我们以一章作结,详细论述观看不合法的图片、观看女性未遮面容所带来的现在与未来的恶果。它会败坏人的心,心若败坏,人的一切意志、言语和行为都会随之败坏,信仰也会因此受到影响,甚至被败坏。真主提到过这种病症,既涉及鲁特的民众,也涉及女性。真主告诉我们,国王的妻子如何热烈地爱慕先知优素福,并描述了她如何设法引诱优素福,以及优素福如何以忍耐、克制和敬畏真主来守护自己。确实,是真主帮助他战胜了考验,因为这对人的忍耐力而言,确实是极其艰难的考验,仅凭人自身是难以承受的。 一件事能否付诸实施,取决于行为者的动机以及是否存在阻碍。优素福所面临的动机非常强烈,原因有以下几点: 第一,真主在人的天性中植入了对女性的倾向,就像口渴的人渴望水、饥饿的人渴望食物一样。许多人能够忍受饥饿和口渴,却无法忍受对女性的欲望。然而,如果这种倾向是合法的(例如对自己的妻子),则不应受到责备,反而值得称赞。正如安斯·本·马立克传述的圣训中所说,他说:先知ﷺ说:"香水和女人在今世被我所喜爱。而我的眼睛的安慰却在拜功中。"(这一段的出处与原文的注释一致,此处按原文译出)。 第二,优素福当时是一个年轻人,而青年的情欲非常强烈。 第三,优素福当时独身,没有妻子,也没有女奴来平息他强烈的情欲。 第四,优素福当时身处异乡,在异国他乡,陌生人比在自己的国家、在家人和亲属之中,更容易满足其情欲,而这在他自己的国家是他无法做到的。 第五，引诱他的那位女子既有地位又有美貌，而这两种品质都是接受她的邀请的强大诱因。第六，这位女子心甘情愿，并没有任何反对。许多人对女人的欲望，会因女人的拒绝而受阻，因为他们在请求时会感到屈辱。然而，另一些人的欲望反而会随着女人的拒绝而增长，因为他们被那些女子柔和的态度更加吸引，她们拒绝他们的邀请时的态度更让他们着迷！第七，是国王的妻子主动提出，引诱他，并费尽心思勾引他，所以她替他省去了一切表达对她欲望的努力。第八，约瑟夫 ~1 身处她的地方，在她的主权和统治之下；因为人们担心，如果他拒绝她的邀请，她可能会伤害他。第九，她不必担心他会揭发她，或是她那一方的任何人会指控他，因为是她想要他，而且她已把他们身后的所有门都锁上了。第十，他在她的宫殿里公开地被视为她的奴仆；他常进出，与她相伴，却没有任何人斥责他。他们亲密的相处加强了她对他的欲望，因此这成为最大的诱因之一。据说，有一位阿拉伯贵族女子（在伊斯兰前的蒙昧时代）曾被问道："是什么促使你犯下通奸之罪？"她回答说："男人床榻的亲近，以及我们之间的许多秘密。"第十一，她寻求女仆们的帮助来引诱他，但他向安拉寻求庇护，抵御她们的诡计，说：（如果你不让我避开她们的诡计，我将倾向于她们，并成为无知者之一。）第十二，她以监禁和羞辱威胁他，这是一种胁迫，而他为了避免被拘押和蒙羞，情欲的诱因反而更加强烈。第十三，那女子的丈夫（国王）从未表现出任何维护荣誉或尊严的意识，去将妻子与约瑟夫 ~1 分开。相反，他所能说的最好的话只是：（约瑟夫啊，别再管这件事了！） 并对那女人说:(你应为你的罪过求饶,你确是犯罪的人。)那国王确实缺乏自尊。尽管有种种诱因,优素福~我选择了取悦安拉~。独自一人。他对安拉的爱与敬畏,使他宁愿入狱,也不愿犯淫乱之罪:(他说:我的主啊!我宁愿入狱,也不愿接受她们引诱我的事。)优素福~1知道,他有能力使自己远离她的引诱;如果他的主不救他脱离她们的诱惑,他本会对她们产生倾向,因为这是人的天性。优素福的话语显示了他对自己的主以及对自己的完全认识。

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.