فَاستَجابَ لَهُ رَبُّهُ فَصَرَفَ عَنهُ كَيدَهُنَّ ۚ إِنَّهُ هُوَ السَّميعُ العَليمُ

So his Lord answered him and turned away their schemes from him. Indeed, He is the all-hearing, the all-knowing.

EXPOSITION

So his Lord answered him: as we said in the previous verse, Prophet Joseph’s (a) statement was more akin to a declaration of intent and a complaint of his situation, akin to what Prophet Jacob (a) says later in the surah: I complain of my anguish and grief only to Allah (verse 86). Even so, supplications can be formulated in this manner, and they do not always have to utilise an imperative. This is why God states, So his Lord answered him.

And turned away their schemes from him: we are not told the details on how exactly God helped Prophet Joseph (a) avoid compliance with the advances of the governor’s wife and the other women, only that He diverted their schemes. Though she continued plotting against him, God had a greater plan for Prophet Joseph (a) – one that would lead to another trial, as the subsequent events reveal.

Indeed, He is the all-hearing, the all-knowing: it has been suggested that these two divine names are mentioned here to signify either that God hears people’s prayers and knows who asks with sincerity and a pure heart,[1] or that He knows what every one of His servants needs and is in their interests,[2] or that He is fully aware of their hidden schemes.[3] While these interpretations hold merit, the expression is in line with the broader theme of the surah which emphasises God’s omniscience – His decree accounts for all things, including the trials His servants endure, and He will bring about the outcome He has ordained. Allah has [full] command of His affairs (verse 21).

REVIEW OF TAFSĪR LITERATURE

Ṭūsī relates the opinion of Jubbāʾī, that the verse is evidence that it is permissible to ask God for things that one knows will happen anyway. Jubbāʾī argues that Prophet Joseph (a) knew God’s grace would rescue him from that situation, but still asked for His help. Ṭūsī criticises this, saying that God’s grace would only be granted to Prophet Joseph (a) if he actually made such a supplication. Having said that, Ṭūsī then says that Jubbāʾī’s conclusion is still valid, even though flawed in argumentation. He points to the verse, My Lord! Judge with justice (21:112) as better evidence of this, saying that obviously God will always judge with justice.[4] There are many other such Quranic examples where it is the habit and custom of God’s prophets to ask God for what they know is planned to happen. This is in fact based on divine instruction and it is God who wishes for us to pray and supplicate for these things, lest we ever forget that it all happens by divine decree and will.

[1] Tibyan, 6/136; Muhit, 6/273-274.
[2] Tabari, 12/125; Zamakhshari, 2/468.
[3] Baghawi, 2/490.
[4] Tibyan, 6/136.