Tunamalizia kitabu hiki kwa sura ya kina kuhusu madhara mabaya ya sasa na ya baadaye ya kutazama picha haramu, au kutazama nyuso zisizofunikwa za wanawake. Jambo hilo huharibu moyo, na moyo ukiharibika, nguvu zote za mapenzi, maneno na matendo ya mtu nazo huharibika, hivyo imani yake pia huathirika, ikiwa haiharibiki kabisa. Allah ~ ametaja ugonjwa huu kuhusiana na watu wa Lut na wanawake. Ametufahamisha tamaa kali ya mke wa Mfalme kwa Nabii Yusuf ~\, na jinsi alivyotafuta kumjaribu Yusuf ~\, na jinsi Yusuf ~\ alivyojizuia kwa subira, kujiepusha na fahamu ya kumcha Allah, na hakika ni Allah ~ aliyemsaidia kushinda mtihani wake, kwa sababu bila shaka lilikuwa jaribio gumu sana kwa subira ya binadamu peke yake. Utekelezaji wa kitendo hutegemea msukumo wa mtu na kutokuwepo kwa kizuizi chochote. Msukumo katika kesi ya Yusuf ulikuwa na nguvu sana kwa sababu mbalimbali: Kwanza, Allah ~ aliweka katika maumbile ya binadamu mwelekeo kuelekea wanawake, kama vile mtu mwenye kiu anavyovutiwa na maji, na mwenye njaa na chakula, kiasi kwamba watu wengi wanaweza kuwa na subira kuhusu njaa na kiu lakini si kuhusu wanawake. Hata hivyo, hili halikemewi ikiwa mwelekeo huo ni halali (kwa mfano kwa mke wa mtu). Badala yake, hupongezwa, kama katika Hadith ya Anas 4, aliyesimulia kwamba Nabii ﷺ alisema: "Manukato na wanawake vimefanywa vipendwa kwangu duniani. Naweza kuwa na subira juu ya njaa na kiu, lakini siwezi kuwa na subira juu yake." Pili, ukweli kwamba Yusuf ~\ alikuwa kijana, na tamaa ya ujana ni kali sana. Tatu, Yusuf ~\ alikuwa hana mke. Hakuwa na mke wala mjakazi wa kumtuliza tamaa yake kali kwa wanawake. Nne, Yusuf ~\ alikuwa katika nchi nyingine, ambako mgeni angeweza kwa urahisi zaidi kutimiza tamaa yake ya kimwili kwa namna ambayo hakuweza kufanya katika nchi yake mwenyewe, miongoni mwa familia na jamaa zake. Tano, mwanamke aliyemtongoza alikuwa na hadhi na uzuri, na kila moja ya sifa hizi ni kichocheo kikubwa cha kukubali ombi lake. Sita, mwanamke huyo alikuwa tayari na hakuwa na pingamizi lolote. Kwa kuwa hamu ya watu wengi kwa wanawake huzuiwa na pingamizi la wanawake, kwani wanajisikia kudhalilishwa kuwaomba. Lakini hamu ya wengine huongezeka kwa kukataliwa kwa wanawake, kwani wanavutiwa zaidi na upole wa wanawake hao wanapokataa ombi lao! Saba, ni mke wa mfalme aliyemwomba, akamjaribu na kufanya juhudi za kumtongoza, hivyo akamwepusha na juhudi zote za kuonyesha hamu yake kwake. Nane, Yusuf ~1 alikuwa chini ya mamlaka na utawala wake; kwani iliogopwa kwamba akikataa ombi lake, huenda akamdhuru. Tisa, hakukuwa na wasiwasi kwamba yeye, au mtu yeyote kutoka upande wake, angeweza kumshtaki, kwa kuwa yeye ndiye aliyemtamani, kwani alifunga milango yote nyuma yao. Kumi, alionekana hadharani kama mtumwa wake katika jumba lake; alikuwa akiingia, kutoka na kuwepo naye, wala hakuna aliyewahi kumkemea. Ukaribu wao wa karibu uliimarisha hamu yake kwake, hivyo hili likawa mojawapo ya vichocheo vikubwa. Ilisemwa kwa mwanamke mashuhuri wa Kiarabu (katika kipindi cha kabla ya Uislamu): "Ni nini kilichokuchochea kufanya zinaa?" Akajibu: "Ukaribu wa kitanda cha mwanaume na siri nyingi kati yetu." Kumi na moja, alitafuta msaada wa wajakazi wake ili kumtongoza, lakini yeye alimwomba Msaada wa Allah dhidi yao, akisema: ( Usipoepusha hila zao nami, nitaelekea kwao na kuwa miongoni mwa wajinga.)1 Kumi na mbili, alimtishia kifungo na fedheha, na hii ilikuwa aina ya kulazimishwa, ambapo kichocheo cha shauku kiliongezeka kwa kuwa alilazimika kujaribu kuepuka kuzuiliwa na kufedheheshwa. Kumi na tatu, mume wa mwanamke (Mfalme) hakuonyesha hata kidogo hisia za heshima au kiburi katika kumtenganisha mke wake na Yusuf ~1. Badala yake, la juu kabisa alilosema ni: ( Ee Yusuf, geuka mbali na hili!) na kwa yule mwanamke: (Omba msamaha kwa dhambi yako, hakika ulikuwa miongoni mwa wenye dhambi.) Mfalme hakika alikosa heshima binafsi. Licha ya kuwepo kwa vishawishi vyote hivi, Yusuf ~ alichagua kumridhisha Allah ~. Peke yake. Mapenzi yake kwa Allah na kumcha kwake kulimfanya achague gereza badala ya kufanya uzinifu: (Alisema: Ee Mola wangu! Gereza ni pendwa zaidi kwangu kuliko hayo wanayonialika.)2 Yusuf ~ alijua kwamba ilikuwa ndani ya uwezo wake kujiepusha na mwaliko wake, na kwamba kama Mola wake hangemwokoa kutokana na majaribu yao, angeelekea kwao, kwa kuwa hiyo ni katika maumbile yake kama mwanaume. Maneno ya Yusuf yalionyesha ujuzi wake kamili wa Mola wake na wa nafsi yake.

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.