قالَت فَذٰلِكُنَّ الَّذي لُمتُنَّني فيهِ ۖ وَلَقَد راوَدتُهُ عَن نَفسِهِ فَاستَعصَمَ ۖ وَلَئِن لَم يَفعَل ما آمُرُهُ لَيُسجَنَنَّ وَلَيَكونًا مِنَ الصّاغِرينَ

She said: ‘He is the one on whose account you blamed me. Certainly I did solicit him, but he was continent, and if he does not do what I bid him, surely he shall be imprisoned and be among the abased.’

EXEGESIS

Istaʿṣama (he was continent) is the tenth form of the verb ʿaṣama which means to withhold or to protect. Grammatically, the tenth verbal form (istifʿāl) signifies, among other things, seeking and requesting, like istaghfara (seeking forgiveness), perceiving and considering, like istakbara (deem oneself great), and istaṣghara (consider something small), or intensive action, like istaqṣā (investigate thoroughly), and, istaʿṣama (resist strongly), as in this verse.

Some have understood istaʿṣama here to imply seeking protection, that is to seek to be chaste in this case.[1] But this is not the best understanding, as seeking to do something does not mean that one would necessarily achieve it. Others have said istaʿṣama can have the same meaning as iʿtaṣama (form 8) here, which is a reflexive meaning, implying that he tried to guard himself.[2] However, the most suitable meaning here is the intensive sense implying that he strongly resisted and withheld.[3]

Dhālikunna (he) the preposition dhāli has the suffix kunna because the addressees are women. The referent should be either Prophet Joseph (a)[4] – which is what is chosen in translation and is the most apparent meaning – or it could be referring to the act of soliciting his love, meaning ‘that is the love on account of which you blamed me’.[5]

EXPOSITION

Having placed the other women in the embarrassing situation of cutting their own hands out of astonishment at Prophet Joseph’s (a) beauty, the governor’s wife now proceeded to portray herself as blameless for her actions.

He is the one: the preposition for something far is used (dhālikunna), suggesting that Prophet Joseph (a) was not present when she began speaking and it is probable that after he saw the reaction of the women, he withdrew from their presence, not wishing to incite any indecency in their thoughts or deeds.[6] This understanding is supported by the context of what she says next, speaking of him in a manner that is used about someone who is absent.

On whose account you blamed me: she now began to lambast the women that she had gathered, confronting them for the gossip and rumours that they had spread about her, essentially demanding, ‘look how you behaved when you saw him once. I have to see him every day and night’.[7]

Certainly I did solicit him: after the women expressed their astonishment at Prophet Joseph’s (a) beauty, the governor’s wife now feels vindicated in her pursuit of him. Far from showing remorse, she boldly declares her sin, unashamedly insisting on her desire to continue her advances, regardless of consequences.[8]

But he was continent, and if he does not do what I bid him, surely he shall be imprisoned and be among the abased: her defiance is further evident in her lack of fear – not of her husband, nor of societal judgement. Instead, she arrogantly threatens Prophet Joseph (a) with imprisonment and humiliation. For a man of Prophet Joseph’s (a) noble character, the threat of humiliation – being counted among the abased – was far worse than mere imprisonment. Yet she wields this as leverage, exposing the depths of her obsession.[9]

The verse is laden with emphatic expressions, underscoring her single-minded determination. Nothing – not morality, nor social standing, nor even her conscience – deters her.[10] This illustrates the destructive nature of unchecked desire: when lust consumes the heart, it distorts judgement, becoming an all-consuming obsession. In such a state, a person is willing to sacrifice dignity, honour, and even humanity itself – just to fulfil their craving.

She is now the embodiment of this spiritual ruin. Her words reveal not passion, but a desperate, tyrannical fixation – one that blinds her to reason and righteousness.

[1] Andulusi, 3/241.
[2] See Muhit, 6/272.
[3] Zamakhshari, 2/467; Tantawi, 7/354.
[4] Alusi, 6/423; Tantawi, 7/354.
[5] See Qurtubi, 9/184.
[6] See Muhit, 6/271.
[7] Tabrisi, 5/353.
[8] Nemuneh, 9/396.
[9] See Razi, 18/451
[10] Mizan, 11/151.