Overview (Verses 36 - 38)

A Platform to Advocate True Faith

“Two young men went to prison with him.” (Verse 36) We will presently know that they belonged to the King’s private staff.

The sūrah does not dwell on what happened to Joseph in prison, and how he was recognized as a man of integrity and kindness, and that he soon won the trust of all those around him. There must also have been quite a few among them who had had the misfortune to work in the palace or for courtiers, yet had incurred the anger of their masters for one reason or another, and, as a result, were now in jail. All this is omitted. For the sūrah immediately moves on to portray a scene of Joseph, in prison, speaking to two young men who had found him to be a man of wisdom. They related their dreams to him, requesting that he interpret them.

One of them said: I saw myself [in a dream] pressing wine.’ The other said: And I saw myself [in a dream] carrying bread on my head, and birds were eating of it.’ ‘Tell us the meaning of these dreams, for we can see that you are a man of virtue.’ (Verse 36) Joseph seizes the opportunity to speak to the prisoners about his faith, which is the true faith. The fact that he is in prison does not exempt him from his duty to preach the true faith and to criticize any situation that assigns lordship to human rulers. For submission to such rulers means that they usurp the rights of lordship and become pharaohs.

Joseph starts at the point which preoccupies his fellow prisoners. He reassures them that he will give them the correct interpretation of their dreams because his Lord has given him special knowledge as a result of his dedication in worshipping Him alone and his associating no partners with Him. In this way Joseph makes it clear that he follows the faith of his forefathers who were similarly dedicated. At the very  outset  then,  he  wins  their  trust,  stating  that  he  will  rightly  interpret  their dreams. At the same time he also presents his faith in appealing guise. [Joseph] answered: ‘Your food which is provided for you will not have come to you before I have informed you of the real meaning of [your dreams]. That is part of the knowledge which my Lord has imparted to me. I have left the faith of people who do not believe in God, and who deny the truth of the life to come. I follow the faith of my forefathers, Abraham, Isaac and Jacob. It is not for us to associate any partners with God. This is part of God’s grace which He has bestowed on us and on all mankind, but most people do not give thanks.’ (Verses 37-38)

The approach Joseph employs is particularly appealing. He is pleasant to listen to, moving from one aspect to the next in a relaxed, easy way. This is characteristic of Joseph throughout the story.

The first part of his statement is emphatic, inspiring confidence that he has divine knowledge whereby he is informed of what is coming and he tells it as he sees it. This indicates that what he knows is a gift given to him by God for his sincere devotion. Moreover, it is fitting with what was fashionable at the time, since prophesying was a common practice. However, his assertion that it is all taught to him by his Lord is made at the most appropriate moment so as to make them more receptive to his call on them to believe in God.

“I have left the faith of people who do not believe in God, and who deny the truth of the life to come.” (Verse 37) This refers to the people who raised him in Egypt, in the Chief Minister’s home, and to the courtiers and aristocracy who hold sway in society. Needless to say, the two young men whom he was addressing followed the same religion as the rest of their people. Joseph does not, however, confront them with this fact, but rather speaks about people in general so that they are not embarrassed. This demonstrates Joseph’s delicacy in approaching the subject and his choice of proper method to introduce his faith.

Joseph’s mention of the hereafter at this point confirms, as stated earlier, that belief in the Day of Judgement has always been a fundamental concept of faith, preached by all God’s messengers and prophets right from the beginning of human life. It is false to assume, as teachers of comparative religion do, that it is a recent concept in human faith in general. It may have been introduced at a late stage into pagan religions, but it has always been an essential concept of divine messages.

Joseph continues to outline the distinctive characteristics of false beliefs in order to highlight those of the true faith which he and his forefathers have followed. “I follow the faith of my forefathers, Abraham, Isaac and Jacob. It is not for us to associate any partners with God.” (Verse 38) It is a faith based on the concept of God’s oneness. Indeed it is part of God’s grace to mankind that they are guided to believe in His oneness. To enjoy this aspect of God’s grace is easy. Mankind have only to decide to accept it and it is theirs, because this belief is ingrained in their nature and in the universe around them. It is also explained in all divine messages. It is only human beings who choose to ignore it and not thank God for it. “This is part of God’s grace which He has bestowed on us and on all mankind, but most people do not give thanks.” (Verse 38)