Tafsir of Ya seen 36:13-15

The word idh (when) is in the accusative case because it is a substitute (badal) for "the People of the Town." The town is Antioch.

The {messengers} were the messengers of Jesus, peace be upon him, sent to its people. He sent them as callers to the Truth, while the people were idolaters. He sent two of them. When they approached the city, they saw an old man tending to his small flock; he was Habib al-Najjar, the companion of Ya-Sin. He asked them, and they informed him. He said, "Do you have a sign?" They replied, "We heal the sick, and cure the blind and the leper." He had a son who had been ill for two years, so they wiped him, and he stood up. Habib believed, and the news spread. Many people were healed at their hands.

Their story reached the King, who said to them, "Do we have a god other than our gods?" They said, "Yes, the One who created you and your gods." He said, "Wait until I consider your matter." The people followed them and beat them. It is also said they were imprisoned.

Then Jesus, peace be upon him, sent Simon (Sham'un). He entered in disguise and associated with the King’s entourage until they became comfortable with him. They reported his status to the King, who grew fond of him. One day, the King said to him, "I heard you imprisoned two men; have you heard what they say?" He said, "No, anger prevented me from that." So he summoned them. Simon said, "Who sent you?" They said, "Allah, who created everything and has no partner." He said, "Describe Him and be brief." They said, "He does what He wills and judges what He desires." He said, "And what is your sign?" They said, "Whatever the King wishes."

The King called for a boy who was born blind. They prayed to Allah until his sight opened. They took two pellets and placed them in his sockets, and they became eyes with which he could see. Simon said to the King, "What if you asked your god to place something like this for you, so that you and he would have the honor?" The King said, "I have no secrets from you; our god does not see, nor hear, nor harm, nor benefit." Simon used to enter with them to the idol, praying and supplicating, and they thought he was one of them.

Then Simon said, "If your god is capable of reviving a dead person, we will believe in him." They called for a boy who had died seven days prior. He stood up and said, "I have been brought through seven valleys of fire, and I warn you of what you are in, so believe." He added, "The gates of heaven have opened, and I saw a young man of beautiful face interceding for these three." The King asked, "Who are they?" Simon said, "And these two." The King was astonished. When Simon saw that his words had influenced him, he advised him, and he believed, and a group with him believed. As for those who did not believe, Gabriel, peace be upon him, cried out at them, and they perished.

If you ask: Why was the mention of the object omitted? I say: Because the purpose is to mention the one who provided the reinforcement—Simon—and the subtle management involved until the Truth was strengthened and falsehood was humiliated. When speech is directed toward a specific purpose, its flow is oriented toward it, as if everything else is rejected and discarded. Its parallel is your saying: "The Sultan judged today with justice." The intended purpose is your saying "with justice," so you rejected the mention of the one judged and the one judged against.

Bashar (human) is in the nominative case here, whereas it is in the accusative in His saying: {This is not a human} (Yusuf: 31). This is because illa (except) breaks the negation, so ma (which resembles laysa) loses its resemblance and its grammatical effect.

If you ask: Why was it said "We are to you messengers" (first) and "We are to you indeed messengers" (last)? I say: Because the first is an initial report, and the second is a response to a denial.

{They said, "Our Lord knows that we are indeed messengers to you. And there is not upon us except the clear notification."}