Surah Yasin ayat 27 Tafsir Quran 36:27

﴿بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ﴾
[ يس: 27]

36:27 Of how my Lord has forgiven me and placed me among the honored."

with what munificence my Lord has forgiven me would that they knew of His great forgiveness and made me of the honoured ones!’

How has Allah, my Creator, received me, forgiven me and united me with those who are highly esteemed and greatly honoured

ادْخُلِ الْجَنَّةَ ( "Enter Paradise." ) so he entered it with all its bountiful provision, when Allah had taken away from him all the sickness, grief and exhaustion of this world.
Mujahid said, "It was said to Habib An-Najjar, `Enter Paradise.' This was his right, for he had been killed.
When he saw the reward, قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ ( He said: "Would that my people knew..." )." Qatadah said, "You will never find a believer but he is sincere and is never insincere.
When he saw with his own eyes how Allah had honored him, he said: قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ - بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ ( He said: "Would that my people knew that my Lord has forgiven me, and made me of the honored ones!" ) He wished that his people could know about what he was seeing with his own eyes of the honor of Allah." Ibn `Abbas said, "He was sincere towards his people during his lifetime by saying, يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ ( O my people! Obey the Messengers ), and after his death by saying: قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ - بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ ( Would that my people knew that my Lord (Allah ) has forgiven me, and made me of the honored ones!) This was recorded by Ibn Abi Hatim.
Sufyan Ath-Thawri narrated from `Asim Al-Ahwal from Abu Mijlaz: بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ ( That my Lord has forgiven me, and made me of the honored ones! ) "Because of my faith in my Lord and my belief in the Messengers." He meant that if they could see the great reward and everlasting blessings that he had attained, this would lead them to follow the Messengers.
May Allah have mercy on him and be pleased with him, for he was so keen that his people should be guided. وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ وَمَا كُنَّا مُنزِلِينَ ( And We sent not against his people after him an army from the heaven, nor was it needful for Us to send. ) Allah tells us that He took revenge on his people after they had killed him because He, may He be blessed and exalted, was angry with them, for they had disbelieved in His Messengers and killed His close friend.
Allah tells us that He did not send an army of angels, nor did He need to send them, to destroy these people; the matter was simpler than that.
This was the view of Ibn Mas`ud, according to the reports of Ibn Ishaq from some of his companions concerning the Ayah: وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ وَمَا كُنَّا مُنزِلِينَ ( And We sent not against his people after him an army from the heaven, nor was it needful for Us to send. ) He said: "`We did not seek to outnumber them, for the matter was simpler than that." إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ خَـمِدُونَ ( It was but one Sayhah and lo! they (all ) were still.) He said, "So Allah destroyed that tyrant king, and destroyed the people of Antioch, and they disappeared from the face of the earth, leaving no trace behind.
It was said that the words وَمَا كُنَّا مُنزِلِينَ ( nor was it needful for Us to send (such a thing ).) mean, `We did not send the angels against the nations when We destroyed them; all We did was to send the punishment to destroy them.' It was said that the words: وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ ( And We sent not against his people after him an army from the heaven, ) mean, another Message to them.
This was the view of Mujahid and Qatadah.
Qatadah said, "Allah did not rebuke his people after they killed him, إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ خَـمِدُونَ ( It was but one Sayhah and lo! they (all ) were still)." Ibn Jarir said, "The former view is more correct, because the Message does not need to be brought by an army." The scholars of Tafsir said, "Allah sent Jibril, peace be upon him, to them, and he seized the pillars at the gate of their city, then he hurled one Sayhah upon them and lo! they ( all ) were still, to the last man among them, and no soul was left in any body." We have already referred to the reports from many of the Salaf that this city was Antioch, and that these three Messengers were messengers sent from the Messiah `Isa bin Maryam, peace be upon him, as Qatadah and others stated.
This is not mentioned by any of the later scholars of Tafsir besides him, and this issue must be examined from a number of angles.
( The first ) is that if we take this story at face value, it indicates that these men were Messengers from Allah, may He be glorified, not from the Messiah, peace be upon him, as Allah says: إِذْ أَرْسَلْنَآ إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُواْ إِنَّآ إِلَيْكُمْ مُّرْسَلُونَ ( When We sent to them two Messengers, they denied them both; so We reinforced them with a third, and they said: "Verily, we have been sent to you as Messengers." ) up to: قَالُواْ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ - وَمَا عَلَيْنَآ إِلاَّ الْبَلَـغُ الْمُبِينُ ( "Our Lord knows that we have been sent as Messengers to you.
And our duty is only to convey plainly (the Message ).") If they had been from among the Disciples, they would have said something to indicate that they had come from the Messiah, peace be upon him.
And Allah knows best.
Moreover, if they had been messengers sent by the Messiah, why would the people have said to them, إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا ( "You are only human beings like ourselves" ) ( The second ) is that the people of Antioch did believe in the messengers sent by the Messiah to them.
Antioch was the first city to believe in the Messiah, and it is one of the four cities in which there are Christian patriarchs.
These cities are: Jerusalem, because it is the city of the Messiah; Antioch, because it was the first city where all of the people believed in the Messiah; Alexandria, because it was in that city that they agreed to reform the hierarchy of patriarchs, metropolitans ( archbishops ), bishops, priests, deacons and monks; and Rome, because it is the city of the Emperor Constantine who supported and helped to establish their religion.
When he adopted Constantinople as his city, the Patriarch of Rome moved there, as has been mentioned by several historian, such as Sa`id bin Batriq and others, both People of the Book and Muslims.
If we accept that, then the people of Antioch were the first to believe, but Allah tells us that the people of this town rejected His Messengers and that He destroyed them with one Sayhah and lo! they ( all ) were still.
And Allah knows best.
( The third ) is that the story of Antioch and the Disciples of the Messiah happened after the Tawrah had been revealed.
Abu Sa`id Al-Khudri, may Allah be pleased with him, and others among the Salaf stated that after revealing the Tawrah, Allah, may He be blessed and exalted, did not destroy an entire nation by sending a punishment upon them.
Rather, He commanded the believers to fight the idolators.
They mentioned this when discussing the Ayah: وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى ( And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture ) ( 28:43 ).
This implies that the city mentioned in the Qur'an is a city other than Antioch, as also stated by more than one of the Salaf.
Or, if we wish to keep the same name, it is possible that it is another Antioch, not the one which is well-known, for it is not known that it ( the famous Antioch ) was destroyed, either during Christian times or before.
And Allah knows best.

(36:27) for what reason Allah has forgiven me and placed me among the honoured ones.' *23

Of how my Lord has forgiven me meaning

*23) This is a specimen of the high morality of the believer, He had no illwill or feeling of vengeance in his heart against the people who had just then killed him so that he should invoke Allah against them.
Instead, he was still wishing them well.
After death the only -wish that he cherished was: 'Would that my people could know the good end that I have met, and could learn a lesson froth my death, if not from my life, and adopt the righteous way." The noble person did not wish Hell for his murderers but wished that they should believe and become worthy of Paradise.
The same thing has been commended in the Hadith: "He wished his people well when living as well as when dead." Allah has narrated this event in order to warn the disbelievers of Makkah to the effect: `Muhammad ( upon whom be Allah's peace ) and his believing Companions are also your well-wishers just as the believer was of his people.
They do not cherish any ill-will or feeling of vengeance against you in spite of your persecutions of them.
They are not your enemies but enemies of your deviation and error.
The only object of their struggle against you is that you should adopt the right way. "
This verse also is one of those verses which clearly prove the existence of barzakh.
This shows that the period of time between death and Resurrection is not a period of non-existence altogether, as some ignorant people think.
But in this period the spirit lives without the body, speaks and hears speech, has feelings and desires, feels happy and unhappy, and also continues to be concerned about the people of the world.
Had it not been so, the believer would not have been given the good news of Paradise after death, and he could not have wished that his people became aware of his good end.

 

ادْخُلِ الْجَنَّةَ ( "Enter Paradise." ) so he entered it with all its bountiful provision, when Allah had taken away from him all the sickness, grief and exhaustion of this world.
Mujahid said, "It was said to Habib An-Najjar, `Enter Paradise.' This was his right, for he had been killed.
When he saw the reward, قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ ( He said: "Would that my people knew..." )." Qatadah said, "You will never find a believer but he is sincere and is never insincere.
When he saw with his own eyes how Allah had honored him, he said: قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ - بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ ( He said: "Would that my people knew that my Lord has forgiven me, and made me of the honored ones!" ) He wished that his people could know about what he was seeing with his own eyes of the honor of Allah." Ibn `Abbas said, "He was sincere towards his people during his lifetime by saying, يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ ( O my people! Obey the Messengers ), and after his death by saying: قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ - بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ ( Would that my people knew that my Lord (Allah ) has forgiven me, and made me of the honored ones!) This was recorded by Ibn Abi Hatim.
Sufyan Ath-Thawri narrated from `Asim Al-Ahwal from Abu Mijlaz: بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ ( That my Lord has forgiven me, and made me of the honored ones! ) "Because of my faith in my Lord and my belief in the Messengers." He meant that if they could see the great reward and everlasting blessings that he had attained, this would lead them to follow the Messengers.
May Allah have mercy on him and be pleased with him, for he was so keen that his people should be guided. وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ وَمَا كُنَّا مُنزِلِينَ ( And We sent not against his people after him an army from the heaven, nor was it needful for Us to send. ) Allah tells us that He took revenge on his people after they had killed him because He, may He be blessed and exalted, was angry with them, for they had disbelieved in His Messengers and killed His close friend.
Allah tells us that He did not send an army of angels, nor did He need to send them, to destroy these people; the matter was simpler than that.
This was the view of Ibn Mas`ud, according to the reports of Ibn Ishaq from some of his companions concerning the Ayah: وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ وَمَا كُنَّا مُنزِلِينَ ( And We sent not against his people after him an army from the heaven, nor was it needful for Us to send. ) He said: "`We did not seek to outnumber them, for the matter was simpler than that." إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ خَـمِدُونَ ( It was but one Sayhah and lo! they (all ) were still.) He said, "So Allah destroyed that tyrant king, and destroyed the people of Antioch, and they disappeared from the face of the earth, leaving no trace behind.
It was said that the words وَمَا كُنَّا مُنزِلِينَ ( nor was it needful for Us to send (such a thing ).) mean, `We did not send the angels against the nations when We destroyed them; all We did was to send the punishment to destroy them.' It was said that the words: وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ ( And We sent not against his people after him an army from the heaven, ) mean, another Message to them.
This was the view of Mujahid and Qatadah.
Qatadah said, "Allah did not rebuke his people after they killed him, إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ خَـمِدُونَ ( It was but one Sayhah and lo! they (all ) were still)." Ibn Jarir said, "The former view is more correct, because the Message does not need to be brought by an army." The scholars of Tafsir said, "Allah sent Jibril, peace be upon him, to them, and he seized the pillars at the gate of their city, then he hurled one Sayhah upon them and lo! they ( all ) were still, to the last man among them, and no soul was left in any body." We have already referred to the reports from many of the Salaf that this city was Antioch, and that these three Messengers were messengers sent from the Messiah `Isa bin Maryam, peace be upon him, as Qatadah and others stated.
This is not mentioned by any of the later scholars of Tafsir besides him, and this issue must be examined from a number of angles.
( The first ) is that if we take this story at face value, it indicates that these men were Messengers from Allah, may He be glorified, not from the Messiah, peace be upon him, as Allah says: إِذْ أَرْسَلْنَآ إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُواْ إِنَّآ إِلَيْكُمْ مُّرْسَلُونَ ( When We sent to them two Messengers, they denied them both; so We reinforced them with a third, and they said: "Verily, we have been sent to you as Messengers." ) up to: قَالُواْ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ - وَمَا عَلَيْنَآ إِلاَّ الْبَلَـغُ الْمُبِينُ ( "Our Lord knows that we have been sent as Messengers to you.
And our duty is only to convey plainly (the Message ).") If they had been from among the Disciples, they would have said something to indicate that they had come from the Messiah, peace be upon him.
And Allah knows best.
Moreover, if they had been messengers sent by the Messiah, why would the people have said to them, إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا ( "You are only human beings like ourselves" ) ( The second ) is that the people of Antioch did believe in the messengers sent by the Messiah to them.
Antioch was the first city to believe in the Messiah, and it is one of the four cities in which there are Christian patriarchs.
These cities are: Jerusalem, because it is the city of the Messiah; Antioch, because it was the first city where all of the people believed in the Messiah; Alexandria, because it was in that city that they agreed to reform the hierarchy of patriarchs, metropolitans ( archbishops ), bishops, priests, deacons and monks; and Rome, because it is the city of the Emperor Constantine who supported and helped to establish their religion.
When he adopted Constantinople as his city, the Patriarch of Rome moved there, as has been mentioned by several historian, such as Sa`id bin Batriq and others, both People of the Book and Muslims.
If we accept that, then the people of Antioch were the first to believe, but Allah tells us that the people of this town rejected His Messengers and that He destroyed them with one Sayhah and lo! they ( all ) were still.
And Allah knows best.
( The third ) is that the story of Antioch and the Disciples of the Messiah happened after the Tawrah had been revealed.
Abu Sa`id Al-Khudri, may Allah be pleased with him, and others among the Salaf stated that after revealing the Tawrah, Allah, may He be blessed and exalted, did not destroy an entire nation by sending a punishment upon them.
Rather, He commanded the believers to fight the idolators.
They mentioned this when discussing the Ayah: وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى ( And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture ) ( 28:43 ).
This implies that the city mentioned in the Qur'an is a city other than Antioch, as also stated by more than one of the Salaf.
Or, if we wish to keep the same name, it is possible that it is another Antioch, not the one which is well-known, for it is not known that it ( the famous Antioch ) was destroyed, either during Christian times or before.
And Allah knows best.

( With what (munificence ) my Lord hath pardoned me) through believing in Allah’s divine Oneness ( and made me of the honoured ones ) in Paradise, through the reward He bestowed upon me because of the testification of there is no deity except Allah!

"That my Lord (Allah) has forgiven me, and made me of the honoured ones!"

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