What is Surah Ya-Sin?

Surah Ya-Sin

Ya Sin

Chapter 36 of 114

ቆንጆ የቁርኣን ንባብ

Surah Ya-Sin

Recited by Salaah Bukhaatir

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About this Surah

This Surah is called Ad-Dahr as well as Al-Insan after the words occurring in the first verse.

At a glance

Surah 36 of 114

Translation: Amharic
Recitation: Salaah Bukhaatir

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Commentary

Tafsir

<h2>Name</h2>
This Surah is called Ad-Dahr as well as Al-Insan after the words occurring in the <a href=/76/1>first verse</a>.
<h2>Period of Revelation</h2>
Most of the commentators, including Allama Zamakhshari, Imam Razi, Qadi, Baidawi, Allama Nizam ad-Din Nisaburi, Hafiz Ibn Kathir and many others, regard it as a Makki Surah, and, according to Allama Alusi, the same is the opinion of the majority of scholars. However, some commentators hold the view that the Surah was revealed at Madinah, and some others say that it was revealed at Makkah but <a href=/76/8-10>vv. 8-10</a> of it were sent down at Madinah.
As far as the subject matter and the style of the Surah are concerned, these are very different from those of the Madani Surahs. A little study of it rather shown that it is not only a Makki Surah but it was revealed during the earliest period at Makkah, which began just after the revelation of the first seven verses of Surah Al-Muddaththir. As for <a href=/76/8-10>vv. 8-10</a>, they are so naturally set in the theme of the Surah that if they are read in their proper context, no one can say that the theme preceding and following them had been sent down 15 to 16 years earlier but these three verses which were revealed many years later were inserted here unnaturally.
In fact, the basis of the idea that this Surah; or some verses of it were revealed at Madinah, is a tradition which has related from Ibn Abbas (may Allah bless him). He says that once Hadrat Hasan and Husain fell ill The Holy Prophet and some of his Companions visited them. They wished Hadrat Ali to make a vow to Allah for the recovery of the two children. Thereupon, Hadrat Ali, Hadrat Fatimah and Fiddah their maid servant, vowed a fast of three days if Allah restored the children to health. The children recovered by the grace of Allah and the three of them began to fast as avowed. As there was nothing to eat in the house, Hadrat Ali borrowed three measures (sa') of barley from somebody (according to another tradition, earned through labor). When on the first day they sat down to eat after breaking the fast, a poor man came and begged for food. They gave all their food to him, drank water and retired to bed. The next day when they again sat down to eat after breaking the fast,
an orphan came and begged for something. They again gave away the whole food to him, drank water and went to bed. On the third day when they were just going to eat after breaking the fast, a captive came up and begged for food likewise. Again the whole food was given away to him. On the fourth day Hadrat Ali took both the children with him and went before the Holy Prophet (upon whom be peace). The Holy Prophet (on whom be peace) seeing the weak condition of the three, returned with them to the house of Hadrat Fatimah and found her lying in a corner half dead with hunger. This moved him visibly. In the meantime the Angel Gabriel (peace be on him) came and said; "Look, Allah has congratulated you on the virtues of the people of your house!"When the Holy Prophet asked what it was, he recited this whole Surah in response. (According to Ibn Mahran's tradition, he recited it from verse 5 till the end. But the tradition which Ibn Marduyah has related from Ibn Abbas only says that the
verse Wa yut'imun-at ta'am... was sent down concerning Hadrat Ali and Hadrat Fatimah; there is no mention of this story in it). This whole story has been narrated by Ali bin Ahmad al-Wahidi in his Commentary of the Qur'an, entitled Al'Basit, and probably from the same it has been taken by Zamakhshari, Razi, Nisaburi and others.
In the first place, this tradition is very weak as regards its chain of transmission. Then, from the point of view of its subject matter also, it is strange that when a poor man, or an orphan, or a captive, comes to beg for food, he is given all the food. He could be given one member's food and the five of them could share the rest of it among themselves:Then this also is incredible that illustrious persons like Hadrat Ali and Hadrat Fatimah, who possessed perfect knowledge of Islam, should have regarded it as an act of virtue to keep the two children, who had just recovered their health and were still weak, hungry for three consecutive days. Moreover, in respect of the captives also, it has never been a practice under the Islamic government that they should be left to beg for food for themselves. For if they were prisoners of the government, the government itself was responsible to arrange food and clothing for them, and if they were in an individual's custody, he was made
responsible to feed and clothe them. Therefore, it was not possible that in Madinah a captive should have gone about begging food from door to door. However, overlooking the weaknesses of transmission and the probability of subject matter, even if the narrative is accepted as it goes, at the most what it shows is that when the people of the Holy Prophet's house acted righteously as they did, Gabriel came and gave him the good news that Allah had much appreciated their act of virtue, for they had acted precisely in the righteous way that Allah had commanded in these verses of Surah Ad-Dahr. This does not necessitate that these verses too were sent down on that very occasion. The same is the case with many traditions concerning the occasion of revelation. When about a certain verse it is said that it was sent down on a particular occasion, it in fact does not mean that the verse was sent down on the very occasion the incident took place. But it means that the verse applies precisely
and exactly to the incident. Imam Suyuti in Al-Itqan has quoted this from Hafiz Ibn Taimiyyah: "When the reporters say that a verse was sent down concerning a particular incident, it sometimes implies that the same incident (or matter) occasioned its revelation, and sometimes that the verse applies to the matter although it may not have occasioned its revelation."Further on he quotes Imam Badr ad-Din Zarkashi's view from his Al-Burhan fi Ulum al-Quran :"It is well known in respect of the Companions and their immediate successors that when one of them says that a verse was sent down concerning a particular matter, it means that the ruling contained in it applied to that matter and not that the matter itself occasioned the revelation of the verse. Thus, it only uses the ruling of the verse for the purpose of reasoning and not for stating a fact." (Al-Itqan fi Ulum al-Quran, vol. I, p. 31, Ed. 1929).
<h2>Theme and Subject Matter</h2>
The theme of this Surah is to inform man of his true position in the world and to tell him that if he understood his true position rightly and adopted the attitude of gratefulness, he would meet with such and such good end, and if he adopted the way of disbelief, he would meet with such and such evil ends In the longer Surahs of the Qur'an this same theme has been presented at length, but a special characteristic of the style of the earliest Surahs revealed at Makkah is that the subjects dealt with at length in the later period, "have been presented in a brief but highly effective way in this period in such concise, elegant sentences as may automatically be preserved in the memory of the hearers.
In this Surah, first of all man has been reminded that there was a time when he was nothing; then a humble beginning of him was made with a mixed drop of sperm and ovum of which even his mother was not aware; even she did not know that he had been conceived nor anyone else seeing the microscopic cell could say that it was a man, who in future would become the best of creation on the earth. After this, man has been warned, so as to say: "Beginning your creation in this way We have developed and shaped you into what you are today in order to test and try you in the world. That is why, unlike other creatures, you were made intelligent and sensible and were shown both the way of gratitude and the way of ingratitude clearly so that you may show, in the interval that you have been granted here for work, whether you have emerged as a grateful servant from the test or an unbelieving, Un- grateful wretch!"
Then, just in one sentence, it has been stated decisively what will be the fate to be met with in the Hereafter by those who emerged as unbelievers from this test.
After this, in <a href=/76/5-22>vv. 5-22</a> continuously, the blessings with which those who do full justice to servitude in the world, will be favored, have been mentioned in full detail. In these verses, not only have their best rewards been mentioned but they have also been told briefly what are the acts on the basis of which they would become worthy of those rewards. Another special characteristic of the earliest Surahs revealed at Makkah is that besides introducing in them briefly the fundamental beliefs and concepts of Islam, here and there, those moral qualities and virtuous acts have been mentioned, which are praiseworthy according to Islam, and also those evils of deed and morality of which Islam strives to cleanse human life. And these two things have not been mentioned with a view to show what good or evil result is entailed by them in the transitory life of the world, but they have been mentioned only to point out what enduring results they will produce in the eternal and everlasting
life of the Hereafter, irrespective of whether an evil quality may prove useful or a good quality may prove harmful in the world.
This is the subject matter of the first section (<a href=/76/1-22>vv. 1-22</a>). In the second section, addressing the Holy Prophet (upon whom be peace), three things have been stated: first, that "it is in fact We Ourself Who are revealing this Qur'an piecemeal to you, and this is intended to inform the disbelievers, not you, that the Qur'an is not being fabricated by Muhammad (upon whom be Allah's peace and blessings) but it is "We Who are revealing it, and it is Our Own wisdom which requires that We should reveal it piece by piece and not all at once."Second, the Holy Prophet has been told: "No matter how long ,it may take for the decree of your Lord to be enforced and no matter what afflictions may befall you in the meantime, in any case you should continue to perform your mission of Apostleship patiently, and not to yield to the pressure tactics of any of these wicked and unbelieving people."The third thing he has been told is: "Remember Allah day and night, perform the Prayer and spend your
nights in the worship of Allah, for it is these things which sustain and strengthen those who call to Allah in the face of iniquity and disbelief."
Then in one single sentence, the actual cause of the disbelievers wrong attitude has been stated: they have forgotten the Hereafter and are enamored of the world. In the second sentence, they have been warned to the effect: "You have not come into being by yourself: We have created you. You have not made these broad chests, and strong, sturdy hands and feet for yourselves, it is We Who made these for you; and it so lies in Our power to treat you as We please. We can distort your figures, We can destroy you and replace you by some other nation. We can cause you to die and can recreate you in whatever form We like."
In conclusion, it has been said: This is an Admonition: whoever wills may accept it and take a path to his Lord. But man's own will and desire is not everything in the world. No one's will and desire can be fulfilled unless Allah (also) so wills. And Allah's willing is not haphazard: whatever He wills, He wills it on the basis of His knowledge and wisdom. He admits into His mercy whomever He regards as worthy of His mercy on the basis of His knowledge and wisdom, and He has prepared a painful torment for those whom He finds unjust and wicked.

Verse by verse

Surah Ya-Sin · Ya Sin

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Ayah 1
بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ يس
የ.ሰ.(ያ ሲን)
Ayah 2
وَالْقُرْآنِ الْحَكِيمِ
ጥበብ በተመላበት ቁርኣን እምላለሁ፡፡
Ayah 3
إِنَّكَ لَمِنَ الْمُرْسَلِينَ
አንተ በእርግጥ ከመልክተኞቹ ነህ፡፡
Ayah 4
عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
በቀጥታም መንገድ ላይ ነህ፡፡
Ayah 5
تَنزِيلَ الْعَزِيزِ الرَّحِيمِ
አሸናፊ አዛኝ ከሆነው አምላክ መወረድን ተወረደ፡፡
Ayah 6
لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ
አባቶቻቸው ያልተስፈራሩትን ሕዝቦች ልታስጠነቅቅበት (ተወረደ)፡፡ እነርሱ ዘንጊዎች ናቸውና፡፡
Ayah 7
لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ
በአብዛኞቻቸው ላይ ቃሉ በእውነት ተረጋገጠ፡፡ ስለዚህ እነርሱ አያምኑም፡፡
Ayah 8
إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ
እኛ በአንገቶቻቸው ላይ እንዛዝላዎችን አደረግን፡፡ እርሷም (እንዛዝላይቱ) ወደ አገጮቻቸው ደራሽ ናት፡፡ እነርሱም ራሶቻቸውን ያንጋጠጡ ናቸው፡፡
Ayah 9
وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ
ከስተፊታቸውም ግርዶን ከስተኋላቸውም ግርዶን አደረግን፡፡ ሸፈንናቸውም፡፡ ስለዚህ እነሱ አያዩም፡፡
Ayah 10
وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ
ብታሰጠነቅቃቸውም ባታስጠነቅቃቸውም በእነርሱ ላይ እኩል ነው፡፡ አያምኑም፡፡
Ayah 11
إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَـٰنَ بِالْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ
የምታስጠነቅቀው ግሳጼን የተከተለንና አልረሕማንን በሩቅ የፈራን ሰው ብቻ ነው፡፡ በምሕረትና በመልካም ምንዳም አብስረው፡፡
Ayah 12
إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ
እኛ ሙታንን እኛ በእርግጥ ሕያው እናደርጋለን፡፡ ያስቀደሙትንም ሥራ ፈለጎቻቸውንም እንጽፋለን፡፡ ነገሩንም ሁሉ ገላጭ መሪ በኾነ መጽሐፍ ውስጥ አጠቃለልነው፡፡
Ayah 13
وَاضْرِبْ لَهُم مَّثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ
ለእነርሱም የከተማይቱን (የአንጾኪያን) ሰዎች ምሳሌ መልክተኞቹ በመጧት ጊዜ (የኾነውን) ግለጽላቸው፡፡
Ayah 14
إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُم مُّرْسَلُونَ
ወደእነርሱ ሁለትን ሰዎች በላክንና ባስተባበሉዋቸው ጊዜ በሶስተኛም በአበረታንና እኛ ወደ እናንተ መልክተኞች ነን ባሏቸው ጊዜ (የኾነውን ምሳሌ ግለጽላቸው)፡፡
Ayah 15
قَالُوا مَا أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَا أَنزَلَ الرَّحْمَـٰنُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ
እናንተ መሰላችን ሰዎች እንጂ ሌላ አይደላችሁም፡፡ አልረሕማንም ምንም ነገር አላወረደም፡፡ እናንተ የምትዋሹ እንጂ ሌላ አይደላችሁም አሉዋቸው፡፡
Ayah 16
قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ
(መልክተኞቹም) አሉ «ጌታችን ያውቃል፡፡ እኛ ወደእናንተ በእርግጥ መልክተኞች ነን፡፡
Ayah 17
وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ
«በእኛ ላይም ግልጽ የኾነ ማድረስ እንጂ ሌላ የለብንም፡፡»
Ayah 18
قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ ۖ لَئِن لَّمْ تَنتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ
(ሕዝቦቹም) «እኛ በእናንተ ገደ ቢሶች ኾን፡፡ ባትከለከሉ በእርግጥ እንወግራችኋለን፡፡ ከእኛም አሳማሚ ቅጣት በእርግጥ ያገኛችኋል» አሉ፡፡
Ayah 19
قَالُوا طَائِرُكُم مَّعَكُمْ ۚ أَئِن ذُكِّرْتُم ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ
«ገደ ቢስነታችሁ ከእናንተው ጋር ነው፡፡ ብትገሰጹ (ትዝታላችሁን?) በእውነቱ እናንተ ወሰን አላፊዎች ሕዝቦች ናችሁ» አሏቸው፡፡
Ayah 20
وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ
ከከተማይቱም ሩቅ ዳርቻ የሚሮጥ ሰው መጣ፡፡ «ወገኖቼ ሆይ! መልክተኞቹን ተከተሉ» አለ፡፡
Ayah 21
اتَّبِعُوا مَن لَّا يَسْأَلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ
«እነርሱ ቅኑን መንገድ የተመሩ ሲኾኑ ዋጋን የማየጠይቁዋችሁን ሰዎች ተከተሉ» (አላቸው)፡፡
Ayah 22
وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ
«ያንንም የፈጠረኝን፤ ወደርሱም የምትመለሱበትን (ጌታ) የማልገዛ ለእኔ ምን አለኝ?» (አለ)፡፡
Ayah 23
أَأَتَّخِذُ مِن دُونِهِ آلِهَةً إِن يُرِدْنِ الرَّحْمَـٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنقِذُونِ
«ከእርሱ ሌላ አማልክትን እይዛለሁን? አልረህማን በጉዳት ቢሻኝ ምልጃቸው ከእኔ (ለመመለስ) ምንም አትጠቅመኝም፤ አያድኑኝምም፡፡
Ayah 24
إِنِّي إِذًا لَّفِي ضَلَالٍ مُّبِينٍ
«እኔ ያን ጊዜ በግልጽ ስህተት ውስጥ ነኝ፡፡
Ayah 25
إِنِّي آمَنتُ بِرَبِّكُمْ فَاسْمَعُونِ
«እኔ በጌታችሁ አመንኩ፤ ስሙኝም፤» (አለ)፡፡
Ayah 26
قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ
«ገነትን ግባ» ተባለ፡፡ (እርሱም) አለ፡- «ወገኖቼ ቢያውቁ እመኛለሁ፡፡
Ayah 27
بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ
«ጌታዬ ለእኔ ምሕረት ያደረገልኝና ከተከበሩትም ያደረገኝ መኾኑን፡፡»
Ayah 28
وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ
ከእርሱም በኋላ በሕዝቦቹ ላይ (ልናጠፋቸው) ሰራዊትን ከሰማይ አላወረድንም፡፡ (በማንም ላይ) አወራጆችም አልነበርንም፡፡
Ayah 29
إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ
(ቅጣታቸው) አንዲት ጩኸት እንጂ ሌላ አልነበረችም፡፡ ወዲያውኑም እነርሱ ጠፊዎች ኾኑ፡፡
Ayah 30
يَا حَسْرَةً عَلَى الْعِبَادِ ۚ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ
በባሮቹ ላይ ዋ ቁልጭት! ከመልክተኛ አንድም አይመጣቸውም በእርሱ የሚሳለቁበት ቢኾኑ እንጅ፡፡
Ayah 31
أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ
ከእነርሱ በፊት ከክፍለ ዘመናት ሕዝቦች ብዙዎችን ማጥፋታችንንና እነርሱ ወደነርሱ የማይመለሱ መኾናቸውን አላወቁምን?
Ayah 32
وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
ሁሉም እኛ ዘንድ የሚሰበሰቡ የሚቀረቡ እንጂ ሌላ አይደሉም፡፡
Ayah 33
وَآيَةٌ لَّهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ
የሞተችውም ምድር ለእነርሱ ምልክት ናት! ሕያው አደረግናት፡፡ ከእርሷም ፍሬን አወጣን፤ ከርሱም ይበላሉ፡፡
Ayah 34
وَجَعَلْنَا فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ
በእርሷም ውሰጥ ከዘምበባዎችና ከወይኖች የኾኑ አትክልቶችን አደረግን፡፡ በእርሷም ውስጥ ምንጮችን አፈለቅን፡፡
Ayah 35
لِيَأْكُلُوا مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ
ከፍሬውና እጆቻቸው ከሠሩትም ይበሉ ዘንድ (ይህን አደረግን)፤ አያመሰግኑምን?
Ayah 36
سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ
ያ ምድር ከምታበቅለው ከነፍሶቻቸውም ከማያውቁትም ነገር ዓይነቶችን ሁሏንም የፈጠረ (አምላክ) ጥራት ይገባው፡፡
Ayah 37
وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ
ሌሊቱም ለእነርሱ ምልክት ነው፡፡ ከእርሱ ላይ ቀንን እንገፍፋለን፡፡ ወዲያውኑም እነርሱ በጨለማ ውስጥ ይገባሉ፡፡
Ayah 38
وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
ፀሐይም ለእርሷ ወደ ሆነው መርጊያ ትሮጣለች፡፡ ይህ የአሸናፊው የዐዋቂው አምላክ ውሳኔ ነው፡፡
Ayah 39
وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ
ጨረቃንም የመስፈሪያዎች ባለቤት ሲኾን እንደ ዘንባባ አሮጌ ቀንዘል እስኪኾን ድረስ (መኼዱን) ለካነው፡፡
Ayah 40
لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ
ፀሐይ ጨረቃን ልትደርስበት አይገባትም፡፡ ሌሊትም ቀንን (ያለ ጊዜው) ቀዳሚ አይኾንም፡፡ ሁሉም በመዞሪያቸው ውስጥ ይዋኛሉ፡፡
Ayah 41
وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ
እኛም (የቀድሞ) ትውልዳቸውን በተሞላች መርከብ ውስጥ የጫን መኾናችን ለእነርሱ ምልክት ነው፡፡
Ayah 42
وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ
ከመሰሉም በእርሱ የሚሳፈሩበትን ለእነርሱ ፈጠርንላቸው፡፡
Ayah 43
وَإِن نَّشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنقَذُونَ
ብንሻም እናሰጥማቸዋለን፡፡ ለእነርሱም ረዳት የላቸውም፡፡ እነርሱም የሚድዳኑ አይደሉም፡፡
Ayah 44
إِلَّا رَحْمَةً مِّنَّا وَمَتَاعًا إِلَىٰ حِينٍ
ግን ከእኛ ለኾነው ችሮታና እስከ ጊዜ ሞታቸው ለማጣቀም (አዳንናቸው)፡፡
Ayah 45
وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ
ለእነርሱም «በስተፊታችሁና በኋለችሁ ያለውን ነገር ተጠንቀቁ ይታዘንላችኋልና» በተባሉ ጊዜ (ፊታቸውን ያዞራሉ)፡፡
Ayah 46
وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ
ከጌታቸውም ተዓምራት ማንኛይቱም ተዓምር አትመጣላቸውም፤ ከእርሷ የሚሸሹ ቢኾኑ እንጅ፡፡
Ayah 47
وَإِذَا قِيلَ لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَن لَّوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ مُّبِينٍ
ለእነርሱም «አላህ ከሰጣችሁ ሲሳይ ለግሱ» በተባሉ ጊዜ እነዚያ የካዱት ለእነዚያ ላመኑት «አላህ ቢሻ ኖሮ የሚያበላውን ሰው እናበላለን? እናንተ በግልጽ ስህተት ውስጥ እንጂ በሌላ ላይ አይደላችሁም» ይላሉ፡፡
Ayah 48
وَيَقُولُونَ مَتَىٰ هَـٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ
«እውነተኞችም እንደኾናችሁ ይህ ቀጠሮ መቼ ነው?» ይላሉ፡፡
Ayah 49
مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ
እነርሱ የሚከራከሩ ሲኾኑ በድንገት የምትይዛቸው የኾነችን አንዲትን ጩኸት እንጂ ሌላን አይጠባበቁም፡፡
Ayah 50
فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ
(ያን ጊዜ) መናዘዝንም አይችሉም፡፡ ወደ ቤተሰቦቻቸወም አይመለሱም፡፡
Ayah 51
وَنُفِخَ فِي الصُّورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ
በቀንዱም ይነፋል፡፡ ወዲያውኑም እነርሱ ከመቃብሮቻቸው ወደ ጌታቸው በፍጥነት ይገሰግሳሉ፡፡
Ayah 52
قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا ۜ ۗ هَـٰذَا مَا وَعَدَ الرَّحْمَـٰنُ وَصَدَقَ الْمُرْسَلُونَ
«ወይ ጥፋታችን! ከመኝታችን ማን ቀሰቀሰን? ይህ ያ አዛኙ ጌታ (በእርሱ) የቀጠረን መልክተኞቹም እውነትን የነገሩን ነው» ይላሉ፡፡
Ayah 53
إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
(እርሷ) አንዲት ጩኸት እንጂ አይደለችም፡፡ ወዲያውኑም እነርሱ እኛ ዘንድ የሚሰበሰቡ የሚቀርቡ ናቸው፡፡
Ayah 54
فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئًا وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ
«ዛሬም ማንኛይቱም ነፍስ ምንም አትበደልም፡፡ ትሠሩትም የነበራችሁትን እንጂ ሌላን አትመነዱም» (ይባላሉ)፡፡
Ayah 55
إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ
የገነት ሰዎች ዛሬ በእርግጥ በሥራዎች ውስጥ ተደሳቾች ናቸው፡፡
Ayah 56
هُمْ وَأَزْوَاجُهُمْ فِي ظِلَالٍ عَلَى الْأَرَائِكِ مُتَّكِئُونَ
እነርሱም ሚስቶቻቸውም በጥላዎች ውስጥ ናቸው፡፡ ባለ አጎበር አልጋዎች ላይ ተደጋፊዎች ናቸው፡፡
Ayah 57
لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُم مَّا يَدَّعُونَ
በውስጧ ለእነርሱ ፍራፍሬዎች አሏቸው፡፡ ለእነርሱም የሚፈልጉት ሁሉ አልላቸው፡፡
Ayah 58
سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ
(ለእነርሱም) አዛኝ ከሆነው ጌታ በቃል ሰላምታ አላቸው።
Ayah 59
وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ
(ይላልም) «እናንተ አመጸኞች ሆይ! ዛሬ (ከምእምናን) ተለዩ፡፡»
Ayah 60
أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ ۖ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
የአደም ልጆች ሆይ! ሰይጣንን አትገዙ፤ እርሱ ለእናንተ ግልጽ ጠላት ነውና በማለት ወደእናንተ አላዘዝኩምን?
Ayah 61
وَأَنِ اعْبُدُونِي ۚ هَـٰذَا صِرَاطٌ مُّسْتَقِيمٌ
ተገዙኝም፤ ይህ ቀጥተኘ መንገድ ነው፤ (በማለትም)፡፡
Ayah 62
وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا ۖ أَفَلَمْ تَكُونُوا تَعْقِلُونَ
ከእናንተም ብዙን ፍጡር በእርግጥ አሳስቷል፡፡ የምታውቁም አልነበራችሁምን?
Ayah 63
هَـٰذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ
ይህቺ ያቺ ትቀጠሩዋት የነበረችው ገሀነም ናት፡፡
Ayah 64
اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ
ትክዱ በነበራችሁት ምክንያት ዛሬ ግቧት (ይባላሉ)፡፡
Ayah 65
الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا يَكْسِبُونَ
ዛሬ በአፎቻቸው ላይ እናትምና እጆቻቸው ያነጋግሩናል፡፡ እግሮቻቸውም ይሠሩት በነበሩት ሁሉ ይመሰክራሉ፡፡
Ayah 66
وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ فَأَنَّىٰ يُبْصِرُونَ
ብንሻም ኖሮ በዐይኖቻቸው ላይ በአበስን ነበር፡፡ መንገድንም (እንደ ልመዳቸው) በተሽቀዳደሙ ነበር፡፡ እንዴትም ያያሉ?
Ayah 67
وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا اسْتَطَاعُوا مُضِيًّا وَلَا يَرْجِعُونَ
ብንሻም ኖሮ በስፍራቸው ላይ እንዳሉ ወደ ሌላ ፍጥረት በለወጠናቸው ነበር፡፡ መኼድንም መመለስንም ባልቻሉም ነበር፡፡
Ayah 68
وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ
ዕድሜውንም የምናረዝመውን ሰው በፍጥረቱ (ወደ ደካማነት) እንመልሰዋለን፤ አያውቁምን?
Ayah 69
وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ
(ሙሐመድን) ቅኔንም አላስተማርነውም፡፡ ለእርሱም አይግገባውም፡፡ እርሱ (መጽሐፉ) መገሰጫና ገላጭ ቁርኣን እንጅ (ቅኔ) አይደለም፡፡
Ayah 70
لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ
(ግሣጼነቱም ልቡ) ሕያው የኾነን ሰው ሊያስፈራራበትና ቃሉም በከሓዲዎች ላይ ይፈጸም ዘንድ ነው፡፡
Ayah 71
أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ
እኛ እጆቻችን (ኃይሎቻችን) ከሠሩት ለእነርሱ እንስሳዎችን መፍጠራችንን አያውቁምን? እነርሱም ለእርሷ ባለ መብቶች ናቸው፡፡
Ayah 72
وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ
ለእነርሱም ገራናት፡፡ ስለዚህ ከእርሷ ውስጥ የሚጋልቡት አልለ፡፡ ከእርሷም ይበላሉ፡፡
Ayah 73
وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ ۖ أَفَلَا يَشْكُرُونَ
ለእነርሱም በእርሷ ውስጥ (ሌሎች) ጥቅሞች መጠጦችም አሉዋቸው፡፡ ታዲያ አያመሰግኑምን;
Ayah 74
وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لَّعَلَّهُمْ يُنصَرُونَ
መረዳትንም በመከጀል ከአላህ ሌላ አማልክትን ያዙ፡፡
Ayah 75
لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ
መርዳታቸውን አይችሉም፡፡ እነርሱም ለእርሳቸው (ወደ እሳት) የተቀረቡ ሰራዊት ናቸው፡፡
Ayah 76
فَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
ንግግራቸውም አያሳዝንህ፡፡ እኛ የሚደብቁትንም የሚገልጹትንም እናውቃለንና፡፡
Ayah 77
أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
ሰውየው እኛ ከፍቶት ጠብታ የፈጠርነው መኾናችን አላወቀምን? ወዲያውም እርሱ (ትንሣኤን በመካድ) ግልጽ ተከራካሪ ይኾናልን?
Ayah 78
وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ
ለእኛም ምሳሌን አደረገልን፡፡ መፈጠሩንም ረሳ፡፡ «አጥንቶችን እነርሱ የበሰበሱ ሲኾኑ ሕያው የሚያደርጋቸው ማነው?» አለ፡፡
Ayah 79
قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
«ያ በመጀመሪያ ጊዜ (ከኢምንት) ያስገኛት ሕያው ያደርጋታል፡፡ እርሱም በፍጡሩ ሁሉ (ኹኔታ) ዐዋቂ ነው» በለው፡፡
Ayah 80
الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ
ያ ለእናንተ በእርጥብ ዛፍ እሳትን ያደረገላችሁ ነው፡፡ ወዲያውኑም እናንተ ከእርሱ ታቀጣጥላላችሁ፡፡
Ayah 81
أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ
ያ ሰማያትንና ምድርን የፈጠረ ብጤያቸውን በመፍጠር ላይ ቻይ አይደለምን? ነው እንጅ፡፡ እርሱም በብዙ ፈጣሪው ዐዋቂው ነው፡፡
Ayah 82
إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ
ነገሩም አንዳችን በሻ ጊዜ ኹን ማለት ነው፡፡ ወዲያው ይኾናልም፡፡
Ayah 83
فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ
ያ የነገሩ ሁሉ ስልጣን በእጁ የኾነው ጌታ ጥራት ይገባው፡፡ ወደእርሱም ትመለሳላችሁ፡፡

About the Quran

The Quran

The Quran is the holy scripture of Islam. Muslims believe that it is the literal word of Allah (سُبْحَانَهُ وَتَعَالَى), revealed to the Prophet Muhammad (صلى الله عليه وسلم) over a period of 23 years. The Quran is composed of 114 Surahs (chapters) and contains 6,236 Ayat (verses). Muslim beliefs and practices are based on the Quran and the Sunnah, the teachings and example of the Prophet Muhammad (صلى الله عليه وسلم).

Meccan Surahs

The Meccan Surahs are the earliest revelations sent down to the Prophet Muhammad (صلى الله عليه وسلم). They were revealed in Mecca, hence their name. These revelations form the foundation of the Islamic faith and contain guidance for Muslims on how to live their lives. The Meccan Surahs are also notable for their poetic beauty and lyrical prose.

Medinan Surahs

The Medinan Surahs are the later Surahs that, according to Islamic tradition, were revealed in Medina after the Prophet Muhammad's (صلى الله عليه وسلم) hijra from Mecca. They were revealed by Allah (سبحانه و تعالى) when the Muslim community was larger and more developed, as opposed to their minority position in Mecca.

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Surah Ya-Sin

Surah Ya-Sin

About this Surah

Surah 36 of 114

Tafsir

Surah Ya-Sin · Ya Sin

The Quran

Meccan Surahs

Medinan Surahs

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