Sūrat Yūsuf (Part 1)
Part 1 of observations on the structure, organization, and cohesion of Sūrat Yūsuf
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?
The next structure we will explore is arguably the better proposition. It fits the narrative better and breaks down the story into smaller parts. We’ll take a look next week :)
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Cuypers, “Semitic Rhetoric as a Key to the Question of Naẓm of the Qur‘anic Text.” 16-19.