The nice comment on the book of cards identifying the surahs of the Holy Qur’an | D. Muhammad Nassif

0:00 In the name of Allah, the Entirely Merciful, the Especially Merciful.

0:03 "The Gentle Commentary on the Identification Cards for the Surahs of the Noble Qur'an,"

0:38 by Dr. Muhammad Ibn 'Abd al-'Aziz Ibn 'Umar Nasif, may Allah preserve him.

0:44 Surah Yunus.

0:46 In the name of Allah, the Entirely Merciful, the Especially Merciful.

0:48 All praise is due to Allah, and peace and blessings be upon the Messenger of Allah.

0:51 We are continuing with the gentle commentary on the identification cards,

0:54 and this segment is dedicated to Surah Yunus.

0:58 With it, Allah willing, I will make three pauses.

1:01 The first pause concerns the opening of the Surah.

1:04 Regarding the openings, it was stated in the introduction that the primary reference for them is *al-Itqan*.

1:09 Indeed, the primary reference for them is the book *al-Itqan*, because it mentioned—

1:13 citing those who came before him—

1:15 that the openings of the Surahs are of ten types.

1:19 In truth, this was not merely a primary reference; rather, the total reliance was upon this book

1:24 and upon this classification.

1:28 Here, I pause at what was written concerning Surah Yunus:

1:33 that it opens with the disjoined letters in general,

1:36 and specifically, it opens with *Alif-Lam-Ra*.

1:40 Now, words were omitted here,

1:44 namely that other Surahs share with it

1:47 this opening of *Alif-Lam-Ra*,

1:51 which are Surahs Hud, Yusuf, Ibrahim,

1:55 and al-Hijr.

1:58 Some scholars also append to them—as will come in the hadith—

2:02 Surah ar-Ra'd, because it is mentioned in the hadith: "Recite three

2:06 of those beginning with *Alif-Lam-Ra*." This hadith

2:09 is cited in the book under the virtues of Surah Yunus.

2:12 The benefit gained from this is that the Prophet, peace and blessings of Allah be upon him,

2:15 directed us toward learning the Surahs with similar openings together.

2:21 Therefore, it would be fitting here, as in every place in the book—

2:24 and this is what I preferred—

2:27 to clarify that this Surah shares its opening with such-and-such Surah.

2:31 This is better than such brevity,

2:34 though a reader could certainly research and find out.

2:37 Of course, whoever has not memorized the Surahs might not know or recall

2:42 the Surahs that begin with *Alif-Lam-Ra*.

2:45 Thus, it is preferable to state them explicitly.

2:49 As I noted, the Prophet, peace be upon him, guided us to learn them together;

2:52 he mentioned that regarding those beginning with *Alif-Lam-Ra*, and he mentioned it regarding

2:55 those that begin with *Ha-Mim*,

2:59 and he mentioned *al-Musabbihat*.

3:02 This does not preclude the same being true for others;

3:05 rather, it indicates

3:08 that Surahs opening with a similar beginning

3:11 have an interrelationship, and it is beneficial

3:14 to study a group of them together,

3:18 as in the phrase: "three of those beginning with *Alif-Lam-Ra*."

3:21 This is something to be kept in mind across the remaining Surahs of the Qur'an.

3:24 Whenever you find "O you who have believed"

3:27 at the beginning of two Surahs, then look and reflect

3:30 upon what connects them, and the complementarity

3:33 that occurs between them, and so forth.

3:36 The second issue

3:39 in Surah Yunus: you will find

3:42 in the order of the Surah's revelation—which I suggested

3:46 should include a note on the date of revelation—

3:49 that its chronological order is placed in the fifties,

3:52 which, according to the well-known view as we agreed,

3:55 means it was revealed after al-Isra' and before Hud.

3:58 Then they said: "In it, there is address directed to the polytheists

4:01 which may suggest..." It is this phrase that I wish to pause upon.

4:04 Why this hesitation? Why did I not say,

4:07 "And in it is that which proves a late revelation"?

4:10 "Which may suggest"—this indicates

4:14 that the matter is an inference, not based upon an explicit, unambiguous proof.

4:19 For the issue of dating revelation

4:23 requires historical reports

4:26 that point to it.

4:29 Thus, if you find that the reports indicate that Surah

4:32 al-Anfal was revealed regarding the Battle of Badr,

4:35 and you find the discourse in the Surah

4:38 speaking about the Battle of Badr, I know that it was revealed close

4:41 to the Battle of Badr.

4:45 In Meccan Surahs, however, I generally do not find such historical reports;

4:48 rather, I infer it from the discourse itself.

4:51 The discourse shows severity toward the disbelievers

4:54 and an extended disputation with them.

4:58 This firmness is apparent in the stories

5:01 that are mentioned, which are only recounted

5:04 so that the Prophet, peace and blessings of Allah be upon him, might take solace,

5:08 so that the Prophet, peace be upon him, might emulate

5:11 the prophets before them.

5:15 They are reminded of Allah's signs: "Upon Allah I have relied,

5:18 so resolve upon your plan and call upon your associates, and let not

5:21 your plan be an obscurity to you"—in this there is immense power.

5:24 Numerous are the verses I am referring to.

5:27 The second aspect is the prolonged engagement in debate

5:30 with the disbelievers, which suggests that it was not an early

5:33 revelation. This, then, is the reason for

5:36 the phrasing: "which may suggest a later revelation."

5:39 One cannot assert late revelation definitively, but rather it may

5:43 suggest that; and by this I mean

5:46 that the matter is plausible.

5:49 I also mean to draw attention toward studying this

5:52 and delving deeply into it, so that a reflecting,

5:55 contemplating researcher might find that which corroborates

5:58 this proposition or refutes it.

6:01 The third and final pause concerns the thematic sections

6:05 of the Surah. As you can see,

6:08 the Surah was divided into two sections and a conclusion:

6:12 a section establishing the proof against those who doubt the Qur'an,

6:15 and a section speaking about the Qur'an itself.

6:18 Here, I would like to recall the well-known maxim:

6:21 "Emptying comes before adorning."

6:24 Establishing the proof against those who doubt the Qur'an

6:27 acts as an emptying and a removal of doubts,

6:30 followed by the adorning through the mention of the Qur'an.

6:34 In it, there is a verse that warrants a long pause:

6:37 “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)

6:40 "and a healing for what is in the breasts,

6:43 and guidance and mercy for the believers."

6:47 We also find that the Surah's conclusion returns to what preceded,

6:50 reiterating the negation of doubt,

6:53 emphasizing the imperative of seeking guidance through the Qur'an,

6:56 and granting steadfastness to the Master of the Messengers,

6:59 peace and blessings of Allah be upon him.

7:02 What has been mentioned suffices regarding this magnificent Surah.

7:05 I ask Allah for myself and for you [all goodness].

7:08 All praise is due to Allah, Lord of the worlds.

The nice comment on the book of cards identifying the surahs of the Holy Qur’an | D. Muhammad Nassif | Surah Yunus

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