Joseph 30

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This axis brings together 3 instances of the use of this verse in the books of Muhammad Shahrur, linking it to the concepts and arguments that appear around it.

Text of the verse as cited

And women in the city said, “The wife of al-Aziz is seeking to seduce her young man away from himself; he has been consumed by love for her. Indeed, we see her to be in clear error.”

Reader’s Answer

Question

How does Shahrur employ God’s saying, “The wife of al-Aziz is seeking to seduce her young man away from himself,” in investigating the meaning of fata?

Shahrur employs the verse within a lexicographical presentation of the word fata in order to contest its restriction to the meaning of a young male. The evidence he cites states that the term may refer to a servant or companion, and even to a man who is elderly; thus, in this reading, “her young man” in the verse describes Joseph’s relationship to the household of al-Aziz and his service within it, rather than constituting a definitive judgment about his age.

Shahrur presents Joseph 30 in the context of examining the meaning of fata, after citing lexicographical statements indicating that the term is not restricted to youth in terms of age and that it may apply to one who serves or accompanies.

Evidence and location

The State and Society — p. 265.

Limits of the reading

  • The evidence does not explicitly state, in the available excerpt, a comprehensive definition of fata as “the constant companion who receives care and counsel”; rather, it cites lexicographical materials and associates them with verses including Joseph 30.
  • The verse alone does not establish the nature of Joseph’s relationship with the wife of al-Aziz beyond the description “her young man,” nor does it specify his age.
  • The reasoning here is lexicographical and contextual in Shahrur’s presentation, not proof that every occurrence of the word fata carries the meaning of service or companionship.

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Brief reading

For Shahrur, the verse serves to ground a reading in which fata and fatah signify companionship and social affiliation rather than age.

Axes

  • Linguistic and semantic
  • Political and social
  • Human and ethical
  • Fata and companionship: 2
  • Fatah: 2
  • Fata: 2

Its place in the network of concepts

It is connected to the network of concepts that recalibrates terms according to their social position in the text.

The verse’s role in the argument

  • Foundational: 2
  • Example: 1

Atlas pages that refer to this verse

These links gather the pages that rely on the verse or make it part of the argument within the atlas.

  • [[sources/كتب/محمد-شحرور-الدولة-والمجتمع/claims/atoms/دلالة الفتى والفتاة|The meaning of fata and fatah]]

Instances of use

  • The State and Society, p. 265: He cites the verse to argue that fata does not mean chronological youth, but rather the constant companion who serves or accompanies and receives care and counsel.
    • Concept: Fata and companionship
    • Function of the verse here: Foundational
    • Textual evidence: “{And women in the city said, ‘The wife of al-Aziz is seeking to seduce her young man away from himself…’} (Joseph 30) … we would arrive at the meaning of the descriptive noun (fata): the companion, associate, and constant attendant.”
  • Drying Up the Sources of Terrorism, p. 293: He cites it to argue that fatah, in his usage, is a woman affiliated with another person, rather than a concept of biological age.
    • Concept: Fatah
    • Function of the verse here: Foundational
    • Textual evidence: “Thus, He—exalted be He—said: {‘The wife of al-Aziz is seeking to seduce her young man away from himself …’} (Joseph 30).”
  • Guide to the Contemporary Reading of the Wise Revelation, p. 65: He uses it as an example to affirm that fata denotes social or functional affiliation.
    • Concept: Fata
    • Function of the verse here: Example
    • Textual evidence: “Likewise, Joseph was the young man of al-Aziz … thus God Most High said: { … ‘The wife of al-Aziz is seeking to seduce her young man …’} (Joseph 30).”

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