This study critically revisits various exegetical perspectives on the sale of Prophet Joseph in verse 20 of Surah Yusuf. This verse, which refers to the transaction involving Joseph after his retrieval from the well, represents one of the hermeneutically complex points in the narrative. Given the Qur’an’s polysemous phrasing in this passage, its accurate understanding requires careful attention to linguistic structure, contextual coherence, and semantic analysis of key terms. Through a critical examination of classical and modern interpretations, this research seeks to provide a more coherent and textually grounded exegesis of the event.
The primary issue addressed is the disagreement among commentators regarding the interpretation of the verse, “And they sold him for a miserable price, a few dirhams, for they were of those who cared little for him. ” Key questions include: Who sold Joseph? Under what circumstances did the transaction occur? Did his brothers play a role in the sale? Were the caravan members or Egyptian buyers reluctant to acquire him? Traditional answers to these questions often rely on weak narrations or Biblicist influences. Employing an analytical-critical approach rooted in the Qurʾān’s linguistic and semantic structure, this study challenges inaccurate readings and proposes a more evidence-based interpretation.
The research adopts a descriptive-analytical methodology, drawing on exegetical literature, lexical analysis of pivotal terms (e. g. , sharawhu, thaman bakhs, zāhidīn), syntactic examination of the verse, and critical evaluation of interpretive traditions. By applying Qur’anic linguistic tools—such as analyzing the preposition *bi-* and the semantic connotations of key words—the study offers a more precise understanding of the verse’s intent. It also critiques unsubstantiated narratives, particularly those influenced by Isra’iliyyat, that have permeated certain exegetical works.
The findings challenge the prevalent view that Joseph was sold by his brothers to the caravan, demonstrating its incompatibility with the Qur’anic context. Similarly, interpretations suggesting the buyers’ disinterest in Joseph are refuted. Instead, two alternative and more plausible explanations are proposed:
Joseph was purchased by Egyptians (likely officials) from the caravan, but due to coercive measures or abuse of power, they paid a negligible price. Here, sharawhu denotes “they bought,” bithaman bakhs signifies an unjustly low price, and zāhidīn reflects their reluctance to pay fair value.
The caravan members, who rescued Joseph from the well, sold him in Egypt for a paltry sum, with some hesitation. In this reading, sharawhu means “they traded,” with their reluctance stemming from the meager compensation, not Joseph’s worth.
These interpretations may even be combined, suggesting dissatisfaction on both sides of the transaction—a multidimensional portrayal of its psychological, economic, and social dimensions.
The study demonstrates how meticulous analysis of Qur’anic terminology within its contextual framework can lead to a fundamental reevaluation of exegetical assumptions. By employing Qur’anic linguistic methods, the research not only critiques previous inaccuracies but also advances a novel and coherent reading. This approach can serve as a model for reinterpreting other Qur’anic narratives, fostering a more rational and textually independent exegesis, free from unsubstantiated external influences.