Saqib Mahmud, Student, Jamia Ahmadiyya UK
Surah Yusuf in the Holy Quran presents the life of Prophet Yusufas as an example of purity, chastity and complete devotion to Allah. However, verse 25 has been explained in different ways by classical commentators in their tafasir, which gives the impression that Prophet Yusufas was close to committing a sin with Zulaikha (God forbid), the wife of Aziz, and that he only stopped because Allah showed him a special sign (burhan) to stop him.
When these commentaries and the stories they suggest are compared with the Quran and the basic Islamic belief that all prophets are pure, it’s clear that such interpretations are not, and cannot be, correct.
Here is the verse under discussion:
وَلَقَدۡ ہَمَّتۡ بِہٖ وَہَمَّ بِہَا لَوۡلَاۤ اَنۡ رَّاٰ بُرۡہَانَ رَبِّہٖ ؕ کَذٰلِکَ لِنَصۡرِفَ عَنۡہُ السُّوۡٓءَ وَالۡفَحۡشَآءَ ؕ اِنَّہٗ مِنۡ عِبَادِنَا الۡمُخۡلَصِیۡنَ
“And she made up her mind with regard to him, and he made up his mind with regard to her. If he had not seen a manifest Sign of his Lord, [he could not have shown such determination]. Thus was it, that We might turn away from him evil and indecency. Surely, he was [one] of Our chosen servants.” (Surah Yusuf, Ch.12: V.25)
Classical interpretations: Tafsir al-Jalalayn and Ibn Kathir
The common Muslim understanding, taken from classical commentaries of the Quran, is that the meaning of the Arabic clause, “hamma bi ha” – “he made up his mind with regard to her” – is that Prophet Yusufas made up his mind and intention to sin with Zulaikha when she called him to the sin. The commentaries then say his desire to sin was removed only after Allah gave him a sudden “sign/proof” (burhan) at that moment.
Imam Jalaluddin Suyuti says the sign or proof (burhan) he saw was a vision of his father, Prophet Yaqubas, who supposedly struck his chest after which his desire left his body through his fingertips.
Imam Suyuti writes:
“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 saw the proof of his Lord. Ibn ‘Abbās 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.” (Tafsir Jalalayn, under this verse)
Similar reports are preserved in Tafsir Ibn Kathir, which say that Prophet Yusufas was strongly tempted and he did feel a human desire, but at that exact moment, Allah showed him a burhan (a clear proof/sign) that stopped him, so the desire did not turn into a sinful act.
Ibn Kathir then gives the views of commentators on what they thought the sign (burhan) was, as they say the Quran does not explain it. He wrote that some early scholars (including Ibn Jubayr, Mujahid, Ibn Sirin, and Hasan al-Basri) said Allah caused Prophet Yusufas to see his father Yaqub’s face appear miraculously, warning him. Others said it was the face of Aziz (Zulaikha’s husband) that appeared to him. Another view says Prophet Yusufas looked up and saw a warning like a Quranic message written above him: “la taqrabu az-zina innahu kana fahishatan wa saa sabila” – “Do not even go near adultery; it is a shameful act and an evil path.”
Some said Zulaikha had an idol in the house and she covered it out of shame. Prophet Yusufas used that as a lesson: if she feels shy before an idol, then he must feel far more modest before Allah, because nothing can hide anyone from Allah’s sight.
Finally, some commentators said the burhan (sign) was not a vision at all. It was Prophet Yusuf’sas prophetic rank and deep awareness of Allah; the inner certainty that made him stop instantly.
The classical commentators agree that the intention to sin from Prophet Yusuf’sas side was there, but Allah intervened and showed him a sign which then enabled him to avoid the sin.
Did Prophet Yusuf intend to sin?
These interpretations cannot be correct. They openly contradict the Holy Quran’s own statement at the end of the verse, which says that Prophet Yusufas was one of Allah’s “mukhlasin,” meaning a servant purified by Allah Himself.
A person who is purified by Allah cannot be on the verge of committing adultery. The Holy Quran describes prophets as people chosen for their righteousness, guided by revelation and protected from immoral acts. Islam teaches that prophets do not intend sin. In fact, it presents prophets as role models:
اُولٰٓئِکَ الَّذِیۡنَ ہَدَی اللّٰہُ فَبِہُدٰٮہُمُ اقۡتَدِہۡ
“These it is whom Allah guided aright, so follow thou their guidance.” (Surah al-An‘am, Ch.6: V.91)
This verse shows that Allah presents the prophets as perfect role models and He commands the Holy Prophetsa – the greatest of all humans and prophets – to follow their example.
If prophets had moments of immoral intention (Allah forbid), such as desiring zina (fornication), Allah would never order us to follow them. A role model must be completely pure in thought, character and actions.
The Ahmadiyya Muslim commentary of the incident with Prophet Yusufas
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II clarified the misconception regarding the incident between Zulaikha and Prophet Yusufas.
He explains that two clauses had been misunderstood by past commentators of the Quran.
- The meaning of “Hamma bi ha” – “He made up his mind [or intention] with regard to her”
- The meaning of “burhan” – the sign or proof element which classical commentators interpret to mean a sudden vision or sign he saw that stopped him from sinning.
Speaking about the verse in question and the intentions of both Zulaikha and Prophet Yusufas, Hazrat Khalifatul Masih IIra explains that the word hamm (intention/making up of one’s mind) is always understood according to the inner moral condition of the person. Every individual can be described as having an “intention”, but the nature of that intention is determined by their spiritual state. A good person’s intention will naturally be towards righteousness, while an evil person’s intention will naturally incline toward wrongdoing.
Therefore, when the Quran uses the same word for both Zulaikha and Prophet Yusufas, it does not mean their intentions were alike. Rather, each intention must be interpreted in the light of their character and morals.
Hazrat Khalifatul Masih IIra writes:
“The reality is that, according to each person’s situation, an ‘intention’ can be attributed to them. In the very first verse, Allah has already stated the inner condition of both. The woman’s inner state was that she had the intention of sin, and the state of Hazrat Yusufas is described as him warning (her) about its evil end.
“So, from the mention of the ‘intentions’ of both of them, this meaning can be taken: that Zulaikha, the wife of Aziz, wanted to put Hazrat Yusufas on the path of sin and Hazrat Yusufas wanted to guide her to the path of goodness. But neither of them could fulfill their purpose. Hazrat Yusufas did not listen to Aziz’s wife and neither did she accept the good counsel of Hazrat Yusufas.” (Tafsir-e-Kabir, Vol. 4, p. 417)
Above, Hazrat Musleh-e-Maudra clarifies the following:
1. The woman’s hamm (intention) was to pull Prophet Yusufas into sin.
2. Prophet Yusuf’s hamm (intention) was to pull her away from sin and guide her to purity – that is what he made up his mind about.
Their “intentions” were not only different, but they were also complete opposites.
Hazrat Yusuf’s own words in the Quran further prove he was never inclined toward sin:
قَالَ رَبِّ ٱلسِّجۡنُ أَحَبُّ إِلَيَّ مِمَّا يَدۡعُونَنِيٓ إِلَيۡهِ
“He said, ‘O my Lord, I would prefer prison to that to which they invite me; […]’” (Surah Yusuf, Ch.12: Ch.34)
Here, Prophet Yusufas is not speaking like someone caught between desire and fear. Rather, he speaks like someone who finds the very idea of wrongdoing repulsive. A person only prefers prison over sin when the sin itself feels more painful and destructive than any physical hardship.
The meaning of burhan (sign/proof) according to Hazrat Khalifatul Masih IIra
Explaining the sign or proof element of the verse, Hazrat Khalifatul Masih IIra says:
“There is also disagreement among the commentators regarding what is meant by burhan [signs or proofs]. Those who have interpreted this verse to mean that Hazrat Yusufas intended evil interpret it to mean that the wife of the Aziz began to cover her idol, saying, ‘I feel ashamed before it.’ At this, Hazrat Yusuf’s eyes were opened, and he said: then why should I not feel ashamed before my God, Who sees and knows? (Al-Durr al-Manthur, under this verse).
“Some say that he saw written on the roof: ‘And do not go near adultery. Surely, it is an abomination.’ – as if the Holy Quran had already been revealed at that time.
“Some say that he saw a palm on which was written: ‘Surely, over you are guardians, honourable scribes.’ Some say that he saw the image of Hazrat Yaqubas, who was pressing his fingers between his teeth. […]
“But I have already written that these meanings are wrong. By burhan is meant those very verses and signs that had already been manifested for Hazrat Yusufas. For example, his dream regarding future spiritual progress, then the revelation at the time he was thrown into the well – that Allah would save him from the calamity and grant him progress, and that one day his brothers would stand before him.
“And what doubt is there that one whom Allah is preparing for such a magnificent task, He could not let such a person be disgraced before an idolatrous woman.” (Tafsir-e-Kabir, Vol. 4, pp. 417-418)
Hazrat Khalifatul Masih IIra explains that the word “burhan” does not mean a sudden vision that appeared only at the moment of temptation. Instead, it refers to the spiritual proofs, divine signs and clear guidance that Allah had already placed in the heart of Prophet Yusufas long before this incident through the signs he was shown.
Therefore, the verse in question does not describe a prophet battling sinful desire, nor does it support the myth-like stories found in some classical commentaries.
The Ahmadiyya Muslim interpretation, as explained by Hazrat Musleh-e-Maudra, restores the Quranic dignity of the prophets by interpreting the word hamm (intention) in accordance with the spiritual nature of each person involved. The woman’s intention was towards sin, while Hazrat Yusuf’s intention was towards guidance and righteousness. The burhan (sign/proof) he saw was not a sudden vision, but the spiritual light and divine assurances that he had already received since childhood.
It is here that the words of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas, perfectly encapsulate the nature of true righteousness found in Hazrat Yusufas:
“If one were to look into previous eras for an example, we have the truth and sincerity of Josephas. Josephas demonstrated such an outstanding level of truth and sincerity (sidq) that he was named the Truthful One (Siddiq). On the one hand, we have a beautiful, noble, young woman who makes brazen claims, and seeks to engage in fornication whilst in a state of complete privacy and seclusion, and on the other hand, one cannot help but praise this Truthful One, who would not transgress the limits set by God Almighty; and for this, he was ready to bear any calamity and grief that would befall him, to the extent that he even agreed to live the life of a prisoner. As such, Josephas said: […]
“‘O My Lord! I prefer prison over that to which this woman calls me.’
“This sheds light on the pure nature of Joseph, peace be upon him, and on his indignation for the institution of Prophethood. He did not even mention the issue at hand. Why did he not mention by name the deed to which he was being called? In actuality, Josephas was enamoured by the beauty and kindness of Allah the Exalted and was a passionate lover of the Divine. In his eyes, nothing else seemed attractive in front of his Beloved. He was strongly averse to transgressing the limits of Allah.
“It is said that Josephas remained in jail for a long period of time, a period that is said to have extended twelve long years. However, during this time, he never once uttered a word of complaint. He remained fully pleased with the decree of Allah Almighty. During that time, he did not even submit an appeal to the King so that his matter could be judged again or so that he could be released. In fact, it is narrated that this selfish woman only added to his spiral of pains, so that he would stumble. But this Truthful One did not let go of his truth and sincerity. God conferred upon him the title of the Truthful One. This is also a quality of one who has attained to the station of the Truthful in that no worldly calamity, no hardship and no disgrace moves such a one to transgress the limits set by Allah; the more that their afflictions and trials increase, their level of truth and sincerity grows all the more firm and pleasurable. […]” (Malfuzat [2019], Vol. II, pp. 95-96)