لِتُنْذِرَ قَوْمًا مَا أُنْذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ
That you may warn a people whose forefathers were not warned, so they are unaware.
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يس - وَالْقُرْءَانِ الْحَكِيمِ - إِنَّكَ لَمِنَ الْمُرْسَلِينَ - عَلَى صِرَطٍ مُّسْتَقِيمٍ - تَنزِيلَ الْعَزِيزِ الرَّحِيمِ - لِتُنذِرَ قَوْماً مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَـفِلُونَ - لَقَدْ حَقَّ الْقَوْلُ عَلَى أَكْثَرِهِمْ فَهُمْ لاَ يُؤمِنُونَ
(1. Ya Sin.)
(2. By the Qur'an, full of wisdom,)
(3. Truly, you are one of the Messengers,)
(4. On the straight path.)
(5. Sent down by the Almighty, the Most Merciful,)
(6. In order that you may warn a people whose forefathers were not warned, so they are heedless.)
(7. Indeed the Word has proved true against most of them, so they will not believe.)
We have already discussed the individual letters at the beginning of Surat Al-Baqarah.
وَالْقُرْءَانِ الْحَكِيمِ
(By the Qur'an, full of wisdom) means, Al-Muhkam (perfect) which falsehood cannot come to from before it or behind it.
(Truly, you) means, O Muhammad,
لَمِنَ الْمُرْسَلِينَعَلَى صِرَطٍ مُّسْتَقِيمٍ
(are one of the Messengers, on the straight path.) means, following a straight methodology and religion, and an upright Law.
تَنزِيلَ الْعَزِيزِ الرَّحِيمِ
(Sent down by the Almighty, the Most Merciful.) means, this path which you have brought is a revelation from the Lord of might Who is Most Merciful to His believing servants. This is like the Ayah:
وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ - صِرَطِ اللَّهِ الَّذِى لَهُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ أَلاَ إِلَى اللَّهِ تَصِيرُ الاٍّمُورُ
(And verily, you are indeed guiding (mankind) to the straight path. The path of Allah to Whom belongs all that is in the heavens and all that is on the earth. Verily, to Allah all matters return.) (42:52-53).
لِتُنذِرَ قَوْماً مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَـفِلُونَ
(In order that you may warn a people whose forefathers were not warned, so they are heedless.) This refers to the Arabs, for no warner had come to them before him. The fact that they alone are mentioned does not mean that others are excluded, just as mentioning some individuals does not mean that all others are excluded. We have already mentioned the Ayat and Mutawatir Hadiths which state that the mission of the Prophet is universal, when we discussed the meaning of the Ayah:
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.'') (7:158).
لَقَدْ حَقَّ الْقَوْلُ عَلَى أَكْثَرِهِمْ
(Indeed the Word has proved true against most of them,) Ibn Jarir said, "The punishment has become inevitable for most of them, because Allah has decreed in the Mother of the Book (Al-Lawh Al-Mahfuz) that they will not believe.
فَهُمْ لاَ يُؤْمِنُونَ
(so they will not believe. ) in Allah, or in His Messengers.
untuk dapat menambahkan tafsir
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Setelah Allah Subhaanahu wa Ta'aala bersumpah terhadap kerasulan Beliau dan menegakkan dalil terhadapnya, maka Allah menyebutkan tingginya tingkat kebutuhan manusia kepadanya dan sudah sangat mendesak sekali.
Yakni berada di zaman fatrah (terputus pengiriman rasul).
Dari iman dan petunjuk atau dari tauhid. Mereka ini adalah orang-orang Arab yang ummiy (buta huruf), mereka sebelumnya selalu kosong dari kitab dan rasul, kebodohan dan kesesatan telah merata menimpa mereka, maka Allah Subhaanahu wa Ta'aala mengutus kepada mereka seorang rasul dari kalangan mereka yang menyucikan mereka dan mengajarkan kepada mereka Al Qurâan dan hikmah (As Sunnah), padahal mereka sebelumnya berada dalam kesesatan yang nyata, maka Beliau memberi peringatan kepada orang-orang Arab yang ummi dan orang-orang yang bertemu mereka, serta mengingatkan Ahli Kitab terhadap kitab yang ada pada mereka, maka dengan diutusnya Beliau merupakan nikmat dari Allah kepada bangsa Arab secara khusus dan kepada semua manusia secara umum. Akan tetapi, mereka yang didatangi rasul itu terbagi menjadi dua golongan: (1) Golongan yang menolak apa yang Beliau bawa dan tidak menerima peringatan itu, di mana tentang mereka Allah Subhaanahu wa Ta'aala berfirman, âSungguh, pasti berlaku perkataan (hukuman) terhadap kebanyakan mereka, kerena mereka tidak beriman.â (2) Golongan yang menerima peringatan sebagaimana yang disebutkan pada ayat 11 dalam surah Yaasiin ini.
