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SURA YASIN PDF

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Surat ya-sin (Holy QuRAn, Chapter 36) سورة يس. use yazik.info for Quran Importance of each ayat pdf mp3 Pdf pps. بِسمِ اللهِ الرَّحمنِ الرَّحيمِ. Download the CD that goes along with the PDF version from yazik.infocbulletin. com:Click on free. Ebooks, Quran, Memorize Surah Yasin, click on View to. sura yazik.info - Download as PDF File .pdf), Text File .txt) or read online.


Sura Yasin Pdf

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The Surah takes its name from the two letters of the alphabet with which it begins. It is written in English as Yasin, Ya-sin or Yaseen. This Surah has 83 verses. ۤ س ْو َرة ٰي س ُ SURAH YASEEN (Chapter 36) A detailed commentary (tafseer) Researched & compiled from various tafseer sources of the Ulama of Ahlus. Sura yasin. Senjawie Ab Noh. Surat Ya-Sin ِ حي ِ ح ِ س ِ ل يس س SURAT YA-SIN (HOLY QURAN, CHAPTER 36) English Translation (Yusufali).

The full record of the good and bad training given by him to his children, the good or evil that he has spread in the society, and its impact on mankind as a whole, will go on being maintained till the time that it goes on producing good or evil results in the world. The early commentators, generally, have expressed the opinion that the habitation implies the Syrian city of Antioch, and the messengers mentioned here were the ones sent by the Prophet Jesus for the preaching of his message there.

Another thing that has been mentioned in this connection is that Antiochus was the king of this land at that time. But historically this story which Ibn Abbas, Qatadah, Ikrimah, Kaab Ahbar and Wahb bin Munabbih, and others have related on the basis of unauthentic Christian traditions is baseless.

There have been 13 kings of the Seleucid dynasty named Antiochus who reigned in Antioch, and the rule of the last king of this name, rather the rule of this dynasty itself, came to an end in 65 B. Then, no proof is forthcoming from any authentic tradition of the Christians that the Prophet Jesus might himself have sent any of his disciples to Antioch for preaching his message. On the contrary, the Acts of the Apostles N.

Now, evidently, the people who were neither appointed messengers by Allah nor sent by His Messenger cannot be regarded as messengers of Allah by any interpretation even if they might have travelled for the purpose of preaching of their own accord.

Moreover, according to the Bible, Antioch was the first city where the non-Israelites embraced Christianity in large numbers and where the Christian faith met with great success; whereas the habitation mentioned by the Quran was some such habitation which rejected the invitation of the messengers, and was consequently punished with a divine torment.

History also does not bear any evidence that Antioch was ever afflicted with a destruction, which might be regarded, as the result of denying the Prophethood.

On account of these reasons it cannot be accepted that the habitation implies Antioch.

The habitation has neither been clearly determined in the Quran nor in any authentic Hadith. The identity of the messengers also is not known through any authentic means nor the time when they were appointed.

To understand the purpose for which the Quran is narrating this story here, it is not necessary to know the names of the habitation and the messengers. The object is to warn the Quraish, as if to say: You are following the same path of stubbornness, prejudice and denial of the truth as had been followed by the people of that habitation, and are preparing yourselves to meet the same doom as was met by them.

In other words, what they wanted to say was: Since you are human beings, you cannot be the messengers of God. The same was the view of the disbelievers of Makkah. They also said: Muhammad cannot be a messenger because he is a man. They say: What sort of a Messenger is he that he eats food and moves about in the streets. Surah Al-Furqan, Ayat 7. And the unjust people whisper to one another, saying: This man is no more than a human being like yourselves.

What, will you then be enticed by this sorcery while you perceive it. Surah Al-Anbiya, Ayat 3. The Quran refutes this erroneous notion of the people of Makkah and says that it is not any new kind of ignorance which these people are displaying, but all the ignorant people since the earliest times have been involved in the misunderstanding that a human being cannot be a messenger and a Messenger cannot be a human being.

When the chiefs of the people of the Prophet Noah peace be upon him had rejected his Prophethood, they had said the same thing: This person is no more than a human being like yourselves. By this he purely intends to obtain superiority over you.

Had Allah willed, He would have sent down angels. Since the time of our forefathers we have never heard that a human being should come as a Messenger.

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Surah Al-Mominoon, Ayat The people of Aad had said the same about the Prophet Hud peace be upon him : This person is no more than a human being like yourselves, for he eats of what you eat and drinks of what you drink. Now if you submit to a human being like yourselves, you will indeed be the losers.

Surah Al-Mominoon, Ayats The people of Thamud also said the same about the Prophet Salih peace be upon him : Shall we follow a man from among ourselves? Surah Al-Qamar, Ayat And the same thing happened with almost every Prophet that the disbelievers said: You are no more than a human being like ourselves, and the Prophets always replied: It is true that we are no more than human beings like you, but Allah shows His favor to anyone of His servants He pleases.

Surah Ibrahim, Ayats Then the Quran says that this very notion of ignorance has been preventing the people from accepting guidance in every age, and the same has been the cause of every nation's downfall.

Has not the news reached to you of those who had disbelieved before this, and then tasted the evil results of their deeds. And in the Hereafter there awaits them a painful torment. They deserved this fate because their Messengers came to them with clear signs, but they said: Shall human beings show us guidance. So they refused and turned away. Surah At-Taghabun, Ayats Whenever guidance came before the people, nothing prevented them from believing in it except this excuse : they said: Has Allah sent a human being as His messenger?

Surah Bani Israil, Ayat Then the Quran says explicitly that Allah has always sent human beings as the Messengers and a human being alone can be a Messenger for the guidance for mankind and not an angel, or a supernatural being: And We sent before you also human beings as Messengers to whom We revealed Our message.

If you O objectors have no knowledge of this, you may ask those who have the knowledge. We did not give them such bodies as could survive without food nor were they immortal.

Surah Al-Anbiya, Ayats Surah Al-Furqan, Ayat O Prophet, say to them: Had angels settled on the earth and moved about in peace, We would certainly have sent an angel as a messenger to them. Surah Bani-Israil, Ayat This is another notion of ignorance in which the disbelievers of Makkah were involved.

In it are also involved the so-called rationalists of today and in it have been involved the deniers of revelation and Prophethood of every age since the earliest times. These people have held the view that Allah does not send down any revelation at all for the guidance of man. He is only concerned with the affairs of the heavens: He has left the affairs and problems of man to be resoled by man himself. That is, our duty is only to convey to you the message that Allah has entrusted us with.

Then it is for you to accept it or reject it. We have not been made responsible to make you accept it forcibly, And if you do not accept it, we shall not be seized in consequence of your disbelief, You will yourselves be answerable for your crimes. What they meant was: You are an evil omen for us. Our gods have become angry with us on account of what you have been saying against them. Now whatever calamity is befalling us is only because of you.

Precisely the same thing used to be said by the disbelievers and the hypocrites of Arabia concerning the Prophet peace be upon him : If they suffer a loss, they say: this is because of you. Surah An-Nisa, Ayat That is why at several places in the Quran these people have been told that in the ancient times people also used to say such things of ignorance in regard to their Prophets. The people of Thamud said to their Prophet: We regard you and your companions as a sign of bad omen.

Surah An-Namal, Ayat And the same was the attitude of the people of Pharaoh: Whenever a good time came, they would say: This is but our due, and when there was a hard time, they would ascribe their calamities to Moses peace be upon him and his companions. Surah Al-Aaraf, Ayat That is, no one is an evil omen for another. If a person sees an evil, it is because of his own self; and if he sees a good, it is also because of his own self.

We have fastened the augury of every man to his own neck. That is, you in fact want to avoid the good and you like the deviation instead of the guidance.

Therefore, instead of determining the truth and falsehood by means of an argument, you are making these false pretenses on account of your superstitious whims.

That servant of God, in this one sentence, put together all the arguments required for determining the genuineness of Prophethood.

The genuineness of a Prophet can be determined by two things. First, his word and deed; second, his being selfless. What the person meant to say was this: First, whatever these people are saying is perfectly reasonable, and their own character also is pure; second, no one can prove that they are calling the people to this faith on account of a selfish motive. Therefore, there is no reason why they should not be listened to. By citing this reasoning of the person the Quran set a criterion before the people of how to judge and determine the genuineness of the Prophethood of a Prophet, as if to say: The word and deed of the Prophet Muhammad peace be upon him bear full evidence that he is on the right path.

Then, no one can point out any selfish motive or interest behind his struggle of preaching his message. Therefore, there is no reason why a sensible person should reject what he presents. This sentence has two parts. The first part is a masterpiece of reasoning, the second of the wisdom of preaching. In the first part he says: To worship the Creator is the demand of both reason and nature; it would be highly unreasonable that one should worship those who have not created him and should deny to be the servant of Him Who has created him.

In the second part he warns his people to the effect: All of you ultimately have to die and return to that God adoption of Whose service you object to.

Therefore, you should consider for yourselves as to what goodness you could expect by turning away from Him. That is, they are neither such favorites of God that even if I commit grave crimes, He will forgive me on their recommendation, nor are they so powerful that they should be able to rescue me if God may please to punish me.

If I make them my gods in spite of knowing all this. This sentence again contains a subtle point of the wisdom of preaching. Saying this the man made the people realize: The Lord in Whom I have believed is not merely my Lord but your Lord, too.

I have committed no error by believing in Him, but you, in fact, are certainly committing an error by not believing in Him. That is, immediately following his martyrdom, the man was given the good news of Paradise. As soon as he entered the next world through the gate of death, there were the angels to receive him, and they gave him the good news that Paradise was awaiting him.

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The commentators have disputed the meaning of this sentence. Qatadah says: Allah admitted him into Paradise straight away and he is living in it and receiving his sustenance. And Mujahid says: This was told him by the angels as a good news; he will enter Paradise on the day of Resurrection along with the other believers. This is a specimen of the high morality of the believer, He had no ill will or feeling of vengeance in his heart against the people who had just killed him so that he should invoke Allah against them.

Instead, he was still wishing them well.

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After death the only wish that he cherished was: Would that my people could know the good end that I have met, and could learn a lesson from my death, if not from my life, and adopt the righteous way. The noble person did not wish Hell for his murderers but wished that they should believe and become worthy of Paradise. The same thing has been commended in the Hadith: He wished his people well when living as well as when dead. Allah has narrated this event in order to warn the disbelievers of Makkah to the effect: Muhammad peace be upon him and his believing companions are also your wellwishers just as the believer was of his people.

They do not cherish any ill-will or feeling of vengeance against you in spite of your persecutions of them. They are not your enemies but enemies of your deviation and error. The only object of their struggle against you is that you should adopt the right way. This verse also is one of those verses which clearly prove the existence of barzakh. This shows that the period of time between death and Resurrection is not a period of nonexistence altogether, as some ignorant people think.

But in this period the spirit lives without the body, speaks and hears speech, has feelings and desires, feels happy and unhappy, and also continues to be concerned about the people of the world.

Had it not been so, the believer would not have been given the good news of Paradise after death, and he could not have wished that his people became aware of his good end. These words contain a subtle satire.

In their arrogance and pride of power and their strong antagonism towards the true faith, they thought they would annihilate the three Prophets and their followers, but, contrary to their plot, they were themselves annihilated by only one stroke of the divine punishment. That is, they were annihilated so completely that not a trace of them was left behind them.

No one in the world even remembers them today. Their civilization as well as their race has become extinct. Until now the disbelieves of Makkah were being warned and reproved for their denial of the truth and their attitude of antagonism which they had adopted towards the Prophet peace be upon him. Now the discourse turns to the basic thing which was the actual cause of the conflict between them and the Prophet peace be upon him , i.

In this connection, some arguments have been given, one after the other, to make the people ponder over the realities, as if to say: Observe these phenomena of the universe, which are ever present before you. Do they not point to the same reality, which this Prophet is presenting before you? Another translation of this sentence can be: So that they may eat fruits thereof and what their own hands make.

That is, the artificial kinds of food, which the people prepare from the natural products, e. In these brief sentences the vegetable and plant life of the earth has been presented as an argument. Man is eating the products of the earth day and night and regards this as very ordinary. But if he considers it seriously, he will see that the growth of rich crops and lush green gardens from the dry earth and the flow of the springs and rivers is not a simple thing, which might be happening of itself, but there is a great wisdom and power and providence which is working behind it.

Consider the reality of the earth. The substances of which it is composed do not possess any power of their own for growth. All these substances individually as well as after every sort of combination, remain inorganic, and thus do not possess any sign of life.

The question is: How did it become possible for plant life to emerge from the lifeless earth? If one looks into it, one will see that there are some important factors without whose provision beforehand life here could not have come into existence. First, in particular regions of the earth, on its outer surface, a layer was arranged of many such substances, which could serve as food for vegetation. This layer was kept soft so that the roots of the vegetation could spread in it and suck food.

Secondly, a system of irrigation was arranged on the earth in different ways so that the food elements could get dissolved in water and absorbed by the roots. Thirdly, the atmosphere was arranged around the earth which protects it against the calamities of the sky, becomes a means of the rainfall, and possesses gases which are necessary for the life and growth of the vegetation.

Fourthly, a relationship was established between the sun and the earth so as to provide proper temperature and suitable seasons for the vegetation. With the provision of these main factors which in themselves are combinations of countless other factors , the coming to life of the vegetation becomes possible. After arranging the suitable conditions the seed of each species of the vegetation was so constituted that as soon as it received favorable soil, water, air and season, vegetable life should begin stirring within it.

Besides, inside the same seed a system was so arranged that from the seed of every species a plant precisely of the same species should grow with all the characteristics of its own species and heredity. Then, in addition to this, another wonderful thing was done.

Vegetation was not created in twenty, or fifty, or a hundred kinds but in countless species, and they were so made that they should fulfill the requirements of food, medicine and clothing and innumerable other needs of the countless kinds of animals and man, who were to be brought into being after the vegetation on the earth.

Anyone who ponders over this wonderful arrangement, if he is not stubborn and prejudiced, will himself testify that all this could not have come about by itself. There is certainly a wise plan underlying it, according to which harmonies and relationships of the soil, water, air and season with respect to the vegetation, and harmonics and relationships of the vegetation with respect to the needs and requirements of animals and human beings have been determined, keeping in view the finest detail.

No sensible person can imagine that these universal, all-embracing relationships could be a mere accident. This same subtle arrangement points to the fact that this cannot be the work of many gods. This is, and can only be the work of One God, Who is the Creator and Lord of the earth, water, air, sun, vegetation, animals and mankind. If each of these had a separate god, it cannot be imagined that such a comprehensive and universal plan with such deep and wise relationship and harmony could be produced, and should have continued to work with such regularity for millions upon millions of years.

After giving these arguments for Tauhid, Allah says: Do they not then give thanks? That is: Are these people so thankless and ungrateful that they do not render thanks to that God Who has provided all this for their survival, but thank others for the blessings and favors done by Him?

Are they so wretched that instead of bowing before Him they bow before the false gods, who have not created even a blade of grass for them?

Glory be to Him: He is free from every defect and fault, from every error and weakness, and that another one should be His associate and partner in His work.

The Quran has generally used these words when refuting polytheistic beliefs, because every belief of shirk is, in fact, an imputation of some defect, some weakness and some fault to Allah. When a person says that Allah has an associate, he in fact, thinks that either Allah is incapable of running and ruling His Kingdom alone, or He is under compulsion to make another His associate in His work. Or, God forbid, Allah has the weaknesses of the worldly kings, due to which He is surrounded by an army of ministers, courtiers, flatterers and beloved princes or princesses, and thus many powers of Godhead have become divided among them.

Had there been no such notions of ignorance about Allah in the minds, there could be no question of any idea of shirk in the world. That is why it has been stated again and again in the Quran That Allah is free from and exalted far above those defects and faults and weaknesses which the mushriks ascribe to Him.

Surah Yaseen - 13 page quran

This is still another argument for Tauhid. Here again certain realities of daily experience have been mentioned and it is suggested that man observes these day and night but does not ponder over them seriously, whereas they contain signs and pointers to the reality.

Procreation among the animals also is due to the combination between the male and the female. Also about vegetation, man knows that the law of sex is working in it. Even among the lifeless substances when different things combine with one another, a variety of compounds come into existence. The basic composition of matter itself has become possible due to the close affinity between the positive and the negative electric charges. This law of the pairs which is the basis of the existence of the entire universe, contains in itself such complexities and finenesses of wisdom and workmanship, and there exist such harmonies and mutual relationships between the members of each pair that an objective observer can neither regard it as the result of an accident, nor can he believe that many different gods might have created these countless pairs and matched their members, one with the other, with such great wisdom.

The alternation of the night and day also is one of those realities which man does not regard as worthy of much attention only because it is a phenomenon of daily occurrence and experience; whereas if he considers how the day passes and how the night falls, and what is the wisdom in the passing of the day and in the falling of the night, he will himself realize that this is an obvious sign of the existence of an All-Powerful and All-Wise Allah and of His being One and only One.

The day cannot pass and the night cannot fall until the sun hides from the earth. The great regularity which is found in the alternation of the day and night was not possible unless the sun and the earth were bound in one and the same relentless system.

Then the deep relationship which exists between the alternation of the day and night and the other creations on the earth clearly points to the fact that this system has been established deliberately by a Being with perfect wisdom.

The existence on the earth, of the men and animals and vegetation, and even of water and air and different minerals, is in fact, the result of placing the earth at a particular distance from the sun, with the arrangement that the different parts of the earth should go on successively coming before the sun and hiding from it at definite intervals. If the distance of the earth from the sun had been a little longer, or a little shorter, or there had been a perpetual night on one side of it and a perpetual day on the other, or the alternation of the day and night had been much faster or much slower, or sometimes the day had appeared suddenly and sometimes the night without any system, no life could be possible on this planet, and even the form and appearance of the inorganic substances would have been much different from what it is now.

If the hearts are not blinded, one can clearly perceive in this system the working of a God, Who willed to bring into being this particular kind of creation on the earth and then established relevance, harmonies and relationships between the earth and the sun precisely in accordance with its needs and requirements.

If a person regards the concept of the existence of God and His Unity as far removed from reason, he should think for himself and see how much farther removed should it be from reason to ascribe this wonderful creation to many gods, or to think that all this has happened automatically under some deaf and blind law of nature. When a person who can accept without question these latter unreasonable explanations, only on the basis of conjecture and speculation, says that the existence of a system and wisdom and purpose is not a sufficient proof of the existence of God, it becomes difficult for us to believe whether such a person really feels the need and necessity of a rational proof, sufficient or insufficient in any degree whatever, for accepting any concept of creed in the world.

The true meaning of this verse can be determined only when man has attained the full and exact knowledge of the realities of the universe. The people of the ancient times on the basis of their observations of the sun believed that it was moving round the earth. Then after further research and observation the view became that the sun was stationary and all the planets of the solar system were revolving round it.

But this theory also did not last long. The later observations revealed that not only the sun but all the stars are also moving in a particular direction, at speeds of 10 to miles per second.

About the sun the modern astronomers hold the view that it is moving at a speed of 20 kilometers about 12 miles per second along with its whole family of the planets. See Star and Sun in Encyclopedia Britannica. That is, the phases of the moon go on changing throughout the month. It begins as a crescent, then goes on waxing every day till it becomes the full moon on the 14th of the month.

Then it starts waning every day till at last it returns to its original shape of the crescent. The same has been happening for millions of years with perfect regularity, and no change has ever occurred in the phases of the moon.

The eloquence of this surah is traditionally regarded as representative of the miraculous nature of the Qur'an.

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This surah asserts that Muhammad was not a poet, rather he was the greatest and the last messenger of Allah to come. Virtues[ edit ] It is recorded in Sunan al-Darimi that Muhammad said that "If anyone recites Yaseen at the beginning of the day, their needs for that day will be fulfilled. It is stated that regardless of a warning, the nonbelievers cannot be swayed to believe.

The Lord of Mercy has sent nothing; you are just lying. Obey the messengers: Obey those who ask no reward of you for themselves , and who have themselves received Guidance. Verse goes on to state: "Alas for human beings! Whenever a messenger comes to them they ridicule him.

It is not their own hands that made all this. How can they not give thanks?

Glory be to Him who created all the pairs of things that the earth produces, as well as themselves and other things they do not know about. On the last day, the day of reckoning, the nonbelievers will be held accountable for their actions and will be punished accordingly.

This is the straight path. He has led great numbers of you astray. Did you not use your reason?We cause him to be reversed in nature: According to that knowledge it is copied on the Secure Table. And never came an Ayah proof, evidence, sign, revelation from among the Ayaat proofs, evidences, signs, revelations of their Lord to them, but they turned away from it.

Leave us and do not take the name of Allah unnecessarily. Nay, but you are a people transgressing all bounds".