12:53 Yusuf (Joseph)

ثم لما كان في هذا الكلام نوع تزكية لنفسها، وأنه لم يجر منها ذنب في شأن يوسف، استدركت فقالت: { وَمَا أُبَرِّئُ نَفْسِي } أي: من المراودة والهمِّ، والحرص الشديد، والكيد في ذلك. { إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ } أي: لكثيرة الأمر لصاحبها بالسوء، أي: الفاحشة، وسائرالذنوب، فإنها مركب الشيطان، ومنها يدخل على الإنسان { إِلَّا مَا رَحِمَ رَبِّي } فنجاه من نفسه الأمارة، حتى صارت نفسه مطمئنة إلى ربها، منقادة لداعي الهدى، متعاصية عن داعي الردى، فذلك ليس من النفس، بل من فضل الله ورحمته بعبده. { إِنَّ رَبِّي غَفُورٌ رَحِيمٌ } أي: هو غفور لمن تجرأ على الذنوب والمعاصي، إذا تاب وأناب، { رَحِيمٌ } بقبول توبته، وتوفيقه للأعمال الصالحة،. وهذا هو الصواب أن هذا من قول امرأة العزيز، لا من قول يوسف، فإن السياق في كلامها، ويوسف إذ ذاك في السجن لم يحضر.

" ذلك ليعلم أني لم أخنه بالغيب " تقول إنما اعترفت بهذا على نفسي ليعلم زوجي أني لم أخنه بالغيب في نفس الأمر ولا وقع المحذور الأكبر وإنما راودت هذا الشاب مراودة فامتنع فلهذا اعترفت ليعلم أني بريئة " وأن الله لا يهدي كيد الخائنين وما أبرئ نفسي " تقول المرأة ولست أبرئ نفسي فإن النفس تتحدث وتتمنى ولهذا راودته لأن " النفس لأمارة بالسوء إلا ما رحم ربي " أي إلا من عصمه الله تعالى " إن ربي غفور رحيم " وهذا القول هو الأشهر والأليق والأنسب بسياق القصة ومعاني الكلام وقد حكاه الماوردي في تفسيره وانتدب لنصره الإمام أبو العباس رحمه الله فأفرده بتصنيف على حدة وقد قيل إن ذلك من كلام يوسف عليه السلام يقول " قال ليعلم أني لم أخنه في زوجته " بالغيب " الآيتين أي إنما رددت الرسول ليعلم الملك براءتي وليعلم العزيز " أني لم أخنه " في زوجته " بالغيب وأن الله لا يهدي كيد الخائنين " الآية وهذا القول هو الذي لم يحك ابن جرير حاتم سواه قال ابن جرير: حدثنا أبو كريب حدثنا وكيع عن إسرائيل عن سماك عن عكرمة عن ابن ابن عباس قال لما جمع الملك النسوة فسألهن هل راودتن يوسف عن نفسه؟ " قلن حاش لله ما علمنا عليه من امرأة العزيز الآن حصحص الحق " الآية قال يوسف " ذلك ليعلم أنى لم أخنه بالغيب " فقال له جبريل عليه السلام: ولا يوم هممت بما هممت به ؟ فقال " وما أبرئ نفسي " الآية وهكذا قال مجاهد وسعيد بن جبير وعكرمة وابن أبى الهذيل والضحاك والحسن وقتادة والسدي والقول الأول أقوى وأظهر لأن سياق الكلام كله من كلام امرأة العزيز بحضرة الملك ولم يكن يوسف عليه السلام عندهم بل بعد ذلك أحضره الملك.

The King investigates what happened between the Wife of the `Aziz, the Women in the City, and Yusuf

Allah narrates to us that when the king was conveyed the interpretation of his dream, he liked Yusuf's interpretation and felt sure that it was true. He realized the virtue of Prophet Yusuf, recognized his knowledge in the interpretation of dreams and valued his good conduct with his subjects in his country. The king said,

ائْتُونِى بِهِ

(Bring him to me.) `Release him from prison and bring him to me.' When the king's emissary came to Yusuf and conveyed the news of his imminent release, Yusuf refused to leave the prison until the king and his subjects declare his innocence and the integrity of his honor, denouncing the false accusation that the wife of the `Aziz made against him. He wanted them to know that sending him to prison was an act of injustice and aggression, not that he committed an offense that warranted it. He said,

ارْجِعْ إِلَى رَبِّكَ

(Return to your lord (i.e. king...) The Sunnah of our Prophet praised Prophet Yusuf and asserted his virtues, honor, elevated rank and patience, may Allah's peace and blessings be on him. The Musnad and the Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَال»

(We are more liable to be in doubt than Ibrahim when he said,)

رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى

(My Lord! Show me how You give life to the dead. ..)

«وَيَرْحَمُ اللهُ لُوطًا لَقَدْ كَانَ يَأْوِي إِلَى رُكْنٍ شَدِيدٍ، وَلَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ لَأَجَبْتُ الدَّاعِي»

(And may Allah send His mercy on Lut! He wished to have powerful support! If I were to stay in prison for such a long time as Yusuf did, I would have accepted the offer.) In another narration collected by Ahmad from Abu Hurayrah, the Prophet said about Yusuf's statement,

فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ الَّـتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ

("...and ask him, `What happened to the women who cut their hands Surely, my Lord (Allah) is Well-Aware of their plot."')

«لَوْ كُنْتُ أَنَا، لَأَسْرَعْتُ الْإِجَابَةَ وَمَا ابْتَغَيْتُ الْعُذْر»

(If it was me, I would have accepted the offer rather than await my exoneration first.) Allah said (that the king asked),

قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ

(He said, "What was your affair when you did seek to seduce Yusuf") The king gathered those women who cut their hands, while being hosted at the house of the wife of the `Aziz. He asked them all, even though he was directing his speech at the wife of his minister, the `Aziz in particular. He asked the women who cut their hands,

مَا خَطْبُكُنَّ

(What was your affair...), what was your story with regards to,

إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ

(when you did seek to seduce Yusuf) on the day of the banquet

قُلْنَ حَاشَ للَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوءٍ

(The women said: "Allah forbid! No evil know we against him!") The women answered the king, `Allah forbid that Yusuf be guilty of this, for by Allah, we never knew him to do evil.' This is when,

قَالَتِ امْرَأَتُ الْعَزِيزِ الَنَ حَصْحَصَ الْحَقُّ

(The wife of the `Aziz said: "Now the truth has Hashasa...") or the truth is manifest to all, according to Ibn `Abbas, Mujahid and others. Hashasa also means, `became clear and plain',

أَنَاْ رَوَدْتُّهُ عَن نَّفْسِهِ وَإِنَّهُ لَمِنَ الصَّـدِقِينَ

(it was I who sought to seduce him, and he is surely of the truthful.) when he said,

هِىَ رَاوَدَتْنِى عَن نَّفْسِى

(It was she that sought to seduce me.)

ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِالْغَيْبِ

(in order that he may know that I betrayed him not in (his) absence. ) She said, `I admit this against myself so that my husband knows that I did not betray him in his absence and that adultery did not occur. I tried to seduce this young man and he refused, and I am admitting this so that he knows I am innocent,'

وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَوَمَآ أُبَرِّىءُ نَفْسِى

(And, verily, Allah guides not the plot of the betrayers. And I free not myself (from the blame).) She said, `I do not exonerate myself from blame, because the soul wishes and lusts, and this is what made me seduce him,' for,

النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّى

(Verily, the (human) self is inclined to evil, except when my Lord bestows His mercy (upon whom He wills).) whom Allah the Exalted wills to grant them immunity,

إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ

(Verily, my Lord is Oft-Forgiving, Most Merciful.) This is the most viable and suitable understanding for the continuity of the story and the meanings of Arabic speech. Al-Mawardi mentioned this in his Tafsir, in support of it, it was also preferred by Imam Abu Al-`Abbas Ibn Taymiyyah who wrote about it in detail in a separate work. It was said Yusuf peace be upon him is the one who said,

ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ

(in order that he (the `Aziz) may know that I betrayed him not) with his wife,

بِالْغَيْبِ

(in (his) absence).) until the end of Ayah (53) He said, `I sent back the emissary, so that the king would investigate my innocence and the `Aziz be certain that,

أَنِّى لَمْ أَخُنْهُ

(I betrayed him not), with his wife,

بِالْغَيْبِ وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَ

(in (his) absence. And, verily, Allah guides not the plot of the betrayers.)' This is the only explanation presented by Ibn Jarir At-Tabari and Ibn Abi Hatim, but the first view is stronger and more obvious because it is a continuation of what the wife of the `Aziz said in the presence of the king. Yusuf was not present at all during this time, for he was released later on and brought to the king by his order.

Yet I do not exculpate my own soul of slipping into error; verily the soul as such is ever inciting to evil except that whereon meaning the person upon whom my Lord has mercy and so protects from sin. Truly my Lord is Forgiving Merciful’.

Commentary

Claiming Purity for one's own Self is not proper except under special Conditions

Stated in the previous verse (52) was the statement of Sayyidna Yusuf (علیہ السلام) that he did not favour his release from the prison before he has been exonerated through a full investigation of the blame imputed to him so that the governor and the king of Egypt can arrive at full certainty that he was not guilty of any betrayal and that the blame was totally unfounded. In this statement, the reference to his freedom from blame and his purity of conduct was being made as based on an inevitable necessity - which outwardly gave the impression of a pronouncement of personal integrity and purity - and that was something not welcome in the sight of Allah Ta` ala as is proved from the words of the Holy Qur'an where it is said: أَلَمْ تَرَ‌ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ اللَّـهُ يُزَكِّي مَن يَشَاءُ (Have you not seen those who claim sanctity for themselves? In fact, Allah sanctifies whomsoever He wills - 4:49). Again, in Surah An-Najm, it was said: فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ (Do not claim sanctity for your selves; He knows best who it is that guards against evil - 53:32).

It was for this reason that Sayyidna Yusuf (علیہ السلام) has, in the present verse (53), not allowed his plea of innocence in this matter to remain unqualified. As evident, he has stressed upon the reality that by saying what he is saying he has no intention to claim any piety or purity for himself. The truth of the matter is that human self, by nature, keeps pulling everyone to what is bad - except those who are blessed with mercy from the Lord who would make them immunely pure against the evil instigations of their self. They are the blessed prophets. The Qur'an calls such immunized selves: نَفس مُطمَیٔنہ (the self or soul at peace) (Al-Fair: 89:27). Thus, the substance of what Sayyidna Yusuf (علیہ السلام) said was: In a trial of such magnitude, my remaining safe from sin was no personal achievement of mine. In fact, this was a result of the mercy and help of Allah Ta ala alone. Had He not removed evil desires from my heart, I would have become like the rest of human beings who would be prone to surrender before their desires.

According to some narrations, Sayyidna Yusuf (علیہ السلام) said this sentence because a kind of ` thought' did, after all, emerge in his heart - though, limited to a non-voluntary scruple - but, was an unwelcome slip anyway considering the elegant station of prophethood with which he was blessed. Therefore, he expressly confessed that he did not totally absolve his inner self from blame.

The Three States of Human Self

In this verse (53), a problem which needs to be considered is that it declares every human self as often inciting to evil: أَمَّارَ‌ةٌ بِالسُّوءِ (ammaratum-bis-su ). This is as it appears in a Hadith in which the Holy Prophet ﷺ has been reported to have asked the Sahabah ؓ what do you think about a companion who, if you treat him nicely, feed him, clothe him, still he would throw you in all sorts of troubles - and if you insult him, and keep him hungry and naked, he would do what is good for you? The Sahabah ؓ said: Ya Rasul Allah, there just cannot be a companion worse than him in this whole world! He said: By Him in whose hands rests my life, yourself inside you is such a companion. (Qurtubi) And it appears in another Hadith: Your greatest enemy is your own self which not only disgraces you by getting you involved in evil deeds, but also makes you run into all sorts of troubles.

However, the cited verse and Hadith narrations given above tell us that human self does usually demand the doing of what is bad from us. But, in Sarah Al-Qiyamah, this very human self has been given the honour of being called by the sobriquet: لَوَّامَہ (lawwamah : reproaching) placing it at a level that the Lord of All Honour has sworn by it: وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I do swear by the day of Judgment and I do swear by the reproaching self - 75:1, 2). Then, in Sarah Al-Fajr, by calling this very human self: نفس مظمیٔنہ (mutma'innah: at peace), glad tidings of Jannah have been given: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْ‌جِعِي إِلَىٰ رَ‌بِّكِ (0 self at peace, come back to your Lord ... 89:27, 28). Thus, the human self has been called as inciting to evil at one place, as reproaching at another, and as being at peace at yet another.

To explain, it can be said that the human self when on its own does incite to evil deeds and is called: عَمَّارہ Ammarah. But, when one does not follow its dictates because of the fear of Allah and 'Akhirah, his or her self becomes لَوَّامہ Lawwamah, that is, hates evil deeds, repents from them and seeks forgiveness - as is true in the case of the righteous people of the Muslim Ummah at large. And when someone keeps striving hard against his or her self, and brings it to a state where the very urge to turn to evil deeds does not remain there anymore, then, that self be-comes what is called: مظمیٔنہ Mutma'innah (the self at peace). Righteous people can arrive at this state through spiritual strivings. Still, there is no cer-tainty that this state will continue forever. But, the prophets of Allah, may peace be upon them all, are Divinely blessed with such self at peace without any previous striving - and it always remains constant at that state. Thus, it is in terms of three states of human self that three kinds of acts have been attributed to it.

At the end of the verse (53), it was said: إِنَّ رَ‌بِّي غَفُورٌ‌ رَّ‌حِيمٌ (Certainly, my Lord is the Most-Forgiving, Very-Merciful) which has a hint in the word: غَفُورٌ‌ Ghafur: Most-Forgiving. When the self that incites to evil deeds ( ‘Ammarah) is ashamed of its doings, repents, corrects and becomes the reproaching self (Lawwamah), then, certainly great is the forgiveness of Allah - He will forgive. The word: رَحِیم (Rahim : Very-Merciful) indicates that a person who is blessed with a self at peace (Mutma'innah), that too is nothing but a result of the mercy of Allah.

That, so that he may know that I did not betray him secretly.... But I do not acquit my own soul. Surely the soul commands to ugliness. When [the governor's wife] said, " That, so that he may know that I did not betray him secretly, " she saw the success-giving and protection of the Real. When she said, " I do not acquit my soul; surely the soul commands to ugliness, " she saw the shortcoming of her own service. The first clari- fies gratitude for God's success-giving, the second clarifies apology for shortcoming. The servant must always be passing back and forth between gratitude and apology. Whenever he looks at the Real, he should see blessings, take delight, and increase in gratitude. Whenever he looks at himself, he should see sin. He should burn and come forth in apology. Through the grati- tude, he becomes worthy of increase, and through the apology he becomes deserving of forgiveness. This is why the Pir of the Tariqah said, " O God, when I look at myself, I ask who is more miserable than I. When I look at You, I ask who is greater than I. " When my gaze falls on my own clay, I see nothing worse in the world. When I pass beyond my attributes, I look at myself from the Throne. Fuẓayl ʿIyāẓ was seen retired from the people and sitting in the corner of a mosque, having made the Real's remembrance his intimate friend. He had brought to hand the chevaliers' retreat with the Real, on the carpet of expansiveness in the tent of He is with you [57:4]. A friend arrived and saw him alone. He took seeing him as a blessing and sat before him. Fuẓayl said, " My brother, what has made you sit with me? " What has made you intrude upon me in this seclusion? Such detachment, that you attend to me! The dervish said, " Please excuse me. I did not know. I was unaware of your present moment and ec- stasy. Now tell me something about your present moment and speak of a fine point about your traveling so that I may not remain without a portion of companionship with you. " Fuẓayl said, " I will say what is fitting for you.