WEBVTT 00:00:00.000 --> 00:00:02.700 In the name of Allah, the Entirely Merciful, the Especially Merciful. 00:00:03.399 --> 00:00:37.479 "The Gentle Commentary on the Identification Cards for the Surahs of the Noble Qur'an," 00:00:38.479 --> 00:00:43.380 by Dr. Muhammad Ibn 'Abd al-'Aziz Ibn 'Umar Nasif, may Allah preserve him. 00:00:44.659 --> 00:00:46.320 Surah Yunus. 00:00:46.320 --> 00:00:48.659 In the name of Allah, the Entirely Merciful, the Especially Merciful. 00:00:48.659 --> 00:00:51.359 All praise is due to Allah, and peace and blessings be upon the Messenger of Allah. 00:00:51.359 --> 00:00:54.600 We are continuing with the gentle commentary on the identification cards, 00:00:54.600 --> 00:00:58.439 and this segment is dedicated to Surah Yunus. 00:00:58.439 --> 00:01:01.280 With it, Allah willing, I will make three pauses. 00:01:01.280 --> 00:01:04.280 The first pause concerns the opening of the Surah. 00:01:04.280 --> 00:01:09.040 Regarding the openings, it was stated in the introduction that the primary reference for them is *al-Itqan*. 00:01:09.040 --> 00:01:13.459 Indeed, the primary reference for them is the book *al-Itqan*, because it mentioned— 00:01:13.459 --> 00:01:15.519 citing those who came before him— 00:01:15.519 --> 00:01:18.620 that the openings of the Surahs are of ten types. 00:01:19.379 --> 00:01:24.540 In truth, this was not merely a primary reference; rather, the total reliance was upon this book 00:01:24.540 --> 00:01:28.439 and upon this classification. 00:01:28.439 --> 00:01:33.719 Here, I pause at what was written concerning Surah Yunus: 00:01:33.719 --> 00:01:36.920 that it opens with the disjoined letters in general, 00:01:36.920 --> 00:01:40.519 and specifically, it opens with *Alif-Lam-Ra*. 00:01:40.519 --> 00:01:44.129 Now, words were omitted here, 00:01:44.129 --> 00:01:47.129 namely that other Surahs share with it 00:01:47.129 --> 00:01:50.359 this opening of *Alif-Lam-Ra*, 00:01:51.120 --> 00:01:55.120 which are Surahs Hud, Yusuf, Ibrahim, 00:01:55.120 --> 00:01:58.120 and al-Hijr. 00:01:58.120 --> 00:02:02.400 Some scholars also append to them—as will come in the hadith— 00:02:02.400 --> 00:02:06.400 Surah ar-Ra'd, because it is mentioned in the hadith: "Recite three 00:02:06.400 --> 00:02:09.400 of those beginning with *Alif-Lam-Ra*." This hadith 00:02:09.400 --> 00:02:12.629 is cited in the book under the virtues of Surah Yunus. 00:02:12.629 --> 00:02:15.629 The benefit gained from this is that the Prophet, peace and blessings of Allah be upon him, 00:02:15.629 --> 00:02:21.009 directed us toward learning the Surahs with similar openings together. 00:02:21.770 --> 00:02:24.770 Therefore, it would be fitting here, as in every place in the book— 00:02:24.770 --> 00:02:27.800 and this is what I preferred— 00:02:27.800 --> 00:02:31.800 to clarify that this Surah shares its opening with such-and-such Surah. 00:02:31.800 --> 00:02:34.900 This is better than such brevity, 00:02:34.900 --> 00:02:37.900 though a reader could certainly research and find out. 00:02:37.900 --> 00:02:42.159 Of course, whoever has not memorized the Surahs might not know or recall 00:02:42.159 --> 00:02:45.539 the Surahs that begin with *Alif-Lam-Ra*. 00:02:45.539 --> 00:02:48.830 Thus, it is preferable to state them explicitly. 00:02:49.590 --> 00:02:52.590 As I noted, the Prophet, peace be upon him, guided us to learn them together; 00:02:52.590 --> 00:02:55.590 he mentioned that regarding those beginning with *Alif-Lam-Ra*, and he mentioned it regarding 00:02:55.590 --> 00:02:59.129 those that begin with *Ha-Mim*, 00:02:59.129 --> 00:03:02.199 and he mentioned *al-Musabbihat*. 00:03:02.199 --> 00:03:05.199 This does not preclude the same being true for others; 00:03:05.199 --> 00:03:08.199 rather, it indicates 00:03:08.199 --> 00:03:11.199 that Surahs opening with a similar beginning 00:03:11.199 --> 00:03:14.199 have an interrelationship, and it is beneficial 00:03:14.199 --> 00:03:17.259 to study a group of them together, 00:03:18.310 --> 00:03:21.370 as in the phrase: "three of those beginning with *Alif-Lam-Ra*." 00:03:21.370 --> 00:03:24.370 This is something to be kept in mind across the remaining Surahs of the Qur'an. 00:03:24.370 --> 00:03:27.370 Whenever you find "O you who have believed" 00:03:27.370 --> 00:03:30.469 at the beginning of two Surahs, then look and reflect 00:03:30.469 --> 00:03:33.469 upon what connects them, and the complementarity 00:03:33.469 --> 00:03:36.469 that occurs between them, and so forth. 00:03:36.469 --> 00:03:39.849 The second issue 00:03:39.849 --> 00:03:42.919 in Surah Yunus: you will find 00:03:42.919 --> 00:03:46.199 in the order of the Surah's revelation—which I suggested 00:03:46.960 --> 00:03:49.960 should include a note on the date of revelation— 00:03:49.960 --> 00:03:52.960 that its chronological order is placed in the fifties, 00:03:52.960 --> 00:03:55.960 which, according to the well-known view as we agreed, 00:03:55.960 --> 00:03:58.960 means it was revealed after al-Isra' and before Hud. 00:03:58.960 --> 00:04:01.960 Then they said: "In it, there is address directed to the polytheists 00:04:01.960 --> 00:04:04.960 which may suggest..." It is this phrase that I wish to pause upon. 00:04:04.960 --> 00:04:07.960 Why this hesitation? Why did I not say, 00:04:07.960 --> 00:04:10.960 "And in it is that which proves a late revelation"? 00:04:10.960 --> 00:04:13.960 "Which may suggest"—this indicates 00:04:14.719 --> 00:04:17.720 that the matter is an inference, not based upon an explicit, unambiguous proof. 00:04:19.949 --> 00:04:23.139 For the issue of dating revelation 00:04:23.139 --> 00:04:26.139 requires historical reports 00:04:26.139 --> 00:04:29.519 that point to it. 00:04:29.519 --> 00:04:32.519 Thus, if you find that the reports indicate that Surah 00:04:32.519 --> 00:04:35.519 al-Anfal was revealed regarding the Battle of Badr, 00:04:35.519 --> 00:04:38.720 and you find the discourse in the Surah 00:04:38.720 --> 00:04:41.720 speaking about the Battle of Badr, I know that it was revealed close 00:04:41.720 --> 00:04:44.910 to the Battle of Badr. 00:04:45.670 --> 00:04:48.670 In Meccan Surahs, however, I generally do not find such historical reports; 00:04:48.670 --> 00:04:51.670 rather, I infer it from the discourse itself. 00:04:51.670 --> 00:04:54.699 The discourse shows severity toward the disbelievers 00:04:54.699 --> 00:04:58.240 and an extended disputation with them. 00:04:58.240 --> 00:05:01.240 This firmness is apparent in the stories 00:05:01.240 --> 00:05:04.240 that are mentioned, which are only recounted 00:05:04.240 --> 00:05:08.269 so that the Prophet, peace and blessings of Allah be upon him, might take solace, 00:05:08.269 --> 00:05:11.430 so that the Prophet, peace be upon him, might emulate 00:05:11.430 --> 00:05:14.430 the prophets before them. 00:05:15.189 --> 00:05:18.189 They are reminded of Allah's signs: "Upon Allah I have relied, 00:05:18.189 --> 00:05:21.189 so resolve upon your plan and call upon your associates, and let not 00:05:21.189 --> 00:05:24.319 your plan be an obscurity to you"—in this there is immense power. 00:05:24.319 --> 00:05:27.319 Numerous are the verses I am referring to. 00:05:27.319 --> 00:05:30.509 The second aspect is the prolonged engagement in debate 00:05:30.509 --> 00:05:33.509 with the disbelievers, which suggests that it was not an early 00:05:33.509 --> 00:05:36.920 revelation. This, then, is the reason for 00:05:36.920 --> 00:05:39.920 the phrasing: "which may suggest a later revelation." 00:05:39.920 --> 00:05:42.920 One cannot assert late revelation definitively, but rather it may 00:05:43.680 --> 00:05:46.680 suggest that; and by this I mean 00:05:46.680 --> 00:05:49.680 that the matter is plausible. 00:05:49.680 --> 00:05:52.680 I also mean to draw attention toward studying this 00:05:52.680 --> 00:05:55.680 and delving deeply into it, so that a reflecting, 00:05:55.680 --> 00:05:58.680 contemplating researcher might find that which corroborates 00:05:58.680 --> 00:06:01.680 this proposition or refutes it. 00:06:01.680 --> 00:06:05.360 The third and final pause concerns the thematic sections 00:06:05.360 --> 00:06:08.389 of the Surah. As you can see, 00:06:08.389 --> 00:06:11.839 the Surah was divided into two sections and a conclusion: 00:06:12.600 --> 00:06:15.600 a section establishing the proof against those who doubt the Qur'an, 00:06:15.600 --> 00:06:18.600 and a section speaking about the Qur'an itself. 00:06:18.600 --> 00:06:21.600 Here, I would like to recall the well-known maxim: 00:06:21.600 --> 00:06:24.850 "Emptying comes before adorning." 00:06:24.850 --> 00:06:27.850 Establishing the proof against those who doubt the Qur'an 00:06:27.850 --> 00:06:30.949 acts as an emptying and a removal of doubts, 00:06:30.949 --> 00:06:34.170 followed by the adorning through the mention of the Qur'an. 00:06:34.170 --> 00:06:37.170 In it, there is a verse that warrants a long pause: 00:06:37.170 --> 00:06:40.170 “O mankind! There hath come unto you an exhortation from your Lord, a balm for that which is in the breasts, a guidance and a mercy for believers.” (10:57) 00:06:40.930 --> 00:06:43.930 "and a healing for what is in the breasts, 00:06:43.930 --> 00:06:47.029 and guidance and mercy for the believers." 00:06:47.029 --> 00:06:50.029 We also find that the Surah's conclusion returns to what preceded, 00:06:50.029 --> 00:06:53.029 reiterating the negation of doubt, 00:06:53.029 --> 00:06:56.029 emphasizing the imperative of seeking guidance through the Qur'an, 00:06:56.029 --> 00:06:59.319 and granting steadfastness to the Master of the Messengers, 00:06:59.319 --> 00:07:02.319 peace and blessings of Allah be upon him. 00:07:02.319 --> 00:07:05.319 What has been mentioned suffices regarding this magnificent Surah. 00:07:05.319 --> 00:07:08.319 I ask Allah for myself and for you [all goodness]. 00:07:08.319 --> 00:07:10.079 All praise is due to Allah, Lord of the worlds.