Surah Yasin ayat 36 Tafsir Quran 36:36

﴿سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ﴾
[ يس: 36]

36:36 Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know.

Glory be to Him Who created all the pairs the specimens of what the earth produces of seeds and other things and of themselves of males and females and of what they do not know of marvellous and strange creatures.

Glory be to Him and extolled are His glorious attributes Who created all the sexual pairs of such things as the earth produces and of themselves – mankind – and of what they do not know – and yet to know and of what is beyond their mental perception and recognition

Proof of the Creator of the Universe and of Life after Death Allah, may He be glorified and exalted, says: وَءَايَةٌ لَّهُمُ ( And a sign for them ) means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead, الاٌّرْضُ الْمَيْتَةُ ( is the dead land. ) means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred ( to life ), and it swells and puts forth every lovely kind ( of growth ).
Allah says: أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ ( We give it life, and We bring forth from it grains, so that they eat thereof. ) meaning, `We have made it a provision for them and their cattle.' وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ ( And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein. ) means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.' When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits.
Allah says: وَمَا عَمِلَتْهُ أَيْدِيهِمْ ( and their hands made it not. ) means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength.
This was the view of Ibn `Abbas and Qatadah.
Allah says: أَفَلاَ يَشْكُرُونَ ( Will they not then give thanks ) meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them.
Ibn Jarir, however, understood the word Ma to mean Alladhi ( i.e., a relative pronoun ).
In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah's bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants.
Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored.
This interpretation also fits with the recitation of Ibn Mas`ud: ( لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ ) ( So that they may eat of the fruit thereof -- and from what their own hands have done. ) Then Allah says: سُبْحَـنَ الَّذِى خَلَق الاٌّزْوَجَ كُلَّهَا مِمَّا تُنبِتُ الاٌّرْضُ ( Glory be to Him Who has created all the pairs of that which the earth produces, ) meaning, of crops and fruits and plants. وَمِنْ أَنفُسِهِمْ ( as well as of their own (human ) kind, ) means, He made them into male and female. وَمِمَّا لاَ يَعْلَمُونَ ( and of that which they know not. ) means, different kinds of creatures of which they know nothing.
This is like the Ayah: وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ ( And of everything We have created pairs, that you may remember. ) ( 51:49 )

(36:36) Holy is He *30 Who created all things in pairs, whether it be of what the earth produces, and of themselves, and of what they do not know. *31

Exalted is He who created all pairs meaning

*30) " Glorified is He ": " He is free from every defect and fault, from every error and weakness, and that another one should be His associate and partner in His work. " The Qur'an has generally used these words when refuting polytheistic beliefs, because every belief of shirk is, in fact, an imputation of some defect, some weakness and some fault to Allah.
When a person says that Allah has an associate, he, in fact, thinks that either AIlah is incapable of running and ruling His Kingdom alone, or He is under compulsion to make another His associate in His work.
Or, some other beings are so powerful in themselves that they are interfering in God's administration and God is putting up with their interference.
Or, God forbid, Allah has the weaknesses of the worldly kings, due to which He is surrounded by an army of ministers, courtiers, flatterers and beloved princes or princesses, and thus many powers of Godhead have become divided among them.
Had there been no such notions of ignorance about Allah in the minds, there could be no question of any idea of shirk in the world.
That is why it has been stated again and again in the Qur'an That Allah is free froth and exalted far above those defects and faults and weaknesses which the mushriks ascribe to Him."
*31) This is still another argument for Tauhid.
Here again certain realities of daily experience have been mentioned and it is suggested that man observes these day and night but does not ponder over them seriously, whereas they contain signs and pointers to the reality.
The coming together of the man and woman is the cause of man's own birth.
Procreation among the animals also is due to the combination between the male and the female.
About vegetation also man knows that the law of sex is working in it.
Even among the lifeless substances when different things combine with one another, a variety of compounds come into existence.
The basic composition of matter itself has become possible due to the close affinity between the positive and the negative electric charges.
This law of the pairs which is the basis of the existence of the entire universe, contains in itself such complexities and finenesses of wisdom and workmanship, and there exist such harmonies and mutual relationships between the members of each pair that an objective observer can neither regard it as the result of an accident, nor can he believe that many different gods might have created these countless pairs and matched their members, one with the other, with such great wisdom.
The members of each pair's being a perfect match for each other and coming into being of new things with their combination itself is an explicit argument of the Creator's being One and only One.

 

Proof of the Creator of the Universe and of Life after Death Allah, may He be glorified and exalted, says: وَءَايَةٌ لَّهُمُ ( And a sign for them ) means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead, الاٌّرْضُ الْمَيْتَةُ ( is the dead land. ) means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred ( to life ), and it swells and puts forth every lovely kind ( of growth ).
Allah says: أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ ( We give it life, and We bring forth from it grains, so that they eat thereof. ) meaning, `We have made it a provision for them and their cattle.' وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ ( And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein. ) means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.' When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits.
Allah says: وَمَا عَمِلَتْهُ أَيْدِيهِمْ ( and their hands made it not. ) means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength.
This was the view of Ibn `Abbas and Qatadah.
Allah says: أَفَلاَ يَشْكُرُونَ ( Will they not then give thanks ) meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them.
Ibn Jarir, however, understood the word Ma to mean Alladhi ( i.e., a relative pronoun ).
In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah's bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants.
Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored.
This interpretation also fits with the recitation of Ibn Mas`ud: ( لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ ) ( So that they may eat of the fruit thereof -- and from what their own hands have done. ) Then Allah says: سُبْحَـنَ الَّذِى خَلَق الاٌّزْوَجَ كُلَّهَا مِمَّا تُنبِتُ الاٌّرْضُ ( Glory be to Him Who has created all the pairs of that which the earth produces, ) meaning, of crops and fruits and plants. وَمِنْ أَنفُسِهِمْ ( as well as of their own (human ) kind, ) means, He made them into male and female. وَمِمَّا لاَ يَعْلَمُونَ ( and of that which they know not. ) means, different kinds of creatures of which they know nothing.
This is like the Ayah: وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ ( And of everything We have created pairs, that you may remember. ) ( 51:49 )

( Glory be to Him ) Allah exonerates Himself ( Who created all the sexual pairs ) of all kinds, ( of that which the earth groweth ) the sweet, the sour and other things, ( and of themselves ) the male and female, ( and of that which they know not ) of other different kinds in the land and sea!

Glory be to Him, Who has created all the pairs of that which the earth produces, as well as of their own (human) kind (male and female), and of that which they know not.

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