وَقالَ لِلَّذي ظَنَّ أَنَّهُ ناجٍ مِنهُمَا اذكُرني عِندَ رَبِّكَ فَأَنساهُ الشَّيطانُ ذِكرَ رَبِّهِ فَلَبِثَ فِي السِّجنِ بِضعَ سِنينَ

Then he said to the one whom he knew would be delivered from among the two: ‘Mention me to your master.’ But Satan caused him to forget mentioning [it] to his master. So he remained in the prison for several years.

EXEGESIS

Ẓanna (he knew): ẓann can hold two different meanings, that of absolute conviction (2:46, 2:249, 18:53, 38:24, 69:20, 72:12, 75:28) or conjecture (2:78, 3:154, 4:157, 6:116, 6:148, 10:24, 10:36, 10:66, 38:27, 41:22-23, 45:24, 45:32, 53:28, 53:23, 72:7, 84:14). Often the meaning is only known from the context.

For Rāghib, ẓann is what one acquires as an initial impression. If it becomes strong, it evolves into knowledge (ʿilm), and if it weakens, it becomes what is imagined (tawahhum).[1] Lane defines ẓanna as conjecture, doubt, or to know, but not by ocular perception.[2]

In the context of the verse, ẓann refers to knowledge rather than conjecture. Keep in mind that in the previous verse Prophet Joseph (a) declared with absolute confidence, The matter about which you inquire has been decided, which left no room for doubt or uncertainty.[3]

It is also possible that the verb ẓanna is referring to the young man who dreamt about pressing grapes, in which case there is no problem to understand ẓann as meaning conjecture.[4] In other words, once he heard Prophet Joseph’s (a) interpretation, the youth remained uncertain but clung to hopeful expectation that the prophecy might be fulfilled and he would be saved.

Biḍʿ (several) is from the root verb baḍaʿa, which means to cut off. Biḍāʿah is a portion of wealth that is set aside for business, as if it is cut off from the rest of one’s wealth.^[5] Here it means a portion of time, or several years. It is usually said to be between 3-9 years.[6]

As for exactly how many years Prophet Joseph (a) spent in prison, the majority of exegetes say that he spent seven years there,[7] and this is supported by a hadith attributed to Imam al-Ṣādiq (a).[8]

EXPOSITION

Then he said to the one whom he knew would be delivered from among the two: that is the cupbearer, as he was the one who will serve wine to his master. His master of course was none other than the king of Egypt, as is understood from verses 43-45.

Throughout history – including in Ancient Egypt – the role of cupbearer of the court was a position of considerable prestige. Tasked with serving drinks to the sovereign or other high-ranking lords, it was often bestowed upon notable vassals as a mark of honour.[9] The cupbearer had to be a person that the sovereign trusted greatly and was effectively putting their life into his hands. His close proximity to the sovereign also meant that he had the sovereign’s ear and could get his attention, was often privy to important matters, and could act as an intermediary for many people. Knowing this, it is no wonder that the Prophet Joseph (a) made such the request to him: Mention me to your master, that I have been wrongfully imprisoned.[10] Prophet Joseph (a) hoped that if the king knew the reality of what had transpired and the injustice done to him, he would overturn the governor’s diktat and have him freed from prison.

But Satan caused him to forget mentioning [it] to his master: the method by which Satan causes one to forget is by whispering distraction, thereby diverting one’s focus towards worldly concerns, thereby causing neglect of what is truly important and urgent,[11] such as God and the hereafter.

This explains how the prisoner, later freed and reinstated as cupbearer, forgot to mention Prophet Joseph (a) to the king.[12] While it may seem surprising at first glance, we must step beyond the narrative’s focus on Prophet Joseph (a) as the protagonist. To the cupbearer, Prophet Joseph (a) was merely a fleeting acquaintance, a man he had known briefly in prison. Once restored to the royal court, he became engrossed once more in its allure and intrigues, causing even the memory of his own dream – and the one who interpreted it – to fade. Such is human nature: worldly success often dims the remembrance of old companions,[13] let alone a passing stranger.

The undertone of the statement Satan caused him to forget also indicates that it was Satan’s desire that Prophet Joseph (a) should remain in prison and not be freed, to try and do harm to a prophet of God. However, as the story unfolds, we understand that Prophet Joseph’s (a) continued imprisonment was in fact part of God’s plan for him in order to elevate his status: That is how We established Joseph in the land that he may settle in it wherever he wished. We confer Our mercy on whomever We wish, and We do not waste the reward of the virtuous (verse 56).

This profound truth eludes Satan and his followers; they vainly believe they can undermine God’s plan, unaware that their very schemes are woven into its fulfilment. The cupbearer’s forgetfulness, followed by his sudden remembrance, was no mere coincidence. It ensured Prophet Joseph (a) would be summoned before the king at precisely the right moment to interpret the dream, thereby securing his rise to power, which then enabled the Children of Israel to later emigrate to Egypt, as was God’s plan. Had Prophet Joseph (a) been freed prematurely, he would have remained an obscure slave, sold to another master, with no solution to his plight, and likely lost to the cupbearer forever. Divine wisdom orchestrated every detail.

So he remained in the prison for several years: this is the woeful reality of laws and systems that are not based on anything but the whims of dictators and those seated in power. People have no recourse to true justice, and hopes of receiving it can be dashed by something as simple as a person forgetting to mention someone.[14]

INSIGHTS FROM HADITH

1. From the Prophet: ‘I am amazed that my brother Joseph (a) sought help from the created rather than the Creator.’[15]
2. From the Prophet: ‘If it weren’t for his words, he would not have remained in prison as long as he did.’[16]
3. From Imam al-Ṣādiq (a), that Gabriel came to Prophet Joseph (a) and said: ‘O Joseph, who made you the best of people?’ He replied: ‘My Lord.’ Gabriel then asked: ‘Who made your father love you more than your brothers?’ He replied: ‘My Lord.’ Gabriel continued: ‘Who brought the caravan to you?’ He replied: ‘My Lord.’ Gabriel asked: ‘Who kept the rock away from you?’ He replied: ‘My Lord.’ Gabriel then asked: ‘Who saved you from the well?’ He replied: ‘My Lord.’ Gabriel further asked: ‘Who protected you from the women’s plot?’ He replied: ‘My Lord.’ Gabriel said: ‘Then your Lord says: “What made you bring your need to one created rather than Me? Remain in prison for several years because of what you said.”’[17]
4. From Imam al-Ṣādiq (a): ‘When Joseph (a) said to the young man: “Mention me to your lord,” Gabriel came to him and struck him with his foot, uncovering the seventh layer of the earth. He said to him: “O Joseph, look, what do you see?” Joseph replied: “I see a small stone.” Gabriel split the stone and said: “What do you see now?” He replied: “I see a tiny worm.” Gabriel said: “And who is providing sustenance for this worm?” Joseph replied: “God.” Gabriel said: “Your Lord says: ‘I did not forget this worm in that stone, deep in the seventh layer of the earth. Do you think I would forget you to the point that you asked the servant to mention you to his lord? Because of this statement of yours, you will remain in prison for several more years.’” Upon hearing this, Joseph cried so much that even the walls wept with him. The people in the prison were disturbed by his crying, so they made an agreement with him that he would cry one day and remain silent the next. However, on the day he was silent, his condition was worse than when he cried.’[18]

Note: The reports mentioned above and other similar reports lack credibility and contradict both common sense and the Quranic worldview. Such narrations, likely fabricated by certain Sufi mystics to justify their creed, are overwhelmingly weak in their chains of transmission (isnād). Most do not trace back to the Prophet or the Imams, but rather are reported from companions or successors. Given these flaws, none of these reports should be considered authoritative or relied upon.[19] A detailed critique of this issue follows in the next section.

REVIEW OF TAFSĪR LITERATURE

Some commentators have argued that the pronoun him in Satan caused him to forget refers to Prophet Joseph (a). According to this view, Prophet Joseph (a) committed tark al-awlā (leaving the preferable course) by asking his fellow prisoner to mention him to the king instead of relying solely on divine assistance (tawakkul). They contend that, as a prophet, he should have sought help from none but God, and his request constituted an impermissible appeal to other than Him (istighāthah bi-ghayr allāh).[20] In this case the verse would mean: But Satan caused him [Joseph] to forget the remembrance (dhikr) of his Lord (rabb) [God]. Dhikr can mean both remembrance or mentioning, and rabb can be used to mean both a lord or master and God as the Lord.

In this vein, Rāzī argues that if the young man was meant instead of Prophet Joseph (a), the verse should explicitly read: Satan caused him to forget mentioning it to his master (faʾansāhu al-shayṭānu dhikrahu li-rabbihi).[21] While that would be less ambiguous, the succinct Quranic style often leads to ambiguity in use of pronouns and as we saw this verse has many such cases of ambivalence. As such, Rāzī’s demand is baseless. Furthermore, what is apparent is that the verb dhikr is used in both instances in the same meaning, and that rabb similarly is used in both cases to mean the king, rather than king and then God.

Moving on from linguistic considerations, it is extremely problematic to claim that simply asking someone for help would somehow anger or displease God. Indeed, the aid of God most often comes through individuals who act as agents (witting or unwitting) of His plan and decree. God relates for example how Prophet Jesus (a) asked for his disciples to aid him: O you who have faith! Be Allah’s helpers, just as Jesus son of Mary said to the disciples: ‘Who will be my helpers for Allah’s sake?’ The disciples said: ‘We will be Allah’s helpers!’ (61:14) When Prophet Moses (a) travelled with Prophet Khiḍr (a), they sought the help of townsfolk and they asked its people for food (18:77). There is not a single instance reported that someone asked the Prophet or one of the Imams for help and they refused them saying that they should ask God for help instead, or berated them for seeking help from one in creation; in fact, that is the mentality of the disbelievers, When they are told: ‘Spend out of what Allah has provided you,’ the faithless say to the faithful: ‘Shall we feed [someone] whom Allah would have fed, had He wished? You are only in manifest error’ (36:47).

God commands the believers to help one another in their times of need, telling them to Cooperate in piety and God-wariness (5:2). If one is not allowed to let others know they need help, how should such cooperation take place?

Asking some person to help him does not mean that Prophet Joseph (a) had now forgotten God or somehow thought that the person could help him independently of God. Without a doubt, Prophet Joseph (a) had already asked God for help, and knew that if any help came to him through his companion in prison, it would only be by God’s will.

Ṭabrisī relates some of the reports mentioned in the previous section but then remarks that what is certain is that asking other people for help, for example to aid in difficulties, is permissible and there is nothing wrong with it, rather it may even be obligatory in some situations. He adds that we also know that the Prophet would seek the help of the Muhājirūn and Anṣār in certain situations. Had such recourse to others been blameworthy, the Prophet would have refrained from it.[22]

Zamakhsharī puts forward some similar arguments as above, but then concludes that while it may be permissible to ask others for help, it is preferable not to seek the help of anyone but God, and that a prophet of God is expected not to do so.[23] This is not a satisfactory reply though and does not answer most of the criticisms we raised.

It is a misunderstanding of the concept of sincere devotion to God and tawakkul to claim that one should simply remain inactive and rely on God, not seeking to secure one’s goals through worldly means.[24] Yes, if one were to believe that some one or thing could help them independently of God, that is shirk, but the act of Prophet Joseph (a) seeking help from another person is no different to any other act whereby a person seeks to achieve their goal through utilising means at their disposal. If one does so and understands that it is by the will of God, that is the very definition of tawḥīd and faith in God.[25]

When the Prophet found out that the enemies of Islam were planning to attack Medina, he convened a council of the companions and sought their aid and advice. It was Salmān al-Fārsī’s plan that was adopted, and so they dug a trench surrounding Medina. It would be absurd to suggest that the Prophet should have passively trusted in divine intervention while neglecting practical preparations – remaining inert as enemies advanced, eschewing defensive measures, and expecting victory without worldly effort. Such a claim not only contradicts the clear conduct of the Prophet, but fundamentally misunderstands the Islamic principle of tawakkul (trust in God). Furthermore, it is absurd to say that Satanic whispering caused Prophet Joseph (a) to forget his Lord and that Satan could find such a way to influence a prophet of God.[26]

Additionally, verse 45 confirms that it was in fact the young man who forgot and not Prophet Joseph (a): Said the one of the two who had been delivered, remembering [Joseph] after a long time.[27]

In brief, we should reject such false reasoning that has led some to claim that Prophet Joseph (a) made a mistake by asking the young man to mention him and his situation to the king.[28] In fact, this verse should be considered evidence that it is permissible to ask others for help (if evidence for that was needed) and that one should give consideration to worldly means to achieve one’s goals.[29]

Regarding the term biḍʿ, the commentators have expressed different views:

1. 3-10 years, attributed to Ibn Abbas.[30]
2. Anything under ten years, attributed to Ibn Abbas.[31]
3. 3-9 years, attributed to Qatādah and Mujāhid ibn Jabr.[32]
4. 3-7 years, attributed to Wahab ibn Munabbih and Mujāhid ibn Jabr.[33]
5. 3-5 years.[34]
6. Anything up to seven years.[35]
7. Anything up to nine years.[36]

It is said that Prophet Joseph (a) spent seven years – as per what is attributed to Imam al-Ṣādiq (a), Ibn Abbas, Hasan al-Baṣrī, and others – in prison.[37] Other numbers are also mentioned, such as twelve or fourteen years.[38]

Others have added that he had already spent several years in prison before meeting the two dreaming youths.[39] This is possibly in contradiction to the apparent meaning of verse 36 mentioning that the youth entered prison with Prophet Joseph (a), i.e. at the same time.

INSIGHTS FROM OTHER TRADITIONS

1. ‘But remember me when it is well with you, and show kindness, I pray you, to me, and make mention of me to Pharaoh, and get me out of this house. For I was indeed kidnapped out of the land of the Hebrews, and I have done nothing that they should put me in the dungeon.’ … Yet, the chief cupbearer did not remember Joseph, but forgot him.[40]

Note: Genesis 41:1 also explicitly states that Joseph (a) spent two years in prison.

[1] Raghib, ẓ-n.
[2] Lane, ẓ-n.
[3] See also Alusi, 6/437.
[4] See Razi, 18/461; Mizan, 11/181. See also Zamakhshari, 2/472.
[5] Tibyan, 6/114.
[6] Zamakhshari, 2/472; Fadlallah, 12/214; Tantawi, 7/364.
[7] See for example Tabrisi, 5/359; Zamakhshari, 2/472.
[8] Tabrisi, 5/359; Ayyashi, 2/178.
[9] In Ancient Egypt, the title was also associated with high-ranking priests who may also have held other important titles. See for example Ahmed M M Ouda ‘New light on S3-Rnnwtt, Ṯ3wy, “the royal cup bearer” (UC69964)*’, in The Journal of Egyptian Archaeology (2015), 101(1), pp. 359-365, accessed at: https://doi.org/10.1177/030751331510100123. Although it is highly unlikely that this particular cupbearer was a high-ranking priest, seeing as he approached Prophet Joseph (a) to interpret his dream for him, something that priests generally did, and that the Quran described him as a young man (fatā).
[10] Tabrisi, 5/359; Tabari, 12/131.
[11] See Zamakhshari, 2/472; Razi, 18/462; Alusi, 6/437.
[12] Zamakhshari, 2/472; Muhit, 6/280; Mizan, 11/181; Tantawi, 7/364; see also Tabrisi, 5/359; Alusi, 6/437.
[13] Qaraati, 4/211.
[14] Fadlallah, 12/213-214.
[15] Tabrisi, 5/359.
[16] Tabrisi, 5/359. For a similar report see Thalabi, 5/225; Tabari, 12/132; Tarikh, 1/241; Suyuti, 4/20.
[17] Tabrisi, 5/359. See also Qummi, 1/344-345; Ayyashi, 2/176; Suyuti, 4/20. The version in Ayyashi is even more problematic, as it explicitly states that God told Prophet Joseph (a): ‘Stay in prison because of your sin for several years.’ The version reported by Suyūṭī is attributed to Anas ibn Mālik, who does not relate it from the Prophet. There is a somewhat similar report in Tustari, 1/81; Thalabi, 5/225-226, where Prophet Joseph (a) reacts to the news that he will be staying in prison for several years by inquiring if God is still pleased with him, when Gabriel affirms this, Prophet Joseph (a) replies that in that case he does not mind staying in prison.
[18] Ayyashi, 2/177.
[19] See also the discussion in Ibn Kathir, 4/335; Mizan, 11/183.
[20] Tabari, 12/132; Thalabi, 5/225; Razi, 18/462; Nemuneh, 9/419-420; related in Tibyan, 6/144; Tabrisi, 5/359. This opinion has been attributed to Ibn Abbas.
[21] Razi, 18/462.
[22] Tabrisi, 5/359-360, who adds that the only way to accept these reports would be to say that perhaps Prophet Joseph (a) was castigated for abandoning his good practice of always relying solely on God. However, this explanation is not satisfactory.
[23] Zamakhshari, 2/472-473. See also Razi, 18/461; Alusi, 6/438; Nemuneh, 9/414; Mudarrisi, 5/208, who present similar arguments.
[24] See Mizan, 11/181; Fadlallah, 12/214; Qaraati, 4/210; Munyah, 14/179.
[25] Munyah, 14/179.
[26] See Mizan, 11/181; Munyah, 14/179-180.
[27] See Qurtubi, 9/196; Mizan, 11/181; Nemuneh, 9/414; Tantawi, 7/364; Munyah, 14/180.
[28] See also Muhit, 6/280.
[29] See Qurtubi, 9/198.
[30] Related in Tibyan, 6/145.
[31] Related in Tabrisi, 5/360; Tabari, 12/133; Suyuti, 4/21.
[32] Related in Tibyan, 6/145; Tabari, 12/133; Suyuti, 4/21.
[33] Related in Tibyan, 6/145; Baghawi, 2/493.
[34] Related in Tabrisi, 5/360; Thalabi, 5/225; Qurtubi, 9/197.
[35] Related in Tabrisi, 5/360.
[36] Related in Tabrisi, 5/360.
[37] Related in Tabrisi, 5/359. See also Ayyashi, 2/178; Tabari, 12/133; Thalabi, 5/225; Baghawi, 2/493; Suyuti, 4/21; Qurtubi, 9/197.
[38] Related in Suyuti, 4/21; Qurtubi, 9/197.
[39] See Thalabi, 5/226; Suyuti, 4/21. Usually they mention five years.
[40] Genesis 40:14-23.