“And in it they shall press,” that is, they will press what they normally press from sugar-cane, grapes, olives, sesame, and the like. Joseph therefore interpreted the dream for them, pointed them to what was good, and guided them as to what they should do in both their years of plenty and their years of want: during the first seven fertile years they were to store the grain in its ears, keeping out only what was needed for daily consumption, and during the seven lean years they were to sow sparingly, for it was most likely that seed cast into the ground would not return a harvest. All of this testifies to the perfection of his knowledge, judgment, and understanding.
The King said, “Bring him to me.” But when the messenger came to him, Joseph said, “Return to your lord and ask him about the women who cut their hands; my Lord knows well their plotting.” (50)
The King questioned them: “What was the matter with you women when you sought to seduce Joseph?” They replied, “Far be it from God! We know nothing evil of him.” The minister’s wife said, “Now the truth has come to light. It was I who tried to seduce him, and he is surely of the truthful.” (51)
“This,” she continued, “is so that he may know that I did not betray him in his absence, and that God does not guide the plotting of the treacherous. (52) Yet I do not acquit myself; the soul is ever prone to evil except those upon whom my Lord shows mercy. Truly my Lord is All-Forgiving, All-Merciful.” (53) [Yūsuf 50–53]
When the king became fully aware of Joseph’s—peace be upon him—comprehensive knowledge, sound intellect, and penetrating understanding, he ordered that he be brought into his presence so that Joseph might become one of his intimates. However, when the messenger arrived with the summons, Joseph did not wish to leave until it was manifest to everyone that he had been imprisoned unjustly and that he was completely innocent of the slander leveled against him. Hence he said, “Return to your lord”—meaning the king—“and ask him about the women who cut their hands; surely my Lord knows well their scheming.” It is said that the meaning is: my master, the minister, knows of my innocence concerning what has been attributed to me.
In other words, instruct the king to question them: How firmly did I resist when they tried to entice me into an action that is neither proper nor sound? When they were asked, they acknowledged what had occurred and what Joseph had done of praiseworthy conduct: “Far be it from God! We know nothing evil of him.” At that point the minister’s wife—Zulaykhā—said, “Now the truth has become manifest,” meaning it has appeared, become clear, and plain, and the truth has the greater right to be followed: “I am the one who tried to seduce him, and he is surely of the truthful”—in his claim of innocence, that he did not seek to seduce me, and that he was imprisoned unjustly, through oppression, lies, and calumny.
As for His words, “That is so that he may know that I did not betray him in secret and that God does not guide the plotting of the treacherous,” it is said that they are Joseph’s words, meaning: I sought the clarification of this matter only so that the minister might know I did not betray him behind his back. Others say they are the completion of Zulaykhā’s statement, meaning: I confessed so that my husband would know that I did not actually betray him; it was merely an attempt at seduction unaccompanied by an indecent act. This latter position is supported by many later scholars, while al-Ṭabarī and Ibn Abī Ḥātim transmit only the first view.
“And I do not acquit myself; the soul is indeed ever-inclining to evil, except those upon whom my Lord shows mercy. My Lord is All-Forgiving, All-Merciful.” Some say these are Joseph’s words; others say they are Zulaykhā’s, each opinion following the two views just mentioned. That they are part of Zulaykhā’s speech is clearer, more fitting, and stronger—and God knows best.
The King then said, “Bring him to me; I shall single him out for myself.” When he had spoken with him, he declared, “Today, you are firmly established with us, trustworthy.” (54) Joseph said, “Put me in charge of the store-houses of the land, for I am a careful guardian and knowledgeable.” (55) Thus We established Joseph in the land: he settled wherever he pleased. We bestow Our mercy on whom We will, and We do not allow the reward of those who do good to be lost; (56) while the reward of the Hereafter is better for those who believe and are mindful of God. (57) [Yūsuf 54–57]
When the king perceived the purity of Joseph’s honor