16. According to the Bible his name was Potiphar. But the Quran mentions him merely by the title (Al-Aziz). As the Quran uses the same title for Prophet Joseph, when he rose to a high rank, it appears that the person held a high office or rank in Egypt, for the word Aziz stands for a powerful person who cannot be opposed and disobeyed. The Bible and the Talmud say that he was an officer of Pharaoh’s body guards and captain of the guard. And according to a tradition from Ibn Abbas, related by Ibn Jarir, he was the officer of the royal treasury.

17. According to the Talmud the name of his wife was Zuleikha and she is known by the same name in the Muslim traditions. As regards to the other tradition among the Muslims that Prophet Joseph married her afterwards, it is neither based on the Quran nor on the history of the Israelites. And the fact is that it is below the dignity of a Prophet to have married such a woman about whom he had personal knowledge that she was of a bad character. And this opinion is confirmed by this general statement of the Quran: Women of bad character are for men of bad character and men of bad character are for women of bad character. And the women of pure character are for men of pure character, and the men of pure character for the women of pure character. (Surah An-Noor, Ayat 26).

18. The fact that Potiphar had a very high opinion of Prophet Joseph from the very beginning is also confirmed by the Talmud and the Bible. The Talmud says that at this time Joseph was about eighteen years of age (and) Potiphar was very favorably impressed with his bearing and appearance. So he came to the conclusion that he belonged to some noble family and had been made a slave by the force of adverse circumstances. When the Midianites carried him before Potiphar, he said: He does not look like a slave and I fear he has been stolen from his country and his home. That is why Potiphar did not treat him like a slave, but put him in charge of his house and all his possessions. Likewise the Bible says: And he left all that he had in Joseph’s hand; and he knew not ought he had, save the bread which he did eat. (Gen. 39: 6).

19. This verse alludes to the special training Prophet Joseph needed at that time for the performance of the duties of the high rank to which he was destined to rise. Up to that time, he had been brought up in the desert, under the environment of a semi nomadic life of a shepherd. There was neither any settled state in Canaan and Northern Arabia nor had there been any appreciable progress in culture and civilization, for it was inhabited by different independent clans with no settled government. Thus it is obvious that the training that Prophet Joseph had received in Canaan, had equipped him with the good characteristics of nomadic life coupled with the qualities of God worship and high morality of the family of Prophet Abraham. But this was not enough to enable him to direct the affairs of Egypt, which was at that time one of the most cultured and civilized countries of the known world and required a different experience and training for the conduct of its affairs. The All Powerful Allah made arrangements for this training and sent him to the house of an officer of a very high rank in Egypt, who entrusted him with full powers over his house and estate. This enabled him to develop all those latent abilities that were needed to fulfill his destiny, and he gained the experience that was required for the efficient conduct of the affairs of the kingdom of Egypt in the years to come.

20. By the use of such words as the Quran usually means, We bestowed on him Prophethood, for the Arabic word hukmun stands for both judgment and authority and ilmun stands for that knowledge which is directly revealed to the Prophets by Allah. Thus, the Arabic words of the text will mean: We gave him the power and the authority and the knowledge needed for judging rightly the affairs of the people.

21. Generally the commentators and translators are of the opinion that Prophet Joseph used Rabbi “My Lord” for the master of the house, and what he meant to imply by way of argument was this: My Lord has treated me very kindly and kept me well in the house. How can I, then, be so disloyal and ungrateful as to commit adultery with his wife? I, however, strongly differ with such a translation and commentary. Though the Arabic usage of rabb admits of such a meaning, I have two strong reasons against this here. First, it is far below the dignity of a Prophet to refrain from a sin because of the regard he had for some person other than Allah. Second, there is not a single instance in the Quran that a Prophet ever called anyone other than Allah his rabb. Prophet Joseph himself differentiates between his creed and that of the Egyptians making it plain that his rabb “Lord” was Allah, while they had made other human beings their rabb. Then this verse should be considered from another point of view: when rabbi may also mean My Lord, Prophet Joseph might have invoked Allah. Why should then one take the other meaning, my master, which most surely implies something that is against the right creed?

22. “Evidence of his Lord” means inspiration from Allah to rouse his conscience to the fact that it was not worthy of him to yield to the temptation by the woman. As regards to the question, “What was that evidence”, it has been stated in the preceding verse, that is: My Lord has shown much kindness towards me. Should I, then, misbehave like this? Such workers of iniquity never fare well. This was the divine evidence that saved Prophet Joseph in the prime of youth from that great temptation. The significance of “And he would have desired her, if it had not been that he saw the evidence (sign) of his Lord” is this: “Even a Prophet like Joseph could not have been able to save himself from sin, had not Allah guided him rightly with His evidence. Incidentally, this verse makes plain the nature of the immunity of Prophets from sin. It does not mean that a Prophet is infallible and incapable of committing any error, offense or sin or doing wrong or making a mistake. What it means is this: though a Prophet possesses passions, emotions, and carnal desires like other human beings, and is capable of committing a sin, he is so virtuous and God fearing that he never deliberately cherishes any evil intentions, for he is endowed with such great arguments from his Lord as do not allow the lusts of the flesh overpower the voice of his conscience. And if ever he succumbs inadvertently to any of the human weaknesses, Allah at once sends a revelation to him to set him on the right path. For the consequences of his error do not remain confined to his own person but react on the whole mankind, for even his slightest error might mislead the world to the most horrible sins.

23. “That We might turn away from him evil and lewdness” implies two things. First, it was because of Our grace that he could perceive Our evidence, and save himself from sin, for We willed to remove indecency and immodesty from Our chosen servant. The second meaning is rather deeper: This incident took place in the life of Joseph because this was essential for his spiritual training: It was Our will to pass him through this hard test so that he should become immune from indecency and immodesty, for he would have to apply all his powers of piety to withstand such a great temptation, and thus become really so strong as not to yield to such things in future as well. The importance and the need of such a hard training becomes quite obvious, if we keep in view the moral conditions of the Egyptian society of that period. We can have a glimpse of this from (Ayats 30-32). It appears that the women in general and the ladies of high society in particular, enjoyed almost the same sexual freedom as is rampant today in the civilized West and in the Westernized East. Allah made arrangements for the special training of Prophet Joseph in the house of his master because he had to perform his divine mission in a perverted society, and that too as a ruler and not as a common man. It is thus obvious from the behavior of those ladies of high rank, who did not feel any shame nor modesty in openly admiring the beauty of the young slave and from that of the lady of the house who was not ashamed of confessing openly that she did her best to tempt him and would continue to do so, that they would have done all they could to allure the young handsome ruler. Thus Allah not only made Prophet Joseph strong enough to resist such temptations in future by passing him through the hard test, but also filled the ladies with despair of gaining any success in this matter.

24. It appears that when the master of the house came on the scene, he was accompanied by a person of his wife’s household. When he heard the story of the incident, he made this proposal: As each of them accuses the other and there is no eye witness of what happened between the two, the matter should be decided by the help of the circumstantial evidence, by examining the condition of Joseph’s shirt. Obviously this was a very reasonable way of deciding the matter, and there was, therefore, no need to resort to a miracle. According to some traditions this witness was an infant, lying in the cradle, whom Allah had given the power of speech for giving this evidence. As this story is not supported by any authority, there is no reason why the obvious, plain and reasonable thing should not be accepted that the witness was a wise and experienced member of the family of the wife, instead of having resort to a miracle based on an unauthentic tradition.

25. This is what was implied in the evidence: If Joseph’s shirt is torn from the front, it means that Joseph is the aggressor and she has struggled to defend her honor. But if the shirt is rent from the back, it is obvious that he must have been running away from her and she must have been tugging from behind. The circumstantial evidence implied another thing. As the witness invited the master’s attention to Prophet Joseph’s shirt only, it meant that there was no sign at all of violence on the garments of the woman, for had he been the aggressor, there must have been some signs of violence on her garments.

25a. A comparative study of the story as given in the Quran and in the Bible and the Talmud will be worthwhile. The Bible says: And she caught him by his garment, saying: Lie with me: and he left his garment in her hand and fled, and got himself out. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, that she called unto the men of her house, and spake unto them, saying: See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice: And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got himself out. And she laid up his garment by her, until his lord came home...And it came to pass, when his master heard the words of his wife, which she spake unto him, saying: After this manner did thy servant to me; that his wrath was kindled. And Joseph’s master took him, and put him into the prison, a place where the king’s prisoners were bound. (Gen. 39: 12-16, 19-20).

The clumsy manner of the above version is obvious. It appears from this that Prophet Joseph’s garment was so shaped that the whole of it fell into her hands when she tugged it. Then he ran away all naked, leaving it with her, as if to supply her with a clear proof of his own guilt.

Now let us turn to the Talmud. It says: ....hearing the accusation, Potiphar commanded at once that the lad should be whipped severely. Then he carried Joseph before the judges............They ordered that the torn garment should be brought to them and upon an examination of the same, they pronounced Joseph not guilty. (The Talmud Selections, H. Polano, pp. 81-82). Obviously this version is also faulty, for it cannot be imagined that a person of such a high rank would himself take the case to a court that his own slave had tried to assault his wife criminally. Incidentally, this Quranic version of the story is a clear proof of the fact that it has no copied stories from the Israelite traditions as the pseudo-orientalists allege, but has, on the other hand, corrected them and told the real facts to the world.