Then he wanted to humble himself before Allah and to belittle himself, so that he would not be praising himself and being proud of his condition in trustworthiness. As the Messenger of Allah, blessings and peace be upon him, said, "I am the master of the children of Adam, and there is no pride." [It was narrated by Muslim from the hadith of Abu Huraira, without the phrase "and there is no pride," and it was mentioned with its inclusion by Abu Nu'aym in the Dalail, from the narration of Suhail from his father from him in the middle of the hadith. It was narrated by Ibn Abi Aasim in his Adab from the hadith of Aisha with its inclusion. Ibn Hibban narrated it from the hadith of Abdullah ibn Amr ibn al-As, Wathila, and Abu Bakr al-Siddiq. Al-Tirmidhi narrated it from the narration of Abu Nadrah from Abu Sa'id with the wording "I am the master of the children of Adam on the Day of Resurrection, and there is no pride." The hadith is said to be good. Some narrated it from Abu Nadrah ibn Amer. It is found with Ahmad, Abu Ya'la, Abu Nu'aym, and al-Bayhaqi in the Dalail. Both are from the way of Abu Nadrah who said: Ibn Abbas delivered a sermon to us on the pulpit of Basra and mentioned it. There is another route for the hadith of Ibn Abbas which was narrated by al-Daraqutni in the Afar from the narration of Khurajah ibn Mus'ab. It is weak from Ibn Jurayj from Ata from Ibn Abbas and another from Ibn Mardawayh in the middle of the Isra' hadith with a weak chain. In this context, there is a narration from Ubadah ibn al-Samit at al-Hakim, and its chain is disconnected, and from Anas from al-Bazzar. In it is Mubarak ibn Suhayma, who is abandoned, and at Abu Ya'la with the addition of Ibn Maimun al-Bakhtari. And from Abdullah ibn Salam, it was narrated by Abu Ya'la and al-Tabarani from the narration of Bishr ibn Shafaf from him. It is defective. The preserved narration is from Bishr ibn Shafaf from Abdullah ibn Amr. And from Jabir, it was narrated by al-Hakim. In it is al-Qasim ibn Muhammad ibn Abdullah ibn Aqil, who is abandoned.] And to clarify that what he has in trustworthiness is not solely by him, but rather by the success of Allah, His kindness, and His protection. He said, "And I do not absolve myself from error, nor do I testify to its complete innocence, nor do I purify it." There is no escape; either he means in this incident, for the reason we mentioned regarding the concern that is the inclination of the soul away from the path of human desire, not from the path of intention and determination. Or he means it in general terms, "Indeed, the soul certainly commands to evil." He intended the genus, meaning this genus commands to evil and inclines towards it due to what it contains of desires, except for what my Lord has mercy upon, meaning the few whom my Lord has protected from sin, like the angels. It is possible that what is meant by "what my Lord has mercy upon" refers to time, meaning: except at the time of my Lord's mercy, indicating that it commands to evil at all times, except at the time of protection. It is also possible that it is an exception that is disconnected.

But the mercy of my Lord is what diverts the harm, as His saying: "And they are not saved except by mercy." It was said that its meaning is: This is so that it is known that I did not betray him, for sin is betrayal. It was said: This is from the words of the wife of the Aziz. [[He returned to his words. He said: "And it was said that all of this is the speech of the wife of the Aziz, meaning that which I said... etc." Ahmad said: The speech proceeds in this manner only when one is compelled by necessity, as in His saying: "So what do you command?" when it cannot be attributed to the words of the assembly in any way, thus it is necessary that the pronoun be directed away from them to Pharaoh. As for this verse, it follows the saying: "And indeed, he is among the truthful" up to what preceded it from the pronouns returning to Yusuf, peace be upon him, certainly, and there is no necessity to carry the pronoun in "so that he may know" to the Aziz and make it from the words of Yusuf, for it is included in the verse that begins with the saying of Zuleikha, which is His saying: "The wife of the Aziz said." And in the context of the verse, there is guidance that this saying occurred from her and Yusuf, peace be upon him, while still in prison, not having come to the king, and that when his innocence was established by her saying, he was sent to be brought out of prison, thus His saying: "And the king said: Bring him to me so that I may keep him for myself." ]] Meaning that which I said, so that Yusuf may know that I did not betray him and did not lie to him in his absence, and I brought forth the truth and honesty in what I was asked about, and I do not absolve myself from betrayal, for I indeed betrayed him when I accused him [[The saying: "when I accused him" means I accused him. (A)]] and said: "The punishment of one who intends evil against your family is nothing but imprisonment," and I placed him in prison - she intends to apologize for what was from her - "Indeed, the soul is certainly commanding to evil except what my Lord has mercy upon: except a soul that Allah has had mercy on by protection, like the soul of Yusuf. Indeed, my Lord is Forgiving and Merciful." She sought forgiveness from her Lord and asked for His mercy for what she committed. If you say: How is it correct that it is made from the words of Yusuf without evidence for that? I say: The meaning is sufficient as evidence leading [[The saying: "leading evidence" means it leads. (A)]] to it being made from his words. An example of this is His saying: "He said to the assembly around him: Indeed, this is a knowledgeable magician who wants to drive you out of your land with his magic," then he said: "So what do you command?" and this is from the words of Pharaoh addressing them and consulting them. And from Ibn Jurayj: This is from the presentation and delay of the Qur'an; he went to say that "so that he may know" is connected to His saying: "Ask him what is the matter with the women who cut their hands." And indeed, the falsifiers [[The saying: "the falsifiers" refers to the people of the Sunnah whom he called the Jabriyyah in the past. (A)]] fabricated made-up narrations, [[He returned to his words. He said: "And indeed, the falsifiers fabricated made-up narrations... etc." Ahmad said: And indeed, he spoke truthfully in the context of his transmission of these additions with falsehood, and that is the nature of the falsifiers from every group, just as the Qadarites fabricated about the story of Musa when he sought the vision and fell down unconscious, that the angels made him fall with their feet and said: "O son of the women who menstruate, you aspired to see the Lord of Glory," all of this to fulfill their purpose that he sought the impossible in the minds regarding Allah, the Exalted, and Allah establishes the truth with His words and falsifies falsehood, and Allah is the Grantor of success.]] They claimed that when Yusuf said: "Indeed, I did not betray him in absence," Gabriel said to him: "Nor when you intended it," and the wife of the Aziz said to him: "Nor when you loosened the waistband of your trousers, O Yusuf," and that is due to their eagerness to falsely accuse Allah and His messengers [[The saying: "and that is due to their eagerness to falsely accuse Allah and His messengers" means accusing them of what they did not do. This was clarified by the correct narrations. (A)]].