ثُمَّ بَدا لَهُم مِن بَعدِ ما رَأَوُا الآياتِ لَيَسجُنُنَّهُ حَتّىٰ حينٍ

Then it appeared to them, after they had seen all the signs [of his innocence], that they should imprison him for some time.

EXEGESIS

Badā (appeared) is a perfect verb from the infinitive buduww or badāʾ which means to appear.[1] It means here that they decided on a course of action different to what they had previously pursued, forming a new opinion on the matter.[2]

EXPOSITION

Then it appeared to them: the use of the plural pronoun hum (them) here refers to either a group of men or a mixed-gender group. Given that the governor was involved in this decision,[3] the plural form suggests that others – such as his advisors or household members – also participated in the process, or were at least consulted.[4] Most likely it also includes the husbands of the women who had been invited by the governor’s wife and had likewise become infatuated with Prophet Joseph (a).

The governor’s wife also probably had a role in manipulating her husband’s decision,[5] or perhaps he directly inquired what her opinion on the matter was. Regardless, it was clear that she was not able to control herself, so they determined that it is best to remove the source of temptation. Thus, it was decided that he should be imprisoned. This was probably something that the governor’s wife demanded due to her vindictiveness – after all, she had threatened to have him imprisoned, and after being scorned there is no reason for us to assume she would not follow through with her threat – and was also something that the governor himself probably saw as a good solution. It was better (in their evil reasoning) to imprison him and have the embarrassing matter fade away in silence. For such people it is more convenient to imprison an innocent man in order to save face, rather than face the reality of their situation and actions.

It may have also been hoped that by imprisoning him people would start to assume that Prophet Joseph (a) must have been the guilty one and done something wrong.[6]

After they had seen all the signs: the plural signs implies they were aware of multiple pieces of evidence proving Prophet Joseph’s (a) innocence. Among these, the torn shirt was undoubtedly one clear sign – yet the plural suggests there were others as well.[7]

Many exegetes note that the women cutting their hands – rather than the fruit they were holding – served as another sign of Prophet Joseph’s (a) innocence.[8] This dramatic act revealed him as the object of their desire, not the pursuer, proving his moral integrity.[9] The incident evidently became widespread gossip among the city’s elite, as later verses confirm: Go back to your master, and ask him about the affair of the women who cut their hands (verse 50). The king’s subsequent question – What was your business, women, when you solicited Joseph? (verse 51) – further confirms its notoriety. Notably, the governor’s wife’s confession (Now the truth has come to light! It was I who solicited him, and he is indeed telling the truth (verse 51)) exposes her prior concealment of the truth.[10]

If we assume the governor’s wife participated in Prophet Joseph’s (a) imprisonment, her role becomes especially ironic: she, more than anyone, had witnessed his repeated refusals of her advances and his unwavering commitment to faith and virtue. Additional signs of his innocence may include his longstanding reputation for honesty and upright character. Alternatively, the signs could point not to Prophet Joseph (a) himself, but to the obsessive persistence of the governor’s wife and other women who missed no opportunity to solicit Prophet Joseph (a).

That they should imprison him: prison should not be understood here as the prisons or jails of today. Due to the scarcity of resources in those days, large scale prison populations like those of today were not sustainable and hence other forms of punishment were implemented. Imprisonment was generally reserved only for those who had wronged the elite of society. Hence, prison should be understood more akin to a royal dungeon. This is why in the next verses we read that two of the men who entered the prison with Prophet Joseph (a) were individuals who had angered the king of Egypt.

For some time: although some exegetes have related different claims as to how long Prophet Joseph (a) was condemned to prison, these are all guesses and the specific amount of time is not known.[11] It is most likely that it was not actually specified and they decided to imprison him ‘for the time being’, until the rumours would die down and the public embarrassment about the governor’s house was mitigated.[12] Additionally, imprisoning Prophet Joseph (a) for some time may again have been the wife’s influence, who perhaps hoped that some time in prison would change his mind about her.[13]

For a discussion on how long Prophet Joseph (a) actually spent in prison, see verse 42.

REVIEW OF TAFSĪR LITERATURE

It is related from Suddī that the governor’s wife demanded Prophet Joseph (a) be imprisoned because he was telling people that she had tried to solicit him.[14]

INSIGHTS FROM OTHER TRADITIONS

1. So he was there in the prison. But the Lord was with Joseph and showed him mercy and gave him favor in the sight of the keeper of the prison. The keeper of the prison committed all the prisoners that were in the prison to the charge of Joseph. So whatever they did there, he was the one responsible for it. The keeper of the prison did not concern himself with anything that was under Joseph’s charge because the Lord was with him. And whatever he did, the Lord made it to prosper.[15]
2. According to some Jewish traditions, it is claimed that the wife of Potiphar produced clothing with semen on it, to accuse Joseph (a) of trying to rape her. Some priests then testified that the semen was from an animal and not a human, and so Joseph (a) was imprisoned instead of being executed.[16]

[1] Raghib, p. 113, b-d-w.
[2] See also Mizan, 11/169.
[3] See also Tabari, 12/125.
[4] See also Baghawi, 2/490.
[5] Zamakhshari, 2/468.
[6] Nemuneh, 9/404.
[7] Tabrisi, 5/354; Tabari, 12/126.
[8] See for example Tabrisi, 5/354; Tabari, 12/126.
[9] Alusi, 6/427.
[10] See also Mizan, 11/170.
[11] Razi, 18/453.
[12] See Mizan, 11/170.
[13] Zamakhshari, 2/468.
[14] Tabrisi, 5/354; Thalabi, 5/220.
[15] Genesis 39:21-23.
[16] See Daat Zkenim on Genesis 39:12, accessed at: https://www.sefaria.org/Genesis.39.12?lang=bi&aliyot=0&p2=Daat_Zkenim_on_Genesis.39.12.1&lang2=bi.