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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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The story of Yusuf, peace be upon him, with the wife of al-Aziz.

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Her locking of the doors is evidence of the temptation.

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The danger of being infatuated with a man lies

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in the impact of this temptation on your religion, your faith, and the life of your heart,

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until your heart becomes blind to every piece of advice or admonition, whether from within yourself or from outside.

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It sees nothing but the one by whom it has been tempted.

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Islam has been keen to protect you from falling into this temptation,

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for fear that you might fall into the grave sin

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that ruins both your worldly life and your Hereafter: adultery.

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Thus, Allah forbade for you, regarding men who are not your mahrams, all the means that would lead you into adultery with them.

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He forbade them from entering upon you without a mahram present.

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He forbade being in seclusion with you.

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He forbade shaking your hand or touching any part of your body.

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He forbade looking at you, and other such means.

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Likewise, He forbade you from all the means by which you might tempt men.

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He forbade you from displaying your adornment (tabarruj) and leaving your house wearing perfume.

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He forbade you from being soft in speech when talking to them.

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He forbade you from swaying in your walk.

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Or stamping your feet to draw men’s attention to the adornment you are concealing.

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All of this is to safeguard your honor and preserve your chastity.

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The very beginning of your infatuation with a man

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starts with looking at him repeatedly,

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and the stirring of your heart and soul toward him.

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That is why Allah forbade these beginnings.

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He said:

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"And tell the believing women to lower their gaze"

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"and guard their private parts,"

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"and guard their private parts,"

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"and not expose their adornment"

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“And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.” (24:31)

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“And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.” (24:31)

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"and not expose their adornment"

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"except to their husbands,"

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"or their fathers,"

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"or their fathers,"

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"or their husbands' fathers,"

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"or their sons,"

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"or their husbands' sons,"

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"or their brothers,"

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"or their brothers' sons,"

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"or their sisters' sons,"

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"or their women,"

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"or those their right hands possess,"

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“And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.” (24:31)

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"or those male attendants having no physical desire,"

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"or those male attendants having no physical desire,"

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“And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.” (24:31)

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"and let them not stamp their feet [to make known what they conceal of their adornment]."

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“And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.” (24:31)

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"And turn to Allah in repentance, all of you, O believers, that you might succeed."

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Abd al-Aziz al-Tarifi said:

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Allah commanded the believing women to lower their gaze,

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and He placed the lowering of the gaze before the guarding of the private parts,

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because letting the gaze wander is a path that ends in the loss of chastity.

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Thus, Allah prioritized guarding the means in order to preserve the end.

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Then, Allah forbade the believing women from displaying their adornment,

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for there is a correlation between letting the gaze wander and displaying adornment.

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This is because one does not adorn herself excessively for strange men

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unless she has let her gaze wander toward them,

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becoming infatuated with them through her sight,

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and thus adorning her body and her attire.

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Had she not let her gaze wander,

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there would have been no urge in her heart to adorn herself for them.

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Whoever guards her gaze guards her chastity,

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and no attraction to men through adornment will enter her heart,

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because the heart is empty of them.

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This is why guarding the gaze was placed before guarding the private parts and the prohibition of adornment,

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because the gaze is a rope that pulls the hearts

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and stirs them toward adorning oneself to entice men,

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to seduce them, and to fall into the forbidden.

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In the story of Yusuf with the wife of al-Aziz,

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there is that which points to this clear truth.

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The presence of Yusuf, peace be upon him, in the house of the wife of al-Aziz

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caused her to look at him frequently,

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contemplating his beauty, his virtues, and his appearance.

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This led her to be tempted by him.

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In this is a lesson for every girl and woman who works or studies,

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or lives in an environment mixed with men,

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and frequently sees them and interacts with them.

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For it is rare for a girl or woman to remain safe from temptation

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by the men around her in such environments.

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And let not the married woman think she is far from this temptation

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just because she has a husband,

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thus permitting herself to mix with men.

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For here is the wife of al-Aziz:

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she was tempted by a young man working in her house, even though she was married,

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and had someone who sufficed her and protected her from falling into adultery.

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Yet, because of the temptation,

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she turned away from the lawful toward the forbidden.

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She locked the doors to obtain what she wanted.

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And you, likewise,

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if you let your gaze wander without boundaries,

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you may be tempted by a man's beauty and youth,

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or you may be tempted by something else in him.

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So, close the door of temptation from the beginning and lower your gaze.

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This requires you to take caution against modern means

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that cause you to look at men in seclusion with yourself, without anyone seeing you,

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such as watching films on satellite channels,

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or modern internet programs,

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like YouTube, TikTok, Snapchat, and others,

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or communicating with men via modern means of communication

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under the pretext of being colleagues or studying.

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The wife of al-Aziz’s locking of the doors

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is evidence of her falling into temptation

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and her intent to commit a forbidden act that those around her would not approve of.

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She locked all the doors so that no one could reach her.

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By locking the doors, she facilitated

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the occurrence of seclusion between her and Yusuf, peace be upon him.

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And seclusion never brings anything good.

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Ibn Jarir al-Tabari, may Allah have mercy on him, said:

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"The woman locked the doors of the house upon herself and Yusuf,"

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"when she desired him and solicited him, door after door."

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And al-Tahir Ibn Ashur, may Allah have mercy on him, said:

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"The locking of the doors made every door a barrier to the opening it was in."

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And the intensification of the verb 'ghallaqat' (locked) indicates the severity and strength of the action,

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meaning she locked them securely.

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This image of locking the doors

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is evidence of the wife of al-Aziz’s intention to commit evil and her desire for adultery.

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We see a similar image today of locking doors

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in modern means of communication,

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such as the phone and internet programs.

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We see it in a girl putting a password on her phone

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so that no one can see her correspondence with the one she is tempted by.

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We see it in whispering during calls

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so that those around her do not hear her,

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so they do not know what she is saying or who she is talking to.

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We see it in turning the phone face down

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so that no one sees who is calling her.

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We see it in her distancing herself from people

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and isolating herself in locked rooms for long hours,

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so that her feelings are not seen through her facial expressions while she talks.

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A girl's fear of her family seeing her or knowing what she is doing

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is proof of the wrongness of her actions,

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according to the saying of the Prophet, peace be upon him:

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"Righteousness is good character,"

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"and sin is that which wavers in your heart,"

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"and you dislike that people should discover it."

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Narrated by Muslim.

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The wife of al-Aziz’s locking of the doors

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is evidence that if a woman is tempted by a man,

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she will strive to be alone with him in any way possible,

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whether it is complete physical seclusion,

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or seclusion via modern means of communication

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that make people live as if they are in a locked room.

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And this seclusion is attended by no one but a third party,

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the one who paved the way for her: the Shaytan.

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According to the saying of the Prophet, peace be upon him:

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"Let no man be in seclusion with a woman,"

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"but that the third of them is the Shaytan."

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Narrated by al-Tirmidhi.

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And know with certainty, without a shadow of a doubt,

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that every woman who strives to be in seclusion with a man

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must prepare herself to entice and seduce him

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with her charms, beauty, and adornment,

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so that she becomes desired and sought after by him.

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If he understands the message, [well and good],

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otherwise, she says to him, "Come here."

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So, have you realized the danger of the beginnings that the Shaytan

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suggests to you to lure you into his traps?

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The hadith has a continuation.

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We will continue in a future meeting, if Allah wills.

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The story of Yusuf with the wife of al-Aziz.