وَما أَكثَرُ النّاسِ وَلَو حَرَصتَ بِمُؤمِنينَ
Yet most people will not have faith, however eager you should be.
EXEGESIS
Ḥaraṣta (you are eager) derives from the root verb haraṣa which denotes an intense, almost excessive desire for something – a yearning so strong it borders on possessiveness.[1] In this context, God addresses the Prophet with empathy: No matter how desperately you long for their belief, no matter how fervently you labour for their guidance, they will not believe.[2]
EXPOSITION
As in the previous verse, the addressee is still Prophet Muhammad (s), reminding him that he could not choose who would believe in his message, You cannot guide whomever you wish, but [it is] Allah [who] guides whomever He wishes (28:56). As the previous verse informed us, Prophet Muhammad (s) relating the story of Prophet Joseph (a) accurately and in detail was a miracle in and of itself that should have convinced the sceptical People of the Book and others that he was in fact who he claimed he was.[3] However, they did not believe in him, and this verse both consoles the Holy Prophet and serves as a reminder to the readers of the reality that most people will not be affected by reading this surah in the way that they should be affected.
We must also understand this verse in reference to the previous verse (and you were not with them when they conspired together and schemed). Certainly, anyone who reads the story of the sons of Prophet Jacob (a) would inevitably ponder how it is possible that ten out of twelve of his sons could have such bad character that they would plot against their own younger brother. This is one of the signs in their story that God alluded to in the beginning of the surah, when He said, In Joseph and his brothers there are certainly signs for the seekers (verse 7). The answer that the seekers will conclude is the one put forth in this verse, most people will not have faith, however eager you should be. We cannot force anyone to believe, even if it is our own children, the best we can do is what Prophet Jacob (a) did: be patient, try and guide them, be a good example, and not give up on them, even if they should stumble or make mistakes.
For more discussion on the majority of people not having faith, see verse 40.
INSIGHTS FROM HADITH
- It is reported that this surah was revealed after the Jews asked Prophet Muhammad (s) about the story of Prophet Joseph (a). When the Prophet recited the surah to them they still refused to believe, even though it corroborated the essential truths in their own scriptures. Their obstinate rejection grieved the Prophet, and it was in this context that this verse was revealed.[4] However, this account appears to reflect a contextual application (taṭbīq) rather than an established reason for revelation (sabab al-nuzūl).
REVIEW OF TAFSĪR LITERATURE
Tabatabai argues that this verse alludes to an authentic faith rooted in pure monotheism (tawḥīd khāliṣ), a state attained only by a select few.[5] While most people profess some belief, the fundamental issue lies in the rarity of unadulterated devotion to God’s original message. The majority have either neglected its essence, diluted it with innovations, or distorted it through reductions. However, Tabatabai’s observation, while valid in its own right, does not appear to be the primary intent of this verse. Rather, his critique aligns more closely with other Quranic passages, such as verse 106: And most of them do not believe in Allah without ascribing partners to Him; though, as we will later explore, even that verse carries deeper layers of meaning beyond surface level polytheism.
[1] Tahqiq, 2/227, ḥ-r-ṣ.
[2] Tabrisi, 5/409.
[3] See also Munyah, 14/219.
[4] Baghawi, 2/517; Alusi, 7/62. See also Qurtubi, 9/271.
[5] Mizan, 11/274.