Surah 12. Yusuf

[Joseph] exclaimed: "It was she who sought to make me yield myself unto her!" Now one of those present, a member of her own household, suggested this:²⁵ "If his tunic has been torn from the front, then she is telling the truth, and he is a liar;

  - Mohammad Asad

Lit., "a present one (shahid) from her household testified" - i.e., suggested a test on these lines. Here, again, the Qur'anic narrative differs from the story as told in the Bible, since according to the latter (Genesis xxxix, 19-20), the husband immediately believed the false accusation and cast Joseph into prison; the episodes related in verses {26-34} of this surah do not appear in the Biblical account.

Yusuf said: "It was she who attempted to seduce me." At this - one accusing the other - one member of her own family bore witness saying: "If his shirt is ripped from the front, then she is speaking the truth and he is lying.

  - Muhammad Farooq-i-Azam Malik

Joseph responded, 'It was she who tried to seduce me.' And a witness from her own family testified: 'If his shirt is torn from the front, then she has told the truth and he is a liar.

  - Mustafa Khattab

(Joseph) said: She it was who asked of me an evil act. And in witness of her own folk testified: If his shirt is torn from before, then she speaketh truth and he is of the liars.

  - Marmaduke Pickthall

He said: "It was she that sought to seduce me from my (true) self." And one of her household saw (this) and bore witness (thus) "If it be that his shirt is rent from the front then is her tale true and he is a liar! ^{1672 1673}

  - Abdullah Yusuf Ali

Joseph bore himself with dignity. He was too great and noble to indulge in angry recrimination. But he had to tell the truth. And he did it with quiet simplicity. 'The love game was hers, not his, and it went too far in seeking to assault his person.'

In the nature of things there was no eye-witness to what had happened between them. But as there was a scene and the whole household collected, wisdom came through one who was not immediately concerned. They say it was a child. If so, it illustrates the truth that the most obvious things are not noticed by people who are excited, but are plain to simple people who remain calm. Wisdom comes often through babes and sucklings.

but if his tunic has been torn from behind, then she is lying, and he is speaking the truth."

  - Mohammad Asad

But if it is ripped from behind, then he is speaking the truth and she is lying."

  - Muhammad Farooq-i-Azam Malik

But if it is torn from the back, then she has lied and he is truthful.'

  - Mustafa Khattab

And if his shirt is torn from behind, then she hath lied and he is of the truthful.

  - Marmaduke Pickthall

"But if it be that his shirt is torn from the back then is she the liar and he is telling the truth!" ¹⁶⁷⁴

  - Abdullah Yusuf Ali

If Joseph's shirt was torn at the back, he must obviously have been retreating, and the wife of the 'Aziz must have been tugging from behind. No one could doubt who was the guilty party. Everybody saw it, and the 'Aziz was convinced.

And when [her husband] saw that his tunic was torn from behind, he said: "Behold, this is [an instance] of your guile, O womankind! Verily awesome is your guile!

  - Mohammad Asad

So when he (her husband) saw that Yusuf's shirt was ripped from behind, he said to her: "It is one of the tricks of you women! Your trick was mighty indeed!

  - Muhammad Farooq-i-Azam Malik

So when her husband saw that Joseph's shirt was torn from the back, he said 'to her', 'This must be 'an example' of the cunning of you 'women'! Indeed, your cunning is so shrewd!

  - Mustafa Khattab

So when he saw his shirt torn from behind, he said: Lo! this is of the guile of you women. Lo! the guile of you is very great.

  - Marmaduke Pickthall

So when he saw his shirt that it was torn at the back (her husband) said: "Behold! it is a snare of you women! Truly mighty is your snare! ¹⁶⁷⁵

  - Abdullah Yusuf Ali

When the real fact became clear to every one, the 'Aziz as head of the household had to decide what to do. His own position was difficult, and it was made ridiculous. He was a high officer of state, say Grand Chamberlain. Was he going to proclaim to the world that his wife was running after a slave? He was probably fond of her, and he saw the innocence, loyalty, and sterling merit of Joseph. He must treat the whole affair as a woman's prank,-the madness of sex-love, and the tricks and snares connected with sex-love. He must take no further action but to rate his wife and do justice.

[But,] Joseph, let this pass!²⁶ And thou, [O wife,] ask forgiveness for thy sin - for, verily, thou hast been greatly at fault!"

  - Mohammad Asad

Lit., "turn aside from this". According to almost all the commentators, the meaning is, "do not mention this to anyone", the implication being that the husband was prepared to forgive and forget.

O Yusuf, say no more about this, and you (O my wife) seek forgiveness for your sins, for you were indeed the wrongdoer."

  - Muhammad Farooq-i-Azam Malik

O Joseph! Forget about this. And you 'O wife'! Seek forgiveness for your sin.¹ It certainly has been your fault.'

  - Mustafa Khattab

 She was urged to seek forgiveness from her husband.

O Joseph! Turn away from this, and thou, (O woman), ask forgiveness for thy sin. Lo! thou art of the sinful.

  - Marmaduke Pickthall

"O Joseph pass this over! (O wife) ask forgiveness for thy sin for truly thou hast been at fault!" ¹⁶⁷⁶

  - Abdullah Yusuf Ali

As was only fair, he apologised to Joseph and begged him to give no further thought to the injury that had been done to him, first by the love-snare of his wife, secondly, by the utterly false charge made against him, and thirdly, by the scene, which must have been painful to a man of such spotless character as Joseph. That was not enough. He must ask his wife humbly to beg Joseph's pardon for the wrong that she had done him. And he must further ask her to consider her unbecoming conduct in itself, apart from any wrong done to Joseph.

NOW the women of the city spoke [thus to one another]: "The wife of this nobleman is trying to induce her slave-boy to yield himself unto her! Her love for him has pierced her heart; verily, we see that she is undoubtedly suffering from an aberration!"²⁷

  - Mohammad Asad

Lit., "we see her indeed in obvious error".

The women of the city began to talk about this incident, saying: "The wife of Al-Aziz has seduced her young slave, for she has fallen madly in love with him. In fact, we see her in manifest error."

  - Muhammad Farooq-i-Azam Malik

Some women of the city gossiped, 'The Chief Minister's wife is trying to seduce her slave-boy. Love for him has plagued her heart. Indeed, we see that she is clearly mistaken.'¹

  - Mustafa Khattab

 The women’s only objection was because the wife of the Chief Minister was in love with someone raised in her house like a son.

And women in the city said: The ruler's wife is asking of her slave boy an ill deed. Indeed he has smitten her to the heart with love. We behold her in plain aberration.

  - Marmaduke Pickthall

Ladies said in the City: "The wife of the (great) `Aziz is seeking to seduce her slave from his (true) self: truly hath he inspired her with violent love: we see she is evidently going astray." ^{1677 1678}

  - Abdullah Yusuf Ali

'Aziz: title of a nobleman or officer of Court, of high rank. Considering all the circumstances, the office of Grand Chamberlain or minister may be indicated. But "Aziz" I think is a title, not an office. I have not translated the title but left it as it is. "Excellency" or "Highness" would have specialised modern associations which I want to avoid.

The 'Aziz's just, wise, and discreet conduct would have closed the particular episode of his wife's guilty conduct if only Mrs. Grundy had left her alone and she had not foolishly thought of justifying her conduct to Mrs. Grundy. The 'Aziz had reproved her, and he had the right and authority so to do. He also probably understood her. Joseph by his behaviour had upheld the highest standard both for himself and for her.

Thereupon, when she heard of their malicious talk, she sent for them, and prepared for them a sumptuous repast,²⁸ and handed each of them a knife and said [to Joseph]: "Come out and show thyself to them!" And when the women saw him, they were greatly amazed at his beauty,²⁹ and [so flustered were they that] they cut their hands [with their knives], exclaiming, "God save us! This is no mortal man! This is nought but a noble angel!"

  - Mohammad Asad

The expression muttaka'- lit., "a place where one reclines [while eating]", i.e., a "cushioned couch" - seems to have been used here tropically to denote a "luxurious [or "sumptuous"] repast".

Lit., "they deemed him [i.e.. his beauty] great".

When she heard about these remarks, she invited them and prepared for them a banquet, and gave each of them a knife. When they were engaged in cutting fruit, she asked Yusuf to come out before them. When they saw him, they were so amazed that they cut their hands and exclaimed spontaneously: "Good Lord! He is no human being; he is but a noble angel."

  - Muhammad Farooq-i-Azam Malik

When she heard about their gossip,¹ she invited them and set a banquet for them. She gave each one a knife, then said 'to Joseph', 'Come out before them.' When they saw him, they were so stunned 'by his beauty' that they cut their hands,² and exclaimed, 'Good God! This cannot be human; this must be a noble angel!'

  - Mustafa Khattab

 lit., ‘their cunning’ because the women themselves were probably interested in Joseph.

 The women were cutting fruit, and when Joseph came out they were so impressed by his beauty that they sliced through the fruit and into their hands without knowing.

And when she heard of their sly talk, she sent to them and prepared for them a cushioned couch (to lie on at the feast) and gave to every one of them a knife and said (to Joseph): Come out unto them! And when they saw him they exalted him and cut their hands, exclaiming: Allah Blameless! This is not a human being. This is no other than some gracious angel.

  - Marmaduke Pickthall

When (Zulaikha) heard of their malicious talk she sent for them and prepared a banquet for them: she gave each of them a knife; and she said (to Joseph) "Come out before them. When they saw him they did extol him and (in their amazement) cut their hands: they said "Allah preserve us! no mortal is this! This is none other than a noble angel!" ¹⁶⁷⁹

  - Abdullah Yusuf Ali

When her reputation began to be pulled to pieces, the wife of 'Aziz invited all ladies in society to a grand banquet. We can imagine them reclining at ease after the manner of fashionable banquets. When dessert was reached and the talk flowed freely about the gossip and scandal which made their hostess interesting, they were just about to cut the fruit with their knives, when, behold! Joseph was brought into their midst. Imagine the consternation which his beauty caused, and the havoc it played with their hearts! "Ah!" thought the wife of 'Aziz, "now is your hypocrisy self-exposed! What about your reproaches to me? You have yourselves so lost your self-control that you have cut your fingers!"

Said she: "This, then, is he about whom you have been blaming me! And, indeed, I did try to make him yield himself unto me, but he remained chaste. Now, however, if he does not do what I bid him, he shall most certainly be imprisoned, and shall most certainly find himself among the despised!"³⁰

  - Mohammad Asad

Lit., "become one of those who are humiliated".

She said: "Well, this is he about whom you blamed me. No doubt I seduced him, but he escaped. If he doesn't do what I say, he will certainly be thrown into prison and be disgraced."

  - Muhammad Farooq-i-Azam Malik

She said, 'This is the one for whose love you criticized me! I did try to seduce him but he 'firmly' refused. And if he does not do what I order him to, he will certainly be imprisoned and 'fully' disgraced.'¹

  - Mustafa Khattab

 The women tried to convince him to obey the Chief Minister’s wife, so Joseph prayed to Allah to keep him away from them.

She said: This is he on whose account ye blamed me. I asked of him an evil act, but he proved continent, but if he do not my behest he verily shall be imprisoned, and verily shall be of those brought low.

  - Marmaduke Pickthall

She said: "There before you is the man about whom ye did blame me! I did seek to seduce him from his (true) self but he did firmly save himself guiltless!... And now if he doth not my bidding he shall certainly be cast into prison and (what is more) be in the company of the vilest!" ¹⁶⁸⁰

  - Abdullah Yusuf Ali

Her speech is subtle, and shows that any repentance or compunction she may have felt is blotted out by the collective crowd mentality into which she has deliberately invited herself to fall. Her speech falls into two parts, with a hiatus between, which I have marked by the punctuation mark ( ... ). In the first part there is a note of triumph, as much as to say, "Now you see! mine was no vulgar passion! you are just as susceptible! you would have done the same thing!" Finding encouragement from their passion and their fellow-feeling, she openly avows as a woman amongst women what she would have been ashamed to acknowledge to others before. She falls a step lower and boasts of it. A step lower still, and she sneers at Joseph's innocence, his firmness in saving himself guiltless! There is a pause. The tide of passion rises still higher, and the dreadful second part of her speech begins. It is a sort of joint consultation, though she speaks in monologue. The women all agree that no man has a right to resist their solicitations. Beauty spurned is the highest crime. And so now she rises to the height of tragic guilt and threatens Joseph. She forgets all her finer feelings, and is overpowered by brute passion. After all, he is a slave and must obey his mistress! Or, there is prison, and the company of the vilest. Poor, deluded, fallen creature! She sank lower than herself, in seeking the support of the crowd around her! What pain and suffering and sorrow can expiate the depth of this crime?

Said he: "O my Sustainer! Prison is more desirable to me than [compliance with] what these women invite me to: for, unless Thou turn away their guile from me, I might yet yield to their allure³¹ and become one of those who are unaware [of right and wrong]."

  - Mohammad Asad

Lit., "incline towards them", it should, however, be borne in mind that the verb saba combines the concepts of inclination, yearning and amorous indulgence (cf. Lane IV, 1649); hence my rendering.

Yusuf said: "O my Rabb! I would rather go to prison than that to which they invite me; and unless You ward off their cunning snare from me, I may, in my youthful folly, feel inclined towards them and become one of the ignorant."

  - Muhammad Farooq-i-Azam Malik

Joseph prayed, 'My Lord! I would rather be in jail than do what they invite me to. And if You do not turn their cunning away from me, I might yield to them and fall into ignorance.'

  - Mustafa Khattab

He said: O my Lord! Prison is more dear than that unto which they urge me, and if Thou fend not off their wiles from me I shall incline unto them and become of the foolish.

  - Marmaduke Pickthall

He said: "O my Lord! the prison is more to my liking than that to which they invite me: unless thou turn away their snare from me I should (in my youthful folly) feel inclined towards them and join the ranks of the ignorant." ^{1681 1682}

  - Abdullah Yusuf Ali

"To which they invite me." Notice it is now "they" not "she". Where there was the snare of one woman before, it is now the collective snare of many women.

Joseph's speech is characteristic. Like a true Prophet of Allah, he takes refuge in Allah. He knows the weakness of human nature. He would not pit his own strength against the whole assault of evil. He will rely on Allah to tum evil away from him, and praise Him alone for any success he achieves in his fight. It is only the ignorant who do not know man's weakness and Allah's strength!

And his Sustainer responded to his prayer, and freed him from the threat of their guile:³² verily, He alone is all-hearing, all-knowing.

  - Mohammad Asad

Lit., "turned away their guile from him".

Thereupon his Rabb granted his prayer and warded off their cunning snare from him; surely He hears all and knows all.

  - Muhammad Farooq-i-Azam Malik

So his Lord responded to him, turning their cunning away from him. Surely He is the All-Hearing, All-Knowing.

  - Mustafa Khattab

So his Lord heard his prayer and fended off their wiles from him. Lo! He is Hearer, Knower.

  - Marmaduke Pickthall

So his Lord heard him (in his prayer) and turned away from him their snare: verily He heareth and knoweth (all things). ¹⁶⁸³

  - Abdullah Yusuf Ali

Joseph was saved from the wiles of the women, which would have degraded him. But more, his truth and character were completely vindicated in the eyes of all concerned by the avowal of the wife of the 'Aziz .

For, presently it occurred to the nobleman and his household³³ - [even] after they had seen all the signs [of Joseph's innocence] - that they might as well imprison him for a time.³⁴

  - Mohammad Asad

Lit., "it occurred to them'.

Thus, according to the Qur'an, Joseph was imprisoned not because his master believed him to be guilty, but because, in his weakness, he wanted to appease his wife, "being entirely submissive to her, and behaving like a riding-camel whose reins she held in her hand" (Zamakhshari).

Still, even after all the evidence they had seen (of his innocence and the guilt of their women), they thought it proper to send him to prison for a while.

  - Muhammad Farooq-i-Azam Malik

And so it occurred to those in charge, despite seeing all the proofs 'of his innocence', that he should be imprisoned for a while.¹

  - Mustafa Khattab

 To stop women from being charmed by Joseph’s beauty, or to put an end to the rumours, or to keep him away from the Minister’s wife.

And it seemed good to them (the men folk) after they had seen the signs (of his innocence) to imprison him for a time.

  - Marmaduke Pickthall

Then it occurred to the men after they had seen the Signs (that it was best) to imprison him for a time. ¹⁶⁸⁴

  - Abdullah Yusuf Ali

When Joseph's character was completely vindicated, there was no disgrace to him in being sent to prison after that. On the contrary the blame now would attach to those who for their own selfish motives restricted his liberty for a time. As a matter of fact various motives on the part of the many actors in this drama converged towards that end. For Joseph prison was better than the importunities of the women, and now, not one woman, but all society women were after him. To the women themselves it looked as if that was a lever which they could use to force his compliance. Vain, deluded creatures, to think that a man of God could be forced from the path of rectitude by threats or bribes. To the 'Aziz it appears as if it might be in his wife's best interests that he should disappear from her view in prison. The decisive factor was the view of the men generally, who were alarmed at the consternation he had caused among the women. They knew that Joseph was righteous: they had seen the Signs of Allah in his wonderful personality and his calm and confident fortitude. But, it was argued, it was better that one man (even if righteous) should suffer in prison rather than that many should suffer from the extraordinary disturbance he was unwittingly causing in their social life. Not for the first nor for the last time did the righteous suffer plausibly for the guilt of the guilty. And so Joseph went to prison-for a time.

NOW two young men happened to go to prison at the same time as Joseph.³⁵ One of them said: "Behold, I saw myself [in dream] pressing wine." And the other said: "Behold, I saw myself [in a dream] carrying bread on my head, and birds were eating thereof." [And both entreated Joseph:] "Let us know the real meaning of this! Verily, we see that thou art one of those who know well [how to interpret dreams]."³⁶

  - Mohammad Asad

Lit., "entered the prison with him". According to the Biblical account (not contradicted by the Qur'an), they were the King's cup-bearer and baker, both of them imprisoned for unspecified offences.

This is the meaning given by Baghawi, Zamakhshari and Baydawi to the expression al-muhsinin in the above context, adopting the tropical use of the verb ahsana in the sense of "he knew [something]" or "he knew [it] well". Thus, the Qur'an indicates here in its elliptic manner that Joseph's reputation for wisdom and dream-interpretation preceded him to prison.

Two young men also entered the prison along with him. One day one of them said: "I saw in a dream that I was pressing wine." The other said: "I saw in a dream that I was carrying bread on my head, of which birds were eating." Tell us the interpretation of these dreams, for we see that you are a man of virtue.

  - Muhammad Farooq-i-Azam Malik

And two other servants went to jail with Joseph. One of them said, 'I dreamt I was pressing wine.' The other said, 'I dreamt I was carrying 'some' bread on my head, from which birds were eating.' 'Then both said,' 'Tell us their interpretation, for we surely see you as one of the good-doers.'

  - Mustafa Khattab

And two young men went to prison with him. One of them said: I dreamed that I was pressing wine. The other said: I dreamed that I was carrying upon my head bread whereof the birds were eating. Announce unto us the interpretation, for we see thee of those good (at interpretation).

  - Marmaduke Pickthall

Now with him there came into the prison two young men. Said one of them: "I see myself (in a dream) pressing wine." Said the other: "I see myself (in a dream) carrying bread on my head and birds are eating thereof." "Tell us" (they said) "the truth and meaning thereof: for we see thou art one that doth good (to all)." ^{1685 1686 1687}

  - Abdullah Yusuf Ali

Now opens another chapter in Joseph's life. The Plan of Allah develops. The wicked might plot; the weak might be swayed by specious arguments; but everything is used by the Universal Plan for its own beneficent purposes. Joseph must get into touch with the Pharaoh, in order to work out the salvation of Egypt, and yet it must be through no obligation to smaller men. And he must diffuse his personality and teach the truth to men of all sorts in prison.

Two men came to the prison about the same time as Joseph. They were both apparently officers of the king (the Pharaoh), who had incurred his wrath. One was a cup-bearer (or butler or chief steward) whose duty was to prepare the king's wines and drinks. The other was the king's baker, whose duty was to prepare the king's bread. They were both in disgrace. The former dreamed that he was again carrying on his duties and pressing wine; the latter that he was carrying bread, but it did not reach his master, for the birds ate of it.

Both these men saw the Signs of Allah about Joseph. They felt not only that he had wisdom, but that he was kind and benevolent, and would give of his wisdom even to strangers like themselves. They therefore told him their dreams and asked him to interpret them.

[Joseph] answered: "Ere there comes unto you the meal which you are [daily] fed, I shall have informed you of the real meaning of your dreams,³⁷ [so that you might know what is to come] before it comes unto you: for this is [part] of the knowledge which my Sustainer has imparted to me. "Behold, I have left behind me the ways of people who do not believe in God,³⁸ and who persistently refuse to acknowledge the truth of the life to come;

  - Mohammad Asad

Lit., "the real meaning thereof".

Joseph wants to avail himself of this opportunity to guide his two fellow-prisoners towards the true faith; and so, while promising that he would explain their dreams presently, he asks them to listen first to a short discourse on the oneness of God.

Yusuf replied: "I will, with Allah's permission, tell you the interpretation of these dreams before you are served the food you eat, this is part of the knowledge which my Rabb has taught me. In fact, I have forsaken the faith of those people who do not believe in Allah and even deny the hereafter.

  - Muhammad Farooq-i-Azam Malik

Joseph replied, 'I can even tell you what kind of meal you will be served before you receive it. This 'knowledge' is from what my Lord has taught me. I have shunned the faith of a people who disbelieve in Allah and deny the Hereafter.

  - Mustafa Khattab

He said: The food which ye are given (daily) shall not come unto you but I shall tell you the interpretation ere it cometh unto you. This is of that which my Lord hath taught me. Lo! I have forsaken the religion of folk who believe not in Allah and are disbelievers in the Hereafter.

  - Marmaduke Pickthall

He said: "Before any food comes (in due course) to feed either of you I will surely reveal to you the truth and meaning of this ere it come to pass: that is part of the (Duty) which my Lord hath taught me. I have (I assure you) abandoned the ways of a people that believe not in Allah and that (even) deny the Hereafter. ^{1688 1689 1690}

  - Abdullah Yusuf Ali

The dream of one foreboded good to him, and of the other, evil to him. It was good that each should prepare for his fate. But Joseph's mission was far higher than that of merely foretelling events. He must teach the truth of Allah and the faith in the Hereafter to both men. He does that first before he talks of the events of their phenomenal life. And yet he does it so tenderly. He does not tantalise them. In effect he says. "You shall learn everything before our next meal, but let me first teach you Faith!"

Joseph does not preach a pompous sermon, or claim any credit to himself for placing himself at their service. He is just doing his duty, and the highest good he can do to them is to teach them Faith.

These men were Egyptians, perhaps steeped in materialism, idolatry, and polytheism. He must teach them the Gospel of Unity. And he does it simply, by appealing to his own experience. I have found the Lord good; in prosperity and adversity I have been supported by Faith; in life no man can live by error or evil; perhaps one of you had done some wrong for which you find yourself here; perhaps one of you is innocent in either case, will you not accept Faith and live for ever?

and I follow the creed of my forefathers Abraham, Isaac and Jacob. It is not conceivable that we should [be allowed to] ascribe divinity to aught beside God: this is [an outcome] of God's bounty unto us and unto all mankind³⁹ - but most people are ungrateful.

  - Mohammad Asad

Since God is almighty and self-sufficient, it is not for His sake that man is warned not to ascribe divine qualities to aught beside Him: the absolute condemnation of this sin is solely designed to benefit man by freeing him from all superstition, and thus enhancing his dignity as a conscious, rational being.

I follow the faith of my forefathers Ibrahim (Abraham), Ishaq (Isaac) and Ya'qoob (Jacob). It is not fitting that we attribute any partners with Allah. It is the grace of Allah on us and on mankind (that He has not made us the servants of anyone else other than Himself), yet most of the people are not grateful.

  - Muhammad Farooq-i-Azam Malik

I follow the faith of my fathers: Abraham, Isaac, and Jacob. It is not 'right' for us to associate anything with Allah 'in worship'. This is part of Allah's grace upon us and humanity, but most people are not grateful.

  - Mustafa Khattab

And I have followed the religion of my fathers, Abraham and Isaac and Jacob. It never was for us to attribute aught as partner to Allah. This is of the bounty of Allah unto us (the seed of Abraham) and unto mankind; but most men give not thanks.

  - Marmaduke Pickthall

"And I follow the ways of my fathers Abraham Isaac and Jacob; and never could we attribute any partners whatever to Allah: that (comes) of the grace of Allah to us and to mankind: yet most men are not grateful. ¹⁶⁹¹

  - Abdullah Yusuf Ali

Again the same note of personal modesty. 'You may think I am as young as you, or younger. Yes, but I have the heritage of great men renowned for wisdom and truth, such as Abraham, Isaac, Jacob. Surely what they knew is worthy of respect. Never did they swerve a hair's breadth from the Gospel of Unity. It is not that we boast. It was Allah's grace that taught us and Allah's grace is teaching all mankind. But men show their ingratitude by inventing other so-called gods'.

"O my companions in imprisonment! Which is more reasonable:⁴⁰ [belief in the existence of numerous divine] lords, each of them different from the other⁴¹ - or [in] the One God, who holds absolute sway over all that exists?

  - Mohammad Asad

Lit., "better", obviously in the sense of "better conforming to the demands of reason".

The expression mutafarriqun connotes plurality as well as separateness-in this context, separateness in respect of qualities, functions and degrees.

O my fellow inmates! Tell me what is better; many different lords or one Allah, the Irresistible?

  - Muhammad Farooq-i-Azam Malik

O my fellow-prisoners! Which is far better: many different lords or Allah- the One, the Supreme?

  - Mustafa Khattab

O my two fellow prisoners! Are divers lords better, or Allah the One, the Almighty?

  - Marmaduke Pickthall

"O my two companions of the prison! (I ask you): are many lords differing among themselves better or Allah the One Supreme and Irresistible? ¹⁶⁹²

  - Abdullah Yusuf Ali

Note the personal touch again. 'Are we not also companions in misfortune? And may I not speak to you on terms of perfect equality,-as one prisoner to another? Well then, do you really think a conflict of heterogeneous gods is better than Allah, the One (and Only), Whose power is supreme and irresistible?'

"All that you worship instead of God is nothing but [empty] names which you have invented⁴² - you and your forefathers - [and] for which God has bestowed no warrant from on high. Judgment [as to what is right and what is wrong] rests with God alone - [and] He has ordained that you should worship nought but Him: this is the [one] ever-true faith; but most people know it not.⁴³

  - Mohammad Asad

Lit., "names which you have named" - i.e., "figments of your own imagination".

Cf. the last sentence of 30:30 .

Those you serve besides Him are nothing but mere names which you and your forefathers have invented, for which Allah has revealed no sanction. The Command belongs to none but Allah, Who has commanded that you worship none but Him. That is the true faith, yet most of the people do not know.

  - Muhammad Farooq-i-Azam Malik

Whatever 'idols' you worship instead of Him are mere names which you and your forefathers have made up¹- a practice Allah has never authorized. It is only Allah Who decides. He has commanded that you worship none but Him. That is the upright faith, but most people do not know.

  - Mustafa Khattab

 Meaning, “You call them gods while in fact they are not gods.”

Those whom ye worship beside Him are but names which ye have named, ye and your fathers. Allah hath revealed no sanction for them. The decision rests with Allah only, Who hath commanded you that ye worship none save Him. This is the right religion, but most men know not.

  - Marmaduke Pickthall

"If not Him ye worship nothing but names which ye have named ye and your fathers for which Allah hath sent you no authority: the Command is for none but Allah: He hath commanded that ye worship none but Him: that is the right religion but Most men understand not... ¹⁶⁹³

  - Abdullah Yusuf Ali

'If you name other gods, they are nothing but your inventions,-names which you and your fathers put forward without any reality behind them. Who gave you authority to do any such thing? The only reality is Allah. Authority can come from Him alone. It is only for Him to command. And He has distinctly commanded you to worship none other than Him. That is the only religion that is right,-that has stood and will stand and endure for ever. He has revealed it at all times by His Messengers and by His Signs. If men fail to understand, it is their own fault.