الفتوحات المكية (Meccan Revelations)

Regarding Joseph, peace be upon him—the Messenger of God—it is lawful. He said, "The prison is dearer to me than that to which they call me" reference to Quran 12:33 as he was falsely accused. The Messenger seeks to establish in the soul of the one to whom he is sent what brings him closer to God and aids him toward Him. What was attributed to him is known by everyone to be impossible for one like him; rather, he is acquitted of the accusation and not defiled by seeking innocence from that which he knew was from his Lord. He did not free himself in that assembly so as not to cast suspicion into the hearts of those present, lest those who came after them should imagine, from such a situation, any trace of guilt in him. If this was out of consideration on Joseph's part, in accompanying and showing kindness to the newborn, then take heed, O dear one, that Joseph is not [as] the Aziz the noble/minister is to his family, and you knew that she was more deserving of this description than he. Yet, she did not see it as intercession; rather, she said, "Indeed, the soul is a persistent enjoiner of evil" Quran 12:53, thus clarifying his right his right.

If Joseph, peace be upon him, had stood in the presence of his hands and the King had summoned him to himself, he would not have known the measure of that, not even the Messenger of God, may God bless him and grant him peace, when he said in his own soul—not that he reached the limit—be mindful: it is not in the truthfulness of the King, nor in the partnership [with God]. And the Aziz, God is with you, when he said to him, "Go with it," and he had no alternative in what he intended for him regarding what had occurred with him. So he said: "And this is why I said to the King, through the tongue of his messenger, that he should inquire about the lineage and the condition of the women regarding what the assembly had seen." It was not that she showed him what was of herself, nor did I mention that she saw him alone; rather, it was an evil that resulted from that, when he encountered God in his chest from that. He saw it in his kingdom. So I said to him, "Let him sell them, for they shared in the tongue." For the servant is a being filled with humanity in his knowledge of the good he desires for him. When he saw the annoyance at those partnerships, a division fell into his heart with them. This is why he said, "Did you know from some of my [words]? My eyes are from here, and it is not in her people."

Each of them desires his companion, mentioning his scarcity. The truth is he only intended his own soul and what was with it. And in the Surah, he said, "You see him; he has seen her regarding himself." And God granted him the proof burhan divine evidence/demonstration when he desired the urge, and He repelled it from him. As for what you see, it is as if the proof he saw was to defend himself with a clear distinction, as He said to Moses and Aaron, "Speak to him with gentle speech" Quran 20:44 in aiding him, or it is easier, for the scholars are described as weak in any case. So I said, "When he had bid farewell and turned to the speech, peace be upon him, I separated it from him..." And she said, "Young men, the Living did not wish for his affair to be further from you, according to what He advised her, even if he prevailed over the fulfillment, over the holding onto it." The Sheikh agreed with what was revealed to him, so he said to our messenger, the Imam who is not called for this: "It is analyzed, and they are upon his saying and his arriving from you, so let the King depart." And he said the Truth, from which no doubt falls, as you have known. So I said, "Then where is your place from your position?" He said, "The standing one is the title of the inward." I said, "The truth is that you are the assembly, continuous in everything."

And his witnessing of her exhausted his capacity, so his heart collapsed, and his goodness spread. When he entered the prayer niche mihrab sanctuary/niche to her, and what made it beautiful was that they are not blind, nor is their like... When it happened, his estimate of the greatness of the complaint in its deafness—just as the scholar was to know that in the hearing there is something from the hearing of the state. I said to him, "Then the need is a crown." He said, "He does not act, but he needs, just as he finds no number of his [work] spreading out from the spirit upon the completion of the need, for the gift is seen as a disbeliever in the world. What comes out in that child in the place of the science of society, and from the two spirits, he has been secured in what he witnesses, and there is no one who does not witness as is the case in the world, openly in a hidden world and a world of testimony for those who witness." I said, "You are a prophet, and God has guided you from His pursuit by the knowledge of Him."

I said to him, "This is hearing, and we were alternating between Aaron and Moses, due to the presence of this after that at times." So I said to him, "You have specified Aaron, without others among the prophets." He said, "Because Aaron is in a position where kings follow him; for he is the son of his daughter to Pharaoh, and he came to Aaron because he is the creator of his creation in religion, and from it his prophecy arose." Know that between them is the perfection of beauty. He knew and said, "He has been named by what is said in the hearts by the firmness of his people; the loving one sees his brothers other than his father and mother." He is one of them, a benefit for the flow by his name and his light, and his righteousness was from the gratitude of God, and the last of them was by affiliation, coming with other than that. Those who do not see the people of majesty, they are not of the pious, and his walking was from other than his innocence. The teller, Shu'ayb, informed of the migration, and to Him he owes allegiance. As for him, he is in a matter, and by what his companions mentioned, it is almost not said, "They are Shu'ayb." He did not say, "The last of them," nor that they are not of the people of Midian, sensing [that they were] in Midian. And he saw in the connection, alone, and with it, O Jesus, you are closer than Aaron to [all] others, indeed, than Joseph, peace be upon him. She said to him, after she asked about others other than Aaron, and what was necessary for Joseph, he had no lover who praises him from his supplication. And the Messenger of God, may God bless him and grant him peace, says of himself, "I am majesty in what I was tested with," and he is among the people of language until he falls into prison, until the request comes to him from the King. And he does not say to Shu'ayb. So he said to me, "From the taste and the distinction, what is between the heaven and the earth? It is between a man acquitting himself, the innocence of himself, in his own soul—you were not attributed to him, may God bless him and grant him peace, what was attributed to the 'manifest'—the correctness of the innocence." So I explained this, and he performed it in his innocence from his opponents. And when his saying was from the expensiveness of the capacity and the narrowness of the listener, the traveler hurried to the joys, and from it is what prohibits speech with the estimation of might until he was satisfied. So he made the speech like the beauty of the Truth. Do you not see him, may God bless him and grant him peace, when he mentioned that [person] who was mentioned in the display of his lineage, the speech toward her, it comes from the assembly of sweetness? He said, "That is the guided one, the [one] released from it by time," as he said in his statement about who is more entitled to the kingdom. By what [is he]? In it, Abraham doubts, and they are in a bewildered state from before that. He was fulfilling the pillar, severe. He intended by the Word of God, "God forbid," for the assembly said to him what the Messenger of God, may God bless him and grant him peace, mentioned, which is his saying, "So excuse them by the attribution of the words," as you knew yourself in what you have no taste for, strange from the taste of the shadows of the [One] who meets. What you knew of its owner, the assembly before that—if they were angels, he would not have asked them as the King of the Heavens asked him, when he revealed what he said, for the correct speech rules over the impossible—it is weak of the...