Ya-Sin: (32) "And there is no one but..."

(Did they not see how many generations We destroyed before them, that they will not return to them?)

(And there is no one but all of them will be brought before Us.)

This is an explanation of the return of all to the place of assembly (the Gathering), following the statement regarding their non-return to the worldly life. "In" (إن) is a negative particle. "Kull" (كل) is the subject (mubtada’), and its tanwin is a substitute for the omitted genitive noun (mudaf ilayh). "Lamma" (لما) carries the meaning of "illa" (except). Its usage with this meaning is established in the tongue of the Arabs by the transmission of reliable authorities, so no attention should be paid to the claim of al-Kisa'i that he does not recognize this. Abu Abd Allah al-Razi said: "There is a suitable meaning for its usage in this sense; it is as if it consists of two negative particles, the first emphasized by the second, namely 'lam' and 'ma,' just as 'illa' is as if it were two negative particles, namely the negative 'in' and 'la.' Thus, one was used in place of the other." In my view, this is a form of idle speculation.

"Jami'" (جميع) is the predicate of the subject, and it is a fa'il form with the meaning of maf'ul (passive participle). It conveys a meaning that "kull" does not, for "kull" signifies the encompassment of individuals, while this signifies their assembly and the joining of some to others. "Ladayna" (لدينا) is an adverbial modifier for it or for "muhdarun" (محضرون). "Muhdarun" is a second predicate or an adjective, made plural to agree with the intended meaning. The meaning is: "All of them are nothing but gathered before Us, brought forth for reckoning and recompense." Ibn Salam said: "Muhdarun means 'punished'," thus "all" refers to the disbelievers. It is permissible for this meaning to be intended in the first interpretation as well.

The verse contains an admonition that the one who has been destroyed is not left abandoned. A group of the seven [qira'at reciters] read "lamma" with a light "mim" (لما), on the basis that "inna" (إن) is the "lightened" form of the heavy "inna" (إنَّ), with the "lam" (اللام) being the separator (fariqah) and "ma" (ما) being an extra particle for emphasis. The meaning is: "The matter is that all of them are gathered..." etc. This is the school of the Basrans. The Kufans held that "inna" is negative, the "lam" means "except," and "ma" is extra, with the meaning being the same as in the reading with the doubled "mim."