Juz 12: “Inevitable Outcomes”

Ayat 1-20

In Surah Yunus and Surah Hud, Allah has given us meta-narratives of the paths of belief and disbelief through the summarized stories of entire nations, He now presents the same narrative condensed into the story of a single individual. These ayat will take us through a detailed exposition of the story of Prophet Yusuf عليه السلام. The story will allow us to witness an example of how the undercurrent of Divine justice irresistibly manifests itself in people’s lives, regardless of how much they try to avoid it.

The story of Prophet Yusuf عليه السلام can be divided into four general stages. In this section, Allah introduces the first stage: his childhood. Here, Allah sets the stage by showing us the seeds of belief that have been placed in the heart of Prophet Yusuf عليه السلام, while the seeds of disbelief begin to take root in his brothers, initially in the form of jealousy.

Ayat 1-34

In Surah al-Kahf, Allah presented examples of how He delivered aid to a variety of people who followed His guidance. In Surah Maryam, we will see how this Divine assistance is deployed to the Prophets themselves.

In this section, Allah narrates the story of Prophet Zakariyya. In his story we learn that his miracle was initiated by a duʿa’, similar to how the story of Maryam was initiated by the duʿa’ of her mother. This is a recurring theme among the stories of the Prophets, where supernatural events are predicated upon supplications of the righteous. This story is no different.

Verses 1-15

In Surah al-Anfal, Allah clarified the lessons that believers needed to learn from the battles they had engaged in since their migration to Madinah. The rules concerning the spoils of war, allies and foes, treachery, preparations, and odds have all been explained. By the time we reach Surah al-Tawbah, we are in a good position to learn how Allah wants us to operate in the event that a treaty is breached in its entirety. Thus, this surah opens with the theme of war against those who have violated the Treaty of Ḥudaybiyah, and by extension, signals the beginning of the Conquest of Makkah.

Once again, Allah reminds us that repentance is always an option for those who wish to change their ways and embrace Islam. As for those who broke the treaty, they have made themselves open enemies of the believers. The only alternative option before them is to seek protection with the Muslims.

While Surah al-Nisa’ begins by discussing laws that protect society and relationships between people, Surah al-Mā’idah opens with a discussion on our relationship with food, particularly the animals we consume. In this surah, Allah presents a detailed list of the types of meats that are forbidden, paralleling the list of relationships that are forbidden in Surah al-Nisā’. He also states the rules of hunting; explaining in what situations hunting is allowed during the hajj season, the kinds of hunting animals that can be used, and how the People of the Book can slaughter these animals for us and that is lawful. This final point is similar to other associations with the People of the Book Allah, such as having permission to marry their women.

Ayat 6-16

In a similar way that He addressed the Children of Israel in Surah al-Baqarah, Allah now addresses the current believers. He details specific instructions on how to worship with extra details on purification.

While Surah Al ‘Imran heavily focused on the social and political dynamics between the Muslims and the People of the Book, Surah al-Nisa’ shifts the focus to the personal dynamics between families. It begins by reminding us that Allah created us in a way in which we are all essentially related. Thus, familial relationships are part of our human identity and must be respected as a sacred bond. Each member of the family has sacred rights that must be maintained. Therefore, Allah introduces the rights of women and children. Men were generally created to have a natural physical dominance over them, and therefore, have the greatest responsibility to protect their rights.

Firstly, Allah makes mention of the rights of children, specifically those whom Allah has taken that family bond away from, namely the orphan. We must take special care in watching over them and their affairs, particularly in how their wealth is managed. Since the capital of an orphan’s wealth is almost exclusively acquired through inheritance, the issue of inheritance needs to be addressed first so that it is not left up to others to interpret it to their own advantage.