Surah Yusuf ayat 50 Tafsir Quran 12:50

﴿وَقَالَ الْمَلِكُ ائْتُونِي بِهِ ۖ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَىٰ رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ﴾
[ يوسف: 50]

12:50 And the king said, "Bring him to me." But when the messenger came to him, [Joseph] said, "Return to your master and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan."

And the king after the messenger had come to him and informed him of its the dream’s interpretation said ‘Bring him to me!’ that is the one who interpreted it. And when the messenger came to him that is to Joseph and summoned him in order to depart from the prison he said — with the intention of manifesting his innocence — ‘Return to your lord and ask him to inquire “What of what was the case with the women who cut their hands?” Surely my lord my master has knowledge of their guile’; he the messenger thus returned and informed the king who then summoned them the women.

The king, now pleased, said: Bring him to me. When the kings messenger went to fetch him, Yusuf with just confidence, said to the messenger.: Go back to your master and ask him to re open my case and question the women who wounded their hands at the banquet and what did they have in mind to be up to trap! Allah, my creator is indeed fully aware of their cunning

The King investigates what happened between the Wife of the `Aziz, the Women in the City, and Yusuf Allah narrates to us that when the king was conveyed the interpretation of his dream, he liked Yusuf's interpretation and felt sure that it was true.
He realized the virtue of Prophet Yusuf, recognized his knowledge in the interpretation of dreams and valued his good conduct with his subjects in his country.
The king said, ائْتُونِى بِهِ ( Bring him to me. ) `Release him from prison and bring him to me.' When the king's emissary came to Yusuf and conveyed the news of his imminent release, Yusuf refused to leave the prison until the king and his subjects declare his innocence and the integrity of his honor, denouncing the false accusation that the wife of the `Aziz made against him.
He wanted them to know that sending him to prison was an act of injustice and aggression, not that he committed an offense that warranted it.
He said, ارْجِعْ إِلَى رَبِّكَ ( Return to your lord (i.e.
king... ) The Sunnah of our Prophet praised Prophet Yusuf and asserted his virtues, honor, elevated rank and patience, may Allah's peace and blessings be on him.
The Musnad and the Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَال»
( We are more liable to be in doubt than Ibrahim when he said, ) رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى ( My Lord! Show me how You give life to the dead.
.. )
«وَيَرْحَمُ اللهُ لُوطًا لَقَدْ كَانَ يَأْوِي إِلَى رُكْنٍ شَدِيدٍ، وَلَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ لَأَجَبْتُ الدَّاعِي»
( And may Allah send His mercy on Lut! He wished to have powerful support! If I were to stay in prison for such a long time as Yusuf did, I would have accepted the offer. ) In another narration collected by Ahmad from Abu Hurayrah, the Prophet said about Yusuf's statement, فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ الَّـتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ ( "...and ask him, `What happened to the women who cut their hands Surely, my Lord (Allah ) is Well-Aware of their plot."')
«لَوْ كُنْتُ أَنَا، لَأَسْرَعْتُ الْإِجَابَةَ وَمَا ابْتَغَيْتُ الْعُذْر»
( If it was me, I would have accepted the offer rather than await my exoneration first. ) Allah said ( that the king asked ), قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ ( He said, "What was your affair when you did seek to seduce Yusuf" ) The king gathered those women who cut their hands, while being hosted at the house of the wife of the `Aziz.
He asked them all, even though he was directing his speech at the wife of his minister, the `Aziz in particular.
He asked the women who cut their hands, مَا خَطْبُكُنَّ ( What was your affair... ), what was your story with regards to, إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ ( when you did seek to seduce Yusuf ) on the day of the banquet قُلْنَ حَاشَ للَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوءٍ ( The women said: "Allah forbid! No evil know we against him!" ) The women answered the king, `Allah forbid that Yusuf be guilty of this, for by Allah, we never knew him to do evil.' This is when, قَالَتِ امْرَأَتُ الْعَزِيزِ الَنَ حَصْحَصَ الْحَقُّ ( The wife of the `Aziz said: "Now the truth has Hashasa..." ) or the truth is manifest to all, according to Ibn `Abbas, Mujahid and others.
Hashasa also means, `became clear and plain', أَنَاْ رَوَدْتُّهُ عَن نَّفْسِهِ وَإِنَّهُ لَمِنَ الصَّـدِقِينَ ( it was I who sought to seduce him, and he is surely of the truthful. ) when he said, هِىَ رَاوَدَتْنِى عَن نَّفْسِى ( It was she that sought to seduce me. ) ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِالْغَيْبِ ( in order that he may know that I betrayed him not in (his ) absence.
) She said, `I admit this against myself so that my husband knows that I did not betray him in his absence and that adultery did not occur.
I tried to seduce this young man and he refused, and I am admitting this so that he knows I am innocent,' وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَوَمَآ أُبَرِّىءُ نَفْسِى ( And, verily, Allah guides not the plot of the betrayers.
And I free not myself (from the blame ).) She said, `I do not exonerate myself from blame, because the soul wishes and lusts, and this is what made me seduce him,' for, النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّى ( Verily, the (human ) self is inclined to evil, except when my Lord bestows His mercy ( upon whom He wills ).) whom Allah the Exalted wills to grant them immunity, إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ ( Verily, my Lord is Oft-Forgiving, Most Merciful. ) This is the most viable and suitable understanding for the continuity of the story and the meanings of Arabic speech.
Al-Mawardi mentioned this in his Tafsir, in support of it, it was also preferred by Imam Abu Al-`Abbas Ibn Taymiyyah who wrote about it in detail in a separate work.
It was said Yusuf peace be upon him is the one who said, ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ ( in order that he (the `Aziz ) may know that I betrayed him not) with his wife, بِالْغَيْبِ ( in (his ) absence).) until the end of Ayah ( 53 ) He said, `I sent back the emissary, so that the king would investigate my innocence and the `Aziz be certain that, أَنِّى لَمْ أَخُنْهُ ( I betrayed him not ), with his wife, بِالْغَيْبِ وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَ ( in (his ) absence.
And, verily, Allah guides not the plot of the betrayers.)' This is the only explanation presented by Ibn Jarir At-Tabari and Ibn Abi Hatim, but the first view is stronger and more obvious because it is a continuation of what the wife of the `Aziz said in the presence of the king.
Yusuf was not present at all during this time, for he was released later on and brought to the king by his order.

(12:50) The king said, "Bring him to me." But when the royal envoy came to him, Joseph said, *42 "Go back to your lord and ask him to enquire about the matter of the women who cut their hands. Indeed my Lord has full knowledge of their cunning. " *43

And the king said, "Bring him to meaning

*42) There is no mention in the Bible and the Talmud of this most important part of the story that Prophet Joseph declined to quit the prison till his character was cleared.
On the other hand, according to the Bible, " Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon; and he shaved himself, and changed his raiment, and came in unto Pharaoh " .
And the Talmud depicts even a more degrading picture of the event.
It says, " The king ordered that Joseph should be brought before him.
But he commanded his officers to be careful not to frighten the lad, lest through fear he should be unable to interpret correctly.
And the servant of the king brought Joseph forth from his dungeon, and shaved him and clothed him in new garments, and carried him before the king.
The king was seated upon his throne, and the glare and glitter of the jewels which ornamented the throne dazzled and astonished the eyes of Joseph.
Now the throne of the king was reached by seven steps, and it was the custom of Egypt for a prince or noble who held audience with the king, to ascend to the sixth step; but when an inferior or a private citizen of the land was called into his presence, the king descended to the third step and from there spoke with him. " ( The Talmud, H.
Polano, pp.
87-88 ).

A comparison of the degrading picture in the Talmud with this self -respecting grand, and noble picture depicted in the Qur'an will convince every unbiased critic that the one in the Qur'an is worthy of a Prophet of God.
Moreover the picture in the Talmud is open to a grave objection: Had Prophet Joseph behaved like a frightened and cringing lad who was so dazzled by the glitter and glare of the jewels of the throne that he bowed to the ground, how was it that the king and the courtiers were so impressed by him that they declared, " ......
the Hebrew has proved himself wise and skilful and through his wisdom shall our country be saved the pangs of want "? So much so that the king appointed him, without demur, as " governor " over the land, " second only to himself ".
All this shows that by that time he had proved his moral and mental superiority and had enhanced it by his refusal to quit the prison without proving his innocence.
Otherwise, they would have never raised him to the highest rank in such a civilized and advanced country as Egypt.

*43) He demanded an enquiry into the matter not because he himself had any doubt of his innocence, but because he was perfectly confident of this: " My Lord has full knowledge of my innocence and of their cunning.
But your lord should also make a thorough inquiry as to why I had been sent to prison, for I do not want to go before the public with any blemish or blot on my reputation.
Therefore a public enquiry should be held to prove that I was an innocent victim of the injustice of the chiefs and nobles of the country, who had cast me into prison in order to cover up the guilt of their own ladies. "
The words in which the demand was made clearly show that the king was already fully acquainted with the details of the incident that had happened at the banquet of the wife of Al-'Aziz.
That is why a mere reference to it was enough.

Another note-worthy thing in this demand was that Prophet Joseph did not in any way hint at the part the wife of Al-`Aziz had played in the event.
This is another proof of his noble character that he did not like to involve and entangle the wife of his benefactor in the matter, even though she had done him her worst.

 

The King investigates what happened between the Wife of the `Aziz, the Women in the City, and Yusuf Allah narrates to us that when the king was conveyed the interpretation of his dream, he liked Yusuf's interpretation and felt sure that it was true.
He realized the virtue of Prophet Yusuf, recognized his knowledge in the interpretation of dreams and valued his good conduct with his subjects in his country.
The king said, ائْتُونِى بِهِ ( Bring him to me. ) `Release him from prison and bring him to me.' When the king's emissary came to Yusuf and conveyed the news of his imminent release, Yusuf refused to leave the prison until the king and his subjects declare his innocence and the integrity of his honor, denouncing the false accusation that the wife of the `Aziz made against him.
He wanted them to know that sending him to prison was an act of injustice and aggression, not that he committed an offense that warranted it.
He said, ارْجِعْ إِلَى رَبِّكَ ( Return to your lord (i.e.
king... ) The Sunnah of our Prophet praised Prophet Yusuf and asserted his virtues, honor, elevated rank and patience, may Allah's peace and blessings be on him.
The Musnad and the Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَال» ( We are more liable to be in doubt than Ibrahim when he said, ) رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى ( My Lord! Show me how You give life to the dead.
.. ) «وَيَرْحَمُ اللهُ لُوطًا لَقَدْ كَانَ يَأْوِي إِلَى رُكْنٍ شَدِيدٍ، وَلَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ لَأَجَبْتُ الدَّاعِي» ( And may Allah send His mercy on Lut! He wished to have powerful support! If I were to stay in prison for such a long time as Yusuf did, I would have accepted the offer. ) In another narration collected by Ahmad from Abu Hurayrah, the Prophet said about Yusuf's statement, فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ الَّـتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ ( "...and ask him, `What happened to the women who cut their hands Surely, my Lord (Allah ) is Well-Aware of their plot."') «لَوْ كُنْتُ أَنَا، لَأَسْرَعْتُ الْإِجَابَةَ وَمَا ابْتَغَيْتُ الْعُذْر» ( If it was me, I would have accepted the offer rather than await my exoneration first. ) Allah said ( that the king asked ), قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ ( He said, "What was your affair when you did seek to seduce Yusuf" ) The king gathered those women who cut their hands, while being hosted at the house of the wife of the `Aziz.
He asked them all, even though he was directing his speech at the wife of his minister, the `Aziz in particular.
He asked the women who cut their hands, مَا خَطْبُكُنَّ ( What was your affair... ), what was your story with regards to, إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ ( when you did seek to seduce Yusuf ) on the day of the banquet قُلْنَ حَاشَ للَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوءٍ ( The women said: "Allah forbid! No evil know we against him!" ) The women answered the king, `Allah forbid that Yusuf be guilty of this, for by Allah, we never knew him to do evil.' This is when, قَالَتِ امْرَأَتُ الْعَزِيزِ الَنَ حَصْحَصَ الْحَقُّ ( The wife of the `Aziz said: "Now the truth has Hashasa..." ) or the truth is manifest to all, according to Ibn `Abbas, Mujahid and others.
Hashasa also means, `became clear and plain', أَنَاْ رَوَدْتُّهُ عَن نَّفْسِهِ وَإِنَّهُ لَمِنَ الصَّـدِقِينَ ( it was I who sought to seduce him, and he is surely of the truthful. ) when he said, هِىَ رَاوَدَتْنِى عَن نَّفْسِى ( It was she that sought to seduce me. ) ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِالْغَيْبِ ( in order that he may know that I betrayed him not in (his ) absence.
) She said, `I admit this against myself so that my husband knows that I did not betray him in his absence and that adultery did not occur.
I tried to seduce this young man and he refused, and I am admitting this so that he knows I am innocent,' وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَوَمَآ أُبَرِّىءُ نَفْسِى ( And, verily, Allah guides not the plot of the betrayers.
And I free not myself (from the blame ).) She said, `I do not exonerate myself from blame, because the soul wishes and lusts, and this is what made me seduce him,' for, النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّى ( Verily, the (human ) self is inclined to evil, except when my Lord bestows His mercy ( upon whom He wills ).) whom Allah the Exalted wills to grant them immunity, إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ ( Verily, my Lord is Oft-Forgiving, Most Merciful. ) This is the most viable and suitable understanding for the continuity of the story and the meanings of Arabic speech.
Al-Mawardi mentioned this in his Tafsir, in support of it, it was also preferred by Imam Abu Al-`Abbas Ibn Taymiyyah who wrote about it in detail in a separate work.
It was said Yusuf peace be upon him is the one who said, ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ ( in order that he (the `Aziz ) may know that I betrayed him not) with his wife, بِالْغَيْبِ ( in (his ) absence).) until the end of Ayah ( 53 ) He said, `I sent back the emissary, so that the king would investigate my innocence and the `Aziz be certain that, أَنِّى لَمْ أَخُنْهُ ( I betrayed him not ), with his wife, بِالْغَيْبِ وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَ ( in (his ) absence.
And, verily, Allah guides not the plot of the betrayers.)' This is the only explanation presented by Ibn Jarir At-Tabari and Ibn Abi Hatim, but the first view is stronger and more obvious because it is a continuation of what the wife of the `Aziz said in the presence of the king.
Yusuf was not present at all during this time, for he was released later on and brought to the king by his order.

The Messenger went back and informed the king of it. ( And the King said: Bring him unto me ) bring Joseph to me. ( And when the messenger ) the cupbearer ( came unto him ) to Joseph and informed him that the king wanted to see him, ( he said ) Joseph said to him: ( Return unto thy lord ) your master, the king ( and ask him what was the case of the women ) he said: go and ask the king to enquire about what really happened with those women ( who cut their hands ) who slashed and grazed their hands. ( Lo! my lord ) my master ( knoweth their guile ) their scheming and doing.

And the king said: "Bring him to me." But when the messenger came to him, [Yusuf (Joseph)] said: "Return to your lord and ask him, 'What happened to the women who cut their hands? Surely, my Lord (Allah) is Well-Aware of their plot. ”

Page 241 English transliteration