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Ayah
Word by Word
وَلَقَدۡ
And certainly
هَمَّتۡ
she did desire
بِهِۦۖ
him
وَهَمَّ
and he would have desired
بِهَا
her
لَوۡلَآ
if not
أَن
that
رَّءَا
he saw
بُرۡهَٰنَ
the proof
رَبِّهِۦۚ
(of) his Lord
كَذَٰلِكَ
Thus
لِنَصۡرِفَ
that We might avert
عَنۡهُ
from him
ٱلسُّوٓءَ
the evil
وَٱلۡفَحۡشَآءَۚ
and the immorality
إِنَّهُۥ
Indeed he
مِنۡ
(was) of
عِبَادِنَا
Our slaves
ٱلۡمُخۡلَصِينَ
the sincere
وَلَقَدۡ
And certainly
هَمَّتۡ
she did desire
بِهِۦۖ
him
وَهَمَّ
and he would have desired
بِهَا
her
لَوۡلَآ
if not
أَن
that
رَّءَا
he saw
بُرۡهَٰنَ
the proof
رَبِّهِۦۚ
(of) his Lord
كَذَٰلِكَ
Thus
لِنَصۡرِفَ
that We might avert
عَنۡهُ
from him
ٱلسُّوٓءَ
the evil
وَٱلۡفَحۡشَآءَۚ
and the immorality
إِنَّهُۥ
Indeed he
مِنۡ
(was) of
عِبَادِنَا
Our slaves
ٱلۡمُخۡلَصِينَ
the sincere
Translation
And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof [i.e., sign] of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.
Tafsir
And she certainly desired him, she sought sexual intercourse with him, and he would have desired her [too], he would have sought the same, had it not been that he ﷺ the proof of his Lord: Ibn 'Abbaas said, 'Jacob was made to appear before him, and he struck his [Joseph's] breast, whereupon his [sexual] desire withdrew [from his body] through his fingernails (the response to lawlaa, 'had it not been', has been omitted: [understood to be] la-jaama'ahaa, 'he would have lain with her'). So it was, that We made him see the proof, that We might ward off from him evil, betrayal, and lewdness, [the act of] fornication. Truly he was of Our devoted servants, in terms of obedience (mukhliseen: a variant reading has mukhlaseen, in other words, 'chosen/purified [servants]').
"The News reaches Women in the City, Who also plot against Yusuf
Allah states that the news of what happened between the wife of the `Aziz and Yusuf spread in the city, that is, Egypt, and people talked about it,
وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ
And women in the city said...,
such as women of chiefs and princes said, while admonishing and criticizing the wife of the Aziz,
امْرَأَةُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَن نَّفْسِهِ
The wife of the Aziz is seeking to seduce her (slave) young man,
she is luring her servant to have sex with her,
قَدْ شَغَفَهَا حُبًّا
indeed she loves him violently;
her love for him filled her heart and engulfed it,
إِنَّا لَنَرَاهَا فِي ضَلَلٍ مُّبِينٍ
verily, we see her in plain error.
by loving him and trying to seduce him
فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ
(So when she heard of their accusation,) especially their statement, ""indeed she loves him violently."" Muhammad bin Ishaq commented, ""They heard of Yusuf's beauty and wanted to see him, so they said these words in order to get a look at him. "" This is when,
أَرْسَلَتْ إِلَيْهِنَّ
she sent for them,
invited them to her house,
وَأَعْتَدَتْ لَهُنَّ مُتَّكَأً
and prepared a banquet for them.
Ibn Abbas, Sa'id bin Jubayr, Mujahid, Al-Hasan, As-Suddi and several others commented that;
she prepared a sitting room which had couches, pillows (to recline on) and food that requires knives to cut, such as citron.
This is why Allah said next,
وَاتَتْ كُلَّ وَاحِدَةٍ مِّنْهُنَّ سِكِّينًا
and she gave each one of them a knife,
as a part of her plan of revenge for their plot to see Yusuf,
وَقَالَتِ اخْرُجْ عَلَيْهِنَّ
and she said (to Yusuf):""Come out before them.""
for she had asked him to stay somewhere else in the house,
فَلَمَّا
Then, when,
he went out and,
رَأَيْنَهُ أَكْبَرْنَهُ
they ﷺ him, they exalted him,
they thought highly of him and were astonished at what they ﷺ
وَقَطَّعْنَ أَيْدِيَهُنَّ
and (in their astonishment) cut their hands.
They started cutting their hands in amazement at his beauty, while thinking that they were cutting the citron with their knives.
Therefore, they injured their hands with the knives they were holding, according to several reports of Tafsir.
Others said that;
after they ate and felt comfortable, and after having placed citron in front of them, giving each one of them a knife, the wife of the Aziz asked them, ""Would you like to see Yusuf?""
They said, ""Yes.""
So she sent for him to come in front of them and when they ﷺ him, they started cutting their hands.
She ordered him to keep coming and going, so that they ﷺ him from all sides, and he went back in while they were still cutting their hands. When they felt the pain, they started screaming and she said to them, ""You did all this from one look at him, so how can I be blamed?
وَقُلْنَ حَاشَ لِلّهِ مَا هَـذَا بَشَرًا إِنْ هَـذَا إِلاَّ مَلَكٌ كَرِيمٌ
They said:""How perfect is Allah! No man is this! This is none other than a noble angel!""
They said to her, ""We do not blame you anymore after the sight that we ﷺ""
They never ﷺ anyone like Yusuf before, for he, peace be upon him, was given half of all beauty.
An authentic Hadith stated that the Messenger of Allah passed by Prophet Yusuf, during the Night of Isra' in the third heaven and commented,
فَإِذَا هُوَ قَدْ أُعْطِيَ شَطْرَ الْحُسْن
He was given a half of all beauty.
Mujahid and others said (they said):
""We seek refuge from Allah,
مَا هَـذَا بَشَرًا
(No man is this!)""
They said next,
إِنْ هَـذَا إِلاإَّ مَلَكٌ كَرِيمٌ
قَالَتْ فَذَلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ
""This is none other than a noble angel!""
She said:""This is he (the young man) about whom you did blame me...""
She said these words to them so that they excuse her behavior, for a man who looks this beautiful and perfect, is worthy of being loved, she thought.
She said,
وَلَقَدْ رَاوَدتُّهُ عَن نَّفْسِهِ فَاسَتَعْصَمَ
and I did seek to seduce him, but he refused, (to obey me).
Some scholars said that;
when the women ﷺ Yusuf's beauty, she told them about his inner beauty that they did not know of, being chaste and beautiful from the inside and outside.
She then threatened him,
وَلَيِن لَّمْ يَفْعَلْ مَا امُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ الصَّاغِرِينَ
And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.
This is when Prophet Yusuf sought refuge with Allah from their evil and wicked plots
قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ
He said:""O my Lord! Prison is dearer to me than that to which they invite me..."" (illegal sexual acts),
وَإِلاَّ تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ
Unless You turn away their plot from me, I will feel inclined towards them,
Yusuf invoked Allah:If You abandon me and I am reliant on myself, then I have no power over myself, nor can I bring harm or benefit to myself, except with Your power and will. Verily, You are sought for each and everything, and our total reliance is on You Alone for each and everything. Please, do not abandon me and leave me to rely on myself, for then,
أَصْبُ إِلَيْهِنَّ
وَأَكُن مِّنَ الْجَاهِلِينَ
فَاسْتَجَابَ لَهُ رَبُّهُ
""I will feel inclined towards them and be one of the ignorant.""
So his Lord answered his invocation.
Yusuf, peace be upon him, was immune from error by Allah's will, and He saved him from accepting the advances of the wife of the Aziz. He preferred prison, rather than accept her illicit call. This indicates the best and most perfect grade in this case, for Yusuf was youthful, beautiful and full of manhood. His master's wife was calling him to herself, and she was the wife of the Aziz of Egypt. She was also very beautiful and wealthy, as well as having a great social rank. He refused all this and preferred prison, for he feared Allah and hoped to earn His reward.
فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.
It is recorded in the Two Sahihs that the Messenger of Allah said,
سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلاَّ ظِلُّهُ
إِمَامٌ عَادِلٌ
وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ
وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ إِذَا خَرَجَ مِنْهُ حَتَّى يَعُودَ إِلَيْهِ
وَرَجُلَنِ تَحَابَّا فِي اللهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ
وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا أَنْفَقَتْ يَمِينُهُ
وَرَجُلٌ دَعَتْهُ امْرَأةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ إِنِّي أَخَافُ اللهَ
وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاه
Allah will give shade to seven, on the Day when there will be no shade but His:
A just ruler,
a youth who has been brought up in the worship of Allah,
a man whose heart is attached to the Masjid, from the time he goes out of the Masjid until he gets back to it,
two persons who love each other only for Allah's sake and they meet and part in Allah's cause only,
a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given,
a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says:""I am afraid of Allah, and
a person who remembers Allah in seclusion and his eyes are then flooded with tears."""
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Commentary
Mentioned in the previous verse was the great trial and test of Sayyidna Yusuf (علیہ السلام) in that the wife of the ` Aziz of Misr bolted the doors and tried to invite him to sin assembling together in that effort all circumstantial temptations to attract and to make him become indulgent. But, Almighty Allah kept this righteous young person standing steadfast in such severe trial. The details of what transpired have been given in this verse. Said here is that Zulaikha was busy persuing her obsessive thought any way, but emerging in the heart of Sayyidna Yusuf (علیہ السلام) too, there was some non-voluntary tilt towards her as would be the natural consequence in such a situation. But, it was exactly at that time that Allah Ta` ala brought before Sayyidna Yusuf (علیہ السلام) . His argument and proof, because of which, that non-voluntary tilt, rather than increase, actually died out totally - and, beating the pursuit, he ran.
In this verse, the word: ھَم (hamm : thought) has been attributed to Zulaikha and Sayyidna Yusuf علیہ السلام both as in: وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا (And she desired him. And he had desired her). And we know that the ` hamm' or thought of Zulaikha was that of sin. This could have raised a doubt that the ` thought' of Sayyidna Yusuf (علیہ السلام) may also have been of a similar nature - and this is, based on the consensus of the entire Muslim Ummah, contrary to the great station of a Nabiyy (prophet) and Rasul. The reason is that the majority of the Muslim Ummah holds the standard belief that the noble prophets, may peace be upon them all, are protected against all sorts of sins, minor or major. As for a major sin, it can neither be committed by them intentionally, nor is it possible through inadvertence or mistake. However, the probability that a minor sin could be committed through inadvertence or mistake does exist - but, on this too, the noble prophets, may peace be upon them all, are not allowed to remain - instead, they are warned and made to move away from it. (Musamarah)
Besides the fact that this question of the ` Ismah of Anbiya' (the state of being under Divine protection with which prophets are blessed) stands settled and proved under the authority of the Qur'an and Sunnah, it is also necessary, rationally too - because, should there remain the probability of a committal of sin by the Anbiya' (علیہم السلام) ، there remains no way one could place trust in the Din (religion) and Way (revelation) brought by them, and that their very coming into the world with a Divine Book revealed to them becomes totally fruitless. Therefore, Allah Ta` ala has kept every prophet of His totally ma` sum from every sin (ma` sum: technically, sinless or infallible; literally, protected by Allah).
So, speaking generally, it stands established that the ` thought' which crossed the mind of Sayyidna Yusuf (علیہ السلام) was not a thought to be counted in the degree of sin. For details, we should understand that the word: ھَمّ (hamm: thought) in the Arabic language is used to convey two meanings: (1) Intend and be determined to do something; (2) a simple scruple in the heart or the appearance of a thought beyond one's control. In the first situation, it is included under sin, and is accountable. However, should someone, after having made the intention, were to leave off this sin at his own choice just because of the fear of Allah, then, according to the Hadith, Allah Ta’ ala replaces the sin and enters a good deed in his or her Book of Deeds. And in the second situation - that is, in the event there comes a simple scruple and non-voluntary thought, without any intention to put the thought into practice, for instance, a normal turn of thought towards cool water during the fasts of summer which is natural and experienced by almost everyone, though there is no intention there to go about drinking water while fasting. So, a thought like that is neither within one's control, nor is there any accountability and sin in it.
In a Hadith of the Sahih of Al-Bukhari, the Holy Prophet ﷺ has been reported to have said: ` Allah Ta` ala has forgiven the scruple and thought of sin for my Ummah - if not put into practice.' (Qurtubi) And in the Sahihayn (the two Sahihs, that is, Al-Bukhari and Muslim), it has been reported on the authority of Sayyidna Abu Hurayrah ؓ that the Holy Prophet ﷺ said: ` Allah Ta’ ala says to the angels: When My servant intends to do good, write a good deed in his or her Book of Deeds just be-cause of that intention. And when he or she has completed this deed, write down ten good deeds. And if a servant intends to do a sin, then leaves it off due to the fear of Allah, write one good deed in his or her Book of Deeds in lieu of that sin. And if he or she does fall into that sin, write it as one sin only.' (Ibn Kathlr)
Al-Qurtubi has, in his Tafsir, proved the use of the word: ھَمّ ('hamm': thought) covering both these meanings through evidences from Arab usage and poetry.
This tells us that the word: ھَمّ ` hamm' appearing in this verse has been attributed to both Zulaikha and Sayyidna Yusuf (علیہ السلام) but there is a big difference between the ھَمّ ` hamm' or thought of both. The former is included under sin while the other has the status of a non -voluntary scruple which is not included under sin. The descriptive style of the Holy Qur'an is itself a testimony to this - because, had their ھَمّ ` hamm' or thought been identical, it would have been sufficient to say it in a dual form, such as: وَلَقَدْ هَمَّا that is, the two of them desired, which was brief too. But, leaving this option aside, , the ` hamm' or thought of both was described separate from each other: هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا (And she certainly desired him. And he had desired her). Then, added to the هَمَّ ` hamm' or thought of Zulaikha was the word of emphasis: لَقَدْ (laqad). With the هَمَّ ` hamm' or thought of Sayyidna Yusuf (علیہ السلام) ، the emphasis of the letters: لَام (lam) and: قَد (qad) is not there. This tells us that, through this particular expression, the purpose is to emphasize that the هَمَّ ` hamm' or thought of Zulaikha was of some other nature while that of Sayyidna Yusuf (علیہ السلام) ، of some other.
According to a Hadith in the Sahih of Muslim, when this test was faced by Sayyidna Yusuf (علیہ السلام) ، the angels submitted before Allah Ta ala: This sincere servant of Yours is thinking of sin, though he knows its curse fully well. Allah Ta ala said: You wait. If he commits this sin, write what he has done in his Book of Deeds. And if he abstains from committing it, do not record it a sin, instead, enter a good deed in his Book of Deeds - because, he has surrendered his desire only out of fear for Me (which is doing good at its best) (Qurtubi)
To sum up, it can be said that the thought or tilt generated in the heart of Sayyidna Yusuf (علیہ السلام) was simply at the level of a non-voluntary scruple, which is not included under sin. Then, by acting against this scruple, his rank with Allah Ta ala rose much higher.
At this stage, some commentators have also pointed out to another construction of the verse. According to them, the statement: لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ' Of (Had he not seen the proof from his Lord) which succeeds is really supposed to precede, in which case, the verse would mean that Sayyidna Yusuf (علیہ السلام) would have also desired her had he not seen the proof from his Lord - but, because he had seen the proof from his Lord, he remained safe from this ھَمّ ` hamm' or thought. Thematically, this too is correct. But, some other commentators have declared this construction as contrary to the rules of the Arabic grammar. Thus, considering this aspect, the first Tafsir is weightier as it makes the Taqwa and chastity of Sayyidna Yusuf (علیہ السلام) rise to much higher levels since he, despite the human instinct, managed to stay safe from sin.
As for the statement: لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ' (Had he not seen the proof from his Lord) at the end, its principal clause is understood and it means: Had he not seen the proof from his Lord, he would have remained indulged in that thought, but after having seen the proof from his Lord, that non-voluntary thought and scruple too was eliminated from his heart.
The Holy Qur’ an does not clarify as to what was that بُرھَانَ ` burhan' or proof from his Lord which appeared before him. Therefore, statements of commentators differ in this matter. Sayyidna Abdullah ibn Said ibn Jubayr ؓ ، Mujahid, Muhammad ibn Sirin, Hasan al-Basri رحمۃ اللہ علیہم and others have said that Allah Ta’ ala made the face of Sayyidna Yaqub (علیہ السلام) appear miraculously before him in that private quarter showing him with his finger in his mouth and warning him. Some commentators say that it was the face of the ` Aziz of Misr which was presented before him. Some others have said: When Sayyidna Yusuf (علیہ السلام) looked towards the ceiling, he ﷺ the following verse of the Qur’ an written there: لَا تَقْرَبُوا الزِّنَىٰ ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا that is, do not go (even) near adultery because it is a grave act of immodesty and a very evil way (for human society). Some other commentators have said that Zulaikha had an idol in her house. When she threw a curtain on this idol, Sayyidna Yusuf (علیہ السلام) asked the reason for it. She said: This is my object of worship. I cannot dare commit sin before it. Sayyidna Yusuf (علیہ السلام) said: My Rabb, the object of my worship certainly deserves that far more modesty be shown before Him for no curtain can stop His seeing. Finally, there are commentators who have said that the station of the prophet he was on and the knowledge of the Divine he had was itself the proof from his Lord.
After reporting all these sayings, what has been said by the Imam of Tafsir, Ibn Jarir, has been adjudged authoritatively as most-favoured and doubt-free. And he has said: As much as the Holy Qur’ an has to tell should be what has to be considered sufficient. In other words, Sayyidna Yusuf (علیہ السلام) ﷺ something which made the scruple in his heart go away. To determine this precisely, there could be all those probabilities mentioned by the commentators - but, none of these can be held as certain absolutely. (Ibn Kathir)
At the end of the verse it was said: كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِين (This We did to turn away from him evil and lewdness). Here, the word: السُّوءَ evil) means minor sin (Saghirah) and: الْفَحْشَاءَ (al-fahsha': lewdness) means major sin (Kabirah). (Mazhari)
Noteworthy here is that the text mentions ` turning away evil and lewdness from Sayyidna Yusuf' (علیہ السلام) - and not ` Sayyidna Yusuf (علیہ السلام) from evil and lewdness.' The hint implied here is that Sayyidna Yusuf (علیہ السلام) was, because of his great station of prophethood, already removed from this sin as far as he was personally concerned, but evil and immodesty had encircled him. So Allah broke that trap apart. These words of the Holy Qur’ an are also a testimony proving that Sayyidna Yusuf (علیہ السلام) did not succumb to even the minor-most sin and the thought which went ac-cross his heart was not included under sin, otherwise the relevant expression would have been: ` We saved Yusuf (علیہ السلام) from sin' - and not: ` Turn away from him evil and lewdness.'
Said in the last sentence is: إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِين (Surely, he is among Our chosen slaves). The word: مُخْلَصِين (mukhlasin) is the plural of mukhlas which means chosen. It means that Sayyidna Yusuf (علیہ السلام) is among the chosen servants of Allah who has been appointed to the mission of prophethood to work for the betterment of the creation of Allah. Such people have Allah's own security shield around them so that they would not fall a victim to any evil. The Shaytan has himself admitted that he cannot touch the chosen servants of Allah. He said: فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ ﴿82﴾ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِين That is, by Your honour and power, I shall put all those humans on the wrong track, except Your servants, the ones chosen by You - 15:40.
In some readings (Qira'at), this word has appeared as: مُخْلَصِين (mukhlsin) as well. Mukhlis means a person who obeys and worships Allah with Ikhlas (for which there is no word in English. The nearest is sincerity which must be genuine, unalloyed, pure and totally honest). Ikhlas means that, in this obedience to Allah and in this worship of Him, there should be no intrusion of worldly or personal desires, interests, love of recognition and office and things like that. If so, the verse would mean: Whoever is mukhlis (absolutely sincere) in his ` Aural (deed) and ` Ibadah (worship), Allah Ta` ala will help him in remaining safe from sins.
In this verse, Allah Ta` ala has chosen to use two words: سُّوءَ (su' ) and: فَحْشَاءَ (fahsha' ). Literally, su' means evil and it refers to minor (saghirah) sins. And fahsha' means lewdness or immodesty and refers to major (kabirah) sins. This tells us that Allah Ta` ala kept Sayyidna Yusuf (علیہ السلام) protected from both kinds of sins, saghirah and kabirah.
Also clarified here is that the ‘hamm’ or thought attributed to Sayyidna Yusuf (علیہ السلام) in the Qur'an was simply a ` hamm' or thought at the level of non-voluntary scruple, which is included neither under Kabirah sin, nor under Saghirah - in fact, is excused.
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Yusuf: 24
Sesungguhnya wanita itu telah berkehendak (melakukan perbuatan itu) dengan Yusuf, dan Yusuf pun berkehendak pula (melakukannya) dengan wanita itu andaikata dia tidak melihat tanda (dari) Tuhannya. Demikianlah, agar Kami memalingkan darinya kemungkaran dan kekejian. Sesungguhnya Yusuf itu termasuk hamba-hamba Kami yang terpilih.
Pendapat ulama dan ungkapan mereka (yakni penafsirannya) sehubungan dengan makna ayat ini berbeda-beda. Sehubungan dengan hal ini telah disebutkan banyak riwayat oleh Ibnu Jarir dan lain-lain yang bersumber dari Ibnu Abbas, Mujahid, Sa'id ibnu Jubair, dan sejumlah ulama Salaf lain.
Menurut satu pendapat, makna yang dimaksud dengan hamma dalam ayat ini adalah bisikan hati. Demikianlah menurut riwayat Al-Bagawi, dari sebagian ulama ahli tahqiq. Kemudian Al-Bagawi sehubungan dengan hal ini mengetengahkan hadits Abdur Razzaq, dari Ma'mar, dari Hammam, dari Abu Hurairah r.a. yang mengatakan bahwa Rasulullah ﷺ bersabda: Allah ﷻ berfirman, "Apabila hamba-Ku berniat melakukan suatu amal kebaikan, maka catatlah untuknya pahala satu amal kebaikan. Jika dia mengerjakannya, maka catatkanlah baginya sepuluh kali lipat amal kebaikannya. Dan jika dia berniat hendak melakukan suatu perbuatan buruk (dosa), lalu dia tidak mengerjakannya, maka catatkanlah satu kebaikan. Karena sesungguhnya dia meninggalkannya sebab (takut kepada)-Ku, dan jika dia mengerjakannya, maka catatkanlah satu amal keburukan.”
Hadits ini diketengahkan di dalam kitab Shahihain dengan berbagai lafaz dan apa yang disebutkan di atas merupakan salah satunya. Menurut pendapat lain, makna hamma di sini ialah berniat hendak mengerjainya. Dan menurut pendapat lain, Yusuf berniat menjadikannya sebagai istrinya. Menurut pendapat lain lagi, Yusuf tidak tergiur oleh godaannya. Tetapi bila ditinjau dari segi bahasa, pendapat ini masih perlu dipertanyakan kebenarannya, menurut riwayat Ibnu Jarir dan lain-lain.
Adapun mengenai tanda yang dilihat oleh Nabi Yusuf, pendapat para ulama berbeda-beda pula. Diriwayatkan dari Ibnu Abbas, Sa'id, Mujahid, Sa'id ibnu Jubair, Muhammad ibnu Sirin, Al-Hasan, Qatadah, Abu Saleh, Ad-Dahhak, Muhammad ibnu Ishaq dan lain-lain disebutkan bahwa Yusuf melihat gambar ayahnya Ya'qub sedang menggigit jari telunjuknya. Menurut riwayat lain yang bersumber dari Muhammad ibnu Ishaq disebutkan bahwa lalu ayah Yusuf memukul dada Yusuf. Al-Aufi telah meriwayatkan dari Ibnu Abbas bahwa Yusuf melihat bayangan tuannya. Hal yang sama dikatakan oleh Muhammad ibnu Ishaq menurut riwayat sebagian di antara mereka, bahwa sesungguhnya tanda yang dilihat oleh Yusuf adalah bayangan tuannya Qiftir saat Qitfir mendekati pintu.
Ibnu Jarir mengatakan, telah menceritakan kepada kami Abu Kuraib, telah menceritakan kepada kami Waki', dari Amu Maudud; ia mendengar Muhammad ibnu Ka'b Al-Qurazi mengatakan bahwa Yusuf mengangkat pandangan matanya ke atap rumah, tiba-tiba di atap rumah itu terdapat tulisan firman-Nya yang mengatakan: “Dan janganlah kalian mendekati zina; sesungguhnya zina itu adalah suatu perbuatan keji. Dan suatu jalan yang buruk.” (Al-Isra: 32)
Hal yang sama diriwayatkan oleh Abu Ma'syar Al-Madani, dari Muhammad ibnu Ka'b.
Abdullah ibnu Wahb mengatakan, telah menceritakan kepadaku Nafi' ibnu Yazid, dari Abu Sakhr yang mengatakan bahwa ia mendengar Al-Qurazi mengatakan sehubungan dengan makna tanda yang dilihat oleh Yusuf. Tanda tersebut merupakan tiga ayat dari Kitabullah, yaitu firman-Nya: “Padahal sesungguhnya bagi kalian ada (malaikat-malaikat) yang mengawasi (perbuatan kalian).” (Al-Infithar: 10) “Kamu tidak berada dalam suatu keadaan.” (Yunus: 61), hingga akhir ayat. “Maka apakah Tuhan yang menjaga setiap diri terhadap apa yang diperbuatnya.” (Ar-Ra'd: 33), hingga akhir ayat. Nafi' mengatakan bahwa ia mendengar Abu Hilal mengatakan hal yang sama seperti yang dikatakan oleh Al-Qurazi, tetapi ia menambahkan ayat yang keempat, yaitu firman-Nya: “Dan janganlah kalian dekati zina.” (Al-Isra: 32) Al-Auza'i mengatakan bahwa Yusuf melihat suatu ayat dari Kitabullah di tembok rumah itu yang melarangnya berbuat hal itu.
Ibnu Jarir mengatakan, pendapat yang benar adalah yang mengatakan bahwa Yusuf melihat suatu tanda dari tanda-tanda Allah yang mencegahnya untuk melaksanakan niatnya. Mungkin saja tanda itu berupa gambar ayahnya, Nabi Ya'qub; mungkin berupa gambar tuannya, mungkin pula yang dilihatnya berupa tulisan larangan pada tembok rumah itu yang melarangnya berbuat demikian. Tetapi tidak ada bukti yang kuat yang memastikan sesuatu dari tanda-tanda tersebut. Maka yang benar adalah bila dimutlakkan sesuai dengan apa yang disebutkan oleh Allah ﷻ dalam ayat ini.
Firman Allah ﷻ: “Demikianlah, agar Kami memalingkan kemungkaran dan kekejian darinya.” (Yusuf: 24)
Yakni sebagaimana Kami memperlihatkan kepadanya suatu tanda yang memalingkannya dari apa yang diniatkannya, demikian pula Kami menjaganya dari perbuatan keji dan mungkar dalam semua urusannya.
“Sesungguhnya Yusuf itu termasuk hamba-hamba Kami yang terpilih.” (Yusuf: 24)
Yakni termasuk orang yang terpilih, disucikan, dan didekatkan kepadaNya; semoga salawat dan salam Allah terlimpahkan kepadanya.
Dan sungguh, perempuan itu telah berkehendak kepadanya, yakni Nabi
Yusuf untuk melayani nafsu birahinya. Dan Nabi Yusuf pun berkehendak
kepadanya, sekiranya dia tidak melihat tanda dari Tuhannya, niscaya dia
akan terjatuh dalam perbuatan maksiat. Demikianlah, Kami kuatkan
keimanannya sehingga Kami palingkan darinya perilaku keburukan dan
kekejian. Sungguh, dia'Nabi Yusuf'termasuk hamba Kami yang terpilih
untuk mengemban risalah Allah dan selalu taat kepada perintah-Nya. Dan ketika itu keduanya pun berkejaran lari menuju pintu, dan perempuan itu mencoba menghalangi Nabi Yusuf keluar pintu dengan
menarik baju gamisnya dari belakang hingga koyak, dan pada saat Nabi
Yusuf berhasil membuka pintu, keduanya mendapati suami perempuan
itu di depan pintu. Ketika al-Aziz menyaksikan istrinya bersama Nabi
Yusuf keluar pintu, dia pun berkata kepada suaminya seraya meminta,
Apakah balasan terhadap orang yang bermaksud buruk terhadap istrimu
wahai paduka, selain dipenjarakan atau dihukum dengan siksa yang pedih' Istri al- Aziz berkata demikian, untuk menutupi kesalahannya dan
menjaga nama baik dirinya.
Istri al-Aziz tidak mau berhenti, karena ia menganggap Yusuf sebagai budak yang harus melaksanakan keinginan dan perintahnya. Bila Yusuf menolak, istri al-Aziz akan mencelakakannya. Tetapi dari pihak Yusuf, ia telah bertekad pula untuk menolaknya karena perbuatan itu melanggar agama, mengkhianati tuannya yang telah berjasa dan berbuat baik kepadanya dan merusak kehormatannya dan kehormatan tuannya. Yusuf dan istri al-Aziz masing-masing telah mempunyai tekad yang bertolak belakang antara satu sama lainnya.
“Sungguh, tidaklah akan berbahagia orang yang zalim."
(ayat 23)
Maka dapatlah kita simpulkan maksud perkataan Yusuf, yaitu bahwasanya dia berlindung kepada Allah agar janganlah dia roboh karena godaan ini. Tidaklah layak dia yang disambut dan dimuliakan sebagai anak kandung, bukan sebagai budak, oleh tuan yang membelinya, akan berlaku khianat kepada istrinya, yang selama dia tinggal di dalam istana itu sudah dianggapnya sebagai ibu angkatnya pula. Dan kalau diperturutkannya rayuan perempuan itu, berlaku zalimlah dia, berlaku aniaya, menempuh jalan yang salah, yang tidak wajar, yang tidak patut. Segala perbuatan yang berada di luar garis pikiran sehat dinamai zalim, yang kadang-kadang berarti aniaya dan kadang-kadang berarti juga menempuh jalan gelap. Maka kalau sekali saya telah berbuat zalim, berzina dengan istri pengasuh, pendidikku sendiri, berarti aku telah menempuh jalan gelap buat hari depanku sama sekali. Karena yang berbusuk mesti berbau dan harga diriku tak ada lagi.
“Dan sesungguhnya perempuan itu sudah sangat menginginkan dia, dan dia pun sudah sangat menginginkan perempuan itu; kalau kinanya tidaklah dia menampak pertandaan Allahnya."
(pangkal ayat 24)
Di dalam ayat ini terdapat perkataan hammatbihi dan hamma biha. Di sini, kita pilih arti harnmat dan hamma itu dengan sangat menginginkan.
Ibnu Katsir menghikayatkan dalam tafsirnya bahwa al-Baghawi berpendapat demikian,
“Yang dimaksud dengan hamma biha ialah gelora kata-kata nafsu."
Oleh sebab itu, menurut tafsir ini sudah sama-sama tumbuh keinginan di kedua belah pihak, baik pada si perempuan terhadap Yusuf maupun dari Yusuf terhadap perempuan itu. Kalau disebut secara tegas lagi bahwa keduanya sudah sama-sama bersyahwat. Tegas-nya lagi, Yusuf sendiri pun sudah timbul keinginan kepada perempuan itu.
Tetapi beberapa penafsir, di antaranya Ibnu Hazem al-Andalusi di dalam kitabnya al-Fishal di dalam membela ma'shum-nya nabi-nabi dari dosa, memberi arti hamma dan hammat dengan dendam ingin memukul. Artinya, karena kehendak syahwat perempuan itu tidak juga diperlakukan oleh Yusuf dia pun jadi marah, tersinggung kehormatan dirinya karena dia merasa berkuasa, lalu dikejarnya
Yusuf hendak dipukulnya. Dan Yusuf pun jadi marah. Sebab itu, dia pun hendak memukul pula.
Sayyid Rasyid Ridha di dalam tafsirnya al-Manar pun menguatkan pendapat Ibnu Hazem dan penafsir-penafsir yang lain itu. Mereka mengemukakan alasan karena di dalam AI-Qur'an sendiri terdapat beberapa kalimat hamma dengan arti hendak memukul atau hendak menganiaya atau bermaksud jahat (lihat surah al-Maa'idah ayat 11, surah Aali ‘Imraan ayat 122, surah an-Nisaa' ayat 113, surah at-Taubah ayat 13 dan ayat 73, pada surah Aali ‘Imraan ayat 154, ahammathum anfusuhum diartikan ‘mementingkan diri sendiri').
Maka al-Baghawi menguatkan pendapat bahwa arti hamma biha di sini ialah gelora yang berkecamuk dalam jiwa, tetapi belum dilaksanakan dalam kenyataan. Dan al-Baghawi membela pahamnya bahwa memang Yusuf sudah ada gelora perasaan terhadap istri Raja Muda yang cantik itu, yang bernama Zulaikha. Tetapi gelora yang berkecamuk dalam hati itu dapat ditahannya sebab dia melihat pertandaan Tuhannya. Atau di dalam diri sendiri terjadi peperangan hebat, di antara nafsu syahwat yang bergelora dan seruan fitrah, seruan jiwa yang bersih karena didikan yang diterima dari kecil, atau tegasnya lagi, karena dipelihara oleh Allah. Hingga Yusuf selamat.
Banyak juga ahli tafsir mengatakan bahwa sebagai seorang nabi, Yusuf ma'shum. Untuk itu, ayat ini juga mereka artikan dengan tegas, yaitu bahwa Zulaikha telah menggelora hatinya melihat Yusuf, sedangkan Yusuf pun tentu telah menggelora juga hatinya melihat Zulaikha, kalau bukanlah dia menampak pertandaan Tuhannya. Sebab itu, mereka artikan, “Tidak timbul gelora nafsu syahwat Yusuf melihat Zulaikha sebab dia lebih dahulu telah menampak pertandaan Allah."
Dipandang dari segi ilmu jiwa dan biologi, kita condong kepada penafsiran al-Baghawi.
Karena meskipun menggelora nafsu syahwat Yusuf di tempat yang sunyi itu karena rayuan Zulaikha, tidaklah hal itu mengurangi akan ke-ma's/mm-annya. Sebab dia adalah manusia dan laki-laki tulen.
Tersebut di dalam sebuah hadits, bersabda Rasulullah ﷺ,
“Allah telah mengatakan, ‘Apabila bermaksud seorang hamba-Ku akan membuat suatu kebaikan, maksudnya itu akan dituliskan satu pahala kebaikan. Dan kalau sudah sampai dilaksanakannya maksudnya itu, maka tuliskanlah untuknya sepuluh pahala yang seimbang dengan itu. Tetapi jika dia bermaksud hendak mengerjakan satu perbuatan yang salah, tetapi tidak sampai dikerjakannya, tuliskan jualah untuknya satu pahala. Karena dia meninggalkan itu adalah karena takut kepada-Ku jua. Dan jika sampai terkerjakan maksudnya itu olehnya, tuliskanlah untuknya, satu dosa.'" (HR Bukhari dan Muslim dari Abu Hurairah)
Dalam hadits ini hamma kita artikan bermaksud.
Abus Su'ud memberikan tafsir tentang hamma biha itu.
Hamma di sini berarti hatinya sudah tertarik kepada perempuan itu, menurut kewajaran tabiat manusia, dan syahwat nafsu dari seorang manusia, kecenderungan itu ada jibillah yang sudah keadaannya begitu, yang tidak dapat dicegah. Sebab itu, bukanlah atas kemauannya sendiri. Tetapi kita telah melihat sejak semula bahwa Yusuf selalu sadar akan dirinya, sehingga kecenderungan nafsu laki-laki muda terhadap kepada perempuan cantik di waktu tidak ada orang lain dan perempuan itu mengajak-ajak dan merayu terus, dapat ditahannya. Dan mula dia telah menolak, tidak layak dan tidak patut dia mengkhianati orang yang mengasuhnya sekian lama; dan dengan tegas dia mengatakan bahwa orang yang zalim tidaklah akan berbahagia dan berjaya, dan tidak akan selamat sampai ke akhir. Mengkhianati induk semang atau penghulu yang menganggapnya jadi anak dan mendidiknya adalah satu kezaliman yang luar biasa.
Ini saja sudah dapat membuktikan bahwa dia dapat mengendalikan diri. Sekian kita salin secara bebas tafsiran dari Abus Su'ud.
Kalau kita ketahui ilmu jiwa modern dan biologi, kita ketahui pula keadaan kesehatan fisik dan mental dari seorang laki-laki, tidaklah akan dapat kita menafsirkan bahwa hamma biha dari Yusuf terhadap Zulaikha itu ialah hendak membunuh Zulaikha dan tidak pulalah akan kena tafsirannya kalau kita katakan bahwa tidak menggelora syahwat Yusuf melihat, misalnya paha Zulaikha terbuka. Sebab dia laki-laki tulen, anak muda baru tumbuh. Dia bukan ‘innin (impoten) dan bukan pula seorang bodoh yang tidak mengerti perempuan. Yang perlu kita perhatikan di sini ialah kehebatannya karena dia dapat menahan syahwatnya sebab dia menampak pertandaan Allah.
Tentang menampak pertandaan Allah ini berbagai pula tafsir yang berasal dari dongeng yang membuat bosan orang yang berperasaan halus. Ada tafsir yang mengatakan bahwa Yusuf telah duduk di antara dua paha perempuan itu, tetapi kemudian tampak olehnya atau terbayang rupa ayahnya, Nabi Ya'qub, di dinding rumah lalu terpancarlah maninya ke ujung empu tangannya lalu dia lekas berdiri.
Ini adalah dongeng untuk mengotori tafsir Al-Qur'an saja sebab tidak ada sumbernya yang dapat dipertanggungjawabkan.
Apakah pertandaan Allah yang dilihatnya itu?
Biasa saj'a. Bukankah dia seorang nabi?
Bukankah dari kecil ayahnya Nabi Ya'qub, anak dari Nabi Ishaq dan anak dari Nabi Ibrahim, telah menanamkan dalam jiwanya perasaan takut kepada Allah? Maka pertandaan Allah itu adalah tersedia ada dalam jiwanya sejak dia masih kecil. Dan kematian ibunya di waktu dia masih kecil, meninggalkan pula adiknya yang lebih kecil Bunyamin, ditambah lagi dengan kebencian seluruh saudaranya yang sepuluh orang kepada dirinya, dengan kasih mesra yang begitu mendalam dari ayahnya kepadanya. Kemudian itu dibenamkan masuk sumur, sampai dipungut orang dan dijual murah ke Mesir, lalu diangkat jadi anak dan disayangi, semuanya itulah yang telah membentuk jiwanya. Semuanya itu telah berkumpul untuk menjadi pertandaan adanya Allah Yang Mahakuasa yang selalu melindungi dia, sehingga dia tidak terperosok ke dalam lembah yang hina itu. Dan itu dijelaskan Allah pada lanjutan ayat, “Demikianlah adanya, supaya Kami palingkan dia dari kekejian dan kekotoran." Membalas air susu dengan tuba atau membalas kasih sayang majikannya dengan berbuat nista bersama istri beliau adalah suatu perbuatan yang jahat lagi hina. Dan berbuat zina itu sendiri adalah kotor dan nista. Keduanya terlepas karena Yusuf melihat atau menampak pertandaan kebesaran Allah bahwa Allah itu ada. Dan Yusuf, sebagaimana telah kita katakan dalam penafsiran di atas tadi (ayat 22), adalah seorang Muhsin, seorang yang selalu berbuat ihsan, yaitu selalu merasa bahwa Allah melihatnya walaupun dia sendiri tidak melihat Allah. Meskipun dia masih semuda usia delapan belas tahun (Said bin Jubair) atau dua puluh tahun (adh-Dhahhak), artinya menurut ilmu jiwa adalah di zaman pancaroba (puber), dia telah diselamatkan dari bahaya besar itu. Lalu Allah menegaskan lagi pujian-Nya kepada Yusuf,
“Sesungguhnya, dia adalah termasuk hamba Kami yang telah dipersoalkan."
(ujung ayat 24)
Inilah pujian yang amat tinggi dari Allah terhadap Nabi-Nya bahwa Nabi-Nya telah dibentengi dengan iman dan ihsan sejak semula, sehingga dia teguh dan tabah menghadapi percobaan sehebat itu di dalam usia demikian muda, masa pancaroba. Apa yang akan menghalanginya akan dia berbuat zina di waktu itu? Dia jauh dari ayahnya yang amat dikasihinya dan amat mengharapkannya. Dia tidak diketahui oleh orang luar, pintu tertutup semua, tak ada orang yang melihat dan dia sendiri sehat!
Dia sudah mukhlash, sudah dipersucikan. Artinya, ihsannya yang murni sudah dapat mengekang hawa nafsunya. Inilah suatu kemenangan besar pada Yusuf.
(Sesungguhnya wanita itu telah mempunyai maksud terhadap Yusuf) artinya dia telah bermaksud terhadap Nabi Yusuf supaya menyetubuhinya (dan Yusuf pun bermaksud melakukannya pula dengan wanita itu) artinya Yusuf pun mempunyai keinginan yang sama (andaikata dia tidak melihat tanda dari Rabbnya) menurut Ibnu Abbas r.a. bahwa pada saat yang kritis itu tiba-tiba Nabi Yakub atau ayahnya tampak di hadapannya, lalu memukul dadanya sehingga keluarlah nafsu syahwat yang telah membara itu dari semua ujung-ujung jarinya. Jawab dari lafal laulaa ialah lajaama`ahaa; artinya niscaya Yusuf menyetubuhinya. (Demikianlah) Kami perlihatkan tanda kekuasaan-Ku kepadanya (agar Kami memalingkan daripadanya kemungkaran) perbuatan khianat (dan kekejian) perbuatan zina. (Sesungguhnya Yusuf itu termasuk hamba-hamba Kami yang terikhlas) dalam hal ketaatan. Menurut suatu qiraat dibaca mukhlishiin dengan dikasrahkan huruf lam-nya; artinya sama dengan lafal al-mukhtaariina atau orang-orang yang terpilih.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
