Sūrat Yūsuf (Joseph) is unique in that it contains the entirety of Prophet Joseph’s story all in one sūrah. Additionally, relative to the rest of the stories told in the Quran, it is very linear. It is said to be a late Makkan sūrah, being revealed during some of the toughest years of the Messenger’s ministry.
Possibly because of its straightforwardness, this is a sūrah with much research on it. There have been a number of structures proposed for it over the years, so we will explore some of the more prominent ones here. The first is a mirror structure which narratively pivots on Joseph’s sermon and dream interpretations while in jail.1
The connections are self-apparent, so there is no need to explain any pairing. Interestingly, Section [F] contains a key passage, which itself is structured as a ring.
CONNECTIONS
[F1]/[F1’] – Joseph promises to interpret the prison-mates dreams, but he first introduces them to Islam while he has their attention. After his sermon, he fulfills his promise and interprets their dreams.
[F2]/[F2’] – Both halves of the sermon repeat many themes. Joseph declares himself a follower of the monotheistic religion of “ābā-’ī (my fathers).” He later tells the prison-mates that they are merely worshiping names made up by “ābā’u-kum (your fathers).” Joseph explains that Islam means that “it is not appropriate for us to associate anything with Allah.” He repeats the sentiment in the second half when he reminds them that, “He commands that you do not worship other than Him.” Finally, both sections end similarly. [F2] concludes, “That is Allah’s favor upon us and upon mankind, lākinna akthara an-nāsi lā (however, most of mankind do not) give thanks.” And the sermon ends in [F2’] with Joseph saying, “That is the upright religion, lākinna akthara an-nāsi lā (however, most of mankind do not) know.”
[F3] – The center arguable contains, not just the thesis of Sūrat Yūsuf, but of the entire Quran. What is better, worshiping many gods and desires? Or the One, True God?
Next, we will explore another structure, which is arguably the better proposition. It fits the narrative better and breaks down the story into smaller parts. This structure shows the sūrah placed into a ring, with the interpretation of the King’s dream being the point of inflection.2
For the sake of readability, just like the paper this research is taken from, I will use the proper nouns from extra-Quranic sources for characters in the narrative who are not named in the sūrah. Thus, we will use “Potiphar” instead of al-ʿAzīz, “Zulaykhā” instead of the wife of al-ʿAzīz, and “Benjamin” for Joseph’s brother.
[J] can be further dissected to demonstrate a more detailed ring structure.
Again, the connections are self-explanatory, so a detailed justification for each pairing is unneeded.
Breaking down Sections [I] and [I’], which detail Jacob’s family drama, we find that the events display, with one exception, parallelism. The structure may be summarized as follows:
With the exception of [I5]/[I5’] and [I6]/[I6’], the two sections are parallel to each other. In [I], Jacob is brought the shirt with false blood ([I5]), and then resigns himself to patience ([I6]). In [I’], this order is flipped. Jacob first resigns himself to patience ([I6’]), then the true shirt of Joseph is brought to him ([I5’]). By switching the order, maybe we are learning that ṣabr (patience/perseverance) can be in response to calamity (the expected reaction) as well as in hopes of reward (the unexpected action, and thus, the unexpected parallel order).
Finally, notice that both of the above structures do not delve into the “Preface/Prologue” (āyāt 1-3 in both) nor the “Epilogue/Conclusion” (āyāt 102-111 in both). More recent research has made an attempt to dissect these sections and show relationships between them. We will explore these connections in the final part next week.
Thus far, both structures posted have not dealt with the “Preface/Prologue” (āyāt 1-3 in both) nor the “Epilogue/Conclusion” (āyāt 102-111 in both). More recent research has made an attempt to dissect these sections and show relationships between them.
When comparing the [G] - Preface and [G’] - Conclusion, it appears the subject matter forms its own mirror structure as shown below.3
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CONNECTIONS
[G1]/[G1’] - The sūrah begins and ends with mention of the Quran’s heavenly origins. “Alif, Lām, Rā’” are letters whose meaning is only known with Allah ﷻ. This is immediately followed by “Those are the signs,” as if to say that the source of the Quran is far away (with Allah ﷻ) and not the Messenger ﷺ. He ﷻ also tells us that the Quran is meant to “clarify” our affairs. Finally, Allah ﷻ mentions that this is an “Arabic recital” (i.e., something spoken) so that we may “understand”.
This matches with the end of the sūrah wherein Allah ﷻ tells us that the Quran is not “invented speech” by the Messenger ﷺ, and is actually a “confirmation” and “detailed explanation” of what has been revealed before. Finally, Allah ﷻ ends the sūrah mentioning “guidance and mercy for people who seek faith,” which is a necessary outcome for one who “understands” what is being conveyed in the Quran.
[G2]/[G2’] - Both sections share the usage of “qaṣaṣ (story)” as a way of reminding the audience that Him narrating the “best of stories” wasn’t for entertainment value, but rather as a “lesson for those of sound mind”. After going through the sūrah in a reflective manner, one should realize what made it "the best of stories”.
[G3]/[G3] - Finally, this ring centers on the Messenger’s role in conveying this message. The Quran was revealed to him, which made him aware of events he was absent from, as well as from the unseen, so that we may learn lessons.
You may have noticed that there is a significant amount of [G’] - Conclusion omitted from the analysis. We still need to discuss āyāt 103-110. First, we will observe its placement in the sūrah. Then we will analyze the structure of the section on its own.4
Āyāt 103-110 can be summarized as a commentary on the audience of the Messenger ﷺ (i.e., the Quraysh) and what he should do in lieu of that audience. At first glance, it appears that the passage is out of place as it does not have an apparent connection to the text at the beginning nor with the text around it. However, as we have been learning, ring structure is but one of many ways the Quran may be organized. It is also important to recognize the linear coherence of a sūrah as the immediate context can tell us a great deal about the placement of an āyah or set of āyāt.
The Quraysh - and Arabs at the time - were descendants of Ishmael, which represent the opposite branch of the Abrahamic family tree. While the sons of Jacob (i.e., the descendants of Isaac) plotted against Joseph, similarly, the Quraysh (i.e., the descendants of Ishmael) were conspiring in secret against the Messenger ﷺ. And like the sons of Jacob thought that their strength came from their numbers, the Quraysh used their superior forces to oppress the burgeoning Muslim community.
And just as Joseph was informed that he would get back at his brothers “wa hum la yash’urūn (and they won’t realize it)”, the Messenger ﷺ is also being told that he and his followers will overtake the Quraysh “wa hum la yash’urūn (and they won’t realize it)”.
There are many other parallels between the life of Joseph and the life of the Messenger ﷺ, which makes the context of this passage make all the more sense when one considers the āyāt immediately before and after it:5
That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired. (102)
Passage under consideration; Audience of the Messenger (103-110)
There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe. (111)
In addition to its linear coherence within [G’], it appears that āyāt 103-110 can be arranged into their own mirror structure as shown below.6
CONNECTIONS
[G4]/[G4’] – The mirror begins with Allah ﷻ describing the desperation of the Messenger ﷺ to guide everyone despite their predilection for disbelief. The mirror ends with Allah ﷻ informing us that many other messengers went through the same struggle and despair, but Allah ﷻ eventually gave them victory over those who disbelieved.
[G5]/[G5’] – The Messenger ﷻ never asked for a worldly payment for his work because he knew that his reward was always in the Hereafter.
[G6]/[G6’] – Both sections begin with mention of those who were sent to remind people of their duty to Allah ﷻ. Both sections then end imploring the listener to observe the signs of Allah ﷻ in the earth around them.
[G7]/[G7’] – The first section begins with tell of those who only believe in Allah ﷻ with partners (mushrikūn), while the corresponding section has Allah ﷻ commanding the listener to call to Him alone and to not be of those who associate partners (mushrikīn) with Him.
[G8]/[G8’] – The center mentions two events, punishment and accounting on Judgment Day, that disbelievers perceive as far-off and impossible to occur. But the sections surrounding the center lead the listener to believe in these cosmic events as real and soon at hand.
And Allah ﷻ knows best.
Cuypers, “Semitic Rhetoric as a Key to the Question of Naẓm of the Qur‘anic Text.” 16-19.
Qureshi, Jawad Anwar. “Ring Composition in Sūrat Yūsuf (Q 12).” Journal of the International Qur'anic Studies Association, vol. 2, 2017, pp. 149–168. JSTOR, www.jstor.org/stable/10.5913/jiqsa.2.2017.a007. Accessed 26 Sept. 2020.
Khan, Nouman. “S. Yusuf Coherence Session 1: The First and Last Passages” YouTube, uploaded by Bayyinah Institute, Nov 24, 2020
Khan, Nouman. “S. Yusuf Coherence Session 2: 103-110” YouTube, uploaded by Bayyinah Institute, Nov 30, 2020
Those interested may check out the, “Surat Yusuf & The Final Messenger” series on Bayyinah’s Youtube page.
This is my personal contribution to the structural study of Sūrat Yūsuf.