Tafsir of Yusuf 12:33-34

Surah Yusuf (12): Verses 33-34

Verse 33:

He said, "My Lord, prison is more beloved to me than that to which they invite me. And if You do not turn away from me their plot, I will incline toward them and become one of the ignorant."

Commentary on Verse 33:

When the woman (Zulaikha) uttered the threat: "And if he does not do what I command him, he will surely be imprisoned and will be among the humiliated" (Yusuf: 32), and the other women heard this threat, it is apparent that they all united against Joseph (peace be upon him), telling him there was no benefit for him in disobeying her, lest he fall into imprisonment and disgrace.

At that point, various forms of temptation converged upon Joseph (peace be upon him):

1. Temptation of Beauty: Zulaikha possessed extreme beauty.
2. Temptation of Wealth: She was wealthy and powerful, ready to spend everything to gain his compliance.
3. Temptation of the Women: The other women also gathered around him, each tempting him or frightening him in a different manner. The cunning of women in this matter is severe.
4. Fear of Harm: He was afraid of her potential malice, her readiness to kill him, or bring about his ruin.

Thus, all avenues of attraction (to comply) and all avenues of deterrence (from disobedience) were focused on him. He feared that these numerous and powerful factors might affect him.

Human strength and capacity are insufficient to achieve such strong protection (from sin). Therefore, he sought refuge in God Almighty, saying: "My Lord, prison is more beloved to me than that to which they invite me."

(Note on recitation: The word al-sijna (prison) is read with a fathah on the sīn in one recitation, indicating the verbal noun/masdar.)

First Question: Prison is extremely detestable, while what they invited him to was extremely desirable. How could he say that hardship is more beloved to him than pleasure?

Answer: That pleasure would have resulted in great pains: censure in this world and punishment in the Hereafter. That detestable thing—choosing prison—would result in great felicities: praise in this world and eternal reward in the Hereafter. For this reason, he said: "Prison is more beloved to me than that to which they invite me."

Second Question: Imprisoning him (by the authorities) is a sin, just as adultery is a sin. How is it permissible for him to love prison, even though it is a sin?

Answer: The implied meaning is: If one must commit to one of two matters—adultery or prison—then the lesser of the two evils is preferable. When one is obliged to accept one of two things, both of which are evil, the lesser one is more worthy of endurance.

Continuation of Verse 33:

Then he said: "And if You do not turn away from me their plot, I will incline toward them and become one of the ignorant."

• "I will incline toward them" (aṣibu ilayhinna): means I will be drawn to them. It is said: ṣabā ilā al-lahw (he inclined toward amusement) when he was drawn to it.

Our scholars use this verse as evidence that a person cannot turn away from sin unless God Almighty turns him away from it. They argue that this verse indicates that if God does not turn him away from that reprehensible act, he will fall into it.

The reasoning is: If the power to act and the incentive to act and refrain are equal, action is impossible. This is because action implies a preference for one side and a subordination of the other. If both sides are equal, achieving action would mean combining two opposites, which is impossible. If a preference exists for one side, that preference is not from the servant; otherwise, the chain of causes would go on infinitely. Rather, that preference is from God Almighty.

Therefore, "turning away" (ṣarf) means making the sin subordinated (less likely to occur). When it becomes subordinated, its occurrence becomes impossible, because occurrence requires preference (rujḥān). If the act occurred while it was subordinated, it would mean preference occurred simultaneously with subordination, which necessitates combining two opposites—an impossibility. Thus, it is established that the servant's turning away from evil is only through God Almighty.

This can also be argued another way: All incentives for committing the sin were present for Joseph (peace be upon him)—the benefit of wealth, status, and enjoyment of what was forbidden (sexual intimacy and food). Simultaneously, all deterrents for turning away were present. When the situation is such, the incentives for action are strong, and the incentives for restraint are weak. Therefore, he asked God to create opposing incentives in his heart that would negate the incentives for sin. If this counter-incentive did not occur, the factor favoring committing the sin would remain unopposed, necessitating the act, which is what is meant by "I will incline toward them and become one of the ignorant."

Verse 34:

Then it seemed good to them after they had seen the signs [of her guilt] to imprison him until a time. And there entered the prison with him two young men. One of them said, "Indeed, I saw myself pressing wine." And the other said, "Indeed, I saw myself carrying above my head bread that the birds were eating from. Inform us of its interpretation; indeed, we see you among those who do good [in character]."

Commentary on Verse 34:

"Then it seemed good to them after they had seen the signs [of her guilt] to imprison him until a time."

This refers to the Egyptian court or the ruling authority. After the clear signs (evidence of Zulaikha's guilt and Joseph's innocence) were presented, they decided that imprisoning Joseph for a period was the best course of action to conceal the scandal involving the wife of the chief minister.

"And there entered the prison with him two young men."

These were two servants or associates of the King who were imprisoned for offenses related to their duties.

"One of them said, 'Indeed, I saw myself pressing wine.'" (This man served the King as a cupbearer.)

"And the other said, 'Indeed, I saw myself carrying above my head bread that the birds were eating from.'" (This man served the King as a baker.)

"Inform us of its interpretation; indeed, we see you among those who do good [in character]." They recognized his virtue and righteousness, prompting them to seek his interpretation of their dreams.