared that he himself had become a believer: (I have believed in your Lord; so listen to me.- 25)
(Then truly I should be in error manifest) if I worship anything besides Allah.