Surah Yusuf (Joseph) 12 : 39

يَٰصَىٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
O [my] two companions of prison, are separate lords better or Allāh, the One, the Prevailing?

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

“My two prison companions! Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists?” (Verse 39) Joseph makes them his companions, drawing them close with his affable approach. This facilitates an easy way into the main subject, namely the essence of faith. He does not call on them directly  to  adopt  it,  but  instead  presents  it  as  a  subject  for  objective  discussion: “Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists?” The question makes a direct and strong appeal to human nature which recognizes only one deity. How come that several beings are described as gods when the one who deserves to be Lord and to be worshipped and obeyed in all that He orders is the One who has complete sway over all beings. He is the One whose law must be implemented in life. When God is declared to be One and His absolute power in the universe is recognized, then Lordship must be declared to belong to the One Lord whose power over people’s lives must also be recognized. It should never happen that people who recognize God as One and Almighty, then accept  someone  else  as  having  power  over  them,  effectively  making  him  a  lord beside  God.  The  Lord  must  be  God  who  has  absolute  control  over  the  whole universe. Anyone who does not have such power cannot be taken as lord and given power over people’s lives. If he cannot make the universe submit to his will, he must not be the one to whom people submit.
 

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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The subject matter of this Surah indicates that it was revealed during the last stage of the Prophet’s residence at Makkah when the Quraysh were considering the question of killing, exiling or imprisoning him. At that time, some of the disbelievers asked a question to test his claim to prophethood: “Why did the Israelites go to Egypt?” They knew that the story was not known to the Arabs, since there was no mention of it in their traditions, and the Prophet had never referred to any knowledge of it in the past. Therefore they expected that he would not be able to give a satisfactory answer or would evade it and enquire about it from the Jews, which would expose him as a fraud. Contrary to their expectations, God revealed the whole story of Prophet Joseph and the Prophet recited it on the spot. This put the Quraysh in a very awkward position because it not only foiled their scheme but also cautioned them to consider their behaviour and compare it to the treachery displayed by the brothers of Prophet Joseph.

The fact is that by applying this story to the conflict, the Qur’an had made a bold and clear prophecy which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation when the Quraysh conspired to kill the Prophet like the brothers of Prophet Joseph and he had to emigrate from Makkah to Madinah where he gained the same kind of power as Prophet Joseph had gained in Egypt. Again in the end the Quraysh had to humble themselves before him just like the brothers of Prophet Joseph when they humbly requested ‘Show mercy to us for God rewards richly those who show mercy’ (v. 88) and Prophet Joseph generously forgave them (even though he had complete power to wreak vengeance on them) saying ‘today no penalty shall be inflicted on you. May God forgive you: He is the greatest of all those who forgive’ (v. 92). The same story of mercy was repeated when after the conquest of Makkah the fallen Quraysh stood meekly before the Prophet who had the power to inflict vengeance on them for their cruelty towards him. But instead he merely asked them ‘What treatment do you expect from me now?’ They replied ‘You are a generous brother and the son of a generous brother’. At this he very generously forgave them, saying ‘I will give the same answer to your request that Joseph gave to his brothers: ‘. . . 'today no penalty shall be inflicted on you, you are forgiven.’

8. Reasons for Revelation

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Qurtubi mentions that the Jews asked the Prophet about the story of Yusuf and hence this surah was revealed.

9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

Overview (Verse 39)

A Comparison of Beliefs

Joseph’s approach is subtle, taking them carefully step by step before going deep into their hearts to reveal his faith plainly and completely. He couples this with an explanation that the misery they suffer in life is due to the false beliefs which they and their people generally hold. “My two prison companions! Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists? Those you worship instead of Him are nothing but names you and your fathers have invented, and for which God has given no sanction from on high. All judgement rests with God alone. He has ordained that you should worship none but Him. This is the true faith, but most people do not know it.” (Verses 39-40)

In a few clear, lucid and enlightening words, Joseph outlines the main features of the true faith based on the oneness of God. He shakes violently the whole structure of polytheism and the very concept of associating partners with God.

“My two prison companions! Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists?” (Verse 39) Joseph makes them his companions, drawing them close with his affable approach. This facilitates an easy way into the main subject, namely the essence of faith. He does not call on them directly  to  adopt  it,  but  instead  presents  it  as  a  subject  for  objective  discussion: “Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists?” The question makes a direct and strong appeal to human nature which recognizes only one deity. How come that several beings are described as gods when the one who deserves to be Lord and to be worshipped and obeyed in all that He orders is the One who has complete sway over all beings. He is the One whose law must be implemented in life. When God is declared to be One and His absolute power in the universe is recognized, then Lordship must be declared to belong to the One Lord whose power over people’s lives must also be recognized. It should never happen that people who recognize God as One and Almighty, then accept someone else as having power over them, effectively making him a lord beside God.  The Lord must be God who has absolute control over the whole universe. Anyone who does not have such power cannot be taken as lord and given power over people’s lives. If he cannot make the universe submit to his will, he must not be the one to whom people submit.

It is infinitely better that people should submit to God and acknowledge Him as their only Lord than that they submit to diverse, ignorant and powerless lords which they invent for themselves. This description applies to all lords other than God. No misery that has ever been suffered by mankind is greater than that caused by acknowledging a multiplicity of lords to each of whom a section of humanity submits. These earthly lords either usurp God’s power and authority directly, or are given such power and authority by ignorant human beings who may be influenced by superstition or legend. It is also true that people can be overpowered or tricked into such submission. These earthly lords cannot rid themselves for a moment of their own selfish desires, or their urge to ensure their own survival and the maintenance of their power and authority. Hence, they seek to destroy all forces and elements that constitute even the slightest threat to their power and authority. They employ all means and mobilize all resources to glorify themselves so that their power continues to be acknowledged by the masses.

God Almighty is in no need of anyone. He does not want anything from His servants other than righteousness and that they work for their own betterment, and to build human life in accordance with the code He has laid down. He then considers all this part of their worship. Even the worship rites He requires them to observe aim at keeping them on the right track, ensuring that they conduct their lives properly. Indeed He is in no need of any of His servants. “Mankind, it is you who stand in need of God, and God is All Sufficient, Glorious.” (35: 15)

Joseph then takes another step to demonstrate the falsehood of their idolatrous beliefs: “Those you worship instead of Him are nothing but names you and your fathers have invented, and for which God has given no sanction from on high.” (Verse 40) These lords, whether they be human or non-human,  spirits, devils, angels or forces of the universe that operate by God’s will are not real lords. Indeed they have nothing of the qualities of lordship. Lordship belongs to God alone, the One who has power over all things, and who creates and controls all. But in all ignorant societies, people invent names and attribute to them qualities and characteristics. The first of these is that of judgement and authority. But God has not given any authority to them, nor has He sanctioned what people invent.


12. External Links

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