INTERPRETATION THROUGH REFLECTION
Usually, Quranic interpretation is understood to fall into two categories: Tafsir bil Ma’thur (interpretation based on transmitted reports) and Tafsir bil Ra’y (interpretation based on personal reasoning). However, there is another form of interpretation that can be described as interpretation through reflection. Trying to understand the Quran in light of Hadith, historical reports, and the sayings of early scholars is undoubtedly important and necessary. But to discover more of the Quran’s deeper meanings, the process of reflecting on it will continue in every era. As long as this is done within acceptable limits, this effort will never come to an end. Here is an example from the Quran that makes this clearer:
In chapter 12 of the Quran, the story of Prophet Joseph (Yusuf (Joseph)) is told. It describes how he was placed in charge of Egypt’s land resources. During a time of famine, people were provided with grain through his special arrangements. At that time, his brothers came to Egypt from Canaan to collect grain. After receiving their share, they began their return journey. Then an incident occurred: officials of the royal court found a royal item in the grain loaded on the camel of Prophet Joseph’s younger brother, Benjamin. As a result, Benjamin was accused of theft and taken into custody, then handed over to Prophet Joseph.
The usual interpretation of these Quranic verses is that Prophet Joseph recognized his brother Benjamin and wanted to keep him with him. But since he didn’t want to reveal his identity, he came up with a plan: when the brothers were being given their grain, he ordered that a royal drinking cup (siqayah) be secretly placed in Benjamin’s luggage. Then, as the group was about to leave with their grain, it is said—God forbid—that Prophet Joseph had the caravan stopped and their belongings searched. As planned, the royal cup was found in Benjamin’s bag. Then, again—God forbid—Joseph declared him a thief and kept him there, telling the other brothers to return home.
This interpretation clearly casts doubt on the character of a prophet. But when these Quranic verses are studied more closely, it becomes clear that there is another, more accurate interpretation. In this second explanation, Prophet Joseph is shown to be completely free of blame.
This second interpretation comes from a close reading of the Quranic account of Joseph, found in Chapter 12 of the Quran, known as Surah Yusuf (Joseph)Yusuf (Joseph)eph), verses 70–76. These verses explain that when Prophet Yusuf (Joseph) (Joseph) (Joseph) prepared his brothers’ travel supplies, he secretly placed his own drinking cup in his brother Benjamin’s luggage. Then, after the caravan had set off, the royal officials noticed that their measuring cup was missing. They called out to stop the caravan and said they suspected someone had stolen their silver measuring cup. The caravan was stopped, and the brothers’ belongings were searched. Eventually, the cup was found in Benjamin’s luggage. According to the law of Canaan, Benjamin was then detained and handed over to Prophet Yusuf (Joseph) (Joseph). In this way, Yusuf (Joseph) (Joseph) was able to keep the brother he wanted to stay with him.
If we look closely at the words used in these verses, we notice a meaningful point. This point is hidden in the shift of pronouns, based on Arabic grammar. The item Yusuf (Joseph) (Joseph) placed in his brother’s luggage is called siqayah (verse 70)—a feminine noun in Arabic. But when the court officials later found the item during the search, the Quran uses the feminine pronoun “ha” (in “thumma istakhrajaha”—“then he took it out”) instead of the masculine “hu.”
When we consider this difference of conscience, the situation that emerges is this: Prophet Yusuf (Joseph) (Joseph), out of brotherly love, had placed his own drinking cup along with the travel provisions in his brother’s belongings. The palace officials knew about this. However, during this time, another, more important item from the palace—a “sawa’” (a measure used for weighing grain)—was hidden among the belongings and wasn’t easily seen. In their hurry, the palace officials focused their attention on the caravan members, suspected them, stopped them, and searched their belongings. During this search, they didn’t find the measure “sawa’” they were looking for, but they did find the drinking cup (saqayah) among Binyamin’s belongings. Thus, they detained Benjamin in accordance with the very law invoked by Joseph’s brothers, for—as the Quran relates—they themselves had said:
The Egyptians asked, “If we find that you are lying, what penalty should we impose on you?” They replied, “The penalty should be that the one in whose saddlebag it is found will be held as a bondman to atone for the crime. That is how we punish the wrongdoers.” (12:74-75)
This whole event was carried out by the palace officials on their own, without any order from Prophet Yusuf (Joseph) (Joseph). That is why God has attributed this event to Himself and said:
“This is how We planned for Yusuf (Joseph). He could not take his brother under the king’s law except by God’s will. We raise to high ranks whom We please, and above every knowledgeable person is one more knowledgeable.” (Quran 12:76) This explanation matches the Quran’s wording and also fits with the prophetic greatness of Yusuf (Joseph).
Similarly, the Quran commands the believers: “Prepare any strength you can muster against them, and any cavalry with which you can overawe God’s enemy and your own enemy as well, and others besides them whom you do not know, but who are known to God.” (8:60)
A contemporary Arab commentator interprets this verse as a call for the “liberation of humanity.” In his view, the command to equip the believers with strength was intended to free all people from every form of bondage—for example, from communism, Nazism, secularism, and Zionism.
At first glance, this interpretation may seem revolutionary. In reality, however, it is rooted in personal opinion. Without close reflection on the actual wording of the Quran, the commentator has projected his own preconceived ideas onto the verse. A careful reading shows that the stated purpose of preparing force is to overawe the enemy so that they lack the courage to commit aggression against the believers. In other words, the command is framed in a defensive context, whereas the commentator has understood it in an offensive sense.
