وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ ﴿۲۲﴾ وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ اللَّهِ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ ﴿۲۳﴾

﴾22﴿ Wa lammaa balagha ashuddahooo aatainaahu hukmanw wa 'ilmaa; wa kazaa lika najzil muhsineen
﴾23﴿ Wa raawadat hul latee huwa fee baitihaa 'an nafsihee wa ghallaqatil abwaaba wa qaalat haita lak; qaala ma'aazal laahi innahoo rabbeee ahsana maswaay; innahoo laa yuflihuz-zaalimoon

﴾22﴿ And when he reached his maturity, We granted him (power of) judgment and knowledge of the religion, and thus do We reward the doers of good
﴾23﴿ And the woman in whose house he was tempted him concerning his self, and she closed all the doors and said, Come here. He said, I seek refuge in Allah. Indeed, He is my Lord; He has made good my residence. Indeed, the wrongdoers will not succeed

[22] From this verse to verse (21), it is the third stage in this account. Here again is mentioned the trial of Yusuf (peace be upon him), caused by the wife of the Aziz of Egypt—her trying to seduce him, locking the doors, inviting him to an immoral act, persisting with firm intent, chasing after him, tearing his shirt from the back, and falsely accusing him. Then again, Allah’s grace upon Yusuf (peace be upon him) is mentioned—how Allah made his chastity evident through the decision of a witness.
In verse (22), Allah’s grace upon Yusuf (peace be upon him) is mentioned again—giving him prophethood and knowledge of religion. (أَشُدَّهُ) refers to maturity, and some have said "ashudd" refers to the age between 18 and 30.
(حُكْمًا وَعِلْمًا) – “Hukman” refers to prophethood, through which one judges, or it can also mean the ability to judge and understand matters wisely. If taken as the first meaning, then “ilm” (knowledge) is an emphasis. If taken as the second, then it is generalization after specification.
(Wa kadhalika najzi al-muhsineen) – If “hukman” means prophethood, then a question arises: Does this imply that prophethood is given in return for righteousness (ihsan)? While according to Ahl al-Sunnah wal-Jama'ah, prophethood is not something that can be earned through effort. The answer is that "najzi" here does not mean “reward” but rather “suffice” or “provide,” as mentioned in Lisan al-Arab where “jazā” also means to suffice.
So the meaning becomes: “In this way, We bestow complete favor upon the Prophets (peace be upon them),” and the Prophets are inherently among the righteous.
And if “hukman” refers to religious knowledge and wise judgment, then “ashudd” refers to the peak of youth, meaning that during his youth, he acted with righteousness, and thus he was granted knowledge and wisdom.
[23] In this verse, the trial of Yusuf (peace be upon him) due to the woman is described in three ways:
1. First: Murawadah (seduction) – This refers to attempting to incline someone with cunning and trickery. Some commentators have said that the woman praised his hair, to which he replied, “These are the first things that fall off a person after death.” Then she praised his eyes, and he said, “In the grave, they are the first to melt.” Then she said, “Your face is so beautiful,” and he replied, “That too will become dust.” All these attempts of temptation are referred to as murawadah.
2. Second: Locking the doors – The plural “doors” is used because the house had many doors. A person can only be properly trapped when all exits are closed.
3. Third: She directly invited Yusuf (peace be upon him) towards her with the words (هَيْتَ لَكَ) – This is a phrase meaning “Come here” or “Approach.” Mujahid said this is an Arabic expression used to encourage someone toward a thing.
(قَالَ مَعَاذَ اللَّهِ) – “He said: I seek refuge in Allah.” This shows that even prophets need Allah’s help to remain safe from sin and disobedience.
(إِنَّهُ رَبِّي) – The intended meaning here could be Allah, or it could be the Aziz of Egypt. This clarifies that it is permissible to refer to someone other than Allah as “Rabb” (lord/master) as long as it is not used in an absolute or general sense, such as in “Rabb al-‘Ālamīn” or “Rabb al-Nās,” which are exclusive to Allah.
(الظَّالِمُونَ) – This indicates that committing betrayal in the house of one’s master and engaging in immoral behavior is a form of zulm (injustice or wrongdoing).