Prophet Joseph’s prayer is found as a part of the following verse: “My Lord! You have bestowed dominion upon me and have taught me to comprehend the depths of things. O Creator of heavens and the earth! You are my Guardian in this world and in the Hereafter. Cause me to die in submission to You, and join me, (in the end) with the righteous. (12:101)
It may be noted that this prayer is not found in the Biblical narrative of Joseph (Genesis, 37, 39-50). By including this prayer in the narrative, the holy Qur’ān asserts that its account is wholly independent, exclusively focused, more comprehensive and highly reflective of the special relationship that Prophet Joseph had with Allah, and portrays him as a many-splendored personality.
Before the prayer is submitted, Prophet Joseph expresses his hamd (praise and thanks) to Allah by addressing him as Rabbi (My Lord) and acknowledges that he is indebted to Allah who has bestowed on him both political power and the power to get to the heart of the matter in a trice and to decode the language of the dreams (12:21). As a Prophet who held the reins of government in his hands, he symbolises in his august personality a people-friendly combination of religion and politics. In view of this aspect, his name is included in the first category of the Prophets. (6:84) The Bible says, “And Joseph was a goodly person and well-favoured.” (Genesis 39:6).
After thanking Allah for the favours received, Prophet Joseph makes a prayer, reflecting his last fervent wish spontaneously.
SYNTACTIC STRUCTURE OF THE PRAYE
1
and
a
2
A – Creator of the heavens
(Creator of the) earth
B – You are my Guardian in this world
and
a
and
a
(You are my Guardian in the) hereafter
hereafter
C – Cause me to die as a Muslim
Integrate me with the righteous
Note : Words in brackets are omitted words. Convention of writing demands omission to avoid repetition. As Section C above has no omission/ gapping, the other two sections are also arranged without gapping.
Without gapping, or فحذ, the prayer comprises six sentences in full. However every two consecutive sentences form a pair of compound sentences with the help of a conjunction, and for example, “Creator (Fatir) of the heavens and (Creator of) the earth” is the first pair of sentences. The second pair is as follows: You (are) my Guardian (Wali) in this world and (You are my Guardian) in the hereafter. The final pair reflects his wish and is stated without the omission of words. “Cause me to die in a state of total submission to You and let me be joined to (the ranks of) the righteous.”
Section A1 is related to sections B2 and C2 and Section A2 is related to sections B1 and C1. Words like earth, world, and die are inter-related. Similarly, heavens and the righteous are words in plural. After separation from the body, the souls are taken up to the heavens. The expanse of the heavens reminds us that Paradise will be cosmic in proportions. …
The left part of the brain controls the right part of the body whereas the right part of the brain deals with the left part of the body. The structural design of the prayer is similar to the functional relationship of the brain and the body.
CREATOR OF THE HEAVENS AND THE EARTH
There were no heavens and no earth. God brought them into existence and so He is addressed as Fatir. He holds them under His firm control. His writ runs throughout the universe. God is always portrayed as the Creator of the heavens and the earth in Islam. God creates the universe by means of an order and He does not become either man or the universe. The Prophets invite people to come to God and surrender to Him. “How is it that you do not believe in Allah when the Messenger calls you to believe in your Lord…?” (57:8) “And he who does not respond to the one who calls to Allah will not be able to frustrate Him on earth.” (46:32)
The Prophets are fond of addressing Him as the Creator of the universe. “Their Messengers said, Can there be any doubt about Allah, the Creator (Fatir) of the heavens and the earth? He invites you that He may forgive you your sins and grant you respite till an appointed term.” (14:10) Prophet Abraham describes God as the Lord of the heavens and the earth which He created (21:56). Jesus Christ said, “I praise/ thank you, Father, Lord of heaven and earth.” (St. Matthew, 11:25; St. Luke, 10:27).
It is no surprise then if Prophet Joseph addresses Allah as the Fatir of the heavens and the earth. “All Praise be to Allah, the Fashioner of the heavens and the earth.” (35:1) “Say: O Allah, the Originator of the heavens and the earth, the Knower of the unseen and the seen, You it is Who will judge among Your servants concerning what they differed.” (39:46) It is in the capacity of the Originator of the heavens and the earth that Allah multiplies men and animals through the device of pairing. “Naught in the universe is like Him.” (42:11)
By presenting Allah as the Fashioner of the heavens and the earth, the Qur’ān rejects the theory that man is God and God (is) man: that is all ye know and all ye need to know on earth. Those who believe in God know that it is under His order that the sun rises in the east and man cannot order the sun to rise from the west because man is not God and does not have the powers and knowledge of God. “The All-Mighty and the All-knowing has created them (the heavens and the earth).” (43:9)
According to Islam, no man, no king, no saint and no Prophet can be Allah. The Master is always greater than the servant. By praying to Him and addressing Him, His supremacy vis-à-vis the universe is made abundantly clear and one’s own servility to Him is eagerly and happily acknowledged.
YOU ARE MY GUARDIAN ( ولى ) IN THIS WORLD AND IN THE HEREAFTER
Prophet Joseph is fully aware that Allah is our Saviour (waaq). We have no other Friend, Protector, Guardian or Helper. “Allah is the Guardian of those who believe; He brings them out of every darkness into light.” (2:257) “Allah is the Guardian of those who truly believe.” (3:68) “Allah is the Friend of the God-fearing.” (45:19) “Allah suffices as a Protector and Allah suffices as a Helper.” (4:45)
Many years after Joseph, Prophet Moses addressed Allah as follows: You alone are our Guardian. Forgive us, then, and have mercy upon us. You are the best of those who forgive (7:155) Both the Prophets look upon Allah as “Wali”. However, one Prophet’s approach is personal and the other’s approach is general. Both the Prophets are aware that they cannot be made identical to Allah and that they are in dire need of His friendship and protection, which are available in this world and in the next. Prophet Joseph had to face the jealousy and the hostility of his brothers and the evil seductive designs of some women in Egypt and had to spend some time in a dry well or a pit as a result of one conspiracy against him and many years in a prison as a result of another conspiracy. Still, he does not question Allah’s compassion and friendship for him and says that Allah is his Guardian in this world.
Both Joseph and Moses make use of Allah’s protective aspect as a medium. Joseph uses it as a medium to secure Allah’s grace for a noble death and salvation in the next. Moses uses it to secure Allah’s grace for forgiveness and mercy.
Every Prophet has taught us: You have no Guardian or intercessor other than He. (32:4) Every Prophet has emphasised that there will be new and eternal life in the world to come and it is our obligation to seek the best of both the worlds.
The personal relationship with Allah is enduring. It spans this world and the hereafter. It never fails. One can depend on it with full confidence.
The Qur’ān makes it clear that Allah is Al-Wali in the hereafter as He has the power to resurrect the dead. Yet it is Allah who is the Protector and who resurrects the dead and who has power over everything. (42:9)
(to be concluded)