سُوْرَةُ يُوسُفَ
Surah Yusuf (12) — Ayah 39
يَـٰصَـٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ ﴿39﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
"O two companions of the prison! Are many different lords (gods) better or Allâh, the One, the Irresistible?
Word by Word — Arabic, Transliteration & Meaning
يَـٰصَـٰحِبَىِ
yāṣāḥibayi
O my two companions
ٱلسِّجْنِ
l-sij'ni
(of) the prison
ءَأَرْبَابٌۭ
a-arbābun
Are lords
مُّتَفَرِّقُونَ
mutafarriqūna
separate
خَيْرٌ
khayrun
better
أَمِ
ami
or
ٱللَّهُ
l-lahu
Allah
ٱلْوَٰحِدُ
l-wāḥidu
the One
ٱلْقَهَّارُ
l-qahāru
the Irresistible
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 39) ➊ {يٰصَاحِبَيِ السِّجْنِ:’’صَاحِبَيِ‘‘} was originally { ’’صَاحِبَيْنِ‘‘}, which is the dual form of {’’صَاحِبٌ‘‘} (companion). When it was annexed to {’’ السِّجْنِ ‘‘ }, the dual "noon" was dropped and the "yaa" was joined ahead with a kasrah; this "yaa" is not for the first person, so the meaning is "O two companions of the prison!" These words, due to being together, also express a sense of closeness, because when someone is near, it is due to familiarity, which is necessary for invitation, but in reality, it also indicates being separate from each other, that we are companions living together in the prison, yet not true companions, because that relationship is only with the believers.
➋ { ءَاَرْبَابٌ مُّتَفَرِّقُوْنَ۠ خَيْرٌ … :} The religion of the people of Egypt, in most eras, was polytheism, that is, the worship of multiple deities, as is evident from history and the ancient relics of Egypt. And even if, as some say, they believed in one Lord, like all other polytheistic nations, they also worshipped many lords under Him, each having authority over different matters, because their minds could not think beyond the royal system and the feudal system imposed upon them, just as among the Greeks, there was a separate goddess for every task. The people of Iraq, along with the king, also worshipped the sun, moon, stars, and idols, which Prophet Ibrahim (Abraham) encountered. Therefore, Prophet Yusuf (Joseph) first shook the intellect of his fellow prisoners by asking this very question: Tell me, are these separate lords better, or Allah, the One, the All-Powerful, and the Dominant, whom no one can challenge, nor can anyone do anything against His will? See also Surah Az-Zumar (29), Al-Anbiya (22), and Bani Isra'il (42). It is clear that if the intellect is sound, it will consider the One, All-Powerful, and Dominant Lord to be better.
➋ { ءَاَرْبَابٌ مُّتَفَرِّقُوْنَ۠ خَيْرٌ … :} The religion of the people of Egypt, in most eras, was polytheism, that is, the worship of multiple deities, as is evident from history and the ancient relics of Egypt. And even if, as some say, they believed in one Lord, like all other polytheistic nations, they also worshipped many lords under Him, each having authority over different matters, because their minds could not think beyond the royal system and the feudal system imposed upon them, just as among the Greeks, there was a separate goddess for every task. The people of Iraq, along with the king, also worshipped the sun, moon, stars, and idols, which Prophet Ibrahim (Abraham) encountered. Therefore, Prophet Yusuf (Joseph) first shook the intellect of his fellow prisoners by asking this very question: Tell me, are these separate lords better, or Allah, the One, the All-Powerful, and the Dominant, whom no one can challenge, nor can anyone do anything against His will? See also Surah Az-Zumar (29), Al-Anbiya (22), and Bani Isra'il (42). It is clear that if the intellect is sound, it will consider the One, All-Powerful, and Dominant Lord to be better.
