the three incarcerations of yusuf: a reading of the story of joseph as presented in the 12th...

8/13/2019 The Three Incarcerations of Yusuf: A reading of the story of joseph as presented in the 12th surah

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The Three Incarcerations

of Yusuf:A reading of the story of joseph as

presented in the 12thsurah

From the time man begins to climb

the ladder of ascent (mirj), he

receives divine self-disclosure in

accordance with the ladder of his

ascent. Each individual among the

Folk of Allah has a ladder specific to

him which no one else climbs

all steps of the meanings for the

prophets, the friends, the faithful, and

the messengers are the sameThe

first step is islm, which is

submission (inqiyd). The last step isannihilation (fan) in going up

(uruj) and subsistence (baq) in

going out (khurj).

Ibn al-Arab qtd. in SPK 219 b[1]

In the Qurn Joseph suffers threeincarcerations: the well, Zulaykhas bedroom, and
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the prison. It is my contention that each of

Josephs incarcerations represents metaphorically

the steps from submission towards annihilation in

the Real as referred to by Ibn al-Arab above. And

each imprisonment is an important phase in

Josephs formation as a prophet. As such each

confinement marks a phase in the transformation

of the soul from the soul of the ordinary mortal, tothat of those who reach the fullness of human

perfection (TI 254 a).

Following Abd al-Razzq Kshns

commentary The Sura of Joseph,[2]

I will attempt

to make an esoteric interpretation of the threeincarcerations of Joseph viewing them as mirrors

of the microcosmic evolution of the Heart. These

incarcerations trace the path that the human being

must take from the soul commanding to evil,

through the station of the blaming soul, to finally

reach the station of unconditional servanthooddepicted as the soul at peace with God.

The Well

In verse 12:15[3]

Joseph is lowered into a well

by his brothers. Later, in 12:19, Joseph is found by

a water-drawer from a passing caravan.
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So when they went with him, and

agreed to put him in the bottom of the

well, and We revealed to him, Thou

shalt tell them of this their doing

when they are unaware (12:15).

Then came travelers, and they sentone of them, a water-drawer, who let

down his bucket. Good news! he

said. Here is a young man

(12:19).

Before actually commencing the discussion ofthe first incarceration, it would help to understand

its implication if we first look at the use of the

word well by the translators. Both Arberry and

Sher Al use the word well in verse 12:15. On the

other hand, Palmer and Pickthall translate the word

as pit. The problem stems from the originalArabic phraseghayabt jubb which translates

roughly into the bottom of the pit. Furthermore,

the same phrase construction,ghayabt jubb,

appears in verse 12:10, were both Arberry and

Sher Al translatejubb as pit.


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Now the dictionary gives us the English nouns

covert, screen for the Arabicghayabt, while

fromjubb we get the nouns well, cistern, pit. In

fact, the dictionary tells us that the phrase

constructionghayabt with the word well

translates into the bottom of the pit. Hence, it is

possible to transpose the term pit or cistern for

the term well. But, the usage of well by Arberryin 12:15, rather than pit, could be validated by

the mention of the water-drawer lowering his

bucket into the well/pit in verse 12:19. I tend to

favor Arberrys choice of well, and propose that

this well symbolizes the beginning of Josephs

traverse, as the Heart, toward the realization of hisinnate condition of perfection.

Now, in 12:8-10, where the brothers plan to get

rid of Joseph, the translators agree on the use of

pit. It is in 12:15 that translators disagree in the

word, as stated above. The problem now is that theterm pit and well may seem alike, yet they

really evoke different feelings. The word pit

brings to mind the image of a barren hole in the

ground.

How does this relate to Joseph as the Heart? A

well implies something from which one can extract


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something else. The word well is usually used

for a hole from which one can extract water, oil,

natural gases. So, basically a well is composed of

a solid, in this case earth, which encases liquid or

gas. Thus a well or a cistern always carries

the feeling of hope. Even what seems to be no

more than an empty well, symbolically portrays

the longing sense of hope. That is why inverse 12:19 we are told that it was a water-drawer

who finds Joseph. The act of the water-drawer

accentuates the feeling of productivity, of fertile

ground, and of hope that Josephs character

represents as the Heart. Thus Joseph suffers his

first transformation from a mere unproductivenuisance to the hope of the coming revelations.

As a solid shell, Joseph, as the body that contains

the Heart, is the well from which the light from

God will eventually emanate.

Second the water, the hope which lingers out inthe desert, has been interpreted by commentators

to signify knowledge. For example, Kshn, in

discussing verse 13:17, states the following:

He sends down out of Heaven, which

is the Spirit of holiness, water, that is

knowledge (qtd. in TI 130 a).


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Rashd al-Dn Maybud also sees the same analogy

for water in his commentary to verse 13:17.

This verse is the sphere of the science

of reality and gnosis.He sends down

out of Heaven water. In other words,

He revealed from on high to the heartsand the ears of the prophets and He

inspired the intellects and insights of

the sages (qtd. in TI 129 a).

Both Kshn and Maybud see water as a

knowledge or intellect which descends unto thehearts (wadis) from a higher spirit.

But water is not only described as knowledge.

Nasaf suggests water as an Ocean of Light.

O dervish! Now that you have cometo know about the World of the

Invincibility, the World of the

Dominion, and the World of the

Kingdom . . . , you should know that

the Dominion is the Ocean of Light,

and the Kingdom is

the Ocean of Darkness.


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This Ocean of Light is the water of

life and is found in darkness. In the

same way, this Ocean of Light is

the Ocean of Darkness in the relation

to the Ocean of Knowledge and

Wisdom are the water of life found in

darkness. . . . It is an unlimited and

infinite light, an endless and shorelessocean. . . .everything comes from this

light. It is the niche and guardian of

this light and the locus of

manifestation for its attributes.

(qtd. in TI 161 a)

The water is the light, the knowledge found

shining in the darkness of creation by this light.

Josephs presence in the well clearly signifies a

bond created between the heart (Joseph) and the

intellect (water). But Joseph and the water cannot

be considered alone. In fact, they are encased bythe surrounding earth. As Nasaf clearly stipulates,

the darkness of the well into which Joseph is

lowered by his brothers is the darkness of the

material world. Thus, in the well, Joseph, as the

Prepared Heart[4]

, that is, as the heart which

contains the specific configurations through which

to receive the perfection of the soul, finds himself


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surrounded by the darkness of the Cosmos. And

this earth is understood as the body of

manifestation.

And each thing has a shadow, which

is attribute and locus of manifestation,

or its body, through which that thing

becomes manifest.(Kshn qtd. in TI 205b)

As it becomes obvious, the well is the body or the

womb, the barzakh, from which Joseph, as the

Prepared Heart, would become manifest. As all

men and women, Joseph's being drawn from thewell eventually symbolizes his being bourne into

his submission to the Real.

Womb is a name for the reality of

Nature. Nature is the reality that

brings together heat, cold, wetness,and dryness.

(Qnaw qtd. in TI 220 a-b)

In the well Joseph is surrounded by those

attributes which define human beings. As the

Prepared Heart, Joseph is entombed between the

fancies of the body (the multiple, the low, the


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imperfect), and the impending (latent) liberating

waters of knowledge. Hence the well becomes a

womb from which Joseph, as Adam before him,

will be bourne.

There is definitively a parallel to the story of

Adams creation present in Joseph. The well is a

clear analogy of the creation of the first or primalhuman being (Adam). Islamic tradition recognizes

that Adam was moulded from clay taken from the

earth. [Iblis said] ... him [Adam] Thou createdst

of clay (7:12). Clay is a mixture of earth and

water. Thus the image of Joseph in the well takes

us back to the original man, Adam, being broughtinto creation.

In the same way that Adam was risen from

earth and water (stinking mud, sticky clay

[37:11]), Joseph is brought up from the well.

Hence the well is the womb from which Joseph isbirthed.

Earth now denotes the body, the material.

Water denotes the intellect, knowledge. Joseph is

the Prepared Heart amidst the darkness of the earth

and the light received through the water. What,

then, is the product extracted from the well by the


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of the embryo. The constitution will

have reached equilibrium, the form

will have been impressed, and the

disposition will have been configured.

(Ikhwn al-Saf qtd. in TI 216 b)

Finally, the womb analogy comes to an end

by verse 12:19 where the water-drawer is the mid-wife who brings Joseph out into the world. It is not

Joseph who delivers himself from the bottoms of

the earth, but something external to him. Hence

Josephs release was not by his own actions.

Josephs birth from the womb of the well sets the

stage for the transformation of the soul.

Zulaykhas Bed

After being liberated from the well, Joseph was

sold to a governor in Egypt, Potiphar. It is in

Potiphars house where Joseph is incarcerated forthe second time.

The episode is simple in itself. Zulaykha falls

for Josephs beauty and tries to seduce him.

Fortunately, Joseph holds his place in the end,

having his shirt ripped from his back. Later, the

women of the city also succumb to his beauty,


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struggles of the soul on commencing its trek

towards God.

. . . The blaming soul, pertains to

those who have begun to struggle on

the path to God. They recognize their

own weaknesses and blame

themselves for their failure to adhereto the normative guidelines set down

by the prescriptive command.

(TI 254 a)

When, in verse 12:23-24 Zulaykha advances on

Joseph one could argue that this was because ofher marvel before the Spirits beauty shining

through Joseph. But she falls short of

comprehending the implications of this beauty.

For she desired him; and he would

have taken her, but that he saw theproof of his Lord. So was it,

that We might turn away from him

evil and abomination; he was one of

Our devoted servants (12:24).

Zulaykha, who represents the manifestation of the

lower stages of human development, is the


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struggling soul which slips before Josephs

radiance. Her adherence to the darkness misguides

her perception of the light. Thus, in blinded lust,

Zulaykha pursues the locus of the manifestation,

the material clothing through which the spirit

shines, rather than looking for the reality

beneath/behind the veil.

Joseph, as the Prepared Heart, also slips

momentarily. Line 12:24 clearly states that Joseph

had fallen for Zulaykhas attributes: . . . and he

would have taken her, but that he saw the proof of

his Lord. What is relevant in this line is that

Joseph, as the Heart, was tempted to follow theway of the Blaming Soul. At this moment Joseph

is in danger of stagnating in this phase.

Zulaykhas desire for Joseph, and Josephs near

consummation of his desires for her are indicative

of the lapse experienced by imperfect souls.Furthermore, the women who later on visit

Zulaykha and cut their hands before the presence

of Joseph are reminiscent of the the disbelievers

forgetfulness before the word of God (12:31).

Zulaykha and the women hold dear not what is

behind the manifestation, Gods ultimate Beauty,


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but rather they are blinded by the earthly locus of

manifestation itself, Joseph's physical beauty.

Have you not read in the Book of God

about the women who cut their hands

when Joseph came

before them. They said: Peerless is

Gods Glory! This is not ofhumankind. Now if such as this

could happen through contemplating

created beauty, why should not

something of the kind happen at the

contemplation of the Beauty of its

Creator, when He appears in all theSplendour of His Greatness?

(Shaykh Ahmad al-Alaw qtd. in Lings 96).

To prevent Josephs stagnation in the stage of

the blaming soul, God sends a warning to Joseph.

Islamic tradition concurs that the sign wasprobably Gabriel in the form of Jacob biting his

fingers. What is crucial is that given the human

condition, it takes the signs from God to guide us

through our tribulations. Had Joseph not warranted

the sign, his progress would have been arrested in

a lower rung of the ladder. Also, it is relevant to


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note that the sign was in accordance to

preparedness of Joseph as heart.

He gives the heart the preparedness as

indicated in His words, He gave each

thing its creation (20:50). Then He

lifts the veil between Himself and His

servant. The servant sees Him in theform of his own belief, so He is

identical to the object of his belief.

Hence neither the heart nor the eye

ever witness anything but the form of

the servants belief concerning the

Real.(Ibn al-Arab qtd. in SPK 339 b)

Joseph, as the Prepared Heart. sees his father

before him. Jacob is identified as the aql (reason,

intellect),[6]

the rational faculty which takes over

the flimsiness of the blaming soul. It is theappearance of this rational faculty which gives

Joseph the ability to run away from the

materialness of Zulaykha. It is reason which shows

Joseph the error of following the darkness

emminent in the soul. And it is this experience

which will later lead Joseph to ask for asylum

away from the women of the city. Kshn
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identifies the women with the mundane attribute

which seduce the heart.[7]

The women, then,

represent the misguided and the disbelieving

attributes of the soul which do not witness the

veiled light contained in the Heart.

the lightning wellnigh snatches

away their sight; whensoever it givesthem light, they walk in it, and when

the darkness is over them they halt;

(2:20)

Josephs physical beauty reflects the blinding

lightof his spirit. The women, blinded by themanifested reality in Joseph's beauty, cut their

hands, their bodily attributes, in an attempt to cut

themselves from the dominion that the light has

over their souls. Yet, in their misguided sense of

survival over the blinding light of the spirit, they

condemn the progress of the heart to its finalrealization. Hence the misguided, the attributes and

the darkness of the soul, demand their dominance

over the heart, over the loss of the self.

Joseph, receiving the sign, flees from Zulaykha

having his shirt torn away from behind in the

process.
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They raced to the door; and she tore

his shirt from behind (12:25).

When he [Potiphar] saw his shirt

[Josephs] was torn from behind he

said, This is of your womens guile;

surely your guile is great. Joseph turnaway from this; And thou, woman,

ask forgiveness of thy crime; surely

thou art one of the sinners.

(12:28-29)

Kshn interprets the tearing of the shirt asan allusion to the tearing of the luminous attribute

that belongs to the heart by the souls attributes

having an effect upon the heart.[8]

At the same

time, the shirt is considered as a veil that hides the

spirit or impedes the spirit from manifesting.

Joseph is the heart in its path toward realization.

Is not mans existence itself the shade,

veiling the lamp?

We ourselves were the veil

before our

friends face.


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We opened our eyes, and no

veil was left.

For the light of the eye is a shirt for

Yusuf

(Khwaja Mir Dard qtd. in Schimmel 143).

Zulaykha, as the blaming soul, represents the

soul's struggles against its misguided physicalattraction towards Joseph's body. The shirt is the

veil which reflects yet hides the spirit from

Zulaykha. The veil is torn away from the heart by

the fury of the material (represented in the

womans guile) attempting to maintain a grip on

Joseph, thus preventing his illumination andeventual disclosure of God.

Prison

Then it seemed good to them, after

they had seen the signs, that theyshould imprison him for a while.

(12:35)

In verse 12:7 the Qurn hints at the esoteric

essence of the story: In Joseph and his brethren

were signs for those who ask questions. And

again in verse 12:15, when Joseph is in the well,


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House of Jacob, as He perfected it

formerly on thy fathers Abraham and

Isaac (12:16).

What is at stake is Josephs future as ruler over

his people. The heart is destined to rule over the

senses. Yet, in its traverse toward the final stage,

the heart is at risk of stagnating in a lower rung. Agreat gift and a great responsibility is about to

thrusted upon Joseph. It is necessary for Joseph to

learn not to mistake its true meaning, as the Jews

and the Christians in the following passage from

the Qurn:

Had they performed the Torah and the

Gospel, and what was sent down to

them from their Lord, they would

have eaten both what was above them,

and what was beneath their feet. Some

of them are a just nation; but many ofthem--evil are the things they do.

(5:66)

Two problems arise: 1) Joseph has reached his

prime, and 2) how to prevent Joseph from being

tempted by the guile. The Qurn is explicit in

relating Zulaykhas intent to continue pursuing


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Joseph: Yet if he will not do what I command

him he shall be imprisoned, and be one of the

humbled(12:32). The guile of the women is the

veils which cover the word of the Book from the

people. Hence their worldly attributes present a

danger to Joseph.

But for Gods bounty to thee and Hismercy a party of them purposed to

lead thee astray (4:113)

Josephs radiance perturbs the pleats of the

veils. As a result, the people panic for they would

have to acknowledge that they had not beenfollowing the Book. Joseph understood this

problem.

He said, My Lord, prison is dearer to

me than that they call me to; yet if

Thou turnest me not from their guile,then I shall yearn towards them, and

so become one of the ignorant.

(12:33)

Hence the imprisonment takes the guise of a

sanctuary against the guile of the attributes.


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Joseph is placed in prison with two youths, of

which one is described as a cupbearer. It is the

cupbearer who is relevant to my discussion.

Joseph interprets the dreams of the two youths.

Of the two, it is the cupbearer who will come out

alive from prison. The other servant will end up

executed. Joseph then turns and pleads with thecupbearer to talk to his lord on his behalf.

Then he said to the one he deemed

should be saved of the two, Mention

me in thy lords presence. But Satan

caused him to forget to mention himto his master, so that he continued in

the prison for certain years. (12:42)

Josephs error was to place his faith on a

worldly lord over the Lord of his fathers. At this

moment Josephs ego/self maintains a hold overhis heart. Kshns comments that at this station

there arise a rebellion and I-ness.[9]

As such

Joseph remains in jail veiled by this I-ness.

Tabar mentions Ibn Abbs as relating that

The Prophet said, If Joseph had not

said that--meaning what he said [to


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Nab]--he would not have stayed in

prison as long as he did because he

sought deliverance from one other

than God.

Furthermore, Tabar cites Mlik b. Dnr as

relating that

Joseph said to the cupbearer,

Mention me in the presence of your

lord. And God said, O Joseph! You

have placed trust in one other thanMe,

therefor I shall lengthen your

imprisonment. And Joseph wept andsaid, O Lord! The weight of my

misfortunes made my heart forget;

and I said a word--woe is to my

brothers! (Tabar 163).

Both Kshn and Tabar agree that ifJoseph had not put his self before trusting his Lord

he would have left prison earlier.

Josephs adherence to the I-ness creates a sense

of lordship deprived of the humility towards God.

It is important to realize that to be a true lord one

has to manifest a perfected servanthood. Josephs


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there is an allusion to the illumination of the soul

and the faculties through the light of the

Real.[13]

The Prepared Heart is now ready to lead.

Conclusion

It is recorded that on arrival to Cairo

Fakhrudin Iraqi visited the sultan. The sultan,amazed with Iraqi, named him chief shaykh

ofCairo and arranged an event to honor the

occasion.

So next morning a thousand dervishes, as

well as all the religious scholars and notablesof Cairo, watched as the sultan mounted Iraqi on

his own horse, and clothed him in a robe and hood

of honor. He arranged that Iraqi alone be

mounted, and that all the others, nobles, scholars,

and generals alike, should walk at his stirrup.

When Iraqi saw all this, the thought

suddenly entered his head that no other man of the

age had ever been treated with such respect. At

once he realized that he was in danger of being

overcome by his ego. Immediately he ripped off

his hood and turban and placed them on the saddle

before him. The crowd watched in stunned silence


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as he sat there, till, after a few minutes, he picked

up the turban and hood and put them back on his

head.

This statement by Iraq created an

uproar among the people. All viewed this as a

defilement of the honor bestowed on Iraqi. Iraqi,

asked for an explanation by the sultan, replied:My carnal soul overcame me. If I had not acted in

that way, I should never have escaped from the

consequences of my sin (Iraqi 60-61).

Iraqi comprehended the duties of a shaykh.

Iraqi accepted his servanthood. And, confrontedwith the dangers of the I-ness, Iraqi confirmed

his covenant with God by divesting himself from

the veils of the self.

Similarly, Joseph has to divest himself of the

worldly garb so that he, as the manifestation of thePrepared Heart, may reach total enlightenment

from the Spirit. And, as noted above, each

incarceration takes Joseph closer to his goal. First,

it is in the well where Joseph is confronted with

the fact that his actions are powerless before the

Real. This is augmented in Zulaykhas bedroom

where Joseph falls prey momentarily to the wills of


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the senses. It is Josephs turn to learn of Gods

covenant with him. As a result Joseph

comprehends the power of the worldly over the

soul and is shocked into remembering his

submissiveness to his Lord.

Finally, it is in prison that Joseph learns the

final lesson: perfect servanthood throughannihilation of the I-ness. Josephs momentary

forgetfulness accentuates the erroneous belief of

the common people to rely on the worldly over the

mercy of God for their well-being. It is this final

lesson which propels Joseph into the station of the

soul at peace with God. Joseph, thrusted into thejoys of annihilation with the Real, learns to remove

his I-ness and become a perfect servant, then to

return into the manyness and serve as lord. Like

Adam, Joseph must learn his duties as

vicegerent. And like Iraqi, Joseph must adopt

the correct station of servitude.

And whosoever submits his will to

God, being a good-doer, has laid hold

of the most firm handle; and unto God

is the issue of all affairs. (31:22)


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The story of Joseph is guidance for those who

ask. One might say that one answer is explicitly

present to all who venture in its mysteries.

Works Consulted

I. English editions of the Qurn consulted.The Koran Interpreted. Translation by Arthur J.

Arberry. New York: MacMillan, 1955.

The Glorious Qurn. Text and Explanatory

Translation by Muhammad Marmaduke

Pickthall. New York: Muslim World

League, 1977.The Holy Qurn. Arabic and English

Translation. By Maulaw Sher

Al. Pakistan: The Oriental and Religious

Publishing Corp., 1979.

The Qurn. Part I. Translated by E. H.

Palmer. India: Motilal Banarsidass, 1981.

Vol. 6 of Sacred Books of the East. 50 vols.

II. Commentaries and References in English.

Chittick, William C. The Sufi Path of

Knowledge. Albany: SUNY Press, 1989.

Iraqi, Fakhruddin. Divine Flashes. Translation

and Introduction by William C. Chittick and

Peter Lamborn Wilson. The Classics of


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Western Spirituality. New York,

Ramsey, Toronto: Paulist Press, 1982.

Kshn, Abd al-Razzq. The Sura of Joseph.

from Tawl. Selected and Translated by

William C. Chittick. Unedited.

Lings, Martin. A Sufi Saint of the Twentieth

Century. Berkeley and Los

Angeles: University of California Press,1971.

Murata, Sachiko. The Tao of Islam. Albany:

SUNY Press, 1992.

Schimmel, Annemarie. Pain and Grace: A Study

of Two Mystical Writers of Eighteenth

Century Muslim India. Leiden: E. J. Brill,1976.

Tabar. Prophets and Patriarchs. Translated and

Annotated by William M. Brinner. Albany:

SUNY Press, 1987. Vol. 2 of The History

of al-Tabar.

[1]All references taken from William C.

Chitticks The Sufi Path of Knowledge will be

refered to as SPK. All references from Sachiko

Muratas The Tao of Islam will be refered to as TI.
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[2]All references to Kshns The Sura of

Joseph come from William C. Chitticks unedited

translation of Kshns Tawl.[3]

Quranc citations are taken from Arthur J.

Arberry's The Koran Interpreted.[4]

Kshn Tawl.[5]

Kshn Tawl.[6]

Kshn Tawl.[7]Kshn Tawl.

[8]Kshn Tawl.

[9]Kshn Tawl.

[10]Kshn Tawl.

[11]Kshn Tawl.

[12]

Kshn Tawl.[13]Kshn Tawl.
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