سُوْرَةُ يُوسُفَ
Surah Yusuf (12) — Ayah 23
وَرَٰوَدَتْهُ ٱلَّتِى هُوَ فِى بَيْتِهَا عَن نَّفْسِهِۦ وَغَلَّقَتِ ٱلْأَبْوَٰبَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ ﴿23﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And she, in whose house he was, sought to seduce him (to do an evil act), and she closed the doors and said: "Come on, O you." He said: "I seek refuge in Allâh (or Allâh forbid)! Truly, he (your husband) is my master! He made my living in a great comfort! (So I will never betray him). Verily, the Zâlimûn (wrong and evil-doers) will never be successful."
Word by Word — Arabic, Transliteration & Meaning
وَرَٰوَدَتْهُ
warāwadathu
And sought to seduce him
ٱلَّتِى
allatī
she who
هُوَ
huwa
he (was)
فِى
fī
in
بَيْتِهَا
baytihā
her house
عَن
ʿan
from
نَّفْسِهِۦ
nafsihi
his self
وَغَلَّقَتِ
waghallaqati
And she closed
ٱلْأَبْوَٰبَ
l-abwāba
the doors
وَقَالَتْ
waqālat
and she said
هَيْتَ
hayta
Come on
لَكَ ۚ
laka
you
قَالَ
qāla
He said
مَعَاذَ
maʿādha
I seek refuge in Allah
ٱللَّهِ ۖ
l-lahi
I seek refuge in Allah
إِنَّهُۥ
innahu
Indeed, he
رَبِّىٓ
rabbī
(is) my lord
أَحْسَنَ
aḥsana
(who has) made good
مَثْوَاىَ ۖ
mathwāya
my stay
إِنَّهُۥ
innahu
Indeed
لَا
lā
not
يُفْلِحُ
yuf'liḥu
will succeed
ٱلظَّـٰلِمُونَ
l-ẓālimūna
the wrongdoers
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
23. And the woman in whose house he was living tried to seduce him. She closed the doors and said [22], "Come to me." He said, "Allah forbid! Indeed, my Lord [23] has given me a good position. Indeed, the wrongdoers never succeed."
[22]
The Period of Trial for Sayyiduna Yusuf (علیہ السلام):
During his stay in the house of the Aziz of Egypt, while Sayyiduna Yusuf (علیہ السلام) attained the aforementioned benefits, this period of residence also proved to be a time of trial and testing for him. He was extremely handsome and beautiful, unmarried, and in the prime of his youth. On the other hand, the wife of the Aziz of Egypt was young, childless, and presented herself with attractive clothing and all her charms.
Zulaikha Tempts Yusuf (علیہ السلام) Towards Immorality:
On the third side, the society was of a civilized type, like today's Western society, in which the mixing of men and women is not considered objectionable, veiling is considered outdated, and even if both parties commit immorality with mutual consent, it is not regarded as worthy of attention. In these circumstances, the wife of the Aziz of Egypt, Zulaikha, began to feel the stirrings of lustful desires, which eventually reached the limits of infatuation. But Sayyiduna Yusuf (علیہ السلام) was completely pure and free from such feelings. When Zulaikha saw such indifference from Yusuf (علیہ السلام) and perceived an aspect of insult to herself in it, she resorted to direct action by exercising her proprietary rights. One day, when her husband was not at home, she closed all the doors of the house and, in clear words and a commanding manner, called Yusuf (علیہ السلام) towards herself so that her lustful desires could be satisfied.
[23] Sayyiduna Yusuf (علیہ السلام), instead of going to her, replied that my Lord has bestowed so many favors and honors upon me, and should I commit such immorality in disobedience to Him? This is not possible for me, and he clearly refused. Some commentators have taken the meaning of "Rabb" here as master and owner, which is linguistically correct, and the Noble Quran itself has used the word "Rabb" in the sense of master and owner. In this regard, the meaning would be that when the Aziz of Egypt has been so kind to me, how can I commit such treachery in his house while living under his roof? Such ingratitude is not possible for me. We have preferred the first meaning because for a Prophet or a future Prophet to call an ordinary worldly chief his "Rabb" is far from reason and transmission, and there is no example of this in the Quran. Secondly, when the meaning derived from the first interpretation is more significant and comprehensive, then what need remains to take the second meaning?
[22]
The Period of Trial for Sayyiduna Yusuf (علیہ السلام):
During his stay in the house of the Aziz of Egypt, while Sayyiduna Yusuf (علیہ السلام) attained the aforementioned benefits, this period of residence also proved to be a time of trial and testing for him. He was extremely handsome and beautiful, unmarried, and in the prime of his youth. On the other hand, the wife of the Aziz of Egypt was young, childless, and presented herself with attractive clothing and all her charms.
Zulaikha Tempts Yusuf (علیہ السلام) Towards Immorality:
On the third side, the society was of a civilized type, like today's Western society, in which the mixing of men and women is not considered objectionable, veiling is considered outdated, and even if both parties commit immorality with mutual consent, it is not regarded as worthy of attention. In these circumstances, the wife of the Aziz of Egypt, Zulaikha, began to feel the stirrings of lustful desires, which eventually reached the limits of infatuation. But Sayyiduna Yusuf (علیہ السلام) was completely pure and free from such feelings. When Zulaikha saw such indifference from Yusuf (علیہ السلام) and perceived an aspect of insult to herself in it, she resorted to direct action by exercising her proprietary rights. One day, when her husband was not at home, she closed all the doors of the house and, in clear words and a commanding manner, called Yusuf (علیہ السلام) towards herself so that her lustful desires could be satisfied.
[23] Sayyiduna Yusuf (علیہ السلام), instead of going to her, replied that my Lord has bestowed so many favors and honors upon me, and should I commit such immorality in disobedience to Him? This is not possible for me, and he clearly refused. Some commentators have taken the meaning of "Rabb" here as master and owner, which is linguistically correct, and the Noble Quran itself has used the word "Rabb" in the sense of master and owner. In this regard, the meaning would be that when the Aziz of Egypt has been so kind to me, how can I commit such treachery in his house while living under his roof? Such ingratitude is not possible for me. We have preferred the first meaning because for a Prophet or a future Prophet to call an ordinary worldly chief his "Rabb" is far from reason and transmission, and there is no example of this in the Quran. Secondly, when the meaning derived from the first interpretation is more significant and comprehensive, then what need remains to take the second meaning?
