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ʾinnaka la-mina l-mursalīna
you are indeed one of the apostles,
— Ali Quli Qarai
36Yā-SīnيسVerse 3 of 83
Ya-Sin36. Yā-Sīnيس
Yā Sīn
Ya Sin
MeccanVerse 3 of 83
36Yā-SīnيسVerse 3 of 83
Ya Sin
you are indeed one of the apostles,
— Ali Quli Qarai
Surah Ya-Sin - Verses 1-4
1. “Ya Sin (Y.S)”
2. “By the Qur’an, full of Wisdom,”
3. “Verily you are of the messengers,”
4. “On a straight path.”
In spite of the kinds of accusations which were said to the Prophet (S), like: poet, soothsayer, sorcerer, and insane, Allah, the Wise, swears by the Qur’an full of wisdom and emphasizes on the messengership of the Prophet (S). It says:
It swears by the Qur’an which has been sent down from His side. This explains its greatness and sacredness. Similar to twenty eight other Suras of the Qur’an, this Surah begins with abbreviated letters:
About the commentary of the abbreviated letters of the Holy Qur’an, there have been explained some discussions in details at the beginning of Suras: Al-Baqarah, ’Al-i-‘Imran, and Al-’A‘raf. But there are some other interpretations about the abbreviated letters of Ya Sin, too, including the following: This term contains: ‘Ya’ (a vocative particle) and ‘Sin’ viz., the Prophet of Islam (S), and thus, the holy Prophet (S) is addressed for the statement of the later matters.
Some Islamic traditions also indicate that this term is one of the names of the holy Prophet of Islam (S). Imam Sadiq (as) in a tradition said:
“Ya-Sin is the name of The Messenger of Allah (S) and its evidence is the word of Allah, The Exalted, Who said:
Next to these abbreviated letter, like many other Suras of the Qur’an which have began with abbreviated letters, the words are about the Holy Qur’an, but here Allah swears by them and says:
It is interesting that Qur’an is qualified by the word /hakim/ while this word is usually the quality of an alive and wise person. As if it introduces the Qur’an as a wise, living, and leading leader that can open the doors of wisdom to human beings, and lead them to the straight way that will be pointed out in later verses. Of course, Allah does not need to take any oath, but the oaths of the Qur’an have always two important usages. The first is an emphasis on the concerning matter, and the second is the statement of the greatness of the thing by which is sworn, for nobody takes an oath to the worthless things.
Therefore, in the next holy verse, the Qur’an reiterates the thing for which the oath in the previous verse has been taken. It says:
Footnotes