وَقالَ المَلِكُ ائتوني بِهِ ۖ فَلَمّا جاءَهُ الرَّسولُ قالَ ارجِع إِلىٰ رَبِّكَ فَاسأَلهُ ما بالُ النِّسوَةِ اللّاتي قَطَّعنَ أَيدِيَهُنَّ ۚ إِنَّ رَبّي بِكَيدِهِنَّ عَليمٌ

The king said: ‘Bring him to me!’ When the messenger came to him, he said: ‘Go back to your master, and ask him about the affair of the women who cut their hands. My Lord is indeed well aware of their schemes.’

EXEGESIS

Bāl (affair) refers to an internal state, what lies within a person’s heart. In this context, it prompts the question: what was happening in their hearts and minds that led them to cut their hands in such a manner?

EXPOSITION

The king said: the cupbearer returned to the king and delivered the interpretation of the dream, emphasising its profound significance for Egypt’s future. Pleased with the explanation, which aligned perfectly with his vision, the king desired to meet the wise man who had provided such invaluable insight, eager to know him better.

All of these details are elided in the story because they are clearly implied. This is another example of the Quran’s succinct and eloquent style, which conveys the essential elements of the narrative with clarity, while maintaining remarkable conciseness.[1]

Bring him to me: this moment stands as one of the surah’s most striking highlights and a powerful illustration of its central theme:[2] when God wills something, He can compel even a king to seek aid from an imprisoned slave, thereby fulfilling His divine plan.

When the messenger came to him: some commentators suggest this messenger was the same cupbearer who had visited Prophet Joseph (a) earlier. [3] However, it is equally plausible that another envoy was dispatched this time, as retrieving prisoners would not typically fall within a cupbearer’s duties. This likelihood is underscored by the Quran’s deliberate phrasing, specifying that the messenger came to him, a choice that appears to introduce a new figure with this distinct title.

He said: ‘Go back to your master, and ask him about the affair of the women who cut their hands’: the king had ordered for Prophet Joseph (a) to be let out of prison and brought to his presence, however, Prophet Joseph (a) refused to leave, insisting first that the matter of his imprisonment should be properly addressed. The king should gather those women and inquire what had been the truth of the matter between Prophet Joseph (a) and the governor’s wife, since she had admitted to them her scheme: Certainly I did solicit him, but he was continent, and if he does not do what I bid him, surely he shall be imprisoned and be among the abased (verse 32).[4] Prophet Joseph (a) hoped that when they would be confronted in this manner by the king, they would finally relinquish the truth of the matter.

The matter is addressed in this way – the affair of the women who cut their hands – so as to spark curiosity.[5]

Others have suggested that he phrased it in this manner because he wished to only speak about the women in general and not about the governor’s wife, because he did not want to single her out seeing as her husband was a man of high regard with the king.[6] Or he did this because of his magnanimous and honourable character.[7] Or that he knew the governor’s wife would not admit to anything if she alone was confronted, but the other women were not as belligerent nor did they have as much to lose as her, so he calculated that they would admit to the truth.[8] In fact, all these are perfectly reasonable suggestions, and none of them are mutually exclusive.

It is only natural that the courtiers would be jealous of Prophet Joseph (a) and it would be expected that they would seek to besmirch him, by saying that a man who had spent several years in prison could not be trusted.[9] Because of that and other reasons, before coming to meet the king, Prophet Joseph (a) wished to clear his name, in order that the king would give him consideration without having any ill predisposition.[10] He did not wish to be simply freed from prison by royal pardon, and that people should look at him as a criminal who had managed to garner royal favour, but rather as one whose innocence had been established and good name restored.[11] This was not only important for securing his honour and position, but far more important than that, for his position as a prophet of God.

By virtue of bringing up this matter he was already signalling that he was innocent. For if he was guilty, he should want to avoid any further investigation into the matter;[12] rather, he should simply ask to be released.

My Lord is indeed well aware of their schemes: this statement is also a subtle way of indicating that people were not aware of the truth of the matter, and only God knew its full extent.[13]

The matter is described as schemes because the women were aware of the governor’s wife’s scheme and refused to tell the truth of the matter, and by doing so they too were party to the scheme. They were not blameless regarding the imprisonment of Prophet Joseph (a), as they were aware of his innocence but did not come to his defence. There is an important lesson here about standing up for justice and truth. Sometimes staying silent can lead to even a prophet of God being wrongly accused and condemned to prison.

Note also the contrast between the two uses of rabbika and rabbī (‘your lord’ [translated as your master] and ‘My Lord’ respectively). Herein lies a profound communication of truth delivered with divine wisdom,[14] a subtle hint from Prophet Joseph (a) that his Lord is none other than God.

INSIGHTS FROM HADITH

1. It is reported from the Prophet: ‘I am amazed by Joseph, his generosity, and his patience. May God encompass him in forgiveness, when he was asked about the lean and fat cows, and if I were in his place, I would not have told them until I had stipulated that they release me from prison. I am amazed by Joseph, his patience, and his noble character. May God encompass him in forgiveness, when the messenger came to him, and he said: “Return to your lord.” If I were in his place and had been in prison for as long as he was, I would have hurried to respond, rushed to the door, and would not have sought excuses. Indeed, he was forbearing and patient.’[15]
2. In a similar hadith from the Prophet: ‘If I had been in Joseph’s position when the king sent to ask him about his dream, I would not have told him until I had stipulated that he release me from prison. I am amazed by his patience regarding the affair with the king’s wife, until God made known his innocence.’[16]

Note: These narrations should not be considered authentic,[17] and they are reported through unreliable chains.[18] Certainly, the Prophet was as forbearing, noble, and patient as Prophet Joseph (a), if not more. However, if one is inclined to accept them, they cannot be accepted at face value. Qurṭubī suggests that perhaps these reports can be accepted if it is interpreted that Prophet Muhammad (s) said this intending to make such matters easier for the believers, lest they should think they too must act like Prophet Joseph (a) and that it is not allowed for them to place preconditions to be released if they were in comparable situations.[19] Or alternatively it could be understood simply as being stated in a manner of humility,[20] whereby he wishes to emphasise the great patience, wisdom, and foresight of Prophet Joseph (a).

REVIEW OF TAFSĪR LITERATURE

Zamakhsharī considers this verse evidence that it is incumbent upon believers to try their best to clear their name when faced with false accusations. He then also quotes a hadith related from the Prophet to support this: ‘Whoever believes in God and the Last Day should not put himself in a position which will lead to him to be falsely accused.’[21]

INSIGHTS FROM OTHER TRADITIONS

The Biblical narrative has no mention of Joseph (a) trying to clear his name.

[1] See Tibyan, 6/152.
[2] See the Introduction.
[3] Alusi, 6/447.
[4] Tantawi, 7/374. See also Tabrisi, 5/367.
[5] Zamakhshari, 2/478.
[6] Tabrisi, 5/367.
[7] Zamakhshari, 2/478; Baghawi, 2/495.
[8] See Alusi, 6/447.
[9] Zamakhshari, 2/477-478.
[10] Tabrisi, 5/367; Tabari, 12/139.
[11] See also Nemuneh, 9/430; Qaraati, 4/221.
[12] Razi, 18/467.
[13] See also Zamakhshari, 2/478.
[14] See also Mizan, 11/194-195.
[15] Tabrisi, 5/367; Tabari, 12/139; Nur, 2/431. See also Suyuti, 4/23.
[16] Ayyashi, 2/179.
[17] Munyah, 14/186.
[18] See for example Ibn Kathir, 4/337. Although he reports some similar but shorter ones, which he does apparently consider authentic.
[19] Qurtubi, 9/207.
[20] Alusi, 6/448.
[21] Zamakhshari, 2/478. Ālūsī adds to this that Zamakhsharī had a lame leg, and because of that carried with him a written statement from judges confirming that his leg had not been amputated due to punishment for a crime, but rather had fallen off due to frostbite that affected it during one of his travels. He would present this document for the judges in every city he entered to avoid suspicion of wrongdoing (Alusi, 6/448).