12:33 Yusuf (Joseph)

{ قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ } وهذا يدل على أن النسوة، جعلن يشرن على يوسف في مطاوعة سيدته، وجعلن يكدنه في ذلك. فاستحب السجن والعذاب الدنيوي على لذة حاضرة توجب العذاب الشديد، { وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ } أي: أمل إليهن، فإني ضعيف عاجز، إن لم تدفع عني السوء، { وَأَكُنْ } إن صبوت إليهن { مِنَ الْجَاهِلِينَ } فإن هذا جهل، لأنه آثر لذة قليلة منغصة، على لذات متتابعات وشهوات متنوعات في جنات النعيم، ومن آثر هذا على هذا، فمن أجهل منه؟\" فإن العلم والعقل يدعو إلى تقديم أعظم المصلحتين وأعظم اللذتين، ويؤثر ما كان محمود العاقبة.

" وقال رب السجن أحب إلي مما يدعونني إليه " أي من الفاحشة وإلا تصرف عني كيدهن أصب إليهن " أي إن وكلتي إلى نفسي فليس لي منها قدرة ولا أملك لها ضرا ولا نفعا إلا بحولك وقوتك أنت المستعان وعليك التكلان فلا تكلني إلى نفسي " أصب إليهن وأكن من الجاهلين فاستجاب له ربه " الآية وذلك أن يوسف عليه السلام عصمه الله عصمة عظيمة وحماه فامتنع منها أشد الامتناع واختار السجن على ذلك وهذا في غاية مقامات الكمال أنه مع شبابه وجماله وكماله تدعوه سيدته وهى امرأة عزيز مصر وهي مع هذا في غاية الجمال والمال والرياسة ويمتنع من ذلك ويختار السجن على ذلك خوفا من الله ورجاء ثوابه ولهذا ثبت في الصحيحين أن رسول الله صلي الله عليه وسلم قال سبعة يظلهم الله في ظله يوم لا ظل إلا ظله: إمام عادل وشاب نشأ في عبادة الله ورجل قلبه معلق بالمسجد إذا خرج منه حتى يعود إليه ورجلان تحابا في الله اجتمعا عليه وتفرقا عليه ورجل تصدق بصدقة فأخفاها حتى لا تعلم شماله ما أنفقت يمينه ورجل دعته امرأة ذات منصب وجمال فقال إنى أخاف الله ورجل ذكر الله خاليا ففاضت عيناه.

The News reaches Women in the City, Who also plot against Yusuf

Allah states that the news of what happened between the wife of the `Aziz and Yusuf spread in the city, that is, Egypt, and people talked about it,

وَقَالَ نِسْوَةٌ فِى الْمَدِينَةِ

(And women in the city said...), such as women of chiefs and princes said, while admonishing and criticizing the wife of the `Aziz,

امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَـهَا عَن نَّفْسِهِ

(The wife of the `Aziz is seeking to seduce her (slave) young man,), she is luring her servant to have sex with her,

قَدْ شَغَفَهَا حُبًّا

(indeed she loves him violently;), her love for him filled her heart and engulfed it,

إِنَّا لَنَرَاهَا فِى ضَلَـلٍ مُّبِينٍ

(verily, we see her in plain error.), by loving him and trying to seduce him.

فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ

(So when she heard of their accusation,) especially their statement, "indeed she loves him violently." Muhammad bin Ishaq commented, "They heard of Yusuf's beauty and wanted to see him, so they said these words in order to get a look at him. " This is when,

أَرْسَلَتْ إِلَيْهِنَّ

(she sent for them), invited them to her house,

وَأَعْتَدَتْ لَهُنَّ مُتَّكَئًا

(and prepared a banquet for them.) Ibn `Abbas, Sa'id bin Jubayr, Mujahid, Al-Hasan, As-Suddi and several others commented that she prepared a sitting room which had couches, pillows to recline on and food that requires knives to cut, such as citron. This is why Allah said next,

وَءَاتَتْ كُلَّ وَاحِدَةٍ مَّنْهُنَّ سِكِّينًا

(and she gave each one of them a knife), as a part of her plan of revenge for their plot to see Yusuf,

وَقَالَتِ اخْرُجْ عَلَيْهِنَّ

(and she said to Yusuf: "Come out before them."), for she had asked him to stay somewhere else in the house,

فَلَمَّآ

(Then, when) he went out and,

رَأَيْنَهُ أَكْبَرْنَهُ

(they saw him, they exalted him) they thought highly of him and were astonished at what they saw. They started cutting their hands in amazement at his beauty, while thinking that they were cutting the citron with their knives. Therefore, they injured their hands with the knives they were holding, according to several reports of Tafsir. Others said that after they ate and felt comfortable, and after having placed citron in front of them, giving each one of them a knife, the wife of the `Aziz asked them, "Would you like to see Yusuf" They said, "Yes." So she sent for him to come in front of them and when they saw him, they started cutting their hands. She ordered him to keep coming and going, so that they saw him from all sides, and he went back in while they were still cutting their hands. When they felt the pain, they started screaming and she said to them, "You did all this from one look at him, so how can I be blamed

وَقُلْنَ حَاشَ للَّهِ مَا هَـذَا بَشَرًا إِنْ هَـذَآ إِلاَّ مَلَكٌ كَرِيمٌ

(They said: "How perfect is Allah! No man is this! This is none other than a noble angel!") They said to her, "We do not blame you anymore after the sight that we saw." They never saw anyone like Yusuf before, for he, peace be upon him, was given half of all beauty. An authentic Hadith stated that the Messenger of Allah ﷺ passed by Prophet Yusuf, during the Night of Isra' in the third heaven and commented,

«فَإِذَا هُوَ قَدْ أُعْطِيَ شَطْرَ الْحُسْن»

(He was given a half of all beauty.) Mujahid and others said they said: "We seek refuge from Allah,"

مَا هَـذَا بَشَرًا

(No man is this!) They said next,

إِنْ هَـذَآ إِلاَّ مَلَكٌ كَرِيمٌقَالَتْ فَذلِكُنَّ الَّذِى لُمْتُنَّنِى فِيهِ

("This is none other than a noble angel!" She said: "This is he (the young man) about whom you did blame me...") She said these words to them so that they excuse her behavior, for a man who looks this beautiful and perfect, is worthy of being loved, she thought. She said,

وَلَقَدْ رَاوَدتُّهُ عَن نَّفْسِهِ فَاسَتَعْصَمَ

(and I did seek to seduce him, but he refused) to obey me. Some scholars said that when the women saw Yusuf's beauty, she told them about his inner beauty that they did not know of, being chaste and beautiful from the inside and outside. She then threatened him,

وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِّن الصَّـغِرِينَ

(And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.) This is when Prophet Yusuf sought refuge with Allah from their evil and wicked plots,

قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِى إِلَيْهِ

(He said: "O my Lord! Prison is dearer to me than that to which they invite me...") illegal sexual acts,

وَإِلاَّ تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ

(Unless You turn away their plot from me, I will feel inclined towards them) Yusuf invoked Allah: If You abandon me and I am reliant on myself, then I have no power over myself, nor can I bring harm or benefit to myself, except with Your power and will. Verily, You are sought for each and everything, and our total reliance is on You Alone for each and everything. Please, do not abandon me and leave me to rely on myself, for then,

أَصْبُ إِلَيْهِنَّ وَأَكُن منَ الْجَـهِلِينَفَاسْتَجَابَ لَهُ رَبُّهُ

("I will feel inclined towards them and be one of the ignorant." So his Lord answered his invocation) Yusuf, peace be upon him, was immune from error by Allah's will, and He saved him from accepting the advances of the wife of the `Aziz'. He preferred prison, rather than accept her illicit call. This indicates the best and most perfect grade in this case, for Yusuf was youthful, beautiful and full of manhood. His master's wife was calling him to herself, and she was the wife of the `Aziz of Egypt. She was also very beautiful and wealthy, as well as having a great social rank. He refused all this and preferred prison, for he feared Allah and hoped to earn His reward. It is recorded in the Two Sahihs that the Messenger of Allah ﷺ said,

«سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ: إِمَامٌ عَادِلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ إِذَا خَرَجَ مِنْهُ حَتَّى يَعُودَ إِلَيْهِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ، اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا أَنْفَقَتْ يَمِينُهُ، وَرَجُلٌ دَعَتْهُ امْرَأةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاه»

(Allah will give shade to seven, on the Day when there will be no shade but His: A just ruler, a youth who has been brought up in the worship of Allah, a man whose heart is attached to the Masjid, from the time he goes out of the Masjid until he gets back to it, two persons who love each other only for Allah's sake and they meet and part in Allah's cause only, a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says: "I am afraid of Allah, and a person who remembers Allah in seclusion and his eyes are then flooded with tears.")

He said ‘My Lord prison is dearer to me than that to which they are urging me. And if You do not fend off their wiles from me then I shall tend I shall incline towards them and become of the ignorant the sinful this is intended as a supplication which is why God exalted be He then says

And some words of the Holy Qur'an which appear later (33) also support it, for example: يَدْعُونَنِي (yad unani: these women invite me) and: كَيْدَهُنَّ (kaidahunna: their guile) where the statement of some women has been mentioned in the plural form.

When Sayyidna Yusuf (علیہ السلام) saw that these women were also supporting Zulaikha and there remained no other visible way to stay safe against their guile, he turned to his ultimate resort, to Allah jalla thana'uh, and before Him, he said:

رَ‌بِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِ‌فْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ

My Lord, the prison is dearer to me than what these women invite me to. And unless You turn their guile away from me, I shall get inclined towards them and shall be among the ignorant.

Here, the statement of Sayyidna Yusuf (علیہ السلام) that ` the prison is dearer to me' does not reflect any desire or wish to be detained in a prison, in-stead of that, it is an expression which shows that he would find it easier to face this temporal hardship as compared to that of falling in sin. Ac-cording to some narrations, when Sayyidna Yusuf (علیہ السلام) was confined to the prison, a revelation from Allah Ta ala told him: You have put yourself into the prison by what you yourself had said: السِّجْنُ أَحَبُّ إِلَيَّ (the prison is dearer to me) and had you asked for wellbeing ('afiyah), you would have been blessed with perfect well-being. From here we come to know that, to stay safe from a major hardship, saying in prayer that one better be subjected to some minor hardship in lieu of it is not appropriate. Instead of doing that, one should, when under the threat of any hardship, problem or distress, pray to Allah Ta` ala for nothing but ` afiyah (wellbeing). Therefore, the Holy Prophet ﷺ prohibited a man from praying for sabr (patience) saying that sabr is done when one faces distress and hardship. So, rather praying to Allah for sabr, pray for ` afiyah. (Tirmidhi) The uncle of the Holy Prophet ", Sayyidna ` Abbs ؓ asked him: Teach me a prayer I should make. He said: Pray for ` afiyah (well-being) from your Rabb. Sayyidna ` Abbas says when he, after a period of time, once again asked him to be advised of some du 'he should be making, he said: Pray to Allah Ta` ala for ` afiyah in dunya and 'akhirah. (Mazhari from Tabarani)

As for the saying of Sayyidna Yusuf (علیہ السلام) : ` And unless you do not turn their guile away from me, I shall get inclined towards them,' this is not contrary to the concept of the ` Ismah of prophethood (a prophet's state of being Divinely protected from sin) - because the very outcome of ` Ismah is that Allah Ta ala would, by arranging to keep a person safe from sin as a creational imperative, protect him from falling into it. Though Sayyidna Yusuf (علیہ السلام) had this desired cover by virtue of his being a prophet, yet he was compelled to make this du' because of the great awe he had for Him in his heart. This also tells us that no one can, without the help and support of Allah Ta ala, stay safe from sin. And it also makes it clear that every act of sin is caused by ignorance (jahalah), the opposite of which is knowledge ( ‘ilm), and ` Ilm (knowledge) demands abstention from sins. (Qurtubi)