What is Surah Ya-Sin?

Surah Ya-Sin

Ya Sin

Chapter 36 of 114

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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.

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Surah 36 of 114

Translation: Berber
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
Is.
Ayah 2
وَالْقُرْآنِ الْحَكِيمِ
S Leqwôan uûwib!
Ayah 3
إِنَّكَ لَمِنَ الْمُرْسَلِينَ
Keçç, d ûûeê, ar seg imazanen,
Ayah 4
عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
$ef ubrid uwqim.
Ayah 5
تَنزِيلَ الْعَزِيزِ الرَّحِيمِ
Tarusi n Uzmir Ipêunun,
Ayah 6
لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ
iwakken a pnedôev agdud; ur pwanedôen imezwura nnsen, d$a stehzan.
Ayah 7
لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ
Ni$ iûaô wawal, $ef tegwti degsen, d$a ur uminen.
Ayah 8
إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ
Ih, Nurez iten si tmegôav ar tmira, d$a ndellen, ur îîinizen.
Ayah 9
وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ
Nerra aêdid zdat sen, aêdid deffir sen. Nesbur asen, ihi ur pwalin.
Ayah 10
وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ
Iâuva fellasen: ama tnubav ten, ne$ ur ten tnubav; ur ppamnen.
Ayah 11
إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَـٰنَ بِالْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ
Nabi kan wid iîîafaôen asmekti, ippagwaden Aênin, di tbavnit. Ihi, becceô it s ssmaê, akked warraz ukyis.
Ayah 12
إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ
Ih, Nekwni Nessidir lmeggtin. Nepparu ayen xeddmen akked lateô nnsen. Neêseb yal cci di Tezmamt ipbegginen.
Ayah 13
وَاضْرِبْ لَهُم مَّثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ
Awi asen d amedya: at temdint, mi ten id usan imazanen.
Ayah 14
إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُم مُّرْسَلُونَ
Mi sen Nuzen sin, nekôen ten. Null s wis krav. Nnan: "nekwni d imazanen $uôwen".
Ayah 15
قَالُوا مَا أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَا أَنزَلَ الرَّحْمَـٰنُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ
Nnan: "kunwi d imdanen kan, am nekwni. Aênin ur d Issers acemma. Kunwi, teskiddibem kan".
Ayah 16
قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ
Nnan: "Mass nne$ Iéôa, s tidep, ar $uôwen id neppuceggaâ.
Ayah 17
وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ
Ay fella$ kan d timenna ipbegginen".
Ayah 18
قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ ۖ لَئِن لَّمْ تَنتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ
Nnan: "war ccekk, tesskeêsem a$. Ma ur teêbisem ara, a kwen neôoem, u a nessuk fellawen, aâaqeb aqeôêan".
Ayah 19
قَالُوا طَائِرُكُم مَّعَكُمْ ۚ أَئِن ذُكِّرْتُم ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ
Nnan: "lkeês nnwen yidwen. Day imi i kwen smektin? Maca, kunwi d agdud amaâfun".
Ayah 20
وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ
Iusa d si îeôf ibaâden n temdint, urgaz s tazzla. Inna: "a yagdud iw! Ddut d imazanen!
Ayah 21
اتَّبِعُوا مَن لَّا يَسْأَلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ
Ddut d wid ur awen d nessuter taqviât, nitni pwanhan.
Ayah 22
وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ
Amek ur âabde$ ara Win iyi d Ixelqen, u $uôeS tu$alin nnwen?
Ayah 23
أَأَتَّخِذُ مِن دُونِهِ آلِهَةً إِن يُرِدْنِ الرَّحْمَـٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنقِذُونِ
Day ad sâu$, war Neppa, iôebbiten? Ur iyi d teppawi acemma cafuâa nnsen, ma Irad iyi Uênin ccqa; ur iyi pselliken.
Ayah 24
إِنِّي إِذًا لَّفِي ضَلَالٍ مُّبِينٍ
Yili nek, war ccekk, di ttelfan n ûûeê.
Ayah 25
إِنِّي آمَنتُ بِرَبِّكُمْ فَاسْمَعُونِ
Nek, umne$ s Mass nnwen. Ihi selt iyi d".
Ayah 26
قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ
Nnan as: "ekcem ar Loennet"! Inna: "anna$, a lemmer ad iéeô ugdud iw,
Ayah 27
بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ
amek iyi Isemmeê Mass iw, u Irra yi seg imaâzuzen"?
Ayah 28
وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ
Ur d Nuzen ara, i ugdud is, deffir es, aâsekôiw, seg igenni. Ur d Neppazen.
Ayah 29
إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ
Siwa yiwet n ti$ôi kan, d$a nitni negren.
Ayah 30
يَا حَسْرَةً عَلَى الْعِبَادِ ۚ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ
A tawa$it n imdanen! Ur ten id ippas umazan, mebla ma ttahan fellas.
Ayah 31
أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ
Day ur éôin ara acêal isuta i Nen$a, uqbel nnsen? Nitni, s tidep, ur d ppu$alen $uôsen.
Ayah 32
وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
U, akken ma llan akw, a d rsen, zdat nne£.
Ayah 33
وَآيَةٌ لَّهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ
Assekni i nitni, d akal immuten. Nessider t id, Nessuffe$ ed segs, iâaqqayen, teppen segsen.
Ayah 34
وَجَعَلْنَا فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ
Nerra degs tibêirin n tezdayin akked tfeôôant. Nessenfeg degs tiliwa,
Ayah 35
لِيَأْكُلُوا مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ
Iwakken ad ççen seg izwayen iS, akked wayen d ssawven ifassen nnsen. Day ur snemmiren ara?
Ayah 36
سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ
Gedha s Win Ixelqen akw tiyugiwin, seg wayen d issenkar wakal, seg wayen d ssenkaren nitni, u seg wayen ur ssinen.
Ayah 37
وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ
Assekni i nitni: iv. Nekkes ass, segs, d$a atnan di tillas.
Ayah 38
وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
Iîij ippazalen s amkan is; ayagi, d lqwedôa n Uzmir Amusnaw.
Ayah 39
وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ
Aggur, Neôûem as udmawen, alamma iu$al am uâaôoun aqdim.
Ayah 40
لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ
Ur ippunefk ara i iîij ad imager aggur, ne$ i iv, a d izwir ass. Akw, ppâumun deg iberdan nnsen.
Ayah 41
وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ
Assekni i nitni: Neddem tarwa nnsen di sfina iççuôen.
Ayah 42
وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ
Nxelq asen d, seg umedya s, ayen i$ef rekkben.
Ayah 43
وَإِن نَّشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنقَذُونَ
Lemmer i £ ihwi, a ten Ne$meq, ur d psu$un, ur pwaselken,
Ayah 44
إِلَّا رَحْمَةً مِّنَّا وَمَتَاعًا إِلَىٰ حِينٍ
siwa aêunu nne£; ad zhun tallit kan.
Ayah 45
وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ
Mara ad asen inin: êezzbet i wayen illan zdat wen, akked wayen illan deffir wen, amar aêunu fellawen!
Ayah 46
وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ
Ur ten id ippas ussekni, seg issekniyen n Mass nnsen, mebla ma numren t.
Ayah 47
وَإِذَا قِيلَ لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَن لَّوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ مُّبِينٍ
Ma pwanecden: "seddqet seg wayen is ikwen id I$at Öebbi", ad inin wid ijehlen, i wid iumnen: "day a necceçç win ara Icceçç Öebbi ma ihwa yaS? Kunwi di ttelfan kan n ûûeê".
Ayah 48
وَيَقُولُونَ مَتَىٰ هَـٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ
La qqaôen: "melmi p lemâahda yagi, ma tessawalem tidep"?
Ayah 49
مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ
Ad ganin kan asu$u yiwen, ara ten iêazen, wayel ppemqellaâen.
Ayah 50
فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ
Ur zmiren ad weûûin, ne$ ad qqwlen ar twacult nnsen.
Ayah 51
وَنُفِخَ فِي الصُّورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ
Aûuvu di lbuq: atnan la qefzen, si tneîlin, ar Mass nnsen.
Ayah 52
قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا ۜ ۗ هَـٰذَا مَا وَعَدَ الرَّحْمَـٰنُ وَصَدَقَ الْمُرْسَلُونَ
Qqaôen: "a ssexv nne$! Anwa i $ d issekren, seg usu nne$, agi? D aya i d Iwaââed Uênin, u nnan tidep imazanen".
Ayah 53
إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
Asu$u yiwen kan: a d rsen akw, zdat nne£.
Ayah 54
فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئًا وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ
Assa, ur ipwadennes ôôuê, s wacemma. A ppeppuqeîîim kan, $ef wayen txeddmem.
Ayah 55
إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ
Ih, at Loennet, assa, ad lhin di lfeôê.
Ayah 56
هُمْ وَأَزْوَاجُهُمْ فِي ظِلَالٍ عَلَى الْأَرَائِكِ مُتَّكِئُونَ
Nitni akked tlawin nnsen, di tili, élen deg imîeôêen.
Ayah 57
لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُم مَّا يَدَّعُونَ
I nitni, degs, izwayen. I nitni ayen ssutren.
Ayah 58
سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ
Talwit! Awal s$uô Mass Ipêunun. ¨¨
Ayah 59
وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ
Öuêet akin, assa, a yibe$wviyen!
Ayah 60
أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ ۖ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
Day ur kwen Nuba$ ara, a tarwa n Adem, ur tâabdem ara Cciîan? Neppa, war ccekk, d acengu nnwen n ûûeê.
Ayah 61
وَأَنِ اعْبُدُونِي ۚ هَـٰذَا صِرَاطٌ مُّسْتَقِيمٌ
Ad iyI tâabdem, d wagi ay d abrid uwqim.
Ayah 62
وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا ۖ أَفَلَمْ تَكُونُوا تَعْقِلُونَ
Ni$ itlef ayen ur nferru, n imdanen segwen. Day tezgam ur tepmeyyizem ara?
Ayah 63
هَـٰذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ
Tagi d Loahennama i wen ippuwaââden.
Ayah 64
اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ
Eô$et degs, assa, ilmend n tijehli nnwen.
Ayah 65
الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا يَكْسِبُونَ
Assa, a Neskweô imawen nnsen, a £ d hedôen ifassen nnsen, a d cehhden ivaôen nnsen, af wayen kesben.
Ayah 66
وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ فَأَنَّىٰ يُبْصِرُونَ
Lemmer i £ ihwi, ad asen nergel allen nnsen, ad mzizlen s abrid. Amek ara walin?
Ayah 67
وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا اسْتَطَاعُوا مُضِيًّا وَلَا يَرْجِعُونَ
Lemmer i £ ihwi, ad asen nbeddel udem deg imukan nnsen, ur zmiren ad qqedmen, ne$ ad wexxôen.
Ayah 68
وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ
Win iwumi Nessi$wzef laâmeô, Neppara yas lxelq amengal. Day ur pxemmimen ara?
Ayah 69
وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ
Ur as Nesseêfev tamedyazt, ur as tlaq. Ayagi, siwa asmekti akked Leqwôan ipbegginen.
Ayah 70
لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ
Ad inabi win idren, ad iûaô wawal af ijehliyen.
Ayah 71
أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ
Day ur walan ara ar Nexleq asen lmal, s ufus nne£, a ten sâun?
Ayah 72
وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ
Nerra ten d ixdimen nnsen, kra rekben ten, kra teppen ten.
Ayah 73
وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ ۖ أَفَلَا يَشْكُرُونَ
I nitni, segsen, aba$uô, tissit. Day ur snemmiren ara?
Ayah 74
وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لَّعَلَّهُمْ يُنصَرُونَ
Ddmen iôebbiten, war Öebbi, iwakken amar ad pwassellken.
Ayah 75
لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ
Ur zmiren a ten ssellken; d nitni ay d iâsekôiwen id ikren $uôsen.
Ayah 76
فَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
Ur k $webbent tmenna nsen. Neéôa, s tidep, ayen teffren d wayen d qqaôen.
Ayah 77
أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
Day ur iéôa ara umdan, ar Nxelq it id si tiqqit? Atan neppa d axûim n ûûeê.
Ayah 78
وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ
Ifka ya£ d amedya, ippu lxelq is, inna: "anwa ara d issidren i$san iu$alen d a$webbaô"?
Ayah 79
قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
Ini: "a ten id Issider Win iten id Ixelqen, abrid amenzu. Neppa Iéôa yal lxelq.
Ayah 80
الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ
Win i wen Irran times di ttejôa tazegzawt; d$a, segs, kunwi tepcaâlam.
Ayah 81
أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ
Win Ixelqen tamurt akked igenwan, day ur Izmir ara ad Ixleq i ten icban? Ih, u Neppa, d Axellaq, Amusnaw.
Ayah 82
إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ
Lameô iS kan, ma illa wayen Ib$a, ad as Yini: "ili"! Ad yili.
Ayah 83
فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ
Gedha s Win Isâan, deg ufus iS, tagelda n yal cci! £uôeS ara kwen rren.

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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