Muna kammala wannan littafi da wani babi mai tsawo game da munanan sakamakon kallon hotunan haram, ko kallon fuskokin mata da ba su rufe ba, a yanzu da kuma nan gaba. Yana lalata zuciya, kuma idan zuciya ta lalace, to dukkan karfin zuciya, maganganu da ayyuka na mutum za su lalace, don haka imanin mutum ma zai shafu, idan ba a ce ya lalace gaba daya ba. Allah ~ ya ambaci wannan cuta dangane da mutanen Lut da kuma mata. Ya ~ ya sanar da mu sha'awar matar Sarki mai tsananin sha'awar Annabi Yusuf ~\. Ya ~ ya bayyana yadda ta nemi jarabtar Yusuf ~\, da kuma yadda Yusuf ~\ ya kame kansa da hakuri, nisantar haram da tsoron Allah. Hakika Allah ~ ne ya taimake shi ya shawo kan jarabawarsa, domin tabbas jarabawa ce mai matukar wahala ga hakurin dan Adam, shi kadai. Aiwatar da aiki ya dogara ne da dalilin sha'awa da rashin wani cikas. Dalilin sha'awa a al'amarin Yusuf yana da karfi sosai saboda dalilai daban-daban: Na farko, Allah ~ ya sanya a cikin dabi'ar dan Adam karkata zuwa ga mata, kamar yadda mai kishirwa ke jan hankali zuwa ruwa, da mai yunwa zuwa abinci, har ya zama mutane da yawa na iya hakuri game da yunwa da kishirwa amma ba game da mata ba. Duk da haka, ba a zargi karkata idan halal ce (misali zuwa ga matar mutum). Maimakon haka, ana yabawa, kamar yadda yake a Hadisin Anas 4, wanda ya ruwaito cewa Annabi ~ ya ce: "An sanya turare da mata su zama abin so a gare ni a duniya. Ina iya hakuri game da yunwa da kishirwa, amma ba zan iya hakuri game da wadannan ba." 1 Na biyu, gaskiyar cewa Yusuf ~\ saurayi ne, kuma sha'awar matasa tana da karfi sosai. Na uku, Yusuf ~\ ba shi da aure. Ba shi da mata ko baiwa da za ta sauke masa sha'awarsa mai karfi ga mata. Na hudu, Yusuf ~\ yana wata kasa, inda bako zai iya biyan bukatar sha'awarsa cikin sauki ta hanyar da ba zai iya yi a kasarsa ba, a tsakanin iyalinsa da danginsa. Na biyar, matar da ta nemi ta ruɗe shi tana da matsayi da kyau, kuma kowace daga cikin waɗannan halaye tana ƙarfafa karɓar tayinta. Na shida, matar tana da yarda kuma ba ta da wata adawa. Yawancin mutane sha'awarsu ga mata takan yi tangarɗa saboda ƙin mata, domin suna jin an wulakanta su idan sun roƙe su. Amma sha'awar wasu mutane takan ƙaru idan mata sun ƙi, saboda suna jin ƙarin sha'awar taushin halinsu, sa'ad da suka ƙi tayinsu! Na bakwai, matar sarki ce ta roƙe shi, ta jarabce shi, kuma ta yi ƙoƙarin ruɗe shi, don haka ta kuɓutar da shi daga duk wani ƙoƙari na nuna sha'awarsa gare ta. Na takwas, Yusuf ~1 yana a wurinta, ƙarƙashin ikonta da mulkinta; domin ana tsoron cewa idan ya ƙi tayinta, za ta iya cutar da shi. Na tara, babu damuwa cewa ita, ko wani daga gefenta, za su iya kai shi ga hukunci, domin ita ce take sha'awarsa, kamar yadda ta kulle dukkan kofofi a bayansu. Na goma, an gan shi a fili a matsayin bawanta a fadarta; yakan shiga, ya fita kuma ya kasance tare da ita, kuma babu wanda ya taɓa tsawata masa. Kusancinsu ya ƙara ƙarfafa sha'awarta gare shi, saboda haka wannan ya zama ɗaya daga cikin manyan dalilai. An taɓa cewa wa wata mace Balarabiya mai daraja (a zamanin Jahiliyya): "Me ya sa ki ka aikata zina?" Sai ta ce: "Kusancin gadon mutumin da kuma sirrikan da ke tsakaninmu." Na sha ɗaya, ta nemi taimakon kuyanginta don ta jarabce shi, amma shi ya nemi taimakon Allah a kansu, yana cewa: ( Idan ba ka kawar da makircinsu daga gare ni ba, zan karkata gare su in zama ɗaya daga cikin jahilai.)1 Na goma sha biyu, ta yi masa barazanar ɗaurewa da wulakanci, kuma wannan wani nau'in tilastawa ne, wanda da shi sha'awa ta ƙaru, domin dole ne ya yi ƙoƙarin kauce wa a tsare shi da a wulakanta shi. Na goma sha uku, mijin matar (Sarki) bai taɓa nuna wata alamar girma ko alfahari ba wajen raba matarsa da Yusuf ~1. Maimakon haka, abin da ya fi kyau da ya ce shi ne: ( Ya Yusuf, ka kau da kai daga wannan!) da kuma ga matar: (Ka nemi gafarar zunubinka, lalle ne kai ke cikin masu laifi.) Sarki kuwa tabbas ya rasa mutunci. Duk da akwai dukan waɗannan abubuwan ƙarfafawa, Yusuf ~ ya zaɓi ya faranta wa Allah ~. Shi kaɗai. Soyayyarsa da tsoron Allah ne suka sa shi zaɓar kurkuku maimakon aikata zina: (Ya ce: Ya Ubangijina! Kurkuku ya fi zama abin so a gare ni fiye da abin da suke kira na zuwa gare shi.)2 Yusuf ~ 1 ya sani cewa yana da ikon nisantar kansa daga kiran ta, kuma idan Ubangijinsa bai tseratar da shi daga jarabawarsu ba, da ya karkata zuwa gare su, domin hakan yana cikin dabi'arsa a matsayinsa na namiji. Kalaman Yusuf sun nuna cikakken saninsa game da Ubangijinsa da kuma kansa.

We conclude this book with a detailed chapter about the present and the future evil consequences of looking at unlawful pictures, or looking at women' s unveiled faces. It corrupts the heart, and if the heart is corrupted, all one's willpower, words and actions would become corrupted, and so one ' s faith would also be affected, if not corrupted. Allah ~ mentioned this disease, with regards to the people of Lut and women. He ~ has informed us of the passionate desire of the King ' s wife for Prophet Yusuf ~ \. He ~ described the way she sought to tempt Yusuf ~\, and the manner Yusuf ~\ withheld himself with patience, abstinence and fear of Allah, and indeed it was Allah ~ Who helped him overcome his test, because it was surely a very difficult trial for human patience, alone. The execution of an act depends on one's motivation and the absence of any obstacle. The motive in Yusuf's case was very powerful for different reasons: First, Allah ~ instilled in man's nature an inclination towards women, just as a thirsty person is drawn to water, and a hungry person to food, to the extent that many people could be patient regarding hunger and thirst yet not women, however this is not rebuked if the inclination is lawful (to one's wife, for example). Rather, it is praised, as in the Hadith of Anas 4, who reported that the Prophet ~ said: "Perfume and women have been made dear to me in this world. I can be patient about hunger and thirst, but cannot be patient about them." 1 Second, the fact that Yusuf ~ \ was a young man, and the passion of the youth is very strong. Third, Yusuf ~ \ was celibate. He had no wife or slave-girl to relieve his powerful desire for women. Fourth, Yusuf ~\ was in another country, where a stranger could more easily have satisfied his sexual desire in a manner, which he could not have been able do in his own country, among his family and relatives. Fifth, the woman who seduced him had both status and beauty, and each of these qualities is a strong incentive to accept her offer. Sixth, the woman was willing and had no objection. As many people's desire for women is impeded by women's objections, as they feel humiliated in asking them. However, other people's desires increase with women's refusal, as they feel more attracted by those women's soft manner, m rejecting their offer! Seventh, it was the king's wife who asked him, tempted him and made the effort to seduce him, so she spared him all efforts to show his desire for her. Eighth, Yusuf ~1 was in her place, under her sovereignty and rule; for it was feared that if he refused her offer, she might harm him. Ninth, there was no worry that she, or anyone from her side, might denounce him, because she was the one who desired him, as she locked all the doors behind them. Tenth, he was publicly seen as her slave in her castle; he used to enter, go out and be present with her, and no one ever rebuked him. Their close company strengthened her desire for him, so this became one of the biggest incentives . It used to be said to a noble Arab woman (in the pre-Islamic era): "What incited you to commit adultery?" She replied: "The closeness of the man's bed and the many secrets between us." Eleventh, she sought the help of her maids to tempt him, but he sought the Allah's Help against them, saying: ( Unless you turn away their plot from me, I will feel inclined towards them and be one of the ignorant ones.)1 Twelfth, she threatened him with imprisonment and disgrace, and this was a type of coercion, with which the incentive of passion got stronger as he had to try to avoid being detained and disgraced. Thirteenth, the woman's husband (the King) never showed any sense of honour or pride in separating his wife from Yusuf ~1. Rather, the best he could say was: ( 0 Yusuf, turn away from this!), and to the woman: ( Ask forgiveness for your sin, verily you were of the sinful.) The king certainly lacked self-respect. Despite that there were all these incentives, Yusuf ~I chose to please Allah ~. Alone. His love and fear of Allah made him choose prison rather than commit fornication: (He said: O my Lord! Prison is dearer to me than that to which they invite me.)2 Yusuf ~ 1 knew that it was in his ability to keep himself away from her invitation, and that if his Lord did not save him from their temptations, he would have felt inclined towards them, as this is in his nature as a man. Yusuf's words showed his perfect knowledge of his Lord and of himself.