Tafsir of Ya seen 36:83

Surah Ya-Sin (83)

{فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ}

When the Oneness (of God) and the Resurrection were established, and the disbelievers denied them, claiming that other than God were deities, then God—exalted is He and far removed from having partners—said: {The One in Whose Hand is the dominion (Malakūt) of everything}. Since everything is His property, how could what is owned be a partner to the Owner? And when they claimed that the Resurrection would not occur, He responded to them concerning both matters by saying: {And to Him you will be returned}.

We have already mentioned the grammatical aspects concerning Subḥān (Glory be to Him). It can mean: "Glorify (God) with the glorification of the One who..." or "Let those in the heavens and the earth glorify the One who..." (Fa-Subḥāna is a noun used for glorification, and glorification (Tasbīḥ) means purification/exaltation).

Malakūt is an intensification of Mulk (dominion), similar to Rahmūt (mercy) and Rahbūt (awe). There are scholarly discussions regarding whether its pattern is Faʿlūl or Faʿlūt. Those who hold it to be Faʿlūl consider it an affix to that pattern.

The Prophet, peace and blessings be upon him, said: "Everything has a heart, and the heart of the Qur'an is Ya-Sin."

Al-Ghazali commented on this, saying that this is because the soundness of faith lies in the acknowledgment of the Resurrection (Hashr), and the Resurrection is established in this Surah in the most eloquent manner. Therefore, it was made the heart of the Qur'an for this reason. Fakhr al-Din al-Razi, may God have mercy on him, approved of this statement, and I heard him supplicate for mercy upon Al-Ghazali because of this saying.

Alternatively, it can be argued that this Surah contains nothing but the establishment of the three fundamental principles (of faith: Prophethood, Oneness, and Resurrection) using the strongest proofs.

1. The beginning establishes Prophethood, as in {Indeed, you are one of the messengers} (Ya-Sin: 3), supported by what precedes it: {By the Wise Qur'an} (Ya-Sin: 2), and what follows it: {that you may warn a people} (Ya-Sin: 6).
2. The end establishes Oneness and Resurrection:
   • {So exalted is He in Whom is the dominion of all things} points to Monotheism (Tawhid).
   • {And to Him you will be returned} points to the Resurrection (Hashr).

This Surah contains only these three fundamental principles, their proofs, and their reward. Whoever grasps this much from the Qur'an has grasped the portion of his heart, which is the affirmation residing in the breast (Jinan).

As for the duty of the tongue, which is speech, this is mentioned in verses like: {O you who have believed, fear Allah and speak words of appropriate justice} (Al-Ahzab: 70), {And who is better in speech than one who invites to Allah} (Fussilat: 33), {with a firm word} (Ibrahim: 27), {And He has made them adhere to the word of righteousness} (Al-Fath: 26), and {To Him ascend the good words} (Fatir: 10), among others found outside this Surah.

And the duty of the limbs, which is action, is mentioned in verses like: {And when We took the covenant from the Children of Israel} (Al-Baqarah: 110), {And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality} (Al-Isra: 32), and {And do righteous deeds} (Al-Mu'minun: 51), and other verses outside this Surah.

Since this Surah only deals with the actions of the heart and nothing else, it is named the "heart" (of the Qur'an). This is why it is narrated in traditions that the Prophet, peace and blessings be upon him, encouraged reciting Ya-Sin to one who is near death, and reading it at their head. At that time, the tongue is weak in power, and the external limbs are failing, but the heart has turned towards God and retreated from everything other than Him. Therefore, what is read at their head strengthens the heart, and their affirmation of the three fundamental principles intensifies, serving as a healing for them.

The true meaning of the words of God and the words of His Messenger is known only to God and His Messenger. What we have mentioned is an opinion we rely upon, and we ask God for mercy, for He is the Most Merciful of the merciful.