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Yūsuf
الٓرۚ تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ ٱلۡمُبِينِ
[2656] The sura opens up with these three disjointed letters to highlight the Qur’an’s inimitable nature and is meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message (c.f. 2: 1).
[2657] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the ayas of the Qur’an (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[2658] al-Kitāb al-Mubīn (The Elucidating Book) is the Qur’an whose ayas are clear with regards to its language and rulings, and all its meanings. A Book whose Truth is evident and which clears up that which is ambiguous and vague (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
The appellative/qualifying adjective ‘elucidating’ is expressive because what is being detailed here is a previously unknown story to the Arabs at the time of revelation who were only generally aware of the stories of other Prophets, especially, Hūd, Ṣāliḥ, Ibrāhīm, Lūṭ and Shuʿayb, who were either Arabians or had lived along their caravan routes. That this sura came down in Makkah, before the migration of the Messenger (ﷺ) to Madinah and his coming into contact with the Jewish community there is indication enough of the Truthfulness of the Message (cf. Ibn ʿĀshūr). (To be aware of the significance of this choice see 10:1 where we find the appellation ‘The Wise Book’ employed.)
So the scene for it had to be set in the right way and particularly so because of this narration’s single most significance. It would be hard to imagine let alone claim, that an illiterate man like Prophet Muhammad (ﷺ) had at his disposal the scholarly apparatus, especially during his period of isolation in Makkah, to compile such an immaculate, unitary account of the life of a Hebrew Prophet. Thus focus is placed on: the ‘elucidating’ nature of the Qur’an and its ‘Arabicness’ so that its immediate recipients might pay heed, that its source is Divine and that the Messenger (ﷺ) was ‘uninformed’ before this revelation. In a nutshell, what we find here is a previously and totally unknown story beautifully and minutely detailed in a language alien to that in which any record of it had been anywhere in existence as a whole in Makkah.
Moreover, the detailed recounting of the narrative provided here is not the only side of it that is striking for additionally how it was formulated to be ‘the best of stories’ is another astounding aspect, as will transpire as the story unfolds.
[2657] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the ayas of the Qur’an (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[2658] al-Kitāb al-Mubīn (The Elucidating Book) is the Qur’an whose ayas are clear with regards to its language and rulings, and all its meanings. A Book whose Truth is evident and which clears up that which is ambiguous and vague (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
The appellative/qualifying adjective ‘elucidating’ is expressive because what is being detailed here is a previously unknown story to the Arabs at the time of revelation who were only generally aware of the stories of other Prophets, especially, Hūd, Ṣāliḥ, Ibrāhīm, Lūṭ and Shuʿayb, who were either Arabians or had lived along their caravan routes. That this sura came down in Makkah, before the migration of the Messenger (ﷺ) to Madinah and his coming into contact with the Jewish community there is indication enough of the Truthfulness of the Message (cf. Ibn ʿĀshūr). (To be aware of the significance of this choice see 10:1 where we find the appellation ‘The Wise Book’ employed.)
So the scene for it had to be set in the right way and particularly so because of this narration’s single most significance. It would be hard to imagine let alone claim, that an illiterate man like Prophet Muhammad (ﷺ) had at his disposal the scholarly apparatus, especially during his period of isolation in Makkah, to compile such an immaculate, unitary account of the life of a Hebrew Prophet. Thus focus is placed on: the ‘elucidating’ nature of the Qur’an and its ‘Arabicness’ so that its immediate recipients might pay heed, that its source is Divine and that the Messenger (ﷺ) was ‘uninformed’ before this revelation. In a nutshell, what we find here is a previously and totally unknown story beautifully and minutely detailed in a language alien to that in which any record of it had been anywhere in existence as a whole in Makkah.
Moreover, the detailed recounting of the narrative provided here is not the only side of it that is striking for additionally how it was formulated to be ‘the best of stories’ is another astounding aspect, as will transpire as the story unfolds.
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Firo maanaaji Aaya: (1) Simoore: Simoore Yuusuf
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