36:26 Yaseen (Yaseen)

فـ { قِيلَ } له في الحال: { ادْخُلِ الْجَنَّةَ } فقال مخبرا بما وصل إليه من الكرامة على توحيده وإخلاصه، وناصحا لقومه بعد وفاته، كما نصح لهم في حياته: { يَا لَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي }

قال محمد بن إسحاق عن بعض أصحابه عن ابن مسعود رضي الله عنه أنهما وطئوه بأرجلهم حتى خرج قصه من دبره وقال الله له "ادخل الجنة" فدخلها فهو يرزق فيها قد أذهب الله عنه سقم الدنيا وحزنها ونصبها وقال مجاهد قيل لحبيب النجار ادخل الجنة وذلك أنه قتل فوجبت له فلما رأى الثواب "قال يا ليت قومي يعلمون" قال قتادة لا تلقى المؤمن إلا ناصحا لا تلقاه غاشا لما عاين ما عاين من كرامة الله تعالى "قال يا ليت قومي يعلمون بما غفر لي ربي وجعلني من المكرمين" تمنى والله أن يعلم قومه بما عاين من كرامة الله وما هجم عليه وقال ابن عباس نصح قومه في حياته بقوله "يا قومي اتبعوا المرسلين" وبعد مماته فى قوله "يا ليت قومي يعلمون بما غفر لي ربي وجعلني من المكرمين" رواه ابن أبي حاتم وقال سفيان الثوري عن عاصم الأحول عن أبي مجلز.

ادْخُلِ الْجَنَّةَ

("Enter Paradise.") so he entered it with all its bountiful provision, when Allah had taken away from him all the sickness, grief and exhaustion of this world. Mujahid said, "It was said to Habib An-Najjar, `Enter Paradise.' This was his right, for he had been killed. When he saw the reward,

قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ

(He said: "Would that my people knew...")." Qatadah said, "You will never find a believer but he is sincere and is never insincere. When he saw with his own eyes how Allah had honored him, he said:

قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ - بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ

(He said: "Would that my people knew that my Lord has forgiven me, and made me of the honored ones!") He wished that his people could know about what he was seeing with his own eyes of the honor of Allah." Ibn `Abbas said, "He was sincere towards his people during his lifetime by saying,

يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ

(O my people! Obey the Messengers), and after his death by saying:

قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ - بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ

(Would that my people knew that my Lord (Allah) has forgiven me, and made me of the honored ones!) This was recorded by Ibn Abi Hatim. Sufyan Ath-Thawri narrated from `Asim Al-Ahwal from Abu Mijlaz:

بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ

(That my Lord has forgiven me, and made me of the honored ones!) "Because of my faith in my Lord and my belief in the Messengers." He meant that if they could see the great reward and everlasting blessings that he had attained, this would lead them to follow the Messengers. May Allah have mercy on him and be pleased with him, for he was so keen that his people should be guided.

وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ وَمَا كُنَّا مُنزِلِينَ

(And We sent not against his people after him an army from the heaven, nor was it needful for Us to send.) Allah tells us that He took revenge on his people after they had killed him because He, may He be blessed and exalted, was angry with them, for they had disbelieved in His Messengers and killed His close friend. Allah tells us that He did not send an army of angels, nor did He need to send them, to destroy these people; the matter was simpler than that. This was the view of Ibn Mas`ud, according to the reports of Ibn Ishaq from some of his companions concerning the Ayah:

وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ وَمَا كُنَّا مُنزِلِينَ

(And We sent not against his people after him an army from the heaven, nor was it needful for Us to send.) He said: "`We did not seek to outnumber them, for the matter was simpler than that."

إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ خَـمِدُونَ

(It was but one Sayhah and lo! they (all) were still.) He said, "So Allah destroyed that tyrant king, and destroyed the people of Antioch, and they disappeared from the face of the earth, leaving no trace behind. It was said that the words

وَمَا كُنَّا مُنزِلِينَ

(nor was it needful for Us to send (such a thing).) mean, `We did not send the angels against the nations when We destroyed them; all We did was to send the punishment to destroy them.' It was said that the words:

وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ

(And We sent not against his people after him an army from the heaven,) mean, another Message to them. This was the view of Mujahid and Qatadah. Qatadah said, "Allah did not rebuke his people after they killed him,

إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ خَـمِدُونَ

(It was but one Sayhah and lo! they (all) were still)." Ibn Jarir said, "The former view is more correct, because the Message does not need to be brought by an army." The scholars of Tafsir said, "Allah sent Jibril, peace be upon him, to them, and he seized the pillars at the gate of their city, then he hurled one Sayhah upon them and lo! they (all) were still, to the last man among them, and no soul was left in any body." We have already referred to the reports from many of the Salaf that this city was Antioch, and that these three Messengers were messengers sent from the Messiah `Isa bin Maryam, peace be upon him, as Qatadah and others stated. This is not mentioned by any of the later scholars of Tafsir besides him, and this issue must be examined from a number of angles. (The first) is that if we take this story at face value, it indicates that these men were Messengers from Allah, may He be glorified, not from the Messiah, peace be upon him, as Allah says:

إِذْ أَرْسَلْنَآ إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُواْ إِنَّآ إِلَيْكُمْ مُّرْسَلُونَ

(When We sent to them two Messengers, they denied them both; so We reinforced them with a third, and they said: "Verily, we have been sent to you as Messengers.") up to:

قَالُواْ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ - وَمَا عَلَيْنَآ إِلاَّ الْبَلَـغُ الْمُبِينُ

("Our Lord knows that we have been sent as Messengers to you. And our duty is only to convey plainly (the Message).") If they had been from among the Disciples, they would have said something to indicate that they had come from the Messiah, peace be upon him. And Allah knows best. Moreover, if they had been messengers sent by the Messiah, why would the people have said to them,

إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا

("You are only human beings like ourselves") (The second) is that the people of Antioch did believe in the messengers sent by the Messiah to them. Antioch was the first city to believe in the Messiah, and it is one of the four cities in which there are Christian patriarchs. These cities are: Jerusalem, because it is the city of the Messiah; Antioch, because it was the first city where all of the people believed in the Messiah; Alexandria, because it was in that city that they agreed to reform the hierarchy of patriarchs, metropolitans (archbishops), bishops, priests, deacons and monks; and Rome, because it is the city of the Emperor Constantine who supported and helped to establish their religion. When he adopted Constantinople as his city, the Patriarch of Rome moved there, as has been mentioned by several historian, such as Sa`id bin Batriq and others, both People of the Book and Muslims. If we accept that, then the people of Antioch were the first to believe, but Allah tells us that the people of this town rejected His Messengers and that He destroyed them with one Sayhah and lo! they (all) were still. And Allah knows best. (The third) is that the story of Antioch and the Disciples of the Messiah happened after the Tawrah had been revealed. Abu Sa`id Al-Khudri, may Allah be pleased with him, and others among the Salaf stated that after revealing the Tawrah, Allah, may He be blessed and exalted, did not destroy an entire nation by sending a punishment upon them. Rather, He commanded the believers to fight the idolators. They mentioned this when discussing the Ayah:

وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى

(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture) (28:43). This implies that the city mentioned in the Qur'an is a city other than Antioch, as also stated by more than one of the Salaf. Or, if we wish to keep the same name, it is possible that it is another Antioch, not the one which is well-known, for it is not known that it (the famous Antioch) was destroyed, either during Christian times or before. And Allah knows best.

It was said to him upon his death ‘Enter Paradise!’ — but it is also said that he entered it while he was still alive. He said ‘O yā is for calling attention to something would that my people knew

Verse 26 states: قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ‌ لِي رَ‌بِّي وَجَعَلَنِي مِنَ الْمُكْرَ‌مِينَ ﴿27﴾(it was said to him, " Enter the paradise". He said,"Would that my people knew how my Lord has forgiven me and placed me among the honored ones!" - 26, 27), that is, it was said to the person who had come from the farthest part of the city to prompt people to believe in the messengers, "Enter Paradise."

It is obvious that this address was communicated through some angel who told him to go into the Paradise. In fact, the essential sense of asking him to enter Paradise is to give him the good news that his place in Paradise is a settled matter which would translate into reality at its appointed time after going through the process of Resurrection. (Qurtubi)

And the possibility that he was shown his place in Paradise at that very point of time is not so remote. In addition to that, there is the post-death and pre-resurrection state known as barzakh. In this state of Barzakh too, people bound to go to Paradise are treated well with provision of comfort from Paradise. Therefore, the arrival of such people in the state of Barzakh is, in a way, virtual entry into Paradise.

By the words, "Enter Paradise" a hint is released to suggest that this person was martyred - because, entering Paradise or being enabled to perceive the traces of Paradise can come about only after death.

In historical narratives, it has been reported from Sayyidna Ibn ` Abbas ؓ and early Tafsir authorities, Muqatil and Mujahid that this person was Habib Ibn Isma'il an-Najjar and he is among people who had believed in our noble Prophet ﷺ six hundred years before he actually appeared - as it has been reported about the great tubba' (line of kings in Yemen) that he had come to believe in him much before he was born by reading the prophesies of his coming given in past scriptures. The third respected elder who believed in him before he was ordained and gave his call as prophet is Waraqah Ibn Nawfal who has been mentioned in the Hadith of the Sahih al-Bukhari as part of the events that relate to the initial descent of Wahy (revelation). This too is a singularity of the Holy Prophet ﷺ that these three persons had believed in him before his birth and ordainment. This did not come to pass in the case of any other messenger or prophet.

According to the report of Wahb Ibn Munabbih, this person was a leper. He lived in a house at the farthest gate of the city. For seventy years, he kept praying to his assumed gods that he be delivered from his ailment. By chance, these messengers entered the city of Antakiyah from that very gate. When he met them the first time, they advised him to shun idolatry and invited him to turn to the worship of Allah Ta’ ala for all his needs. He asked them if they had any proof for the correctness of their assertion. When they answered in affirmative, he told them about the disease of leprosy he suffered from and asked them if they could remove it from him. They said, We shall pray to our Lord. He will make you healthy.' He said, 'How strange of you to say that. Here I am, praying to my gods for the past seventy years, yet nothing has happened. How can your Lord change my condition in a single day?' They said, 'Our Lord is powerful over everything, while those you have taken as gods have no reality. They can neither bring benefit to anyone nor can they cause loss.' After hearing what they said, this person believed and those blessed souls prayed for him. Allah Ta’ ala blessed him with perfect health, leaving no traces of the disease he suffered from. Now, his faith became firm, and he promised to himself that he would spend the half of what he will earn in a day in the way of Allah. When he heard that people of the city were mobbing the messengers, he came running, tried to explain that the messengers were true, and that he himself was a believer. The result was that his people charged at them in fury. It appears in the narration of Sayyidna ` Abdullah Ibn Masud ؓ that with their kicks and blows they martyred them. According to some other narrations, they threw rocks at them. As for him, even at a time such as this, when he was being beaten mercilessly, he kept saying: رَبِّ اھدِ قَومِی (My Lord, show my people the right way).

It is mentioned in some narrations that these people martyred the three messengers as well. But, no authentic narration mentions specifically as to what happened to them. Probably, they were not killed. (Qurtubi)