Surah Yaseen was revealed in Mecca around the time of the Prophet’s migration to Medina. The central theme of the Surah revolves around the individual duty to convey Allah’s message faithfully and without alteration. Unlike previous religions where followers compromised divine teachings to gain acceptance, Islam upholds the unadulterated transmission of Allah’s message. There’s no watering down of the message to please others; rather, it’s about conveying Allah’s revelations faithfully, irrespective of acceptance or rejection by people.

This discussion doesn’t concern the dissemination of Fiqh matters, which often stir debates among Muslim scholars. Instead, it focuses solely on spreading the Quran, the book of Allah, to others. A study of the Prophet’s history reveals that he exclusively preached the Quran. Whenever questioned about his message, he would cite verses from the Quran. Thus, the beginning of the Surah confirms that the Quran is evidence that Prophet Mohammad is indeed Allah’s messenger, and consequently, his followers are messengers of Allah’s messenger.

يسٓ (١) وَٱلۡقُرۡءَانِ ٱلۡحَكِيمِ (٢) إِنَّكَ لَمِنَ ٱلۡمُرۡسَلِينَ (٣) عَلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ (٤) تَنزِيلَ ٱلۡعَزِيزِ ٱلرَّحِيمِ (٥) لِتُنذِرَ قَوۡمً۬ا مَّآ أُنذِرَ ءَابَآؤُهُمۡ فَهُمۡ غَـٰفِلُونَ (٦)

Ya-Seen. (1) By the Quran, full of wisdom, (2) You are truly one of the Messengers, (3) On the Straight Path. (4) (the Quran is) sent down by the All-Mighty, the Most Merciful, (5) So that you may warn a people whose fathers were not warned, so they are heedless.” (36: 1-6).

At the start of the Surah, Allah swears by the wisdom of the Quran, affirming it as sufficient evidence of Mohammad (PBUH) as His messenger. This assertion challenges anyone doubting Mohammad’s authenticity to scrutinize the Quran. This challenge differed for other messengers. For example, when Prophet Musa proclaimed his message, people demanded proof. Musa didn’t cite the Torah as his proof of authenticity but presented physical miracles. Consequently, after Musa’s death, the Torah did not offer evidence of Musa’s prophethood or its divine origin. Similarly, Prophet Isa faced questions about his legitimacy as Allah’s messenger and didn’t rely on the Gospel (Injeel) as proof. Consequently, with Isa’s departure, the Injeel remained devoid of evidence of his prophethood.

When asked about the divine origin of their scriptures, Jews and Christians often argue that belief transcends intellectual proof and requires submission to God, who guides to truth. This reasoning is common only among those lacking tangible evidence.

In Islam, the Quran remains as unequivocal evidence of Prophet Mohammad’s prophethood and as proof that the Quran is a divine revelation.

يسٓ (١) وَٱلۡقُرۡءَانِ ٱلۡحَكِيمِ (٢) إِنَّكَ لَمِنَ ٱلۡمُرۡسَلِينَ (٣) عَلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ (٤)

Ya-Seen. (1) By the Quran, full of wisdom, (2) You are truly one of the Messengers, (3) On the Straight Path. (36: 1-4).

The verse affirms that Prophet Mohammad (PBUH) is one of the messengers. According to a hadith, the Prophet (PBUH) mentioned that Allah sent 315 messengers. A messenger brings a new message from Allah and guides people to it. Conversely, a prophet does not introduce a new message but rather guides people to the message sent before him. As per another hadith, Allah sent over 124,000 prophets. While every Messenger is a Prophet, not every Prophet is a Messenger. It’s noted that when Allah proclaimed the completion of His revelation to humanity through the Quran and vowed to preserve it, He also declared that Mohammad (PBUH) would be the seal of the Prophets.

مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ۬ مِّن رِّجَالِكُمۡ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمً۬ا (٤٠)

“Mohammad (SAW) is not the father of any of your men, but he is the Messenger of Allah and the seal of the Prophets. And Allah is All-ware of everything. (Al-Ahzab 33:40)

This declaration signifies not only the absence of any future messengers from Allah but also the absence of prophets to guide people to the message. This is because Allah’s final message to humanity, the Quran, is comprehensive and safeguarded by Allah against any alterations. Furthermore, Allah’s final message is inherently clear, and humanity has reached a level of maturity where they can govern their own affairs guided by the Quran. Thus, eliminating the need for prophets to clarify or protect it from corruption. The task of conveying the last divine message falls upon us, the followers of Prophet Mohammad.

The emphasis on the responsibility of every Muslim to deliver the Quran to those unaware of it is evident from the narrative recounted in the Surah. This narrative includes the tale of a town to which Allah sent three messengers, but its people rejected them.

وَٱضۡرِبۡ لَهُم مَّثَلاً أَصۡحَـٰبَ ٱلۡقَرۡيَةِ إِذۡ جَآءَهَا ٱلۡمُرۡسَلُونَ (١٣) إِذۡ أَرۡسَلۡنَآ إِلَيۡہِمُ ٱثۡنَيۡنِ فَكَذَّبُوهُمَا فَعَزَّزۡنَا بِثَالِثٍ۬ فَقَالُوٓاْ إِنَّآ إِلَيۡكُم مُّرۡسَلُونَ (١٤)

“Cite for then the example of the people of the town when Messengers came to them. (13) When We sent to them two Messengers, they rejected both of them, so We reinforced them with a third. And they said: “Verily! We have been sent to you as Messengers.” (36: 13-14)

Not only that the people rejected the messengers, but they also threatened to kill them.

قَالُوٓاْ إِنَّا تَطَيَّرۡنَا بِكُمۡۖ لَٮِٕن لَّمۡ تَنتَهُواْ لَنَرۡجُمَنَّكُمۡ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ۬ (١٨)

They (The people of the town) said: “We consider you a bad omen. If you do not stop, we shall certainly stone you, and you will suffer a painful punishment at our hands.” (36:18)

However, there was a person who accepted the message, albeit residing on the outskirts of the town. This individual could have absolved himself of any responsibility in delivering the message, especially with three messengers of Allah already present. However, he chose differently and took upon himself the duty to assist the messengers of Allah in their mission to convey the divine message. Allah recounts to us his decision:

 وَجَآءَ مِنۡ أَقۡصَا ٱلۡمَدِينَةِ رَجُلٌ۬ يَسۡعَىٰ قَالَ يَـٰقَوۡمِ ٱتَّبِعُواْ ٱلۡمُرۡسَلِينَ (٢٠) ٱتَّبِعُواْ مَن لَّا يَسۡـٴَـلُكُمۡ أَجۡرً۬ا وَهُم مُّهۡتَدُونَ (٢١) وَمَا لِىَ لَآ أَعۡبُدُ ٱلَّذِى فَطَرَنِى وَإِلَيۡهِ تُرۡجَعُونَ (٢٢) ءَأَتَّخِذُ مِن دُونِهِۦۤ ءَالِهَةً إِن يُرِدۡنِ ٱلرَّحۡمَـٰنُ بِضُرٍّ۬ لَّا تُغۡنِ عَنِّى شَفَـٰعَتُهُمۡ شَيۡـًٔ۬ا وَلَا يُنقِذُونِ (٢٣) إِنِّىٓ إِذً۬ا لَّفِى ضَلَـٰلٍ۬ مُّبِينٍ (٢٤) إِنِّىٓ ءَامَنتُ بِرَبِّكُمۡ فَٱسۡمَعُونِ (٢٥)

“And there came a man rushing from the farthest part of the town. He said: “O my people, follow the Messengers. (20) Follow those who ask for no rewards from you and who are rightly guided. (21) “And why should I not worship Him Who has created me and to Whom you shall be returned. (22) Shall I take gods besides, if Al-Rahman intends for me some adversity, their intercession will not avail me at all, nor can they save me? (23) Indeed, I would then be in manifest error. (24) Indeed, I have believed in your Lord, so listen to me.” (36: 20-25)

 By taking this initiative, he incurred the anger and wrath of the townspeople, and he was ultimately killed. Allah informs us of his fate and reveals his prayer for the people of his town despite their actions against him:

قِيلَ ٱدۡخُلِ ٱلۡجَنَّةَۖ قَالَ يَـٰلَيۡتَ قَوۡمِى يَعۡلَمُونَ (٢٦) بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلۡمُكۡرَمِينَ (٢٧)

 It was said to him, “Enter Paradise.” He said, “I wish my people could know (26) How my Lord has forgiven me and placed me among the honored.” (36:26-27)

Thus, we observe that the narrative directly ties into the central theme of the Surah: one should never remain passive, leaving the conveyance of the message to someone else who may be more qualified. Rather, the responsibility of conveying the message is incumbent upon everyone of us as affirmed by the Prophet (PBUH):

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي] سورة يوسف الآية: 108]

“Say (O Mohammad): “This is my way: I invite to Allah with sure knowledge, I and those who follow me.” (Yousef 12:108)

And the Prophet (PBUH) said: (بلغوا عني ولو آية) “Convey from me even if one ayah (verse).” (Al-Bukhari)

Since that town not only refused to accept Allah’s message but also killed the messengers sent to them, Allah’s warning was fulfilled. They received no further messages and faced destruction.

مَآ أَنزَلۡنَا عَلَىٰ قَوۡمِهِۦ مِنۢ بَعۡدِهِۦ مِن جُندٍ۬ مِّنَ ٱلسَّمَآءِ وَمَا كُنَّا مُنزِلِينَ (٢٨) إِن كَانَتۡ إِلَّا صَيۡحَةً۬ وَٲحِدَةً۬ فَإِذَا هُمۡ خَـٰمِدُونَ (٢٩) يَـٰحَسۡرَةً عَلَى ٱلۡعِبَادِ‌ۚ مَا يَأۡتِيهِم مِّن رَّسُولٍ إِلَّا كَانُواْ بِهِۦ يَسۡتَہۡزِءُونَ (٣٠) أَلَمۡ يَرَوۡاْ كَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّنَ ٱلۡقُرُونِ أَنَّہُمۡ إِلَيۡہِمۡ لَا يَرۡجِعُونَ (٣١)

And We did not send down to his people after him any soldiers from the heaven, nor would We have done so. (28) It was no more than a single shout, and immediately they were extinguished. (29) How regretful for the salves. No messenger came to them, but they used to ridicule him. (30) Have they not considered how many generations We have destroyed before them who will not return to them. (36:28-31)

 The responsibility of Muslims is to deliver Allah’s message while recognizing that they will encounter two types of people. Those who are arrogant, hard-hearted and reject the message, and those who are humble, kind-hearted and accept the message.  Since one cannot discern who will accept guidance and who will reject it, it is imperative to call all people to Allah regardless of the potential outcome.

Allah says regarding those who refuse guidance:

وَسَوَآءٌ عَلَيۡہِمۡ ءَأَنذَرۡتَهُمۡ أَمۡ لَمۡ تُنذِرۡهُمۡ لَا يُؤۡمِنُونَ (١٠)

And it is same to them whether you warn them, or you do not warn them, they will not believe.” (36: 10).

 And regarding those who accept guidance, Allah says:

إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّڪۡرَ وَخَشِىَ ٱلرَّحۡمَـٰنَ بِٱلۡغَيۡبِۖ فَبَشِّرۡهُ بِمَغۡفِرَةٍ۬ وَأَجۡرٍ۬ ڪَرِيمٍ (١١)

“Surely you only warn the one who embraces the Remembrance and who fears Al-Rahman without seeing (Him). So, give him the good news of forgiveness and of a noble reward.” (36: 11)

 Perhaps revealing this Surah to Prophet Mohammad (PBUH) before his emigration from Mecca was to alleviate his distress as Islam’s spread had halted, leading Muslims to feel discouraged.

The Surah reveals various scenarios regarding the fate of disbelievers on the Day of Judgment.

هَـٰذِهِۦ جَهَنَّمُ ٱلَّتِى كُنتُمۡ تُوعَدُونَ (٦٣) ٱصۡلَوۡهَا ٱلۡيَوۡمَ بِمَا كُنتُمۡ تَكۡفُرُونَ (٦٤) ٱلۡيَوۡمَ نَخۡتِمُ عَلَىٰٓ أَفۡوَٲهِهِمۡ وَتُكَلِّمُنَآ أَيۡدِيہِمۡ وَتَشۡہَدُ أَرۡجُلُهُم بِمَا كَانُواْ يَكۡسِبُونَ (٦٥)

This is the Hellfire which you were consistently warned. (63) Burn in it today for what you used to deny.” (64) Today We shall seal over their mouths, and their hands will speak to Us, and their legs will testify about what they used to earn. (36:63-65)

 

We underscore the Muslim’s role in delivering Allah’s message without alteration to please others. This is crucial because when some Muslims are questioned about whether those holding certain beliefs will go to Hell, they tend to sugarcoat their responses by emphasizing Allah’s mercy, thereby misleading questioners. While Allah is indeed merciful, His punishment is severe, a point He has made abundantly clear. Therefore, Muslims should simply quote relevant verses from the Quran, as Allah’s words are more eloquent and truthful than any human utterance.

The Surah concludes by emphasizing the resurrection and the Day of Judgment.

أَوَلَيۡسَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ بِقَـٰدِرٍ عَلَىٰٓ أَن يَخۡلُقَ مِثۡلَهُم‌ۚ بَلَىٰ وَهُوَ ٱلۡخَلَّـٰقُ ٱلۡعَلِيمُ (٨١) إِنَّمَآ أَمۡرُهُ ۥۤ إِذَآ أَرَادَ شَيۡـٴً۬ـا أَن يَقُولَ لَهُ ۥ كُن فَيَكُونُ (٨٢) فَسُبۡحَـٰنَ ٱلَّذِى بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىۡءٍ۬ وَإِلَيۡهِ تُرۡجَعُونَ (٨٣)

Is not He who created the heavens and the earth able to create the likes of them? Why not? He is the Creator., the All-Knowing (81) His command when He intends to do something, is no more than He says, “Be”, and it comes to be. (82) So exalted is He in whose hand is the dominion of all things, and to Him you will be returned. (36:81-83)

Note: There are two hadith that are often quoted regarding Surat Yaseen abut they are considered weak.

The first is that Suart Yaseen is the heart of the Quran.

الحديث أن يس قلب القرآن، حديث ضعيف رواه أحمد وغيره،

The second is “Read Surat Yaseen on your dead:

روى أحمد وأبو داود وابن ماجه عن معقل بن يسار عن النبي صلى الله عليه وسلم أنه قال: “اقرأوا على موتاكم يس“.والحديث فيه مجهولان هما: أبو عثمان وليس بالنهدي، وأبوه، وقد ضعف الحديث الألباني في ضعيف الجامع والمشكاة وضعيف أبي داود.

There is no suggestion from the Prophet (PBUH) to read this Surat on graves, as many people do. Rather, it should be read for the living, even those who are on the death bed, because they could still benefit from it.