Surah Yusuf (12) — Ayah 24

(Ayah 24) ➊ {وَ لَقَدْ هَمَّتْ بِهٖ وَ هَمَّ بِهَا :} The evil intention of the wife of Aziz towards Yusuf (peace be upon him) is evident from the “lam” and {’’ قَدْ ‘‘} (both of which are for emphasis and mean an oath), and indeed from the entire incident itself. However, whether Yusuf (peace be upon him) intended or not, there are different opinions among the commentators. Some commentators say that just as a fasting person, upon seeing cold water, feels an inclination towards it but restrains himself due to fasting—and this is a natural thing—such a thought may have come into the heart of Yusuf (peace be upon him), but due to the blessing of seeing {’’ بُرْهَانَ رَبِّهٖ ‘‘}, Yusuf (peace be upon him) dismissed it. However, the other interpretation, which is more satisfactory, is the one that is apparent from the translation, and in the Qur’an, there is also an example where the consequence of a conditional clause comes before it, as Allah Almighty said regarding the mother of Musa (peace be upon him): «{ اِنْ كَادَتْ لَتُبْدِيْ بِهٖ لَوْ لَاۤ اَنْ رَّبَطْنَا عَلٰى قَلْبِهَا }» [ القصص : ۱۰ ] “Indeed, she was about to disclose it, had We not bound her heart.” If Yusuf (peace be upon him) had already intended and was then turned away by the proof of his Lord, the words of the verse would not have been: «{ كَذٰلِكَ لِنَصْرِفَ عَنْهُ السُّوْٓءَ وَ الْفَحْشَآءَ }» “Thus it was, so that We might turn away from him evil and immorality,” but rather: {’’كَذٰلِكَ لِنَصْرِفَهُ عَنِ السُّوْٓءِ وَالْفَحْشَاءِ‘‘} “Thus it was, so that We might turn him away from evil and immorality.” Then, the testimony of every person involved in this incident also supports this, for example: (1) Allah Almighty Himself: «{ كَذٰلِكَ لِنَصْرِفَ عَنْهُ السُّوْٓءَ }» (2) Yusuf (peace be upon him): «{ هِيَ رَاوَدَتْنِيْ } » (3) The witness “examination of the shirt” (4) The Aziz of Egypt: «{ اِنَّكِ كُنْتِ مِنَ الْخٰطِـِٕيْنَ }» (5) The king of Egypt: «{ اِذْ رَاوَدْتُّنَّ يُوْسُفَ }» (6) The women of Egypt: «{ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوْٓءٍ }» (7) And the wife of Aziz herself: «{ وَ اِنَّهٗ لَمِنَ الصّٰدِقِيْنَ}» (8) Yusuf (peace be upon him) himself later said: «{ وَ اِلَّا تَصْرِفْ عَنِّيْ كَيْدَهُنَّ اَصْبُ اِلَيْهِنَّ }» “If You do not turn away their plot from me, I might incline towards them”—this is clear evidence that he had not inclined. All these testimonies are before us. As for those commentators who, without evidence, bring Yusuf (peace be upon him) to the very edge of sin and then pull him back, they will answer to Allah Almighty themselves. And those commentators who describe in great detail the conversations that took place behind those closed doors, perhaps they were hiding there listening, or perhaps they received revelation from Allah Almighty, because neither the Qur’an, nor Hadith, nor reason, nor nature supports these dialogues.

➋ { لَوْ لَاۤ اَنْ رَّاٰ بُرْهَانَ رَبِّهٖ :} What was the proof of his Lord? There is nothing authentically established from the Messenger of Allah (peace and blessings be upon him) regarding its specification, but commentators have narrated various statements, which are merely statements. Our teacher, Maulana Muhammad Abduh (may Allah have mercy on him), says: “It is possible that the high moral character of a prophet does not allow him to be inclined towards such an evil act as adultery, and this is what is referred to here as {’’ بُرْهَانَ رَبِّهٖ ‘‘}.”

➌ { اِنَّهٗ مِنْ عِبَادِنَا الْمُخْلَصِيْنَ : ’’ اَلْمُخْلِصِيْنَ ‘‘} If it is with a kasrah on the lam, it means sincere, fortunate servants; and {’’الْمُخْلَصِيْنَ ‘‘} if it is with a fathah on the lam, it means those who have been chosen, whom Allah Almighty has purified for Himself. Here, it is with a fathah on the lam, meaning those who have been honored with being chosen by Allah Almighty. Being a chosen servant is the reason for both these things: that Yusuf (peace be upon him) did not even intend evil, and that We kept evil and immorality away from him. Why? Because he was among Our chosen servants, about whom Satan himself admitted that he would not be able to mislead them. He said: «{ اِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِيْنَ }» [ الحجر : ۴۰ ] “Except Your servants among them who are purified.” In this one verse, Allah Almighty has mentioned the purity of Yusuf (peace be upon him) four times: (1) {’’ لِنَصْرِفَ عَنْهُ السُّوْٓءَ ‘‘} (2) {’’ وَ الْفَحْشَآءَ ‘‘} (3) {’’ اِنَّهٗ مِنْ عِبَادِنَا الْمُخْلَصِيْنَ ‘‘} (4) { ’’ الْمُخْلَصِيْنَ ‘‘}

24. 1 Some commentators have explained its meaning as follows: (لَوْلَآ اَنْ رَّاٰ بُرْهَانَ رَبِّهٖ) 12. Yusuf:24) is not related to the preceding phrase, i.e., وَهَمَّ بِهَا, but its answer is omitted, meaning: "If Yusuf (علیہ السلام) had not seen the proof of his Lord, he would have done what he intended." This translation is according to the interpretation of most commentators, and those who have connected it with لَوْ لَا and explained it to mean that Yusuf (علیہ السلام) did not even intend, these commentators have considered it contrary to the Arabic style. And they have explained that even Yusuf (علیہ السلام) had intended, but firstly, it was not voluntary, rather the encouragement and pressure of the wife of Aziz of Egypt was involved in it. Secondly, that merely intending to sin is not against infallibility, acting upon it is against infallibility (Fath al-Qadeer, Ibn Kathir). However, the researchers among the commentators have explained that Yusuf (علیہ السلام) would also have intended it if he had not seen the proof of his Lord. That is, he had already seen the proof of his Lord. Therefore, he did not even intend the wife of Aziz of Egypt. Rather, as soon as he was invited to sin, he exclaimed, "I seek refuge with Allah." However, not intending does not mean that no excitement or urge arose in the soul. The arising of excitement and urge is a different matter, and actually intending is another matter. And the reality is that if no excitement or urge arises at all, then such a person's abstaining from sin is not a virtue. The real virtue is when the urge and excitement arise within the soul, and then a person controls it and abstains from sin. Hazrat Yusuf (علیہ السلام) presented an unparalleled example of this perfect patience and self-control.

24. 2 Here, according to the first interpretation, the answer to لولاء is omitted: "he would have done what he intended." What was this proof? There are various opinions about it. The meaning is that something from his Lord was shown to him, and upon seeing it, he succeeded in suppressing and rejecting the urge of the soul. Allah protects His prophets in this way.

24. 3 That is, just as We saved Yusuf (علیہ السلام) from evil or its intention by showing him the proof, in the same way We arranged to keep him away from evil and indecent matters in every affair. Because he was among Our chosen servants.

24. She certainly desired him, and he would have desired her had he not seen the proof [24] of his Lord. Thus We turned away from him evil and indecency. Surely, he was one of Our sincere servants.

[24]
The Meaning of the Infallibility of the Prophets:

When Zulaikha found herself unsuccessful in this invitation and felt further humiliation in it, she resolved to carry out this immoral act and herself approached Yusuf and began to make advances. At this critical moment, Allah especially guided and protected Sayyiduna Yusufؑ. The evidence or proof that Allah showed Sayyiduna Yusufؑ at that time is the same as has already been mentioned in the previous verses. That is, Sayyiduna Yusuf remained firm on his previous response and determination. In this way, Allah protected him from committing this immoral act. From here, the reality of the infallibility of the Prophets becomes clear, that is, they too are human and, compelled by human nature, could also commit a sin. However, Allah keeps them protected from such acts, and if any minor slip does occur, it is corrected through revelation.