Kami menutup buku ini dengan sebuah bab terperinci tentang kesan buruk, masa kini dan masa depan, akibat melihat gambar-gambar yang haram, atau melihat wajah wanita yang tidak bertutup. Ia merosakkan hati, dan apabila hati telah rosak, segala kemahuan, kata-kata dan perbuatan seseorang akan turut menjadi rosak, dan dengan itu imannya juga akan terjejas, jika tidak binasa. Allah ~ telah menyebut penyakit ini berkenaan kaum Luth dan wanita. Dia ~ telah memberitahu kita tentang keinginan yang membara daripada isteri Raja terhadap Nabi Yusuf ~\. Dia ~ menceritakan cara dia cuba memikat Yusuf ~\, dan cara Yusuf ~\ menahan dirinya dengan sabar, menjaga kehormatan diri dan takut kepada Allah. Sesungguhnya Allah ~lah yang menolongnya mengatasi ujian itu, kerana ia pastinya suatu ujian yang amat berat bagi kesabaran manusia, jika ia dihadapi sendirian. Pelaksanaan sesuatu perbuatan bergantung kepada motivasi seseorang dan ketiadaan sebarang halangan. Motivasi dalam kes Yusuf sangat kuat atas beberapa sebab yang berbeza: Pertama, Allah ~ telah menanamkan dalam fitrah manusia kecenderungan terhadap wanita, sama seperti orang yang dahaga tertarik kepada air, dan orang yang lapar kepada makanan, sehingga ramai orang mampu bersabar terhadap lapar dan dahaga tetapi tidak terhadap wanita. Namun, kecenderungan ini tidak dicela jika ia bersifat halal (kepada isteri, contohnya). Malah, ia dipuji, sebagaimana dalam Hadith Anas 4, yang meriwayatkan bahawa Nabi ﷺ bersabda: "Wangian dan wanita telah dijadikan kesukaanku di dunia ini. Aku mampu bersabar terhadap lapar dan dahaga, tetapi tidak mampu bersabar terhadapnya." 1 Kedua, Yusuf ~\ ketika itu seorang pemuda, dan keghairahan pemuda sangat kuat. Ketiga, Yusuf ~\ hidup bujang. Beliau tidak mempunyai isteri atau hamba perempuan untuk melepaskan keinginan yang kuat terhadap wanita. Keempat, Yusuf ~\ berada di negeri lain, tempat seorang asing lebih mudah memuaskan nafsu syahwatnya dengan cara yang tidak dapat dilakukannya di negerinya sendiri, di tengah-tengah keluarga dan saudara-maranya. Kelima, wanita yang menggoda beliau memiliki kedudukan dan kecantikan, dan setiap sifat ini merupakan dorongan kuat untuk menerima tawarannya. Keenam, wanita itu berkehendak dan tidak keberatan. Ramai orang yang keinginannya terhadap wanita terhalang oleh bantahan wanita, kerana mereka merasa terhina untuk memintanya. Namun, keinginan sebahagian orang lain justru bertambah dengan penolakan wanita, kerana mereka merasa lebih tertarik dengan tutur kata lembut wanita-wanita itu ketika menolak tawaran mereka! Ketujuh, isteri rajalah yang meminta beliau, menggodanya dan berusaha keras untuk memikatnya, sehingga dia menyelamatkan beliau daripada segala usaha untuk menzahirkan keinginannya terhadapnya. Kelapan, Yusuf ~1 berada di tempatnya, di bawah kekuasaan dan pemerintahannya; kerana dikhuatiri jika beliau menolak tawarannya, dia mungkin akan mencederakannya. Kesembilan, tidak ada kebimbangan bahawa dia, atau sesiapa dari pihaknya, akan mendakwanya, kerana dialah yang menginginkannya, lantaran dia mengunci semua pintu di belakang mereka. Kesepuluh, beliau secara terbuka dilihat sebagai hambanya di dalam istananya; beliau biasa masuk, keluar dan hadir bersamanya, dan tiada seorang pun pernah menegurnya. Kebersamaan rapat mereka menguatkan keinginannya terhadapnya, maka ini menjadi salah satu dorongan terbesar. Pernah dikatakan kepada seorang wanita Arab terhormat (pada zaman jahiliah): "Apakah yang mendorong kamu untuk melakukan zina?" Dia menjawab: "Kedekatan tempat tidur lelaki itu dan banyak rahsia di antara kami." Kesebelas, dia meminta bantuan dayang-dayangnya untuk menggoda beliau, tetapi beliau memohon Pertolongan Allah terhadap mereka, dengan berkata: ({Jika Engkau tidak memalingkan tipu daya mereka dariku, nescaya aku akan cenderung kepada mereka dan termasuk golongan orang-orang yang jahil.})1 Kedua belas, dia mengancamnya dengan penjara dan kehinaan, dan ini merupakan satu bentuk paksaan, yang dengannya dorongan nafsu menjadi semakin kuat kerana beliau terpaksa berusaha mengelakkan dirinya daripada ditahan dan dihina. Ketiga belas, suami wanita itu (raja) tidak pernah menunjukkan rasa maruah atau kebanggaan dalam memisahkan isterinya daripada Yusuf ~1. Sebaliknya, yang paling baik yang dapat dikatakannya ialah: ({Wahai Yusuf, berpalinglah daripada ini!}) dan kepada wanita itu: (Mohonlah ampun atas dosamu, sesungguhnya engkau termasuk orang-orang yang berdosa.) Raja itu sungguh tidak punya harga diri. Walaupun 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 ajakkan kepadaku.)2 Yusuf ~ 1 mengetahui bahwa dirinya mampu menjauhkan diri dari ajakan wanita itu, dan bahwa jika Tuhannya tidak menyelamatkannya dari godaan mereka, dia tentu akan condong kepada mereka, karena itu adalah sifat dasarnya sebagai manusia. Perkataan 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.