(p-81) Surah 'Ya Sin'

It is called 'the Heart'; and 'the Driving Force'; and 'the Decisive'; and 'the Comprehensive'.

Its purpose is to establish the message, which is the spirit of existence; and the heart of all truths; by which it is sustained; and its righteousness for the Messenger by it; who is the elite of the Messengers; who are the heart of all existents; entities and meanings; to the people of Makkah; the mother of cities; and the heart of the earth; and they are Quraysh; the heart of the Arabs; who are the heart of mankind; with their righteousness is the righteousness of all of them; and with their corruption is their corruption; therefore, all the people of the earth surrounded them; and the main benefit of the message is the affirmation of Oneness; which is the heart of belief; and its essence; and its pillar; for the Almighty, the Most Merciful; the Possessor of Glory and Honor; and the warning of the Day of Gathering; which with its concealment from sight; which is among the qualities of the heart - is the righteousness of creation; for it is the heart of the universes; and by it is righteousness; or corruption for mankind; and upon that the meanings of its names apply: 'Ya Sin'; and 'the Heart'; and 'the Driving Force'; and 'the Decisive'; and 'the Comprehensive'; (p-82) and as for 'Ya Sin'; its explanation will come; regarding its indication to the secret of its being a heart; indicating the resurrection; which is among its most noble objectives; by which the righteousness of the heart occurs; by which the acceptance of what has been mentioned occurs; and as for the rest, indeed, whoever believes in the message is sufficient for him; and it protects him from all his concerns; and it decrees for him every good; and grants him every desire; and each of them has a complete view of the heart; as is not hidden; and 'the Comprehensive': the one encompassing goodness and blessing; it is said in the dictionary: 'He encompassed them with the gift'; and 'He is the one who encompasses goodness, and his goodness encompasses'; it has become clear that this noble Surah; since it is a heart; everything in it has a deep view towards the heart; 'In the name of Allah'; whose dominion is exalted beyond being encompassed by its measure; 'the Most Gracious'; who made the warning of the Day of Gathering a general mercy; 'the Most Merciful'; who illuminated the hearts of His allies with striving for the Day of Meeting Him.

When the heart of everything is the most concealed of what is in it; and the most precious; and when the heart of man is absent from feeling; and is endowed with noble meanings and hidden perceptions; and clear ones; which can be a cause for the body’s rectification; or corruption; from its misery or its preservation; and the Hour is from the realm of the unseen; and in it will be the unveiling of matters; and standing upon the truths of destiny; and by observing it (p-83) in rectifying its causes, eternal happiness will be. By turning away from it and corrupting its causes, eternal misery will be. It has been clarified in this Surah in a way that has not been in others; by what has occurred from the explicit mention in its heart; which is its center; by its deadly breath for everyone on earth; ﴿So they will not be able to make a recommendation, nor will they return to their families﴾ [Yasin: 50] the instigator ﴿And when they rise from the graves, they will hasten to their Lord﴾ [Yasin: 51] and the explicit mention of the bodily resurrection; and the inference of it by the evidence; which has been reported that Abu Nasr al-Farabi - who was known as the Second Teacher - used to say: I wish that this divine scholar - referring to the First Teacher “Aristotle”; stood upon this analogy; to say: Allah created the bones and revived them the first time; and everyone who creates the first time; and everyone who creates something and revives it the first time; is capable of creating it and reviving it a second time; it follows that Allah is capable of creating the bones; and reviving them; after their demise; thus it is distinguished by this from the rest of the Qur'an; it was the heart of it; as the Prophet ﷺ said in what was narrated by al-Tirmidhi; from Anas - may Allah be pleased with him -: "Everything has a heart; and the heart of the Qur'an is Yasin"; and it was narrated by Abu Ya'la al-Mawsili - and this is its wording - and Imam Ahmad; in their Musnads; from Ma'qil ibn Yasar - may Allah be pleased with him - that the Messenger of Allah ﷺ said: "Recite Yasin upon your dead." Our Sheikh, the Hafiz Shihab al-Din al-Busairi said: And it has a witness from the hadith of Abu Huraira - may Allah be pleased with him -; which was narrated by al-Bazzar in his Musnad; this is what Allah has guided me to; and to Him is the praise for clarifying the secret in its being a heart; then I saw the Nasafi proof which he mentioned in his Tafsir; which is a summary of the great Tafsir of Imam al-Razi; at the end of the Surah; after he mentioned the hadith: Al-Ghazali said about it: That is - meaning: its being a heart - because the validity of faith is by acknowledging resurrection; and resurrection is established in this Surah in the most eloquent manner; thus it was made the heart of the Qur'an for that reason; and the meticulous and precise Imam Fakhr al-Din al-Razi appreciated it; and it can be said: This Surah contains nothing but the affirmation of the three fundamentals; monotheism; prophethood; and resurrection; with the strongest evidences; so it began with the mention of prophethood by saying: ﴿Indeed, you are among the messengers﴾ [Yasin: 3] and its evidence is what preceded it by saying: ﴿And the wise Qur'an﴾ [Yasin: 2] and what it informed about it by saying: ﴿To warn a people﴾ [Yasin: 6] and it concluded with the mention of monotheism; and resurrection; by saying: ﴿So glorified is He in whose hand is the dominion of all things﴾ [Yasin: 83] indicating to the oneness; and His saying: ﴿And to Him you will be returned﴾ [Yasin: 83] indicating to resurrection; (p-85) and there is nothing in this Surah except these three fundamentals; and their evidences; and whoever has obtained this much from the Qur'an has obtained a share for his heart; which is the belief; that is in the heart; as for that which is by the tongue; and that which is by the limbs; it is in other than this Surah; so when it contained the works of the heart only; it was called "the heart"; and for this reason it was reported from him ﷺ to recite it at the head of one who is nearing death; because at that time the tongue would be weak; and the visible limbs would be in a state of weakness; but the heart would have turned to Allah; and returned from everything else; so it is recited at his head what increases him in strength in his heart; and his belief in the three fundamentals becomes stronger; it has ended; and in it is some manipulation; and his saying: "Indeed, the function of the tongue and the limbs is not in this Surah at all"; perhaps his statement (the Exalted) may confuse him: ﴿And why should I not worship He who created me﴾ [Yasin: 22] ﴿And when it is said to them: Spend from what Allah has provided you﴾ [Yasin: 47] ﴿And worship Me; this is a straight path﴾ [Yasin: 61] and the hadith he mentioned was narrated by Ahmad; and Abu Dawood; and al-Nasa'i; and Ibn Majah; and Ibn Hibban; and al-Hakim; from Ma'qil ibn Yasar - may Allah be pleased with him - raised: "Recite Yasin upon your dead." Ibn al-Qattan criticized it; and al-Daraqutni weakened it; and the author of al-Firdaws narrated from Abu al-Dardaa and Abu Dharr - may Allah be pleased with them - that they said: The Messenger of Allah - blessings and peace be upon him - said: "There is no dead person who dies and Yasin is recited at him except that Allah makes it easy for him"; and it was narrated by Abu al-Sheikh; Ibn Hibban; in the virtues of the Qur'an; from Abu Dharr alone - may Allah be pleased with him -; and Imam Ahmad; in his Musnad; from Safwan ibn Amr who said: The elders used to say: When Yasin is recited at the dead, it is lightened for him by it; Ibn Hibban said: The intended one is the one who is in the throes of death; and from this explicit mention of resurrection, everything that has spread in the Qur'an regarding the mention of the Hereafter is derived; which by observing and perfecting it, the rectification of all conditions in both abodes will be; and by neglecting it and forgetting it, their corruption will be in both - this is with what it shares with others from what it has gathered from all its meanings compiled in "Al-Fatiha"; from the beautiful names; "Allah"; and "The Lord"; and "The Most Gracious"; and "The Most Merciful"; and "Master of the Day of Judgment"; "In whose hand is the dominion of all things and to Him you will be returned"; and the command to worship by following the straight path; and the detailing of the people of bliss; and the people of Hell; and the affirmation of the three fundamentals; which makes the accountable person a believer; monotheism; resurrection; and prophethood; which is the heart of existence; and by it is its rectification; and it is the sustenance for every soul that has a happy life; and it is the principle of rectification just as resurrection is its goal; and the seal of it is the human being, the essence of existents and its heart; thus it has established that in the clearest and most confirmed manner; (p-87) and with the gathering of what it was opened with from the disjointed letters at the beginning of the Surah as a foundation for the Qur'an; and a sharpening for the minds; for the two types of the dotted and the unmarked and the two descriptions of the pronounced and the whispered.

And when the heart is the intended essence of human beings from the worlds; in about one-third of his body from the direction of his head; and the letter 'ya' in that regard is one of the letters of 'Abjad'; for it is the tenth of them; and the letter 'seen' in that place is one of the letters of 'A B T Th'; for it is the twelfth of them; and these two letters - with what is in them of voicing - have risen above the utmost weakness; and they have descended with what they have of whispering from the extreme of strength; indicating that the sound heart is the transparent glassy one; combining between firmness and softness; which has risen with its firmness above the softness of water that does not hold a shape in it; and has descended with its delicacy from the hardness of stone; which hardly retains anything in it except with utmost effort; so it was combining between firmness and softness; ready for images to be imprinted in it; and to be established; so that it may be receptive and beneficial; and it may be deficient of attributes existing by ability; and choice; which have been indicated by the Surah of 'the Angels'; and by knowing good so that he may attract it; and evil so that he may avoid it; so that there may be a witness from his own self to the true belief in his Creator; and the voiced one was stronger; so the 'ya' was advanced for its voicing; and they had - after a difference in voicing and whispering - agreed in openness; and softness; and being unimpeded; indicating that the heart does not become sound - as has been previously mentioned - with the firmness; which is in the meaning of voicing; except with humility; which is in the meaning of whispering; and by descending from the utmost firmness to the limit of softness; so that it does not become a hard stone; by having an opening in it; so that it may be beneficial; and receptive; and it may be unimpeded; so that it may be connected to its Lord with its humility; and the 'seen' increased with the hissing; which has strength; and spread; and power; for its weakness compared to the 'ya' with whispering; so they balanced each other; and the sound of its hissing indicated the blowing in the trumpet; which this Surah has explicitly stated; and the voicing of the 'ya' indicated its strength; and the fact that it is from the letters of calling indicated its emergence from the limit in strength; until those effects appear from it that empty the homes; that expel the small and the great; then suddenly come to them from all directions; in compliance with the command of the One, the All-Prevailing; and their exit was from the tongue; which is the heart of the three exits; for its centrality; and the abundance of its benefits in that; and the 'ya' was from its center; and the 'seen' from its edge; and these two exits; while being central; were the axis for most of the letters; this with what they have of secrets that are beyond the conception of thoughts; Allah, the Exalted, said: ﴿Ya Seen﴾; and if the meaning is: O human; then it is the heart of all created beings; and their essence; and their secret; and their core; and if it is intended: O master; then it is the essence of those who have authority over them; and if it is intended: O man; then it is the essence of humanity; and if it is intended: O Muhammad; then it is the essence of men; who are the core of humanity; who are the secret of the living beings; who are the essence of all beings; so it is the essence of the essence; and the choice and the core of the heart; and as if the one who said: its meaning is: Muhammad; looked at the unity in the number of his name, blessings and peace be upon him, in the total; looking to the right in the doubled; and the number of 'heart'; and the number of the names of the two letters; and it is not hidden that the hamzah in the name of the 'ya' is a second alif; so the total number of it is twelve.