Surah Yusuf (Chapter 12)

Makki (revealed in Mecca), except for verses 1, 2, 3, and 7, which are Madani (revealed in Medina).

Its verses: 111. It was revealed after Surah Hud.

7 { Alif, Lam, Ra. These are the verses of the clear Book. Indeed, We have sent it down as an Arabic Qur'an that you may understand. }

Al-Razi's Commentary on the Opening Letters (Al-Huruf al-Muqatta'ah):

Regarding the opening letters (Alif, Lam, Ra), the established position, which is the most sound, is that Allah knows their meaning best.

However, scholars have offered various interpretations:

1. The Letters as Names: Some suggest these letters are the names of the Surah, similar to how a book is named.
2. The Letters as Components: Others argue that these letters are the constituent elements of the Arabic language, and by presenting them as the opening of the Qur'an, Allah is demonstrating that the Book is composed of the very letters that the Arabs use for their speech, yet they are incapable of producing anything like it. This serves as a challenge and proof of its miraculous nature.
3. The Letters as Divine Secrets: The most profound view is that these letters are secrets known only to Allah, and their purpose is to draw the attention of the listeners and indicate that what follows is a divine discourse, distinct from human speech.

Regarding the Phrase: {These are the verses of the clear Book}

• "The Book" (al-Kitāb): Refers to the Qur'an.
• "Clear" (al-Mubīn): This clarity has several dimensions:
  1. It is clear in its meaning, making the truth evident.
  2. It is clear in its language, being perfectly articulated Arabic.
  3. It is clear in its proof, demonstrating its divine origin through its eloquence and truthfulness.

Regarding the Phrase: {Indeed, We have sent it down as an Arabic Qur'an}

This emphasizes the language of revelation. The purpose of choosing Arabic is explicitly stated: {that you may understand} (laʿallakum taʿqilūn).

• Understanding (Taʿqīl): This implies deep comprehension, reflection, and drawing correct conclusions, not just superficial hearing.
• The Wisdom of Arabic: Allah revealed it in Arabic so that the Arabs, who were the primary audience, could fully grasp the nuances, eloquence, and depth of the divine message without the barrier of translation or ambiguity. This facilitates the process of taʿaqqul (deep understanding).

Surah Yusuf (1-2)

Alif. Lam. Ra. These are the verses of the Wise Book.

We have previously explained the interpretation of: {Alif. Lam. Ra. These are the verses of the Wise Book} (Yusuf: 1) in the beginning of Surah Yunus.

The phrase {These} refers to the verses of this Surah. That is, these verses revealed to you in this Surah, designated by {Alif. Lam. Ra.}, are {the Clear Book}, which is the Qur'an.

The Qur'an is described as Clear (Mubin) for several reasons:

1. The Qur'an is an overwhelming miracle and a clear sign for Muhammad (peace be upon him).
2. It clearly delineates guidance and righteousness, lawful and unlawful matters. Since these things are made clear within it, the Book is clear regarding them.
3. The stories of past peoples and the conditions of those who came before are explained within it.

Then He said: {Indeed, We have sent it down as an Arabic Qur'an that you may understand.}

Regarding this, there are several issues:

It is narrated that the Jewish scholars said to the chiefs of the polytheists: Ask Muhammad why the family of Jacob moved from Sham to Egypt, and about the details of the story of Joseph. Then, Allah revealed this verse, mentioning that He conveyed this story in Arabic words so that they could comprehend it and attain knowledge through it.

The meaning is: Indeed, We sent down this Book, which contains the story of Joseph, while it was an Arabic Qur'an. Some parts of the Qur'an are named "Qur'an" because Qur'an is a generic noun applicable to the whole and to parts.

Al-Jubba'i used this verse as evidence for the created nature of the Qur'an based on three points:

1. His statement: {Indeed, We have sent it down} indicates this, as the Eternal cannot be sent down, revealed, or changed from one state to another.
2. He described it as Arabic, and the Eternal cannot be Arabic or Persian.
3. When He said: {Indeed, We have sent it down as an Arabic Qur'an}, it indicates that Allah was capable of sending it down in a non-Arabic form, which points to its created nature (huduth).
4. His statement: {These are the verses of the Book} indicates that it is composed of verses and words, and everything composed is created.

The response to all these points: We say that they indicate that what is composed of letters, words, phrases, and expressions is created, and this is undisputed. However, what we claim to be Eternal is something else. Therefore, this line of reasoning fails.

Al-Jubba'i argued using the phrase: {that you may understand} (la'allakum ta'qilun). He claimed that the word la'alla (that/perhaps) must be interpreted as definitive certainty. The meaning is: Indeed, We sent it down as an Arabic Qur'an so that you may understand its meanings regarding the religion. It is impossible for la'alla to imply doubt, as doubt concerning Allah is impossible. Thus, it is established that the intent was that Allah sent it down so that they would recognize its proofs. This indicates that Allah intended for all servants to comprehend His Oneness and the commands of His religion—those who understood, and those who did not—unlike the position of the Jabriyyah (fatalists).

The response: Even if what you mentioned is true, it only indicates that Allah sent down this Surah and intended for them to know the manner of this story. But why do you claim that it indicates Allah intended belief and righteous action from everyone?

7 < { We relate to you the best of stories by what We have revealed to you of this Qur'an, although you were, before it, among the heedless. } >