| Ya-Sin: (8) Indeed, We have placed...

When it was established that they do not believe, He stated that this is from God, saying: {Indeed, We have placed}

There are several interpretations regarding this:

1. First interpretation: It means We have made them tight-fisted, not spending in the way of God, just as He the Exalted said: {And do not make your hand chained to your neck} (Al-Isra: 29).
2. Second interpretation: This verse was revealed concerning Abu Jahl and his two Makhzumi companions. Abu Jahl swore that he would smash the head of Muhammad (PBUH). When he saw him prostrating, he picked up a rock to throw it at his head, but it stuck to his hand, and his hand stuck to his neck.
3. Third interpretation: This is the strongest and most fitting with what preceded. It is a metaphor for God preventing them from guidance. This involves several issues:

Issue 1: Do the first two interpretations have relevance to the preceding discourse?

We say:

• The first interpretation has relevance because His saying {so they do not believe} includes that they do not perform Salat (prayer). As some commentators mentioned, God would not let your faith be lost, meaning your prayer. Zakat (charity) is related to Salat, as we have explained. So, it is as if He said: they do not pray, nor do they give Zakat.
• As for the second interpretation, its relevance is subtle. When He said: {The word has already been decreed against most of them}, and we mentioned that it referred to the decisive proof, He then mentioned that they witnessed and saw something close to necessity—when his hand stuck to his neck and he was prevented from throwing the stone—which necessitates belief. Since he still did not believe, it is known that he will never believe.
• The third interpretation is the intended meaning.

Issue 2: What does the pronoun fa-hiya (so they are) refer to?

There are two views:

1. It refers to the hands, even though they were not explicitly mentioned, because it is understood that the one who is shackled has his hands gathered in a shackle around his neck.
2. What Al-Zamakhshari preferred: It refers to the shackles (aghlaal). The meaning is: Indeed, We have placed heavy, thick shackles around their necks that reach the chins, preventing the shackled person from bowing his head down.

Issue 3: How is the shackle on the neck understood as a metaphor for preventing faith?

We say: The shackled person whose shackle reaches his chin remains with his head raised (muqmaḥ), unable to see the path at his feet. Following this, it is mentioned that there is a barrier before them and a barrier behind them, so We have covered them, and they cannot see. Thus, the one whom the Prophet guides to the rational straight path is made prevented, like the shackled person who is prevented from seeing the physical path.

Another possibility is to say that shackles on the necks are an expression of lack of submission ('adam al-inqiyād). The submissive one is described as having lowered his head to the line and bent his neck. But the one with a thick shackle on his neck reaching the chin cannot lower or move his head in the manner of one who affirms.

This is supported by His saying: {they are raised up} (muqmaḥūn). The muqmaḥ is the one who raises his head, like one who is defiant. It is said of a camel that it is qāmiḥ if it raises its head and neither drinks the water nor lowers its head to drink. Faith is like pure water that brings life. It is as if the Almighty said: {Indeed, We have placed shackles on their necks, so they are raised up}, meaning they do not bow their necks to God's command.

< { And We have put a barrier before them and a barrier behind them, and We have covered them over, so they cannot see. } >

And based on this, His saying the Exalted is: {And We have put a barrier before them and a barrier behind them, and We have covered them over, so they cannot see.}