Surah Yusuf (12): 103–107

Connection to Previous Verses

Know that the connection of this verse to what preceded it is that the disbelievers of Quraysh and a group of Jews requested this story from the Messenger of Allah (peace and blessings be upon him) out of obstinacy. The Messenger of Allah (PBUH) believed that if he mentioned it, perhaps they would believe. But when he mentioned it, they persisted in their disbelief, so this verse was revealed. It is as if it refers to what Allah Almighty mentioned in His saying: {Indeed, you do not guide whom you love, but Allah guides whom He wills} (Al-Qasas: 56).

Abu Bakr ibn al-Anbari said that the response to the conditional particle law (if) is omitted because the response to law cannot precede it. Al-Farrā’ said regarding the verbal nouns (Masadir): harasa yahrusu harsan. Another rare linguistic form is harasa yahrusu hariisan. The meaning of ḥirṣ (eagerness/strong desire) is seeking something with the utmost effort.

The phrase {And you ask them for no reward for it} has a clear meaning.

His saying {It is not but a reminder to the worlds} means it is an admonition to them regarding the proofs of Monotheism (Tawhid), Justice, Prophethood, the Hereafter, the stories, the obligations, and the acts of worship. The meaning is that this Qur'an encompasses these great benefits, yet you do not ask them for money or reward. If they were rational, they would accept and not rebel.

His saying, the Exalted, {And how many a sign in the heavens and the earth do they pass by while they are turning away from it} means it is not surprising if they do not reflect upon the signs indicating your prophethood, for the universe is filled with signs of Monotheism, Power, Wisdom, and yet they pass by them without paying attention.

Signs of God in the Universe

Know that the proofs for Monotheism, Knowledge, Power, Wisdom, and Mercy must be derived from perceptible things. These are either celestial bodies or elemental bodies.

As for the celestial bodies: They are of two types: either the spheres (orbits) or the stars.

1. The Spheres: One can deduce the existence of the Creator from their specific magnitudes. One can also deduce it from the fact that some are above others or beneath them. Furthermore, one can deduce it from the conditions of their movements, either because their movements are preceded by non-existence, thus requiring an able Mover, or due to the manner of their movements in terms of speed and slowness, or due to the difference in the directions of those movements.
2. The Stars: One can deduce the existence of the Creator from their magnitudes, positions, and movements, or from their colors and lights, or from their effects in producing lights, shadows, darkness, and illumination.

As for the proofs derived from elemental bodies: They are either taken from the simple elements, which are the wonders of the land and the sea, or from the generated things (al-Mawālīd), which are divided into sections:

1. The Upper Effects (al-Āthār al-‘Ulawiyyah): Such as thunder, lightning, clouds, rain, snow, air, and the rainbow.
2. The Minerals: According to their differing natures, properties, and qualities.
3. The Plants: The characteristic nature of wood, leaves, and fruits, and the specialization of each one with a specific nature, taste, and unique property.
4. The Animals: The variation in the forms, natures, sounds, and creation of living creatures.
5. Human Anatomy: The dissection of human bodies and the dissection of human faculties, explaining the benefit derived therein.

These constitute the totality of the proofs. Also included in this category are the stories of the ancients and the accounts of those who came before, how the kings who dominated the earth, destroyed cities, and subdued people died, leaving behind no trace or news in the world, yet the burden and punishment remained upon them.

This summarizes the types of these proofs. The Book that contains the explanation of these proofs is the explanation of the entirety of the higher world, the lower world, and the human intellect is incapable of encompassing it. For this reason, Allah Almighty mentioned it vaguely.

The author of Al-Kashshāf said: {and the earth} was read with the nominative case (raf‘) as a subject, and {they pass by} (yamurrūna) is its predicate. Al-Suddī read it with the accusative case (naṣb) based on the interpretation that {they pass by it} means "they circle it." In the manuscript of ‘Abdullah, it is {and the earth they walk upon it} with al-arḍ in the nominative case.

The State of Belief and Shirk

As for His saying: {And most of them do not believe in Allah except while they are associating others [with Him]}, the meaning is that they admitted the existence of God, as evidenced by His saying: {And if you should ask them, "Who created the heavens and the earth?" they would surely say, "Allah"} (Luqman: 25). However, they used to affirm a partner for Him in divinity.

According to Ibn Abbas (may Allah be pleased with him), they are those who liken Allah to His creation. He also narrated that this verse was revealed concerning the Talbiyah (chant during Hajj) of the polytheists of Arabia, because they used to say: "Here I am, O Allah, no partner have You except a partner who is Yours, possessing what he possesses." He also narrated that the people of Mecca said: "Allah is our Lord alone, He has no partner; the angels are His daughters," thus they did not maintain pure monotheism but associated partners. The idol worshippers said: "Our Lord is Allah alone, and the idols are our intercessors with Him." The Jews said: "Our Lord is Allah alone, and ‘Uzzayr is the son of Allah." The Christians said: "Our Lord is Allah alone, He has no partner, and the Messiah is the son of Allah." The worshippers of the sun and moon said: "Our Lord is Allah alone, and these are our lords." The Emigrants (Muhājirūn) and the Helpers (Anṣār) said: "Our Lord is Allah alone, and He has no partner with Him."

The Karāmiyyah sect used this verse as proof that faith (Iman) is merely verbal affirmation, because Allah judged them to be believers while they were associating partners, which indicates that faith is merely verbal affirmation. The refutation of this is well-known.

His saying: {Then are they secure that there will come to them a sweeping calamity from the punishment of Allah} means a punishment that covers them, spreads over them, and overwhelms them. {Or that the Hour will come upon them suddenly}, meaning unexpectedly. Baghfatan (suddenly) is in the accusative case indicating a state (ḥāl). It is said: baghat-ahum al-amr baghtan wa baghtatan if it surprised them from an unexpected direction. His saying {while they do not perceive} serves as an emphasis for {suddenly}.

Verse 106

{Say: "This is my way; I invite to Allah with insight, I and whoever follows me. And exalted is Allah, and I am not of the polytheists."}