Tafsir of Ya seen 36:31

{ألم يروا}: Do they not know?

The verb is prevented from governing the following clause {كم} because kam does not accept a governing agent before it, whether it is interrogative or declarative, as its origin is interrogative. However, its meaning penetrates the sentence, just as it penetrates your saying: "Do they not see that Zayd is surely departing?" even if it does not govern the wording.

{أنهم إليهم لا يرجعون}: This is a substitution (badal) for {كم أهلكنا} based on the meaning, not the wording. The estimation is: "Do they not see the abundance of our destruction of the generations before them, and the fact that they do not return to them?"

Al-Hasan read it as inna (with a kasra), treating it as a new sentence (isti'naf). In the reading of Ibn Mas'ud, it is: {ألم يروا من أهلكنا}. In this reading, the substitution is a badal ishtimal (substitution of inclusion). This is among the proofs used to refute the proponents of al-raj'ah (the belief in the return of the dead before the Day of Judgment). It is narrated that it was said to Ibn Abbas (may Allah be pleased with them both): "Some people claim that Ali will be resurrected before the Day of Judgment." He replied: "Then we are a wretched people; we married his wives and divided his inheritance!"

It is read as {لما} with a light mim (takhfif), where ma is an additive for emphasis, and inna is the lightened form of the heavy inna, which must be met with the lam (in lamahdaron).

It is also read as {لما} with a heavy mim (tashdid), meaning "except" (illa), like the one in the grammatical example: "I adjure you by Allah, illa (except that) you do it," where inna is negative.

The tanwin in {كل} is the one that acts as a substitute for the genitive construction (mudaf ilayh), like your saying: "I passed by everyone standing." The meaning is that all of them will be gathered, assembled, and brought forth for the reckoning on the Day of Judgment. It is also said: "brought forth" means "punished."

If you ask: "How can he inform about kull (all) with jami' (gathered), when their meanings are the same?" I say: They are not the same. Kull conveys the meaning of encompassing, ensuring no one escapes, while jami' conveys the meaning of assembly, that the place of gathering brings them together. Jami' is a fa'il form in the sense of maf'ul (passive); it is said "a tribe is jami' (gathered)," and "they came jami'an (all together)."

{وآية لهم الأرض الميتة أحييناها وأخرجنا منها حبا فمنه يأكلون * وجعلنا فيها جنات من نخيل وأعناب وفجرنا فيها من العيون * ليأكلوا من ثمره وما عملته أيديهم أفلا يشكرون * سبحان الذي خلق الأزواج كلها مما تنبت الأرض ومن أنفسهم ومما لا يعلمون}