Tafsir of Yunus 10:105

This is a conjunction, as many have stated, to the phrase "that I be" (an akuna). An objection has been raised that the "that" (an) in the conjunct is a particle of the infinitive (masdariyyah), which indisputably governs the accusative case; whereas the "that" in the second clause cannot be so, because a command (amr) follows it. Furthermore, it cannot be an explanatory (mufassirah) particle, because it is conjoined to an infinitive-functioning particle, and because this would necessitate the insertion of a latent preposition (ba’), which does not enter upon an explanatory particle.

This is rebutted by maintaining that it is indeed an infinitive particle, and the presence of a command following it does not harm this interpretation. It has been reported from Sibawayh that it is permissible to connect it to such a command. There is no difference in the connection of the verbal relative particle between a request and a statement; the prohibition [against this] applies only to the nominal relative particle, which was established to describe definite nouns via sentences, and request-sentences cannot serve as descriptions. The objective of the infinitive particle is merely that whatever follows it should indicate the meaning of the source-noun (masdar) from which it is interpreted, which is achieved by every verb. The assertion that this interpretation invalidates the intended meaning of the command is rebutted by the fact that it is interpreted—as we have previously indicated—as a command to "set" (the face). Just as the source-noun is derived from the root, it may be derived from the form. Furthermore, there is no need for this here, as the verse "I have been commanded" indicates it.

It is stated in al-Fara'id that it is permissible to assume [the ellipsis]: "And it has been revealed to me that: 'Set your face'." al-Tayyibi critiqued this, noting that while it is grammatically permissible, this conjunction holds a semantic benefit: "And that: 'Set your face'..." serves as an explanation for "that I be...", similar to the structure "Zayd pleased me, and [so did] his generosity." The second clause is included within the حكم (hukm) of the commanded action. If one assumes the ellipsis, the purpose of the explanation is lost, and the sentence becomes independent and conjoined to its like. This involves contemplation, for it is possible for this sentence to be an explanation of the sentence to which it is conjoined. Abu Hayyan assumed this, claiming that in such a case, an could be either infinitive or explanatory, because the implied verb contains the meaning of "speech" without its letters, and thus the unease of the conjunction is removed, and the address in "your face" remains appropriately placed. This was countered by the claim that an explanatory sentence cannot be elided. As for the validity of the infinitive particle functioning as a subject or object, it is not a requirement; there is no unease in the conjunction meant here, and the matter of the address is simple, as it takes into account what is being reported and the command mentioned alongside it.

Setting the face toward the religion is a metaphor for directing the self entirely toward His worship, Exalted is He, and turning away from all else. For one who wishes to look at a thing with scrutiny sets his face toward it such that he does not turn right or left, for if he were to turn, the focus would be invalidated. The manifest view is that "face" here is literal. It is also permissible that it means the essence (dhat), meaning: "Direct your essence and your entirety toward the religion, and strive by performing obligatory duties and refraining from abominations." The particle lam is connected to "set."

It is also said that "face" is literal, and setting it refers to the direction of the Qiblah—that is, face the Qiblah and do not turn to the right or left. In this case, the lam is for causation, though this is weak. Similar to this is the view that it is a metaphor for directing the intellect entirely toward seeking religion.

"Inclining toward truth (hanifan)"—that is, turning away from false religions. It is a state (hal) either from "the face" or from "the religion." According to the former, it is an emphatic state, because setting the face implies directing toward the truth and turning away from falsehood. According to the latter, it is said to be an incidental state, though this is debatable. It is also permissible for it to be a state from the pronoun in "set."

"And do not ever be of the polytheists"—this is a conjunction to "set," included under the command, and it serves as an emphasis for it. That is: do not be of them in belief or in action.