Tafsir of Ya seen 36:25

The apparent [meaning] is that the address is directed toward his people; he confronted them with this, proclaiming the truth to demonstrate his steadfastness in the religion and his indifference toward whatever might proceed from them. The sentence is declarative in both wording and meaning. Regarding the emphasis [with inna], it has been said that they did not know from his speech that he had believed; rather, they were hesitant about that when they heard from him what they heard.

Attributing the [term] "Lord" to their pronoun is to establish the truth and to alert them to the falsehood of their position in taking idols as lords—meaning: "I have believed in your Lord, who created you."

"فَاسْمَعُونِ" (So listen to me): This means, "Listen to my statement, for I do not care what may come from you as a result of that." It has also been said that his intent was to invite them to the good that he had chosen for himself. Another opinion is that he intended nothing by this statement but to anger them and occupy them with himself instead of the messengers, once he saw that admonition had no effect on them and that they had resolved to harm them—though this is not a strong view. Some have estimated the omitted noun [object of the verb] to be general, interpreting the "listening" as "accepting," as in [the hadith] "Allah hears (accepts) the one who praises Him," meaning: "Listen to all that I have said and accept it."

Making the address directed to the people in both sentences is what has been narrated from Ibn Abbas, Ka'b, and Wahb. Al-Hakim narrated from Ibn Mas'ud that he said: When the companion of Ya-Sin said, "O my people, follow the messengers," they strangled him until he was dying. He turned to the prophets and said, "I have believed in your Lord, so listen to me [i.e., bear witness for me]." Thus, the address in both instances is to the messengers, by way of changing the mode of discourse (talwin). He emphasized the statement to demonstrate that it issued from him with complete desire and vigor, and he attributed the Lord to their pronoun, seeking to increase the affirmation and demonstrate their [the messengers'] distinctiveness and his following of them—as if he said: "In your Lord, who sent you," or "The One you call us to believe in." He requested their listening so that they might bear witness to his faith before Allah, the Mighty and Majestic, as indicated by the words of Ibn Mas'ud (may Allah be pleased with him).

It is also said that the first address is to his people and the second is to the messengers; he addressed them [the messengers] for the purpose of seeking their testimony and asking them to preserve the matter. It is also said that both addresses are to the people altogether.

It is narrated from 'Asim that he recited "فَاسْمَعُونِ" with the fatḥah on the nun. Abu Hatim said: "This is an error; it is not permissible, because it is an imperative. Therefore, either the nun must be dropped, as the nun of declension is dropped—and it would be said fa-isma'u—or it must remain and be given a kasrah." Some people have justified it [the fatḥah] by saying that the original was "فَاسْمَعُونِي" (listen to us), meaning: "Listen to our speech"—that is, my speech and their speech—so that you may bear witness to what occurred from me and from them.