Surah Yusuf ayat 51 Tafsir Quran 12:51

﴿قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِ ۚ قُلْنَ حَاشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوءٍ ۚ قَالَتِ امْرَأَتُ الْعَزِيزِ الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدتُّهُ عَن نَّفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ﴾
[ يوسف: 51]

12:51 Said [the king to the women], "What was your condition when you sought to seduce Joseph?" They said, "Perfect is Allah! We know about him no evil." The wife of al-'Azeez said, "Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful.

He said ‘What was your business women when you solicited Joseph?’ did you find on his part any inclination towards you? ‘God preserve us!’ they said. ‘We know of no evil in him.’ The Court Officer’s wife said ‘Now the truth is out now it has become clear; it was I who attempted to seduce him and he is indeed of the truthful’ in his saying It was she who attempted to seduce me Q. 1226. Joseph was then informed of this and he said

There and then did the king summon the women and question them. He asked: What was your purpose and intention when you tried to solicit Yusuf? They said: Allah forbid, we have never known him to be morally depraved. The court officials wife, now being brought to her senses said: Now that the truth transpired, it was I who solicited him and he has indeed been telling the truth

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.

(12:51) The king questioned the women, *44 saying, "What do you say about the incident when you tried to entice Joseph?" They all cried out with one voice, "God protect us! we found no tinge of evil in him. " Then the wife of Al-`Aziz also confessed, "Now that the truth has come to light, it was I who tried to entice him. In fact, he is absolutley in the right. " *45

Said [the king to the women], "What meaning

*44) As regards the way in which this enquiry was held, it is just possible that the king might have summoned the women to his presence or got their evidence through a trusted officer of his court.

*45) The enquiry and the evidences must have helped to pave the way for Prophet Josep's rise in the land by concentrating the public attention on him, especially under the circumstances when the enquiry had been demanded by him.
He had interpreted the dream of the king, when all the wise men, sooth-sayers and the magicians had failed.
Then he had refused to quit prison even though the king himself had ordered that he should be brought before him, and, instead of this, demanded an enquiry of the matter which had been the cause of his imprisonment.
Naturally this thing would have filled the people with wonder and they would have been looking eagerly for the result of the enquiry.
Thus it can be imagined how the evidences and the result of the enquiry raised his prestige so high that the king and his courtiers declared that he was the only fit person to save the country from the coming calamity.
It is no wonder, then, that Prophet Joseph proposed that alI the resources of the land should be placed in his hands, and the king accepted this proposal as soon as it was made.
For, had it been merely the matter of the interpretation of a dream, the most he would have deserved was some reward and Iris release from prison.
But he could not have said, " Place the resources of the land in my hands " and the king would not have readily acceded to his proposal and given him all the powers in the land, as is contained in vv.
55-56, and confirmed by the Bible and the Talmud.

 

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 who summoned the four women: the wife of his cupbearer, the wife of his chief cook, the wife of the master of his stable and the wife of the Chief Official. These four women were the most powerful personalities after the king. ( He (the king ) ( then sent for those women and ) said: What happened when ye asked an evil act of Joseph? They answered: Allah Blameless!) God forbid! ( We know ) we saw ( no evil of him. Said the wife of the ruler: Now the Truth is out ) in favour of Joseph; it is also said that this means: now is the time to tell the truth. ( I asked of him an evil act ) I offered myself to him, ( and he is surely of the Truthful ) that he did not ask an evil act of me.

(The King) said (to the women): "What was your affair when you did seek to seduce Yusuf (Joseph)?" The women said: "Allah forbid! No evil know we against him!" The wife of Al-'Aziz said: "Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely of the truthful."

Page 241 English transliteration