Overview (Verses 51 - 53)

Justice Must Be Seen to Be Done

The Qur’ānic text uses a term much stronger than that expressed by the phrase,

‘What was the matter with you.’ It is much more like ‘what calamity came over you.’ It appears that the King asked for full information about the matter before he called them in. This the King did so that he would be appraised of the circumstances before he spoke to them. When they are brought before him, his question points an accusing finger, saying that something really serious must have happened: “What was the matter with you when you tried to seduce Joseph?” (Verse 51)

The King’s very question tells us something about what happened on that day at the Chief Minister’s house. We gather something of what the women said to Joseph, or hinted at, trying to tempt him into seduction.

When faced with such an accusation in the presence of the King, the women felt that they could no longer deny the facts: “The women said. God save us! We did not perceive the least evil on his part.” (Verse 51) That is the truth that could not be denied, even by them. Joseph was so innocent that no one could realistically accuse him of any misdeed.

At this point, the woman who loved Joseph and could not rid herself of such love, despite her despair of him ever succumbing to her guile, comes forward to confess all in a very frank statement: “The Chief Minister’s wife said: Now has the truth come to light. It was I who tried to seduce him. He has indeed told the truth.’“ (Verse 51) It is a full confession admitting her guilt and his commitment to telling the truth.

She goes even further to reveal that she still has a soft spot for him, hoping that she will gain his respect after all that time. There is a further hint that his faith had found its way into her heart and that she believed in it: “From this he will know that I did not betray him behind his back, and that God does not bless with His guidance the schemes of those who betray their trust.”1 (Verse 52)

Her confession and what comes after is described here in highly charged but refined words which tell us much about the feelings behind it. “It was I who tried to seduce him. He has indeed told the truth.” (Verse 51) This is a full testimony of his innocence and his having always said the truth. The woman does not mind what happens to her as a result of her confession. Was it then only the truth that she knew which prompted her to deliver that full confession in the presence of the King and nobles of the state?

The text of the sūrah implies a different motive. It suggests she was keen to win the respect of a man who is full of faith, and who paid no attention to her physical beauty. She now wanted that he respect her for her faith and honesty in giving a true account of his personality in his absence: “From this he will know that I did not betray him behind his back.” (Verse 52) She carries on with a moral statement of the type Joseph loves and appreciates: “God does not bless with His guidance the schemes of those who betray their trust.” (Verse 52)

She even goes a step further to express her new virtuous feelings: “And yet, I am not trying to claim to be free of sin. Indeed man’s soul does incite him to evil, except for those upon whom God has bestowed His mercy. My Lord is Much-Forgiving, Merciful.” (Verse 53) She was a woman in love. She was several years his senior. Her hopes depended largely on a word from him or a feeling of pleasure that she might feel he entertained.

1  In translating this verse and the one that follows we have conformed to the author's interpretation which attributes them as statements made by the Chief Minister's wife. This is certainly a valid interpretation. However, many scholars express the view that these two verses quote a statement made by Joseph, declaring his innocence of any betrayal of his master's trust, acknowledging his human susceptibilities and stating some of the principles of his divine faith. — Editor's note.

Thus the human element in the story becomes apparently clear. The story is not told as a work of art and literature, but it is given as a lesson which believers may learn. It tackles the question of faith and its advocacy. The artistic style of the sūrah gives a colourful and vivid account of feelings and reactions as it tells of events in an environment where varied influences and circumstances play parts that produce a harmonious effect on the main characters.

Joseph’s imprisonment is over. His life now takes a different course, where the trial is one of ease and comfort, not hardship.