the seventy-fourth lecture by Nokounam, (Lecture 74 Chapter of Muhasaba Part Three).
The chapter of muhasaba in the esteemed book Manzil al-Sirn authored by Khwaja Abdullah Ansari represents a foundational stage in the mystical journey. It summons the spiritual traveller (slik) to profound introspection and reassessment of ones deeds and intentions. The seventy-fourth lesson of this work focuses intently on critiquing the concept of the nafs al-ammrah bil-s (the commanding self inclined to evil) and elucidating the exalted station of Prophet Joseph (peace be upon him) in the face of nafsn temptations. By referencing the Quranic verses of Surah Yusuf, this lecture repudiates the attribution of the commanding self to the Prophets, particularly Joseph (peace be upon him), and critiques suspicion towards the soul.
The concept of the nafs al-ammrah bil-s, mentioned in verse 53 of Surah Yusuf, fundamentally pertains to the general nature of the human soul:
وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَحِيمٌ
(: "And I do not acquit myself. Indeed, the soul is a persistent instigator of evil, except those upon whom my Lord has mercy. Indeed, my Lord is Forgiving and Merciful.") This verse generally expresses the innate proclivity of the human soul toward evil; however, the exception ill m raim rabb protects the select souls, such as the Prophets, from this rule. Attributing the commanding self to Prophet Joseph (peace be upon him), due to his station of infallibility and truthfulness, conflicts explicitly with the clear Quranic verses and the consensus of the Shia scholars. Such a perspective is akin to a misleading breeze that obscures the luminous truth of the Prophets exalted rank beneath clouds of doubt.
Prophet Joseph (peace be upon him), as a devoted and truthful servant, is exonerated in numerous Quranic verses and is declared free from any inclination toward sin. This exoneration is not only affirmed by God but also by Joseph himself, the Chief Minister of Egypt, and even Zuleikha. This fact is like a light that dispels the darkness of doubts and reveals the lofty truth of Josephs (peace be upon him) station.
The interpretation of the Quran must be rooted in the Quran itself, not derived from unreliable sources or erroneous presuppositions. Some exegeses, especially within Sunni sources, have distorted the spiritual meanings of the verses, mistakenly casting doubts regarding the station of the Prophets, including Joseph (peace be upon him). This lecture underscores the authenticity of the Quranic text and criticizes hasty and unsupported interpretations. The Quran is like an immense ocean, accessible only through divine guidance and correct methodology. Avoidance of superficial interpretation preserves the slik from erroneous ends and guides him towards the ultimate truth.
Verse 23 of Surah Yusuf describes a scene of temptation:
وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ
(: "And the woman in whose house he was sought to seduce him. She closed the doors and said, Come, you.") Zuleikha, a powerful and influential woman, as the foremost lady of Egypt, created circumstances that outwardly rendered sin plausible for any individual. Her social power and influence, which even impressed the Chief Minister of Egypt, elevated this situation into a severe test for Prophet Joseph (peace be upon him). This scene resembles a storm threatening the vessel of faith of the slik, yet the Divine helmsman guides him safely to the secure shore.
By closing the doors and declaring her readiness, Zuleikha removed all apparent obstacles. This was not merely a nafsn temptation but a trial for the dignity and spiritual rank of Joseph (peace be upon him). Zuleikhas authority, encompassing the power to imprison or liberate, intensified the gravity of this trial.
In response to this temptation, Joseph (peace be upon him) declared:
قَالَ مَعَاذَ اللَّهِ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ
(: "He said, I seek refuge in Allah. Indeed, my Lord has made good my abode. Indeed, the wrongdoers will not succeed.") This response not only indicates distancing from sin but also reflects his firmness and unwavering faith. The phrase madh Allh here transcends mere seeking refuge; it signifies the impossibility of committing sin. Joseph (peace be upon him), with these words, regards sin as a collapsed barrier he will never approach.
This reply was expressed not under coercion but through volition and resolute will. Joseph (peace be upon him) accused Zuleikha of oppression and demonstrated that his spiritual values transcend all material temptations. This perseverance is like a mountain standing firm against the storms of the self.
The difference between madh Allh and adhu billh in Quranic diction reveals the depth of faith and the spiritual rank of Joseph (peace be upon him). adhu billh, used in the speech of Prophet Moses (peace be upon him) (أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ, al-Baqarah: 67), denotes seeking refuge, whereas madh Allh expresses resolute refusal and the impossibility of sin. This distinction is akin to the difference between merely requesting shelter from a storm and standing firmly against it. Joseph (peace be upon him), with this phrase, not only distances himself from sin but outrightly denies it, as if sin becomes negligible in the presence of his faith.
Verse 24 of Surah Yusuf, following the description of Zuleikhas temptation, states:
وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ
(: "And she certainly desired him, and he would have desired her had he not seen the proof of his Lord. Thus We avert from him evil and immorality. Indeed, he was of Our chosen servants.") This verse is subject to interpretational dispute between Shia and Sunni traditions. Some mistakenly assert that Joseph (peace be upon him) also desired Zuleikha; however, Imam Jafar al-Sadiq (peace be upon him) clarifies that hamma bih is contingent upon lawl an ra burhn rabbih, meaning the desire did not actualize because the divine proof prevented it.
The divine proof is akin to a heavenly light that preserved Josephs heart from any inclination towards sin. God, through this exoneration, introduces Joseph (peace be upon him) as a devoted servant purified from evil and lewdness. This verse serves as a celestial document testifying to his station of infallibility and sincerity.
Verse 29 of Surah Yusuf states:
فَلَمَّا رَأَىٰ قَمِيصَهُ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ
(s translation: When he saw his shirt torn from behind, he said, Indeed, this is from your cunning; indeed, your cunning is great.).
This verse, by alluding to the shirt of Joseph (peace be upon him) being torn from the back, provides a tangible testament to his innocence. The governor of Egypt, reasoning on the basis of such evidence, accused Zuleikha of falsehood and instructed Joseph (peace be upon him) to disregard the incident:
يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَاسْتَغْفِرِي لِذَنْبِكِ إِنَّكِ كُنْتِ مِنَ الْخَاطِئِينَ
(s translation: O Joseph, desist from this; and [you, O woman], seek forgiveness for your sin. Indeed, you were of the sinful.).
This argument serves as a mirror that reveals truth without any veil. Despite Zuleikhas influence, the governor ruled in favour of Joseph (peace be upon him) based on objective evidence and confirmed Zuleikhas fault. This exoneration not only manifests Josephs innocence but also emphatically highlights his veracity and trustworthiness.
In verse 33 of Surah Yusuf, Joseph (peace be upon him) declares:
قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ
(s translation: He said, My Lord, prison is more beloved to me than that to which they invite me.).
This statement reveals Josephs unparalleled perseverance against recurrent temptations. His preference for imprisonment over transgression is akin to choosing a steadfast rock against a tumultuous sea of enticements. Through this choice, Joseph (peace be upon him) displayed unwavering faith and resolute will, demonstrating that no threat could divert him from his divine values.
Verse 51 of Surah Yusuf presents Zuleikhas explicit admission of her own error:
قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدْتُنَّ يُوسُفَ عَنْ نَفْسِهِ ۚ قُلْنَ حَاشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوءٍ ۚ قَالَتِ امْرَأَةُ الْعَزِيزِ الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ
(s translation: He said, What was your intention when you sought to seduce Joseph? They said, Far be it from Allah! We know no evil against him. The wife of the Aziz said, Now the truth has become evident; I sought to seduce him, and indeed he is of the truthful.).
This confession is corroborated not only by Zuleikha herself but also by the other women present during the incident. The phrase aaa al-aqq (the truth has become manifest) is likened to the sunrise of veracity that dispels all doubts.
This verse not only confirms the innocence of Joseph (peace be upon him) but also introduces his honesty and trustworthiness as prominent virtues. By this admission, Zuleikha unveils the truth and exposes her own error.
Joseph (peace be upon him) further states:
ذَٰلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ
(s translation: That [is] so that he would know that I did not betray him in secret and that Allah does not guide the plan of the traitors.).
This utterance underscores Josephs (peace be upon him) integrity and sincerity. Not only did he avoid sin, but he presented this avoidance as an intrinsic aspect of his faithfulness towards God and the governor of Egypt. Such trustworthiness shines like a precious gem in the heart of Joseph (peace be upon him), safeguarding him from any form of treachery.
Certain interpretations, such as those found in Al-Fut Rz, erroneously assert that Joseph (peace be upon him) succumbed to Zuleikhas advances and was only deterred from sin by witnessing a divine proof (imagined as a vision of his father). This exegesis is untenable due to its incompatibility with the status of Josephs infallibility and the explicit Quranic verses. Such interpretations act like dust upon the mirror of truth, clouding the clear image of Quranic veracity. Imam diq (peace be upon him), emphasising the phrase Lwal an ra burhn rabbihi, refuted this misconception and demonstrated that Joseph (peace be upon him) never entertained the slightest inclination towards sin.
This flawed interpretation not only leads to spiritual distortion of the Quran but also undermines the exalted rank of the Prophets. The divine proof represents divine guidance and infallibility that protected Joseph (peace be upon him) from any inclination to wrongdoing.
