'In the name of Allah, the Most Gracious, the Most Merciful' And when He, the Exalted, informed that the reason for [the blessing] upon him is His kindness, He followed it with His proof and said: ﴿And she sought to seduce him﴾, meaning she approached him with speech and circled around him with tricks. This is a metaphor for the deception that is inherent in the meaning of 'to seek to seduce' - if it comes and goes. ﴿That﴾ is firmly established in him to the utmost degree of establishment, as he is ﴿in her house﴾ and he is in the prime of youth. ﴿About himself﴾, meaning the seduction was not for any reason except his own self, because seduction cannot surpass his self except after mixing with it - as you say: this was about his matter. This is because she circled around him with every trick and set traps of deception for him, and she remained for a while, weaving [for him] in the peak and the decline. This is because the root of 'to seek to seduce' is composed of the letters waw and ya in all of its seven forms: rawada, dawara, warada, dayara, rida, urida, and dari. They revolve around the concept of returning to the place of beginning, and it necessitates intention, coming, approaching, turning away, gentleness, and the allowance of time, and the employment of trickery and good judgment. Perhaps it may occur without intention, leading to confusion, which necessitates corruption and destruction. It is said: so-and-so revolved, meaning he walked in the manner of creation, and time is revolving - due to its rotation among its people with elevation and lowering. And the revolving: a semblance of rotation in the head, and the rotation of the moon is known, and the circle: the ring and the house is the gathering of the area and the building - due to the rotation of its construction and for the rotation in it and for going [from it] and returning to it. And the sailor: the one who manages the sail, which is the mast - because he turns it on the axis of the vessel, or because he is associated with the house of the ship; and the scout: the one who seeks the pasture, meaning he goes and comes in search of it - when he does not have a specific destination on the land, as if he is revolving in it. And the one who does not lie to his people, and every seeker of a need - this was said by Ibn Durayd.

And she sought to seduce the man: she wanted him to act; and the 'ra'id of the mill: is her hand, meaning the stick by which it is turned and which the grinder holds. And 'riyad': the differing of the camels in the pasture, coming and going. And the woman 'raadat' - if she visited the houses of her neighbors. And 'raad' and 'saadah' - if he does not settle. And 'rawd': the seeking, going, and coming. And 'walk on rawd' - with the damm, meaning slowly. And its diminutive is 'ruwayd'. And 'mirwad': that which is used for kohl, because it is turned in the eye. And a piece of iron that turns in the bridle. And the axle of the wheel is made of iron. And 'dayr': is known, and it is said of a man if he is the head of his companions: he is the head of the 'dayr' - as if he is from the will of his companions. And 'taraddaytu' with the 'rida' and 'irtadaytu' - as if it is from 'idara'. And 'rida': the sword - because it is worn in the place of death. And 'radyan': moving - the donkey walked between its ears and its hindquarters. And 'raadaytu fulanan', like 'raawadat-hu'. And the maid 'raddat' - if she raised one of her legs and jumped with one, for her walking then resembles turning. And 'reed' - with the kasra: the dust, because it accompanies you, meaning it walks with you from the beginning of your time. And from 'itiyan': the coming, which is the arrival at the watering place from water and path. And 'warid': the one who goes to the water to drink from it, and he is the one who descends to the water to take from it. And 'ward' is known, and the light of every tree is 'ward', because it is intended for smelling and otherwise, and he comes out of it, so he is 'warid', meaning coming. And he is also, in addition to that, 'mustadiran'. And 'warid' - with the kasra: the day of fever if it takes its owner for a time because it comes to him, and it is also from turning because it turns at that time itself. And all of this is suitable for approaching. And from it: a rabbit 'warida', meaning coming to the watering place. And 'rayd': the nose of the mountain - as said by Ibn Faris. And Ibn Durayd said: 'rayd': the protruding ridge of the mountain, and the plural is 'ruyud'. And in the dictionary: the ridge of the mountain is a prominent thing as if it is a wing. And the brave is called 'warid', for his approach to everything he desires and his dominance over it. And 'waridan': two veins flanking the neck from what is near the thick front. And 'ward': the share from the Qur'an, because he intends with the recitation and approaches it and is turned to it. And 'daraytu al-shay'a': I knew it, so you are approaching it and coming to it. And 'dar' - with a hamza: a ring that one learns on it the stabbing and throwing. And 'durriya' - with a hamza and without a hamza: a creature that the hunter hides behind to ambush him, for it is from approaching and deceit. And if someone builds a round place, meaning they relied on invasion and raiding. And 'durri': similar to 'mudarrā' of the bull, which is its horn, because it is intended with it the thing and approaches it with it, so he rectifies it with it. And what do I know where it went? [Meaning -] where did it go? And 'irwad': the slow pace in a thing; and walk 'ruwaydan': slowly. And 'raddah' and 'raydah': the gentle one of the winds, as if it comes slowly. And from bewilderment and corruption and destruction: 'radiya al-rajul' - if he perished, and 'ardaahu Allah'. And 'taraddā' in a pit: [he fell -] in it. And 'radaytu' him with stones: I threw him. And 'raddah': the rock, he breaks with it the thing. And 'maradi': the targets; and from good sight: 'ardaytu 'ala al-khamsina': I increased, because good sight requires increase. And he wanted the thing over another, meaning he increased upon it. And the explanation of the hamza from this root will come in 'sanuraawidu' from this surah, if Allah, the Exalted, wills. And 'ghallaqat' means many closures of the doors, an increase in the opportunity. They said: and there were seven. And 'ighlaq': the closing of the door with that which makes it difficult to open it. And 'waqalaat hayta': meaning she prepared and adorned herself for you specifically, so come to me and obey my command. And the root - on the assumption of the authenticity of the 'ta' and its increase with all its forms: ya'iyya and wawiyya, with a hamza and without a hamza - revolves around [the will of -] obeying the command: 'hayta laka' - the other is triangular and its beginning may be broken. [Meaning -] come here, and 'hayyata' - he called and invited him. And 'hat' - with the kasra of the 'ta': give me - he said in the dictionary, and 'muhaayyata' is a mutual action from it. And 'hayt': the obscure part of the earth, as if it calls [that -] the determination to stand on its reality. And 'tih': with the kasra: pride and arrogance, so the 'tih' calls with strength to obey his command. And 'mafaza', for it overcomes its traveler. And 'dalal' from the 'mafaza' - a naming of the thing by the name of its place. And from it: 'taha' - meaning he was heedless. And from it: 'madha tihwa' (p-61) of the night - with the kasra, meaning a group, because it is a place of heedlessness, or because it calls its wakeful ones to sleep and its sleepers to wakefulness. This is on the assumption of the authenticity of the 'ta', and as for the assumption that it is extra, then 'ha' by itself to the heights: he raised it, so he sees it worthy to obey its command. And 'hawa': the determination and the past matter, and 'hawa' also: the thought, and it encompasses. And 'hu'tu bih': I rejoiced, and that cannot be [except -] for doing what he desires, so as if he obeyed your command. And 'hawa' to him - like 'faraha': he intended. And 'ha' like 'ja'a': he responded, meaning he obeyed the command. And 'ha' - with the kasra: give me, and 'ha' - like 'ja'a', meaning here you go, meaning take. And 'hay'a': the state of the thing and its manner that calls for leaving it or adhering to it. And 'tahayya'u': they agreed. And 'ha' to him: he longed, so as if he called him to see him. And 'tahayya'a for the thing: he took for it its form, so as if he became receptive to the command, or to obey his command. And 'hayya' it: he rectified it. And 'hay' - with the fatha and kasra: the call to food and drink and the call of the camels to drink. And 'ih' - with the kasra of the hamza: [a word -] he asked for more and sought to speak. And with the sukoon of the 'ha': a reprimand meaning 'enough for you'. And 'ha' and 'ha': he laughed in his laughter, and that cannot be except for one who has obeyed his desire.

And when she said what she said and did what she did, along with what she was upon of power within herself and her dominance over him, while he was upon him of beauty and youth, it was as if it was said: This is a place from which no one is likely to escape. So what was his response? It was said: "He said" meaning Yusuf, employing judgment by knowledge. "I seek refuge" meaning I seek refuge from this matter, with Allah, meaning I adhere to the fortress that has the attributes of perfection and is encompassing of all things in knowledge and power, and his refuge which should be relied upon and to which one should turn; then he justified that by saying: "Indeed, my Lord" meaning Allah, "is my Sustainer" meaning the One who brings me into existence and manages my affairs and is gracious to me in every matter. So I hope for His grace in this: "He has made my dwelling place good" by granting me a great status in the heart of your master, until He has entrusted me with all that he possesses and made me responsible for all that he has. If I were to oppose the command of my Lord and betray the one who has made me a place of trust, I would be unjust, placing something in other than its rightful place. And this estimation, while being more suitable for the righteous who are observant, is better, because it necessitates the counsel of the Aziz. And if we were to return the pronoun to the Aziz, it would not necessitate piety.

And when it was known that her state of mind says: And if he were unjust, what would that mean? He said: What is his estimation? [Indeed, I -] then I will not succeed, and he justified it by saying: "Indeed, he does not succeed" meaning he does not attain his desire at all. "The wrongdoers" meaning those who are entrenched in wrongdoing, which is placing something in other than its rightful place, those whom I have become counted among in the estimation of the action. So how great a proof it is of His grace, judgment, and knowledge, for when he saw the situation of the downfall, he hastened to seek refuge with the One in whose hand is the dominion of all things. Then he recalled His grace towards him, which necessitates gratitude towards Him, distancing him from mistakes, and then the state of wrongdoing and what it necessitates for its possessor of sadness due to lack of success.