Kami menutup buku ini dengan sebuah bab terperinci tentang akibat buruk, baik di masa kini maupun di masa depan, dari melihat gambar-gambar yang haram atau memandang wajah wanita yang tidak tertutup. Hal itu merusak hati, dan jika hati telah rusak, seluruh kemauan, ucapan, dan perbuatan seseorang akan ikut rusak, sehingga imannya pun akan terpengaruh, bahkan rusak jika tidak dijaga. Allah ﷻ menyebut penyakit ini berkenaan dengan kaum Luth dan para wanita. Dia ﷻ telah memberitahukan kepada kita tentang hasrat yang membara dari istri sang Raja terhadap Nabi Yusuf ﷺ. Dia ﷻ menggambarkan cara ia berusaha menggoda Yusuf ﷺ, dan cara Yusuf ﷺ menahan dirinya dengan sabar, menjaga kehormatan, dan takut kepada Allah. Sesungguhnya Allah ﷻlah yang menolongnya melewati ujian itu, karena itu benar-benar ujian yang sangat berat bagi kesabaran manusia biasa. Terlaksananya suatu perbuatan bergantung pada dorongan seseorang dan tidak adanya penghalang. Dorongan dalam kasus Yusuf sangatlah kuat, karena beberapa alasan: Pertama, Allah ﷻ menanamkan pada fitrah manusia kecenderungan kepada wanita, sebagaimana orang yang haus tertarik kepada air dan orang yang lapar tertarik kepada makanan, sampai-sampai banyak orang mampu bersabar menahan lapar dan haus tetapi tidak mampu bersabar terhadap wanita. Namun kecenderungan ini tidak tercela jika tersalurkan secara halal (misalnya kepada istri). Bahkan, hal itu dipuji, sebagaimana dalam hadits Anas ra., yang meriwayatkan bahwa Nabi ﷺ bersabda: "Wangi-wangian dan wanita dijadikan kesukaanku di dunia ini. Aku mampu bersabar terhadap lapar dan haus, tetapi tidak mampu bersabar terhadap keduanya." 1 Kedua, Yusuf ﷺ adalah seorang pemuda, dan gelora pemuda sangatlah kuat. Ketiga, Yusuf ﷺ dalam keadaan membujang. Ia tidak memiliki istri maupun budak wanita untuk menyalurkan hasrat yang kuat terhadap wanita. Keempat, Yusuf ﷺ berada di negeri lain, tempat seorang asing lebih mudah memenuhi hasrat seksualnya dengan cara yang tidak mungkin ia lakukan di negerinya sendiri, di tengah keluarga dan kerabatnya. Kelima, wanita yang menggoda beliau memiliki kedudukan dan kecantikan, dan masing-masing sifat ini merupakan dorongan kuat untuk menerima tawarannya. Keenam, wanita itu bersedia dan tidak keberatan. Sebagian orang yang hasratnya terhadap wanita terhalang oleh penolakan wanita, karena mereka merasa terhina ketika memintanya. Namun, hasrat orang lain justru bertambah dengan penolakan wanita, karena mereka merasa semakin tertarik oleh sikap lembut wanita-wanita itu ketika menolak tawaran mereka! Ketujuh, istri raja itulah yang meminta dan menggoda beliau serta berusaha keras merayunya, sehingga ia menghemat segala usaha Yusuf untuk menunjukkan hasratnya terhadap dirinya. Kedelapan, Yusuf ~1 berada di bawah kekuasaan dan pemerintahannya; dikhawatirkan jika beliau menolak tawarannya, ia akan mencelakainya. Kesembilan, tidak ada kekhawatiran bahwa ia, ataupun seseorang dari pihaknya, akan menuduhnya, karena ia sendirilah yang menginginkannya, dan ia telah mengunci semua pintu di belakang mereka. Kesepuluh, beliau secara terbuka dipandang sebagai budaknya di istananya; beliau biasa masuk, keluar, dan berada bersamanya, dan tidak seorang pun pernah menegurnya. Kedekatan mereka memperkuat hasratnya terhadap beliau, sehingga hal ini menjadi salah satu dorongan terbesar. Pernah dikatakan kepada seorang wanita Arab terhormat (pada masa jahiliah): "Apa yang mendorongmu berbuat zina?" Ia menjawab: "Kedekatan ranjang laki-laki itu dan banyaknya rahasia di antara kami." Kesebelas, ia meminta bantuan para pelayannya untuk menggoda beliau, tetapi beliau memohon Pertolongan Allah untuk melawan mereka, dengan berkata: (Jika Engkau tidak memalingkan tipu daya mereka dariku, niscaya aku akan cenderung kepada mereka dan termasuk golongan orang-orang yang bodoh.)1 Kedua belas, ia mengancamnya dengan penjara dan kehinaan, dan ini merupakan bentuk paksaan, yang dengannya dorongan syahwat semakin kuat karena beliau harus berusaha menghindari penahanan dan kehinaan. Ketiga belas, suami wanita itu (sang Raja) tidak pernah menunjukkan rasa harga diri atau kehormatan dalam memisahkan istrinya dari Yusuf ~1. Bahkan, yang paling baik ia katakan hanyalah: (Wahai Yusuf, berpalinglah dari hal ini!) dan kepada wanita itu: (Mohonlah ampun atas dosamu, sesungguhnya engkau termasuk orang-orang yang berdosa.) Sang raja jelas tidak memiliki harga diri. Meski ada semua insentif ini, Yusuf ~ memilih untuk menyenangkan Allah ~. Sendirian. Cinta dan takutnya kepada Allah membuatnya memilih penjara daripada melakukan perzinaan: (Dia berkata: "Wahai Tuhanku! Penjara lebih aku sukai daripada apa yang mereka serukan kepadaku.")2 Yusuf ~ 1 mengetahui bahwa dirinya mampu menjauhkan diri dari rayuannya, dan bahwa jika Tuhannya tidak menyelamatkannya dari godaan mereka, ia pasti akan cenderung kepada mereka, karena hal itu merupakan tabiat dirinya sebagai manusia. Ucapan Yusuf menunjukkan pengetahuannya yang sempurna tentang Tuhannya dan tentang dirinya sendiri.

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.