سُوْرَةُ يٰسٓ
Surah Yaseen (36) — Ayah 6
لِتُنذِرَ قَوْمًا مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَـٰفِلُونَ ﴿6﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
In order that you may warn a people whose forefathers were not warned, so they are heedless.
Word by Word — Arabic, Transliteration & Meaning
لِتُنذِرَ
litundhira
That you may warn
قَوْمًۭا
qawman
a people
مَّآ
mā
not
أُنذِرَ
undhira
were warned
ءَابَآؤُهُمْ
ābāuhum
their forefathers
فَهُمْ
fahum
so they
غَـٰفِلُونَ
ghāfilūna
(are) heedless
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 6) ➊ { لِتُنْذِرَ قَوْمًا مَّاۤ اُنْذِرَ اٰبَآؤُهُمْ … :} That is, you (ﷺ) were made a Messenger and this Book was revealed so that you may warn that nation among whom no prophet had come before, therefore they are unaware of the true religion. See the same subject in Surah As-Sajdah (4).
➋ Ibn Kathir said that in {’’ لِتُنْذِرَ قَوْمًا ‘‘} the nation refers to the Arabs, whose forefathers were not warned. But this raises the question that this would mean that the Messenger of Allah (ﷺ) was sent only for the Arabs. Ibn Kathir answered this by saying that mentioning only the Arabs does not negate being sent to other nations, just as mentioning some individuals does not negate generality. Here, it is established by many verses and mutawatir ahadith that you were sent to all nations and your prophethood is until the Day of Judgment. See Surah Al-A'raf (157) and Surah Saba (28). The commentator Sulaiman Al-Jamal said: By {’’ لِتُنْذِرَ قَوْمًا ‘‘} is meant all nations, Arabs and non-Arabs, and by {’’ اٰبَآؤُهُمْ ‘‘} is meant the near forefathers, that is, in the near time, neither any prophet came to the Arabs nor to the non-Arabs. Yes, in the distant past, Ismail, Hud, Salih, and Shu'ayb (peace be upon them) were sent to the Arabs, and to the non-Arabs, the last was Isa (peace be upon him), since whose mission about six hundred years had passed. Therefore, the meaning of Allah's statement is that you are sent to all people of your time, whether Arab or non-Arab, because no prophet was sent to their near forefathers. Due to the long period since the coming of the prophets, all these people are unaware of the original religion. This explanation is also very excellent. The question that arises on the tafsir of Ibn Kathir (may Allah have mercy on him) does not arise on this tafsir.
➌ Another question is, why will the people of the period of interruption (in which no Messenger came) be punished for shirk and misguidance, when Allah's rule is: «وَ مَا كُنَّا مُعَذِّبِيْنَ حَتّٰى نَبْعَثَ رَسُوْلًا » [ بني إسرائیل : ۱۵ ] "And We never punish until We have sent a messenger." See the answer to this in the tafsir of the above-mentioned verse (15) in Surah Bani Isra'il.
➋ Ibn Kathir said that in {’’ لِتُنْذِرَ قَوْمًا ‘‘} the nation refers to the Arabs, whose forefathers were not warned. But this raises the question that this would mean that the Messenger of Allah (ﷺ) was sent only for the Arabs. Ibn Kathir answered this by saying that mentioning only the Arabs does not negate being sent to other nations, just as mentioning some individuals does not negate generality. Here, it is established by many verses and mutawatir ahadith that you were sent to all nations and your prophethood is until the Day of Judgment. See Surah Al-A'raf (157) and Surah Saba (28). The commentator Sulaiman Al-Jamal said: By {’’ لِتُنْذِرَ قَوْمًا ‘‘} is meant all nations, Arabs and non-Arabs, and by {’’ اٰبَآؤُهُمْ ‘‘} is meant the near forefathers, that is, in the near time, neither any prophet came to the Arabs nor to the non-Arabs. Yes, in the distant past, Ismail, Hud, Salih, and Shu'ayb (peace be upon them) were sent to the Arabs, and to the non-Arabs, the last was Isa (peace be upon him), since whose mission about six hundred years had passed. Therefore, the meaning of Allah's statement is that you are sent to all people of your time, whether Arab or non-Arab, because no prophet was sent to their near forefathers. Due to the long period since the coming of the prophets, all these people are unaware of the original religion. This explanation is also very excellent. The question that arises on the tafsir of Ibn Kathir (may Allah have mercy on him) does not arise on this tafsir.
➌ Another question is, why will the people of the period of interruption (in which no Messenger came) be punished for shirk and misguidance, when Allah's rule is: «وَ مَا كُنَّا مُعَذِّبِيْنَ حَتّٰى نَبْعَثَ رَسُوْلًا » [ بني إسرائیل : ۱۵ ] "And We never punish until We have sent a messenger." See the answer to this in the tafsir of the above-mentioned verse (15) in Surah Bani Isra'il.
