Tafsir of Ya seen 36:26

"It was said, 'Enter Paradise.'"

That is: when he was killed, it was said to him, "Enter Paradise." Qatada said: God admitted him into Paradise, where he is alive and provided for. He intended the words of the Exalted: "Rather, they are alive with their Lord, being provided for, rejoicing" (Al 'Imran: 169). It is also said: the meaning is the glad tidings of entering Paradise and that he is among its people.

If you ask: How is this statement structured in the science of rhetoric (al-bayan)? I say: Its structure is that of an isti'naf (resumption/new beginning), because this is a context where one might ask about his state upon meeting his Lord. It is as if someone asked: "How was his meeting with his Lord after such steadfastness in supporting His religion and sacrificing his soul for His sake?" Thus, it was said: "Enter Paradise."

It does not say "it was said to him" (qila lahu) because the focus and the gravity of the intent are directed toward the spoken content itself, not toward the act of speaking to him, especially since the recipient is already known. Likewise, the verse "He said, 'O, I wish my people knew'" is structured based on the implied question of a seeker regarding what he said at that moment of great triumph. He only wished for his people to know his state so that their knowledge of it might be a cause for them to acquire the same for themselves, through repentance from disbelief and entering into faith and righteous deeds, which lead their practitioners to Paradise.

In a marfu' hadith: "He advised his people, both in life and in death." In this is a great admonition regarding the obligation of suppressing anger, forbearance toward the ignorant, showing compassion to those who have cast themselves into the midst of the wicked and the transgressors, exerting effort to save them, being gentle in redeeming them, and occupying oneself with that rather than gloating over them or praying against them. Do you not see how he wished for the good of those who killed him and sought his destruction, even though they were disbelievers and idolaters? It is also possible that he wished for this so they would know they were in great error regarding him, that he was upon truth, sincerity, and compassion, and that their enmity toward him resulted in nothing but his triumph and happiness—for in that is an increase in his joy, delight, and pleasure. The first interpretation is more sound.

It has been recited: al-mukramin (the honored ones).

If you ask: What is the nature of the ma in the words of the Exalted: "For what my Lord has forgiven me"? I say: It is either the masdariyyah (infinitive) or the mawsulah (relative); meaning: "for that which He forgave me of my sins." It is also possible that it is interrogative; meaning: "For what thing did my Lord forgive me?" He intends by this his perseverance with them in honoring the religion until he was killed. To say bim (by what) by dropping the alif is better, though keeping it is permissible. It is said: "I know bima (by what) you did this," meaning "by what thing you did it," and "by what (bim) you did it."

"And We did not send down upon his people after him any soldiers from the heaven, nor were We to send down. It was not but one shout, and suddenly they were extinguished."