Get To Know – 08 Surah Ya-Sin

Quran Weekly


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Episode 8 – Surah Ya-Sin – Nouman Ali Khan

June 12, 2016

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Atlanta rajim Bismillah R Rahman r Rahim yar see one kneel Hakeem in Mecca lemina el Moro Salli ala teams the team rubbish at least arbitrarily somebody was silly Emily. Well Dr. Millis Ania. Kohli hamdu Lillah wa salatu salam O Allah, Allah, Allah, Allah, he, he, he. So my my God, once again, everyone said, I'm already Kumamoto lightworker. So let's try and get to know Satya seen. One of the most famous often recited rulers of the mechanical on a very, very beautiful surah. I'll try to give you an overview of the sutra by breaking it up into six distinct parts. That's probably one of the best ways to kind of remember what's covered in this remarkable surah. The first part of this surah

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actually highlights how the Quran can only be revelation, and how the Quran has the power to revive hearts. That's the point of that first passage that the Prophet has been given this, this recital, to talk to a nation that's been completely heedless and unaware for generation upon generation upon generation, and the need to recognize the divine nature and power and the wisdom of this remarkable crowd. That's the first passage in Sun. The second passage of the solar the second section of the surah is a long story of a unique long story again, not told anywhere else in the Quran, of a nation that didn't just receive one but three messengers for as Nabil salishan for color in a coma alone

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alone forced them with three messengers that would preach to them and they still wouldn't listen. And they would still ridiculed and mocked to the point where actually another team from out of nowhere from the far end of another talent, he came running and spoke to them and said, You need to follow the messengers, you know, so and what's amazing about the story, so many unique elements, you typically don't get three messengers in one town. That's the first thing. The second thing is those three messengers spoke briefly in the Quran. And the one the their companion, you can say the believer who was now a faithful member of the believing community, as a hobby, if you will, a

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companion. He spoke more than the Quran, Allah quoted him more than all three messengers put together, which is pretty amazing. You would think that the messengers are there, he shouldn't be talking, he should just listen to them on people just tell them, just listen to them. I don't have any place to speak. But it says though, he recognizes that the prophets have their job to do, the messengers have their job to do I have my job to do, I'm obligated to speak the truth as well. And he doesn't absolve himself from that responsibility by just saying, well, the messengers are here, they're going to do their job. And that's something that highlights in this remarkable story, a

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profound lesson from history. And that's really how I like to title. This second section is a lesson from history. The third section is actually something a signature of different places in the Quran, where Allah asks people to, okay, fine, you're not going to think about revelation. And you're not going to learn from history, at least look around you. Look around, you ponder over the world that's been created around you. Have you ever thought about the earth? That's dead that's been brought back to life? Have you pondered over ships that sail in the sea? Have you pondered over the sky? These kinds of things? This is what I was gonna highlight. And you have pondered over your children who

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make journeys for prosperity, you know, and the Hama reata, home filfil Kima, Sharon, they brought their children up onto boarded ships, like the image even of today of somebody putting their children on a flight to go so they can get a college education, or because they got a new job and things like that, right. So this idea of people traveling for prosperity purposes, have you reflected even on this, how I allow all of this to happen and how I give you the grace to be able to live good lives and flourish in this world. That's this third passage. So if I take you back again, it was the timeless wisdom of the Quran was one lessons from history was two. And then the third was

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Look around you and the world around you. That's number three. passage number four contrast with passage number three, it's a brief passages three is where basically Allah says, there are some people who just refuse to see, no matter what you show them, they don't want to hear it. They're just blind to the truth. So they're there. These are people that refuse to ponder what is in front of them and what they have behind them, which is an interesting phrase, you know, it Tacoma Vina de como Maha Alfa con la la quinta Harman, be cautious of what is right in front of you and what is behind you. So that you may be shown mercy is a very succinct way of saying, why don't you look at

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what is right in front of you, which is things to reflect on as you visibly see them and what is behind you as history, which was the previous passage before then. Because so far the Quran is talking about itself. It's talking about history and the world around us. And now it says there are some people who refuse to look at the world in front of them and refuse to look back at history as well. And they just remain stubborn no matter what you say. They don't want to change their mind.

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This will be our fourth passage, the stubborn and the blind right? From here, you go to the consequences of being stubborn and blind, a lot will talk in the fifth passage about the Day of Judgment, resurrection, questioning, even people being thrown into the hellfire. And this, this horrible scene of judgment and resurrection were very little attention is given to those that are saved. And the majority of the time Allah highlights those that have not been saved and why they weren't saved. So the scary parts of Hellfire and the scary parts of resurrection are given more emphasis in sort of their scene than actually those that have been saved. It's interesting that in

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that passage, that which is the fifth passage of the surah it's the middle of the surah. That's about the people of Gen nine everything around that is the people of Hellfire, remarkably, so that's that's your fifth passage. And finally, the last passage the sixth passage of this surah is actually about the Quran again, where it started, like the first one was about the Quran. The last one's about the Quran. But this time Allah says it's not just poetry first, he said, It's full of wisdom. And now he says, Well, my alumna who shared we didn't teach him poetry. Well, my younger healer, it doesn't fit him either. It's not something that's befitting of the prophet SAW them that he will

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just make poetry or entertain people. This revelation is not there to entertain you. And in contrast to the first one, and the first one says the Crown's purpose is to guide heedless people that have were just completely unaware. And this highlights there are people who will have created from just a drop of fluid, and he created them out of nothing, and they act like they can argue with Allah. They're arrogant before the Quran. So there are two different bad attitudes towards the Koran, ignorance and heedlessness, which is in the beginning, and arrogance and pompous attitudes towards the Quran by the end, but both of them both of those passages reflect the Quran. Now what I want to

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share with you, just as an overview, there are six passages, I'll give them quick titles again, so you can keep a mental map, right, so the first one was about the Quran and the heatless. And then Allah talked about lessons from history. Then he talked about the creation all around us. Then he talked about the blind, that was our fourth passage, the blind, who refuse to see creation around them refuse to think about the past, then he talked about the Day of Judgment, and what's going to happen to the criminals and also what's going to happen to those who actually did take heed who weren't blind. And finally, he'll talk about the Koran, and how the arrogant don't respond to it the

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way that they should. This is a pretty amazing organization, because if you think of it, it begins with the timeless word of Allah. And it ends with the timeless word of a lesser the first and the last passage have something in common, they both are about the Quran, they're both about the timeless nature of the Quran. And they both highlight the attitudes that one should not have towards the Quran. If you look at what's left in the middle, four passages in the middle, they're actually in a chronological sequence. In other words, you've got history, then you've got look at the world around you as it is in the present, and those who don't look at the world around them as it is in

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the present. And then you've got the Day of Judgment, which is the future. So in a sense, in the middle, you've got the past, the present and the future, it was pretty amazing. And then if you look at it yet another way, the first and the sixth passage are both about the Koran. The second passage is about the past. And the second last passage is about the future contrasting one another and the two middle passages are Look around you, why are you so blind, they contrast each other to so it actually forms this complete thematic symmetry in the surah. inshallah, for those of you who get a chance to view the more detailed lectures on Satya seen, I've actually illustrated how not only is

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the Sula thematically so perfectly organized and structurally like symmetrical, every single one of its passages is a symmetry by itself. Every single one of them has its own unique form of symmetry, just to give you a small taste of that just how one passage begins and ends. You've got the Quran in the first passage, that's the first thing a lot talks about is the Quran. And by the end he says wakulla Shavasana houfy mummy movie, we recorded everything in a document. So he began with the divine document and he ended with a divine document. At the end, he said we didn't teach him poetry. That was the first thing he said about the last passage on the Quran. We didn't teach him poetry,

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and the last ayah in Russia and an akula, who couldn't fire Kuhn. He says, Allah what he wants to do something he says Be and it becomes. So it began with the word of Allah that isn't poetry, and it ends with the word of a local and fire Kuhn, there are parallels like that throughout the entire surah. So not only are the six themselves forming a symmetry, each one of them within themselves forms of perfect symmetry. It's absolutely mind blowing, how remarkable the sutra is, and how beautifully it deals with its subject matter. I want to leave you with one unique insight from this era that just mesmerizes me it really mesmerizes me, and it's something fascinating about the

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language of the Quran. The word younger, he occurs twice in this surah the word younger, he means something to be appropriate, something to, you know, be befitting of someone. Okay? That's the idea of the word young belly. And it occurs in two almost completely unrelated contexts. And this is the idea of anchors in the Quran. Allah will use the same word for what seems completely unrelated, but it is in fact related. So I'll show you where it's used. It's absolutely mind blowing. He says first, about the sun and the moon.

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I'm so younger and calmer when

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it's not becoming of the sun to reach the moon, you know, to get ahead of the moon, they have their own orbits. Well, Kowloon Falcon, yes, they're all moving in their own orbits the sun and the moon should not be taking each other's plates or not running into each other or catching one another. It's not becoming of them. They've got their positions, they've got their roles to play. This is the first time younger he was used all the way at the end of this era, unless as well that I'm not on my umbrella. It's not we didn't teach him poetry. It doesn't fit him either. It doesn't fit the Prophet either. So the word younger he was used once for the sun, and once for the Prophet, which is pretty

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cool because elsewhere in the Quran, Allah describes the Prophet, if you want to think about how the Prophet is, he describes him like the sun. Why, you know what, what that is in Allah he be in he was here Raja Munira, you're a caller to Allah by his lead, and you are a brilliant lamp, a brilliant son. Now the thing is, if the Prophet is the son of Prophet, the prophet is being compared to the sun, then the sun shines, it's light on the moon. And the moon only gets its light because of the sun. Right? It's dependent on the sun. And the sun doesn't have phases. It's always brilliant and shining, but the moon has phases, it fluctuates. Sometimes it's a brilliant Full Moon, sometimes

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it's weak sometimes original Kadena surah, will say until it becomes like a you know, little leaf of a palm tree, it'll it'll become an old dried up leaf of a palm trees a very, very skinny, that's what it will become. You know what that means? That the sun is in a representation, a and a creative representation of the profits role, constantly shining light, and we the oma the believers of the prophets lie Selim are actually like the moon, who go through phases and any good that we have is actually a reflection of the good that he gave us. Salallahu alaihe salam? And why is that important? You remember the story that I was telling you in this surah in the second passage, where

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three messengers came. And there's a fourth, a believer who came and Allah highlighted the believer more than even the three messengers. It's amazing. It says, though, he understands I have my job to play, and I, the existence of the prophets does not absolve me of my responsibility, just like the sun has its own orbit, and the moon has its own orbit and they all have their jobs to do let's shumsa young Bella and to decal como la usaba or Kowloon, FIFA Lacan, yes, but actually, the heavenly bodies are created. All of them have a role to play, just like messengers have their own role to play and the members of their nations, the members of the owner of the prophets have their

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own role to play and one does not absolve the other so panela just by the Crafty use of words in the Quran, we get such profound profound insights barakallahu li walakum Quranic Hakim when a final year coming out particular Kim Somali compartmentalize

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