Surah Yusuf ayat 52 Tafsir Quran 12:52

﴿ذَٰلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ﴾
[ يوسف: 52]

12:52 That is so al-'Azeez will know that I did not betray him in [his] absence and that Allah does not guide the plan of betrayers.

‘That plea of innocence is so that he the Court officer may know I did not betray him with regard to his family in his absence bi’l-ghayb is a circumstantial qualifier and that truly God does not guide to success the guile of the treacherous; he Joseph then humbled himself before God and said

I declare the truth, she added, so that he knows that I did not advantage myself of his absence and betray him or relate to him falsehood. Allah does not cause the cunning of the deceitful and the dishonest attain its end

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.

(12:52) (Joseph said *46 ) "By this enquiry, I meant to let him (Al-`Aziz) know that I did not play him false secretly and that Allah does not lead to success the machinations of deceivers.

That is so al-'Azeez will know that meaning

*46) Prophet Joseph might have said these words in the prison when he came to know the result of the enquiry.
But some commentators, including great scholars like Ibn Taimiyyah and Ibn Kathir, regard this sentence to be a continuation of the preceding speech of the wife of AI-'Aziz.
They argue that this sentence has been placed contiguous to her preceding speech without any dividing word between them to indicate that her speech had ended at " he is absolutely in the right ", and that the succeeding words were spoken by Prophet Joseph.
They construe that if two speeches made by two different persons are placed in contiguity, they must be separated by means of Borne definite word, or there must be some definite clue to it.
As neither of these two things exists in this case, it may rightly be construed that the words contained in v.
52 are the continuation of her preceding speech in v.
51.
I, however, am surprised how a great scholar of Ibn Taimiyyah's insight has missed this point that the characteristic of a speech is in itself a clear and self-sufficient clue.
Her confession in v.
51 fits in with her low character, but obviously the succeeding dignified and grand speech in v.
52 is too high for her.
That fits in only with the noble character of Prophet Joseph.
It is obvious that this must have been uttered by one, who was righteous, generous, humble and God-fearing.
It is by itself a clear evidence that it could not have come out of the mouth of the one, who said, " Come here ", and " What punishment dces the one deserve, who shows evil intentions towards your wife? " and " ......if he will not yield to my bidding, he shall be cast into prison. " On the other hand, such a pure speech fitted in with the one who said, " May AIlah protect me! My Lord has shown so much kindness towards me.
Should I, then, misbehave like this? " and " my Lord! I prefer imprisonment to that to which they invite me.
If Thou dost not ward off their cunning devices from me, I might be caught in their snares. " Therefore one cannot ascribe such a pure speech to the wife of AI-'Aziz unless there is a clear clue showing that by that time she had repented and believed and mended her ways, but there is no such clue.
Thus it is clear that this speech must have been made by Prophet Joseph ( Allah's peace be upon him ).

 

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.

Joseph said: ( This, that he ) the Chief Official ( may know that I betrayed him not ) regarding his wife ( in secret ) when he was away, ( and that surely Allah guideth not ) neither is He pleased with nor make right ( the snare of the betrayers ) the work of adulterers.

[Then Yusuf (Joseph) said: "I asked for this enquiry] in order that he (Al-'Aziz) may know that I betrayed him not in secret. And, verily! Allah guides not the plot of the betrayers.

Page 241 English transliteration