وَما أُبَرِّئُ نَفسي ۚ إِنَّ النَّفسَ لَأَمّارَةٌ بِالسّوءِ إِلّا ما رَحِمَ رَبّي ۚ إِنَّ رَبّي غَفورٌ رَحيمٌ

Yet I do not absolve my [own carnal] soul, for the [carnal] soul indeed prompts [men] to evil, except inasmuch as my Lord has mercy. Indeed, my Lord is all-forgiving, all-merciful.’

EXEGESIS

Ubarriʾu (I absolve) is derived from the root barāʾah, which conveys the idea of separation or cutting off from something detestable or impure.[1] In this context, Prophet Joseph (a) uses the term with a sense of humility, acknowledging that he does not claim himself to be entirely free from corruption or completely severed from moral imperfections unless God has mercy on him. Rather than asserting absolute purity, the expression reflects a recognition of human imperfection and the ongoing struggle against spiritual and ethical shortcomings. This nuanced understanding aligns with broader spiritual and ethical discourses that emphasise self-awareness, repentance, and the continual striving for moral improvement rather than presuming absolute innocence. Uttered by Prophet Joseph (a), I do not absolve my [own carnal] soul here carries a tone of modesty, underscoring his reluctance to proclaim himself wholly detached from the flaws inherent in human nature, except through the protection of his Lord.

EXPOSITION

Yet I do not absolve my [own carnal] soul, for the [carnal] soul indeed prompts [men] to evil: this is the continuation of Prophet Joseph’s (a) statement. It is a redress after his earlier declaration, I did not betray him in his absence, which, though true, could have carried a subtle implication of self-reliance or personal strength in resisting temptation. However, Prophet Joseph (a) was among the sincerest and profoundly reliant servants of Allah, those who never attribute power or ability to anyone except Him. Thus, he immediately negated any claim to his own strength and instead attributed every righteous deed and noble quality he possessed solely to the mercy of his Lord. In doing so, he humbly aligned himself with all human souls, which are naturally prone to desires and evil inclinations. His statement serves as both a lesson in humility and a reminder that moral and spiritual excellence are not products of human will alone, but rather manifestations of Allah’s mercy and guidance.

This profound humility reinforces the principle that even the most righteous individuals must never fall into self-righteousness, but instead remain acutely aware of their dependence on Allah’s compassion and forgiveness – for without His mercy, the soul remains ever vulnerable to sin.[2]

Except inasmuch as my Lord has mercy: the soul by its very nature urges a person towards their base desires and numerous sins. It would be foolish to claim complete freedom from such inclinations, for the soul only refrains from commanding evil and inciting wrongdoing through the mercy of God, who diverts it from sin and enables righteous deeds. From this we understand that the phrase carries two important implications: first, it qualifies the absolute statement the [carnal] soul indeed prompts [men] to evil by clarifying that good deeds – which occur by God’s grace – are still acts of the soul, not the result of divine compulsion or coercion. Second, it underscores that even righteous actions cannot materialise without God’s enabling mercy. Thus, even the most righteous remain dependent on divine grace to overcome their lower desires.[3]

Indeed, my Lord is all-forgiving, all-merciful: Prophet Joseph (a) further substantiates his statement, adding God’s forgiveness to His mercy to imply that while divine forgiveness veils the inherent deficiencies of human nature, divine mercy manifests its beautiful virtues. As a matter of fact, the divine forgiveness of God not only erases sins and their consequences but also covers inherent human imperfections and their effects, extending to all shortcomings just as it encompasses deliberate transgressions.[4]

A subtle yet profound rhetorical device emerges in Prophet Joseph’s (a) repeated use of the phrase my Lord in three key instances: My Lord is indeed well aware of their schemes (verse 50), except inasmuch as my Lord has mercy (this verse), and Indeed, my Lord is all-forgiving, all-merciful (this verse). This deliberate repetition serves a deeper theological purpose – each statement highlights a specific divine favour bestowed upon him, reinforcing the concept of personal devotion to God as the one true Lord, in direct contrast to polytheistic beliefs.[5]

The verse introduces us to one of the aspects of the human soul, al-nafs al-ammārah bil-sūʾ, the soul that prompts to evil. This is an aspect of the human soul that bids people to commit evil actions and to give in to their lusts, their pride, their jealousy, and so on. The one who gives himself fully to al–nafs al-ammārah is the one who is blinded by his desires and vices and there is no hope for his return to righteousness. These are what the Quran describes as the people of the left hand (56:9).

This aspect of the soul is however counterbalanced by that which is described as the al-nafs al-lawwāmah, or the self-blaming soul (75:2), which can also be deemed the human conscience. This is an aspect of the human soul that tells them not to give in to their base desires and lowly vices, or reproaches them if they did give in to those.  

These two aspects are in a constant battle in what is called the greater jihād or jihād al-nafs, the battle within a person. A believer should strive to master his nafs ammārah and exert and maintain control over himself. The one who manages to overcome his base desires is the one who will succeed in the hereafter, But as for him who is awed to stand before his Lord and forbids the soul from [following] desire, his refuge will indeed be paradise (79:40-41). These successful ones are named by the Quran as the people of the right hand (56:8).

But there is a third group of people that the Quran names as muqarrabūn, the foremost ones (56:10), the ones who have achieved a very lofty station and closeness to God. These pious individuals have elevated their souls to a higher level. They have come out as complete victors in that inner battle, having defeated and overcome their nafs ammārah and truly mastered themselves and found an inner peace. Their souls are no longer a battleground between the two aspects. They have attained a status of tranquillity and calm that the Quran describes as the al-nafs al-muṭmaʾinnah (the soul at peace). Verses 89:27-28 addresses such souls: O soul at peace! Return to your Lord, pleased and pleasing. Prophet Joseph (a) was an example of such an individual, and thus when the governor’s wife attempted to seduce him, he immediately rejected her advances, So it was, that We might turn away from him [all] evil and indecency (verse 24).

[1] Raghib, p. 121, b-r-ʾ.
[2] Mizan, 11/197.
[3] Mizan, 11/198.
[4] Mizan, 11/198.
[5] Mizan, 11/198.