36:19 Yaseen (Yaseen)

فقالت لهم رسلهم: { طَائِرُكُمْ مَعَكُمْ } وهو ما معهم من الشرك والشر، المقتضي لوقوع المكروه والنقمة، وارتفاع المحبوب والنعمة. { أَئِنْ ذُكِّرْتُمْ } أي: بسبب أنا ذكرناكم ما فيه صلاحكم وحظكم، قلتم لنا ما قلتم.{ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ } متجاوزون للحد، متجرهمون في قولكم، فلم يزدهم [دعاؤهم] إلا نفورا واستكبارا.

"طائركم معكم" أي مردود عليكم كقوله تعالى في قوم فرعون "فإذا جاءتهم الحسنة قالوا لنا هذه وإن تصبهم سيئة يطيروا بموسى ومن معه ألا إنما طائرهم عند الله" وقال قوم صالح "اطيرنا بك وبمن معك قال طائركم عند الله" وقال قتادة ووهب بن منبه أي أعمالكم معكم. وقال عز وجل "وإن تصبهم حسنة يقولوا هذه من عند الله وإن تصبهم سيئة يقولوا هذه من عندك قل كل من عند الله فما لهؤلاء القوم لا يكادون يفقهون حديثا" وقوله تعالى: "أئن ذكرتم بل أنتم قوم مسرفون" أي من أجل أنا ذكرناكم وأمرناكم بتوحيد الله وإخلاص العبادة له قابلتمونا بهذا الكلام وتوعدتمونا وتهددتمونا بل أنتم قوم مسرفون. وقال قتادة أي إن ذكرناكم بالله تطيرتم منا بل أنتم قوم مسرفون.

إِنَّا تَطَيَّرْنَا بِكُمْ

(For us, we see an evil omen from you;) meaning, `we do not see in your faces any sign of good for our lives.' Qatadah said, "They were saying, `if something bad befalls us, it will be because of you."' Mujahid said, "They were saying: People like you never enter a town, but its people are punished."

لَئِن لَّمْ تَنتَهُواْ لَنَرْجُمَنَّكُمْ

(if you cease not, we will surely stone you,) Qatadah said, "By throwing stones at you."

وَلَيَمَسَّنَّكُمْ مِّنَّا عَذَابٌ أَلِيمٌ

(and a painful torment will touch you from us.) means, a severe punishment. Their Messengers said to them:

طَـئِرُكُم مَّعَكُمْ

(Your evil omens be with you!) meaning, `they are thrown back at you.' This is like the Ayah where Allah describes the people of Fir`awn:

فَإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُواْ لَنَا هَـذِهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُواْ بِمُوسَى وَمَن مَّعَهُ أَلاَ إِنَّمَا طَائِرُهُمْ عِندَ اللَّهِ

(But whenever good came to them, they said: "Ours is this." And if evil afflicted them, they ascribed it to evil omens connected with Musa and those with him. Be informed! Verily, their evil omens are with Allah) (7:131). And the people of Salih said:

اطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ قَالَ طَائِرُكُمْ عِندَ اللَّهِ

("We augur ill omen from you and those with you." He said: "Your ill omen is with Allah.") (27:47) And Allah said:

وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ فَمَا لِهَـؤُلاءِ الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثاً

(And if some good reaches them, they say, "This is from Allah," but if some evil befalls them, they say, "This is from you." Say: "All things are from Allah," so what is wrong with these people that they fail to understand any word) (4:78)

أَءِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ

((Do you call it "evil omen") because you are admonished Nay, but you are a people mischievous.) means, `because of us, because we admonished you and told you to worship Allah Alone and with all sincerity, and in return you said what you said and threatened us. Nay, but you are a mischievous people.' Qatadah said, "This means, `Because we reminded you about Allah, you saw an evil omen in us. Nay, but you are a mischievous people'. "

They said ‘May your augury of ill be with you! as punishment for your disbelief. What! Even if a-in the interrogative hamza has been added to the conditional in ‘if’ the hamza may be pronounced or elided but in both cases add an alif between it and the other one it be that you are being reminded? even if you are being admonished and made to fear God’s chastisement? the response to the conditional has been omitted that is to say ‘do you augur ill and disbelieve even if it be that you are being admonished?’ and this response constitutes the object of the interrogative which is meant rhetorically as a rebuke. Nay but you are a profligate people!’ who transgressing the bounds set by God with your practice of idolatry.

The sense of the statement: قَالُوا طَائِرُ‌كُم مَّعَكُمْ (They said, "Your bad omen deeds.' The word: طَایٔر (ta'ir) essentially denotes bad omen or misfortune and, on occasions, it is also used to refer to the effects of misfortune, that is, wretchedness. Here, this is what it means. (Ibn Kathir, Qurtubi)