سُوْرَةُ يٰسٓ
Surah Yaseen (36) — Ayah 9
وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَـٰهُمْ فَهُمْ لَا يُبْصِرُونَ ﴿9﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see.
Word by Word — Arabic, Transliteration & Meaning
وَجَعَلْنَا
wajaʿalnā
And We have made
مِنۢ
min
from
بَيْنِ
bayni
before/between
أَيْدِيهِمْ
aydīhim
their hands/their front
سَدًّۭا
saddan
a barrier
وَمِنْ
wamin
and from
خَلْفِهِمْ
khalfihim
behind them
سَدًّۭا
saddan
a barrier
فَأَغْشَيْنَـٰهُمْ
fa-aghshaynāhum
and We covered them
فَهُمْ
fahum
so they
لَا
lā
(do) not
يُبْصِرُونَ
yub'ṣirūna
see
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
9. And We have set a barrier before them and a barrier behind them, and We have covered them so they cannot see [9].
If there is a wall in front, a wall behind, and wherever there is no wall, a veil is placed to cover it, then how can a person see anything? Their condition has become such because they prefer to cling to their ignorant and polytheistic customs. And whatever argument is presented to prove the falsehood of these things, far from pondering over it, they do not even tolerate listening to it. At this point, it is necessary to briefly indicate that adopting means is within the control of a human being; in other words, the beginning of not accepting the truth or choosing the path of rebellion always comes from the human being. Then, whichever path a person chooses, Allah grants him the ability and support for that very path. Then, based on the adoption of these means, the result that ensues is sometimes attributed to Allah, as is the case here, because bringing about results is Allah's work, not the servant's; and sometimes it is attributed to the servant because it was the servant who adopted the means.
If there is a wall in front, a wall behind, and wherever there is no wall, a veil is placed to cover it, then how can a person see anything? Their condition has become such because they prefer to cling to their ignorant and polytheistic customs. And whatever argument is presented to prove the falsehood of these things, far from pondering over it, they do not even tolerate listening to it. At this point, it is necessary to briefly indicate that adopting means is within the control of a human being; in other words, the beginning of not accepting the truth or choosing the path of rebellion always comes from the human being. Then, whichever path a person chooses, Allah grants him the ability and support for that very path. Then, based on the adoption of these means, the result that ensues is sometimes attributed to Allah, as is the case here, because bringing about results is Allah's work, not the servant's; and sometimes it is attributed to the servant because it was the servant who adopted the means.
