Sūrat Yā-Sīn · Āyāt 48–65

What the passage says

The disbelievers taunt the Prophet and the believers — "When will this promise come, if you are truthful?" — mocking the very idea that resurrection is real (v.48). The answer is that they are waiting for nothing but a single Cry, the first trumpet-blast, which will seize them suddenly while they are still wrangling in their markets (v.49). It strikes so fast that no one can make a final bequest or even get home to his family before he drops (v.50).

Then the Trumpet is blown a second time, and at once they come scrambling out of their graves toward their Lord (v.51). Dazed, they cry, "Woe to us! Who has raised us from our resting-place?" — and the truth lands: "This is what the All-Merciful promised, and the messengers spoke the truth" (v.52). It takes but a single Cry, and they are all mustered, first and last, before God (v.53). On that Day no soul is wronged in the least; each is repaid for exactly what he did, no more and no less (v.54).

The scene then turns to the rewarded. The people of the Garden are joyfully absorbed in delight (v.55), they and their spouses reclining in cool shade on canopied couches (v.56), with fruit and whatever else they desire (v.57), and over it all a direct greeting of "Peace" spoken to them from a Merciful Lord (v.58).

To the guilty the word is the opposite: "Stand apart this Day!" — separated out from the believers (v.59). God reproaches the children of Adam: did He not charge them never to obey Satan, their open enemy (v.60), but to worship Him alone — that being the straight path (v.61)? Yet Satan led a great multitude of them astray; had they no sense (v.62)? "This is the Hell you were promised — burn in it today for your disbelief" (vv.63–64). And on that Day God seals their mouths; their own hands speak and their feet testify to what they used to earn (v.65).

Convergence — where the six agree

• All six read the "single cry" of v.49 as the first trumpet-blast that ends the world in an instant, catching people mid-transaction. Ṭabarsī traces the "first blast" gloss to Ibn ʿAbbās; Ṭabāṭabāʾī (al-Mīzān) fixes it the same way from the context; al-Qummī and (echoing him) al-Baḥrānī (al-Burhān) place it "at the end of time," with people dying where they stand in the markets.
• The vivid hadith of suddenness — the Hour striking before two traders can fold their cloth, before a man's morsel reaches his mouth, before livestock drink from the trough being repaired — runs across the corpus. Ṭabarsī cites it as a hadith, the Enlightening Commentary narrates it from the Prophet, and al-Mīzān attributes it to Majmaʿ al-Bayān while noting a parallel report from Abū Hurayra.
• On v.52 every source agrees the grave is called a "resting-place" (marqad) because being raised felt like waking from sleep. Ṭabarsī and Ṭūsī report Qatāda's view that this is the "sleep between the two blasts"; al-Mīzān backs it with a saying of Abū Dharr that what lies between death and resurrection is "naught but something akin to a sleep."
• On the Garden (vv.55–58) all agree the dwellers are wholly absorbed in bliss, reclining with their spouses in shade on canopied couches, with fruit and every wish granted, greeted by "Peace" from God. The striking gloss that their "occupation" is the deflowering of the virgins (iftiḍāḍ al-ʿadhārā) is shared by all four Arabic sources and al-Mīzān, attributed to Ibn ʿAbbās and Ibn Masʿūd and reported from Imam al-Ṣādiq; al-Qummī's wording is the base. al-Qummī's gloss that the "Peace" here means safety (amān) is likewise carried into al-Burhān and al-Mīzān.
• On vv.60–65 all agree that "worshipping Satan" means obeying him, that the rebuke presupposes a covenant to worship God alone, and that on the Day God seals the disbelievers' mouths while their limbs testify against them. The hadith that "whoever hearkens to a speaker has worshipped him — God if he speaks for God, Iblīs if he speaks for Iblīs" appears in al-Burhān, al-Mīzān, and the Enlightening Commentary alike.

Divergence — where they differ

• Who speaks the words of v.52 ("This is what the Merciful promised, and the messengers spoke the truth")? This is the one real interpretive split in the passage. (a) The believers speak it while the disbelievers cry only "Woe to us" — Qatāda, reported by both Ṭabarsī and Ṭūsī. (b) The angels speak it in reply — a narration from Abū al-Jārūd via Imam al-Bāqir, carried by al-Qummī, al-Burhān, and al-Mīzān, and attributed to al-Farrāʾ by Ṭūsī. (c) The disbelievers themselves speak the whole thing — reported from Ibn Zayd and al-Jubbāʾī in Ṭūsī (who judges it "closer to the apparent sense"), and argued forcefully by al-Mīzān and the Enlightening Commentary on the grounds that the sentence reads as one continuous utterance.
• Ṭūsī alone adds a Prophetic hadith on vv.48–50 that the blasts are in fact three — terror, swooning, and standing before the Lord — where the others speak of two.
• Ṭūsī alone raises and answers the objection that calling the grave a "sleep" (v.52) conflicts with the doctrine of grave-punishment, offering two resolutions; the Enlightening Commentary mentions the second of these only as a "probability."
• On vv.54–55, al-Mīzān works through whether the strict "deeds for deeds" justice can still hold given that God multiplies the believers' reward, concluding the verse governs only exact recompense and that grace is a separate matter; the Enlightening Commentary notes more briefly that some hold v.54 addresses the wrongdoers, not the believers.
• On v.65, al-Mīzān and the Enlightening Commentary both add the tradition from Imam al-Bāqir that a believer's limbs do not testify against him — he receives his book in his right hand — a mercy the four Arabic-corpus extracts do not record. Ṭabarsī and Ṭūsī instead lay out three views on how the limbs testify (God makes them able to speak; God places speech in them; God places signs in them called "testimony" figuratively).
• The sources also simply differ in genre: al-Qummī comments on only a handful of verses here and al-Burhān is purely narration-based, while Ṭabarsī and Ṭūsī supply extensive variant-reading, grammar, and lexicon notes the others lack.

Each scholar's full text is in the source panels below.