Tafsir of Ya seen 36:70

Surah Ya-Sin (36): Verse 70

لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ (That he may warn whoever was alive, and the Word must be fulfilled against the disbelievers.)

The word لِّيُنذِرَ (to warn) is read in two ways: with a Tā’ (تُنذِرَ) or a Yā’ (يُنذِرَ).

1. Reading with Yā’ (يُنذِرَ): This implies the Prophet (peace be upon him) is the one warning, consistent with the preceding verses: {And We have not taught him [poetry]} (36:69) and {And it is not befitting for him} (36:69).
2. Reading with Tā’ (تُنذِرَ): This implies the Qur'an itself is the warner.

Which reading is preferable?

• The reading with Yā’ (the Prophet as the warner) is closer to the meaning because the attribute of being a warner is more frequently applied to Messengers.
• The reading with Tā’ (the Qur'an as the warner) is closer to the wording because the Qur'an is the closest antecedent to the verb {لِّيُنذِرَ}.

{مَن كَانَ حَيًّا} (whoever was alive): This has two possible interpretations:

1. It refers to those who were alive in Allah's knowledge, whom He intended to warn so that they might believe.
2. It refers to those who were truly alive in reality—those who believed—warning them about the punishment for sins and the reward for obedience.

{وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ} (and the Word must be fulfilled against the disbelievers):

This refers to the decree of punishment being established. This is supported by verses like: {But the Word concerning the disbelievers must be fulfilled from Me} (As-Sajdah: 13) and {And the Word of punishment has been decreed against them} (Az-Zumar: 71).

This fulfillment occurs because Allah states: {And We would not punish until We sent a Messenger} (Al-Isra: 15). Once the Messenger comes and the message is rejected (i.e., disbelief occurs), the decree for punishment is justly established against them.

As for the "Word" concerning the principles of faith (Oneness of God, Prophethood, Resurrection, etc.), the Qur'an provides the proofs that establish these necessary truths.

Surah Ya-Sin (36): Verses 71-72

أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ (Have they not seen that We created for them from what Our hands have made—livestock, and they are their owners?)

وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رُكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (And We subjected them to them, so some of them are for their riding, and some of them they eat.)

This section presents a proof from creation to demonstrate Allah's power and right to be worshipped, shifting the focus from warning to evidence.

{أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا} (Have they not seen that We created for them from what Our hands have made):

The phrase {مِّمَّا عَمِلَتْ أَيْدِينَا} (from what Our hands have made) is used here to emphasize the creation of the livestock. While Allah’s creation is generally attributed to His command (Kun), attributing creation to "Our hands" in this context serves to highlight the special nature of this creation for humanity, or it is used metaphorically to denote direct creation, distinguishing it from things created indirectly.

{أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ} (livestock, and they are their owners):

Allah created these animals (camels, cattle, sheep, goats) and granted humans ownership over them, a right established by divine decree.

{وَذَلَّلْنَاهَا لَهُمْ} (And We subjected them to them):

This signifies the subjugation of these powerful creatures for human benefit. They are made docile enough for humans to control, ride, and manage, despite their natural strength.

{فَمِنْهَا رُكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ} (so some of them are for their riding, and some of them they eat):

This details the dual utility provided by this subjugation: transportation/labor (riding) and sustenance (meat). This comprehensive provision is a clear sign of divine favor and power, demanding gratitude and belief.