some of the acts leading up to it, such as their claim that he untied his trousers and sat before her in the position of a circumciser, and similar allegations. What they transmit concerning this does not come from the Prophet, may Allah bless him and grant him peace. Their only basis is reports from some of the People of the Book. What the Jews have said about the prophets, and how they have disparaged them, is well known—as in their statements about Solomon and David. Even if we had nothing to refute their reports, we would not believe them in matters whose truth we did not know. How, then, could we believe them concerning something the Quran has shown to be otherwise?

The Quran describes Joseph’s resistance to temptation, fear of Allah, and patience in this affair in terms unparalleled in its accounts of anyone else. Had Joseph sinned, he would either have persisted in it or repented. Persistence is impossible, so he would necessarily have repented. Yet Allah mentions neither repentance nor seeking forgiveness on his part concerning this, as He does concerning other prophets.

This shows that Joseph’s actions were virtuous deeds and commendable efforts, as Allah relates concerning him in His words, Most High:

“Indeed, whoever fears Allah and is patient—Allah does not let the reward of those who do good go to waste.”

Since this is the case with Joseph, the statement:

“Indeed, the soul constantly urges evil, except those to whom my Lord shows mercy”

fits only the situation of al-ʿAzīz’s wife, not Joseph’s. Attributing sins to Joseph in this affair is therefore a fabrication against the Book and the Messenger. It involves distorting words from their proper places, and it involves