Tafsir of Yusuf 12:105

(And how many a sign): That is, how many signs. Jalal al-Suyuti said: "Ka'ayyin" is a noun, synonymous with "kam" (the quantifying 'how many' used for declaration), composed of the kaf of resemblance and the interrogative ay (which is tanween-marked). It is vocalized as such; hence, it is permissible to pause upon it with a nun, because once the tanween entered into its composition, it resembled the original nun. This is why it is written in the Mushaf with a nun. Whoever pauses upon it by omitting the nun considers its ruling based on its original form.

It is also said: The kaf therein is an additive (extra) particle. Ibn Asfour said: "Do you not see that you do not intend by it the meaning of resemblance, and it is mandatory—not connected to anything—while ay is its genitive object?" Others say: It is a simple noun, a view favored by Abu Hayyan, who stated: "The playful usage of the Arabs with it across dialects indicates this." Its utility for interrogation is rare, to the point that the majority denied it. Among such usage is what Abu [al-Darda'] said to Ibn Mas'ud: "How many (ka'ayyin) verses do you recite in Surah al-Ahzab?" He replied: "Seventy-three."

Usually, it is used for declaration (khabariyya), and it necessitates being at the beginning of a clause. It is not governed in the genitive case—contrary to Ibn Qutaybah and Ibn Asfour—nor does it require hearing (tradition); rather, analogy with kam dictates that it should be governed, though this is not preserved. It is not reported except by a verbal sentence starting with a past or present tense verb, as is the case here.

Abu Hayyan said: "The analogy is that it should be in the place of an accusative as a verbal noun, an adverb of time/place, or the predicate of kana, just as it is with kam." In al-Basit, it is stated that it can be a subject, a predicate, or an object. It is also said: "Ka'in" (with a hamza), like the active participle of kana, with a quiescent nun. Ibn Kathir recited it as "Ka'a" (shortened), like "am." Others read it as "Ka'ay" (like rama). Ibn Muhaisin read it "Ka'i" (placing the ya before the hamza). The author of al-Lawamih mentioned that al-Hasan read it as "Ka'i" with a kasra on the ya, without hamza, alif, or tashdid.

(A sign): It is in the position of a specifier (tamyiz). The particle min is additive, and the genitive case of the specifier of ka'ayyin through it is either perpetual or frequent. It is said that it clarifies the implicit specifier.

The meaning of "sign" is the evidence for the existence of the Creator, His unity, the perfection of His knowledge, and His power. Although it is singular in wording, it is plural in meaning—that is, "signs"—due to the location of ka'in. The meaning is: "And how many—whatever number you wish—of signs indicating the truth of what I have brought, other than this sign..."

(In the heavens and the earth): That is, existing within them, such as the celestial bodies, the stars therein, and the changes in their conditions, as well as the mountains, the seas, and all the wonders on earth that defy enumeration. "In everything, there is a sign for Him, indicating that He is One."

(Passing by them): Viewing them...

(While they are turning away from them): Not reflecting upon them nor taking heed from them. In this, there is a confirmation of consolation for the Prophet, peace be upon him, and a condemnation of those people.

The most apparent interpretation is that "(in the heavens and the earth)" is an adjective for "sign," and the sentence "(passing by them)" is the predicate of ka'ayyin, as we indicated previously. It is permitted that the opposite be the case. 'Ikrimah and 'Amr ibn Qa'id read "(and the earth)" in the nominative case, on the basis that "(in the heavens)" is the predicate of ka'ayyin, and "(the earth)" is the subject whose predicate is the sentence following it; in this case, the pronoun in "(by them)" refers to the earth, not to the signs, as is the case in the famous reading.

Al-Suddi read "(and the earth)" in the accusative, as an object of an omitted verb explained by "(passing by them)." This is an instance of ishtighal (preoccupation) explained by what matches it in meaning. The pronoun in "(by them)" is as it was before, i.e., "They tread the earth and pass by it." It is also permitted to assume "they tread" as governing the earth in the accusative, while the sentence "(passing by them)" is a circumstantial clause (hal) from it or from the pronoun of its agent. Abdullah [ibn Mas'ud] read: "(and the earth)" in the nominative and "(walking)" in place of "passing by." The meaning across all three readings is that they come and go on the earth and see the traces of the perished nations and the signs and lessons within them, yet they do not reflect upon them.