The point is that Joseph committed no sin in the account Allah has related of him. Whenever Allah, glorified is He, mentions a sin committed by any prophet, He also mentions that prophet’s seeking forgiveness for it. Yet He mentions no instance of Joseph seeking forgiveness for this statement, just as He mentions none for any acts leading to the indecent deed. It is therefore clear that Joseph committed no sin in either matter. Rather, he entertained an intention which he abandoned for Allah’s sake, and was consequently credited with a good deed, as has been explained fully elsewhere.

As for sins expiated through trials, the person who committed them receives his recompense through afflictions that expiate them, as the Prophet, peace and blessings be upon him, said:

“No illness, fatigue, worry, sorrow, distress or harm afflicts a believer without Allah thereby expiating his sins.”

And when “Allah Most High revealed this verse: ‘Whoever does evil will be recompensed for it,’ Abū Bakr said, ‘O Messenger of Allah, this is a back-breaking blow! Which of us has not done evil?’ He replied, ‘Do you not grieve? Do you not grow weary? Do you not suffer hardship? These are among the things through which you receive your recompense.’”

It thus becomes clear that His words, “But Satan made him forget the mention of his master,” mean that the young man was made to forget the mention of his master—that is, to mention this matter to his master. He was made to forget Joseph’s mention of his master. A verbal noun may stand in a genitive construction with either the agent or the object of the action. Joseph had mentioned the young man’s master, and the young man was made to forget Joseph’s mention of his master. Satan made him forget to mention his master in this particular connection; for although he served his master wine, this particular mention might not occur to him. And he was made to forget