Surat Yusuf highlights various environments and societies, even contradictory ones. It references the pastoral life with its herding and wolves, and the urban life with its trade, masters, slaves, governance, justice, prisons, agriculture, industry, etc. It also addresses family dynamics such as love, jealousy, and betrayal, as well as the women's society in urban communities, particularly among the elite, including luxury, corruption, and gossip.
In this analysis, we will shed light on some traits of the women's society depicted in Surat Yusuf.
Predominance of Desire
When a person holds a position of authority and influence, and everyone is subject to their orders, they might be driven by their desires if they have weak self-control. They might want to possess everything and severely punish those who oppose their desires. This was evident in the wife of al-'Azeez, who was the mistress of the palace, while her husband was lenient to the point of weakness.
The mistress acted youthfully and forgot she was married to a man of stature. She fell in love with her servant, whom her husband had bought and asked her to honor. She did not adopt the morals of the nobles or mothers, due to the age difference between her and her servant, but was overcome by animalistic desire. The Quran describes this situation, saying, “And she, in whose house he was, sought to seduce him. She closed the doors and said, 'Come, you.'” (Yusuf: 23)
Spying
The seduction happened between the wife of al-'Azeez and her servant Yusuf, and when her husband arrived, she claimed innocence and accused Yusuf. Evidence later proved Yusuf's honesty, all of which happened within the palace. Such secrets would tarnish the palace's reputation, but it leaked out, likely due to spying and eavesdropping. Those involved would be keen to keep it within the palace walls, but public interest in the elite's affairs led to gossip, particularly among women.
Gossip Circles
When the news spread outside the palace, people could have ignored it, but women in the city took it up in their gatherings, discussing it extensively. Allah said, “And women in the city said, 'The wife of al-'Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error.'” (Yusuf: 30)
Deception and Scheming
Women, knowing they are not as physically strong as men, often resort to deception and trickery. This was evident when al-'Azeez confronted his wife, who accused Yusuf of indecency, but Allah vindicated him with evidence. Al-'Azeez remarked: “Indeed, it is of your (women's) plan. Indeed, your plan is great.” (Yusuf: 28) The women’s statement, “Indeed, we see her [to be] in clear error,” was not out of piety but a tactic and deception to see Yusuf themselves. (1)
Luxury and Comfort
Being preoccupied with daily sustenance might prevent one from engaging in or following others' news, but wealth and leisure can foster gossip and slander.
When the women talked about the love of al-'Azeez’s wife for her servant, she decided to confront their scheming with her own schemes to see if they can resist the beauty of Yusuf. Hence, she invited them to a lavish banquet, Allah says, “So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], 'Come out before them.'” (Yusuf: 31)
Casting Their Eyes and Seeking What Al-'Azeez’s Wife Desired from Yusuf
After al-'Azeez’s wife invited the women, their desire to see Yusuf was fulfilled. This vision overwhelmed their minds, and they became so absorbed in seeing him that they lost awareness of themselves to the point that they cut their hands. Allah says, “When they saw him, they greatly admired him and cut their hands and said, ‘Perfect is Allah! This is not a man; this is none but a noble angel.’” (Yusuf: 31)
Their desires led them to lure Yusuf just as al-'Azeez’s wife had. This is evident when Yusuf said, “My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant.” (Yusuf: 33) And also, when the king questioned them, “What was your condition when you sought to seduce Joseph?” (Yusuf: 51)
Lack of Modesty
Al-'Azeez’s wife did not hide her infatuation with Yusuf; rather, she openly declared and boasted about it, seeing no wrongdoing or disgrace in her actions. She recognized in the eyes of the other women the same admiration she felt for him and knew their desires mirrored her own. When they all shared the same longing, she saw no harm in affirming what had leaked about her love for Yusuf, saying, “And I certainly sought to seduce him, but he firmly refused.” (Yusuf: 32)
Misuse of Authority
The temptation of authority can sometimes make the possessor indifferent to the fates of others, trampling them with a rough foot. Such a person will not tolerate opposition or being deprived of their desire, even if it is forbidden. This was the case with al-'Azeez’s wife, who could not bear Yusuf’s resistance. She, who had everyone obeying her, declared, “And if he will not do what I order him, he will surely be imprisoned and will be of those debased.” (Yusuf: 32)
She issued her verdict, and the judges hastened to fulfill her desire, so both the judicial and executive authorities submitted to her will. “And Joseph remained in prison several years.” (Yusuf: 42)
Silence in the Face of Injustice
Everyone conspired against Yusuf, despite knowing that he was innocent, truthful, and righteous. The first wrongdoer was al-'Azeez’s wife, followed by her husband, who, after witnessing the evidence of Yusuf’s innocence, still chose to imprison him. The women who were engrossed in al-'Azeez’s wife's love for Yusuf did not concern themselves with the fate of this innocent man. All witnessed the injustice and remained silent.
Fear of Authority
Conditions do not remain the same; they change and evolve. When Yusuf sought to prove his innocence and asked the king to question the women, they had no choice but to speak the truth and acknowledge his innocence. They said, “Perfect is Allah! We know about him no evil.” The wife of al-'Azeez said, “Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful.” (Yusuf: 51)
They saw that Yusuf had gained power and authority, drawing his strength from the king’s trust and desire to appoint him to high positions in the country. Thus, they did not dare to continue their oppression and displayed fairness toward him. Even if they repented and regretted their actions, it was only evident after the king's investigation.
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- Tafsir Al-Tabari (16/ 68).
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