Is it permissible to reject an authentic narration (athar) that contradicts general principles, such as the narration of Ibn Abbas regarding the interpretation of the verse: "And she certainly inclined to him, and he would have inclined to her" [Qur’an 12:24], if it conflicts with the infallibility of the prophets?

The interpretation of Yusuf's (peace be upon him) "hamma" (intention/inclination) has two meanings:

The first is that it was merely a passing thought or an inclination that he did not act upon; rather, he abandoned it for the sake of Allah, and for that, he is rewarded with a good deed.

The second is that he did not incline towards it at all, and that the estimated meaning of the verse is: "If he had not seen the clear sign of his Lord, he would have inclined towards her."

And what has been narrated from some Companions indicating that the inclination went beyond a mere thought to the initiation of an act, is from the Isra'iliyyat (narrations of Jewish origin) which contradict Allah's saying: "Thus it was, that We might turn away from him evil and indecency. Indeed, he was one of Our chosen servants."

Shaykh al-Islam Ibn Taymiyyah clarified that Yusuf committed neither evil nor indecency, and that his inclination was merely a passing thought which he abandoned for Allah's sake, so Allah turned away evil and indecency from him due to his sincerity.

As for what is narrated concerning actions attributed to Yusuf (peace be upon him), all of it is taken from the Jews, who fabricate lies against the prophets.

Shaykh al-Amin al-Shinqiti concluded that Yusuf (peace be upon him) is innocent of what is unbecoming, and that his inclination either did not occur at all (because seeing the clear sign negated the inclination that was contingent upon it), or it was merely a passing thought from which the deterrent of piety turned him away, or a natural inclination controlled by piety.

And that statements contradicting this, if not proven by an authentic chain of narration, are void. And whatever among them is proven, it is apparent that it is from the Isra'iliyyat; because there is no room for personal opinion in it, and it contradicts the infallibility of the prophets.