Tafsir of Yusuf 12:39

"O my two companions of the prison" (i.e., O my two companions within it); however, it is genitively linked to the place (the prison) by way of linguistic expansion, as in the expression: "O thief of the night, O people of the house." Perhaps he addressed them with the title of 'companionship' while in the abode of sorrows and the house of grief—where affection is purified and counsel becomes sincere—so that they would turn toward him and accept his words.

It is also permissible that 'companionship' signifies residence, as in "the companions of the Fire" and "the companions of the Garden," due to their constant abiding therein. The grammatical construction, according to Abu Hayyan, is the genitive linking of a thing to a quasi-object, whereas others consider it a direct object, involving no linguistic expansion. It is said, rather, that there is expansion there too, and that he linked them to the prison rather than himself because they were disbelievers; though this view is debatable. Perhaps addressing them in this manner serves as an exhortation to acknowledge the truth, as if he said to them: "O you who dwell in this difficult place and this narrow spot, I am mentioning a matter to you, so speak the truth concerning it and do not deviate; for you are under hardship, and it does not befit one who is in such a state to deviate from the truth."

The word 'companion' (sahib) was interpreted as I have mentioned because, in common usage, the 'companion of the prison' is the jailer or the king. The calling with 'O' (Ya) is based on the common usage that it is for the distant, signaling their heedlessness and their wandering in the valleys of misguidance. He—peace be upon him—was gentle with them in leading them back to the truth and guiding them to right-path, as he presented to them what demonstrates the falsehood of their belief in the form of a question, so that their natures would not recoil from the sudden invalidation of what they had been accustomed to for a long time and what their forefathers had followed for generation after generation.

He said: "Are disparate lords..." (i.e., multiple, numerous, and this one and that one enslave you among them). The speech, as clarified by Abu Hayyan, is elliptical, omitting the qualified term: "Is the worship of disparate lords better for you, or Allah?"—that is, or the worship of Allah, the Sublime, "the One" (the singular in Divinity), "the Subduer" (the Victorious, whom no one can overcome, Majestic and Exalted is He). This is more appropriate than what Al-Khattabi stated: that He is the One who subdued the tyrants with punishment and the creation with death.

Al-Zamakhshari mentioned that this is a parable set for the worship of Allah the Exalted alone versus the worship of idols. Al-Qutb objected to this, arguing that such a parable would only be correct if they were attributed at one time to various lords and at another to one Lord, as in the Almighty's saying: "Allah presents an example: a man in whom are partners [disagreeing]..."—the verse. However, since they were attributed to both lords and to Allah, how can it be a parable? He answered that "Allah" is interpreted as "One Lord" because it stands in contrast to "lords," and He expressed the "One Lord" as "Allah" due to its exclusivity to Him, Majestic is His Majesty.

Al-Tibi also stated that there is a problem in this, because the apparent meaning of the verse is the negation of the equality of the idols and their worship with Allah and His worship, so where is the parable? He then said: "However, the estimation is: Are various masters who enslave a single servant better, or one All-Conquering Master?" He replaced "Lord" and "Master" with "Allah" because it is the counterpart to his saying: "Are disparate lords?" thus it becomes like the Almighty's saying: "Allah presents an example: a man in whom are partners..."—the verse. In al-Kashf, it was established in such a way that the clarity of its being a parable became evident, with no difficulty therein.

The truth is that it is apparent in negating equality; if one makes it a parable, it requires interpretation as heard from Al-Tibi, though it is not devoid of elegance, and perhaps it is the better view, even if it necessitates what it necessitates. Some have interpreted "disparate" as referring to number and multiplicity, which is a view held by more than one scholar. Others interpreted it as the difference in greatness, smallness, shape, and similar attributes that they acquire through the influence of others upon them, making it an indication of their being conquered and incapable.

As for the multiplicity, it is indicated by the plural "lords," and thus the mention of "the One" is in contrast to the multiplicity indicated, and "the Subduer" is in contrast to what is indicated by being conquered and incapable. The meaning is: "Are multiple [beings] that you have named lords—who are incapable, conquered, and affected by others—better, or Allah?"—that is, the Possessor of this majestic name, "the One" (to whom multiplication is impossible in any way), "the Subduer" (under whose subjugation and power no existing thing exists except that it is subservient and incapable within His grasp).

It is also said that the intention behind "disparate" is those differing in genus and nature, such as a king, a jinn, and an inanimate object, for instance. It is also permissible that it means those between whom there is no connection or agreement, and this is often a metonymy for incapacity and the disruption of state. The Imam deduced from the verse several arguments for the invalidation of idol worship, and the apparent meaning of his discourse is that he did not consider it a parable, so let it be reflected upon. Furthermore, he—peace be upon him—increased the guidance by explaining the total dismissal of their deities from any degree of consideration, let alone Divinity. He set this forth in the most perfect manner, saying—generalizing the address to them and those upon their religion among the people of Egypt, as is apparent; others say generally; and others say those with him from among the people of the prison—