The chastity of Yusuf عليه السلام was attested by everyone related to the incident, including shaythan – Imaam AlShinqeeti

While describing the incident in which the wife of the azeez invited Yusuf عليه السلام to commit zina, Allaah said: 

وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَىٰ بُرْهَانَ رَبِّه

And indeed she did desire him(yusuf) and he would have inclined to her desire, had he not seen the evidence of his Lord. [Surah Yusuf]

Imam muhammad AlAmeen AlShanqeeti رحمه الله said commenting on the verse:

The statement of Allaah :

وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَىٰ بُرْهَانَ رَبِّه

And indeed she did desire him(yusuf) and he would have inclined to her desire, had he not seen the evidence of his Lord.

It could be misunderstood from the apparent meaning of this noble ayah, that Yusuf -upon him and our prophet be salawaat and  salaam- desired to do what that woman desired from him. But, the majestic Qur’an, clarifies that he -upon him be alsalawaat and alsalaam- was free from doing that inappropriate deed (i.e., zina or desire for zina). The Qur’an clarified and brought the witness of everyone who had some connection to this incident, to free him from it, and Allaah witnessed and even Iblees acknowledged his chastity.

As for the ones who had something to do with the incident they were : Yusuf, the woman (who called him to commit zina), her husband, the women (of the city), the witnesses.

As for Yusuf’s resolve to stay away from this vile sin, then, Allaah mentioned it in His statement:

 هِيَ رَاوَدَتْنِي عَنْ نَفْسِي

“It was she that sought to seduce me,” 

And His statement:

قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْه

“O my Lord! Prison is more to my liking than that to which they invite me. “

As for the confession of the woman, then it is her statement to the women of the city:

وَلَقَدْ رَاوَدْتُهُ عَنْ نَفْسِهِ فَاسْتَعْصَم

and I did seek to seduce him, but he refused. 

And her statement

الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ

“Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely among the truthful.”

As for the acknowledgement of her husband, then it is in His statement:

قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَاسْتَغْفِرِي لِذَنْبِكِ ۖ إِنَّكِ كُنْتِ مِنَ الْخَاطِئِينَ

(her husband) said: “Surely, it is a plot of you women! Certainly mighty is your plot! O Yusuf (Joseph)! Ignore this! (O woman!) Ask forgiveness for your sin. Verily, you were of the sinful.”

As for the acknowledgment of the witnesses, then it is in the statement of Allaah:

وَشَهِدَ شَاهِدٌ مِنْ أَهْلِهَا إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ

And a witness from her family testified. “If his shirt is torn from the front, then she has told the truth, and he is of the liars.

As for the shahadah of Allaah then it is the statement of Allaah,

كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.

Fakhr AlRazi said in his tafseer:

Allaah the most high has witnessed in this noble verse, He has witnessed over the purity of Yusuf four times:

1) in His satement

لِنَصْرِفَ عَنْهُ السُّوء 

Thus it was, that We might turn away from him evil.

The lam (ل) is for emphasis.

2) in his statement


and immorality.

Meaning we might turn away from him immorality.

3) in his statement:

إِنَّهُ مِنْ عِبَادِنَ

Indeed, he was of Our slaves 

He said elsewhere:

وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا

And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,

4) his satement  الْمُخْلَصِينَ

It is recited in two different ways according to the 10 Qir’aat

a) Almukhliseen b) almukhlaseen.

The first qir’ah denotes that yusuf was obedient and seeking nearness to Allaah with ikhlaas(sincerity)

The second indicates that Allaah has chosen Yusuf for Himself.

When we include both qir’ah, this is from the most clear words purifying him from what is ascribed to him(end quote from tafseer al raazi)

The following statement of Him confirms the above:

مَعَاذَ اللَّهِ ۖ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ ۖ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ

He said, “[I seek] the refuge of Allah . Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.”

As for the affirmation of the purity of Yusuf from iblees then this is in the statement of Allaah:

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ

[Iblees] said, “By your might, I will surely mislead them all

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

Except, among them, Your chosen servants.”

Iblees confirmed that he cannot misguide the mukhliseen (chosen ones) and there is no doubt that Yusuf is among the mukhliseen as Allaah clarified in His statement:

إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

Indeed, he was of Our chosen servants.

So the Qur’an made evident through a number of ways hat Yusuf was free of that which was not befitting.


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