Zulaikha's redemption comes when she is has degenerated from her former glory into desolate circumstances. The monologue she has in front of the graven image is significant and reveals what she has not recognised herself. The stone is blamed as a "stumbling block" that has "closed the path of happiness to [her] heart". Allegorically Jami shows that in her worship of the beauty of Yusuf, she has failed to turn her devotion toward the true object of Allah. Reference is made to the story of Abram destroying Terah's idols (not in Genesis but in Genesis Rabbah). There is a clear didactic purpose revealed here as Jami alludes back to the theological roots of Sufi Islam. Zulaikha's action of destroying the idol brings unexpected "new consolation" for the lover that has been in a "sea of affliction" with "waves of sorrow". The short respite lead to the final revelation- an enlightened Zulaikha confesses to the idolatry she has been practising. However, unlike Bazigha, she does not renounce the attachment. Is it then problematic that the ideal set up by Bazigha is not reached and instead Zulaikha gets the final consummation she has been yearning for? Although her fixation on Yusuf has not been severed, it is renewed with a different slant. Allah that is reflected in Yusuf is now the centre as seen when she speaks of Yusuf's kingship as granted by Allah. This call catches the attention of Yusuf who till now has been immune to her loud wails in previous instances. The transformed Zulaikha now becomes worthy of the absolution she receives and the love she seeks.