Joseph — Verse 28

مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا (What is the recompense (punishment) for him who intended an evil design against your wife...), in reference to illegal sexual intercourse, إِلاَ أَن يُسْجَنَ (except that he be put in prison) أَوْ عَذَابٌ أَلِيمٌ (or a painful torment) tormented severely with painful beating. Yusuf did not stand idle, but he declared the truth and exonerated himself from the betrayal she accused him of, قَالَ (He Yusuf said), in truth and honesty, هِىَ رَاوَدَتْنِى عَن نَّفْسِى (It was she that sought to seduce me), and mentioned that she pursued him and pulled him towards her until she tore his shirt. وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُ قُدَّ مِن قُبُلٍ (And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front..."), not from the back, فَصَدَقَتْ (then her tale is true) that he tried to commit an illegal sexual act with her. Had he called her to have sex with him and she refused, she would have pushed him away from her and tore his shirt from the front, وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِن الصَّـدِقِينَ (But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!) Had Yusuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back. There is a difference of opinion over the age and gender of the witness mentioned here. `Abdur-Razzaq recorded that Ibn `Abbas said that, وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ (and a witness of her household bore witness) "was a bearded man," meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn `Abbas said, "He was from the king's entourage." Mujahid, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-`Awfi reported that Ibn `Abbas said about Allah's statement, وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ (and a witness of her household bore witness) "He was a babe in the cradle. " Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the `Aziz's house. Ibn Jarir At-Tabari preferred this view. Allah's statement, فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِن دُبُرٍ (So when he saw his Yusuf's shirt torn at the back,) indicates that when her husband became certain that Yusuf was telling the truth and that his wife was lying when she heralded the accusation of betrayal at Yusuf, قَالَ إِنَّهُ مِن كَيْدِكُنَّ (he said: "Surely, it is a plot of you women!...") He said, `This false accusation and staining the young man's reputation is but a plot of many that you, women, have,' إِنَّ كَيْدَكُنَّ عَظِيمٌ (Certainly mighty is your plot!) The `Aziz ordered Yusuf, peace be upon him, to be discrete about what happened, يُوسُفُ أَعْرِضْ عَنْ هَـذَا (O Yusuf ! Turn away from this!), do not mention to anyone what has happened, وَاسْتَغْفِرِى لِذَنبِكِ (And ask forgiveness for your sin, ) addressing his wife. The `Aziz was an easy man, or gave excuse to his wife because she saw in Yusuf an appeal she could not resist. He said to her, `Ask forgiveness for your sin, the evil desire that you wanted to satisfy with this young man, and then inventing false accusations about him,' إِنَّكِ كُنتِ مِنَ الْخَـطِئِينَ (verily, you were of the sinful.)

So when he her husband saw that his shirt was torn from behind he said ‘Indeed this — that is your saying ‘What is to be the requital of him who intends …’ to the end of the verse Q. 1225 — is of the guile of you O women. Verily your guile is great.

So when he saw that his shirt was torn from behind, he said: 'Indeed this is of the guile of you women. Verily your guile is great.

So when he saw that his shirt was torn from behind, he said: 'Indeed this is of the guile of you women. Verily your guile is great.

فلما رأى الزوج قميص يوسف شُقَّ من خلفه علم براءة يوسف، وقال لزوجته: إن هذا الكذب الذي اتهمتِ به هذا الشاب هو مِن جملة مكركن -أيتها النساء-، إنَّ مكركن عظيم.

وقوله "فلما رأى قميصه قد من دبر أى لما تحقق زوجها صدق يوسف وكذبها فيما قذفته ورمته به " قال إنه من كيدكن " أي إن هذا البهت واللطخ الذي لطخت عرض هذا الشاب به من جملة كيدكن "إن كيدكن عظيم" ثم قال آمرا ليوسف عليه السلام بكتمان ما وقع.

وقوله - سبحانه - ( فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُ مِن كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ . . . ) بيان لما قاله زوجها بعد أن انكشفت له الحقيقة انكشافا تاما .أى : فلما رأى العزيز قميص يوسف قد قطع من الخلف . وجه كلامه إلى زوجته معاتبا إياها بقوله : إن محاولتك اتهام ليوسف بما هو برئ منه ، هو نوع من " كيدكن " ومكركهن وحيلكن ( إِنَّ كَيْدَكُنَّ عَظِيمٌ ) فى بابه ، لأن كثيرا من الرجال لا يفطنون إلى مراميه .وهكذا واجه ذلك الرجل خيانة زوجه له بهذا الأسلوب الناعم الهادئ ، بأن نسب كيدها ومكرهها لا إليها وحدها بل الجنس كله ( إِنَّهُ مِن كَيْدِكُنَّ ) .

فلما رأى إطفير قميصَه قدَّ من دُبر عرف أنه من كيدها , فقال: (إنه من كيدكن إن كيدكن عظيم).19135 - حدثنا بشر , قال: حدثنا يزيد , قال: حدثنا سعيد , عن قتادة: قال ، يعني: الشاهدُ من أهلها ، : القميصُ يقضي بينهما، ( إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ * وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْوَهُوَ مِنَ الصَّادِقِينَ * فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ).* * *قال أبو جعفر: وإنما حذفت " أنَّ" التي تتلقَّى بها " الشهادة " لأنه ذهب بالشهادة إلى معنى " القول " , كأنه قال: وقال قائل من أهلها: إن كان قميصه ، كما قيل: يُوصِيكُمُ اللَّهُ فِي أَوْلادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ [سورة النساء: 11]، لأنه ذهب بالوصية إلى " القول ".* * *وقوله: (فلما رأى قميصه قدّ من دبر) ، خبر عن زوج المرأة , وهو القائل لها: إن هذا الفعل من كيدكن ، أي: صنيعكن , يعني من صنيع النساء (52) ، ( إن كيدكن عظيم ).* * *وقيل: إنه خبر عن الشاهد أنه القائلُ ذلك.* * *----------------------الهوامش:(52) انظر تفسير" الكيد" فيما سلف 15 : 558 ، تعليق : 2 والمراجع هناك .

( فلما رأى ) قطفير ( قميصه قد من دبر ) عرف خيانة امرأته وبراءة يوسف عليه السلام ( قال ) لها ( إنه ) أي : إن هذا الصنيع ( من كيدكن إن كيدكن عظيم ) وقيل : إن هذا من قول الشاهد ثم أقبل قطفير على يوسف فقال :

والذي رأى قميصه قدّ من دبر وقال : إنه من كيدكن ، هو العزيز لا محالة . وقد استبان لديه براءة يوسف عليه السّلام من الاعتداء على المرأة فاكتفى بلوم زوجه بأن ادّعاءها عليه من كيد النساء؛ فضمير جمع الإناث خطاب لها فدخل فيه من هن من صنفها بتنزيلهن منزلة الحواضر .والكيد : فعل شيء في صورة غير المقصودة للتوصل إلى مقصود . وقد تقدم عند قوله تعالى : { إن كيدي متينٌ } في سورة الأعراف ( 183 ).

{ فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِنْ دُبُرٍ } عرف بذلك صدق يوسف وبراءته، وأنها هي الكاذبة.فقال لها سيدها: { إِنَّهُ مِنْ كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ } وهل أعظم من هذا الكيد، الذي برأت به نفسها مما أرادت وفعلت، ورمت به نبي الله يوسف عليه السلام

قوله تعالى : فلما رأى قميصه قد من دبر قال إنه من كيدكن قيل : قال لها ذلك العزيز عند قولها : ما جزاء من أراد بأهلك سوءا . وقيل : قاله لها الشاهد . والكيد : المكر والحيلة ، وقد تقدم في [ الأنفال ]إن كيدكن عظيم وإنما قال عظيم لعظم فتنتهن واحتيالهن في التخلص من ورطتهن . وقال مقاتل عن يحيى بن أبي كثير عن أبي هريرة قال : قال رسول الله - صلى الله عليه وسلم - : ( إن كيد النساء أعظم من كيد الشيطان لأن الله تعالى يقول : إن كيد الشيطان كان ضعيفا وقال : إن كيدكن عظيم .

Joseph ran towards the door to save himself and Zulaykha also ran after him and caught hold of his shirt from behind. In this chaos the back of his shirt was torn. However, Joseph was able to open the door and came out. It so happened that Zulaykha’s husband was there outside the door. On seeing him, Zulaykha put all the blame on Joseph. She did not hesitate to make a false accusation against a person for whom she had been professing love only a moment earlier. Joseph said that the matter was entirely the opposite of what Zulaykha claimed. Now the question was to decide as to who was in the wrong. No third person was present on this occasion who could have been an eyewitness. At that time a wise person of the household offered good advice. (In all probability this person was already aware of the situation. Moreover, he might have already seen that Joseph’s shirt was torn from behind and not from in front.) He told all those concerned that, in the absence of an eyewitness, circumstantial evidence should be relied upon and the circumstantial evidence was that Joseph’s shirt was a clear proof of the fact that in this case it was not Joseph, but Zulaykha who had made improper advances.

In the last two (28 29) of the verses cited above, it has been stated that the ` Aziz of Misr had already realized by having heard the child speak in the manner he did that some special supernatural situation was there to demonstrate the innocence of Sayyidna Yusuf (علیہ السلام) . After that, according to what the child had said, when he saw that the very shirt of Sayyidna Yusuf (علیہ السلام) is really torn up from the back, he became certain that it was Zulaikha who was at fault and it was Sayyidna Yusuf (علیہ السلام) who was innocent. So, first he addressed Zulaikha and said: إِنَّهُ مِن كَيْدِكُنَّ that is, all this is a guile of yours whereby you wish to pass on your wrongdoing to someone else. Then he said that great is the guile of women for it is difficult to understand and not easy to get out from. The reason is that they outwardly give the impression of being soft, delicate, even weak. A non-discerning onlooker is likely to believe in what they say. But, given a lack of wisdom and honesty, that could be a web of deception. (Mazhari) According to a narration of Sayyidna Abu Hurairah ؓ عنہ appearing in the Tafsir of Al-Qurtubi, the Holy Prophet is reported to have said: The guile of women is stronger than the guile of Shaytan - because, about the guile of the Shaytan, Allah Ta ala has said that it is weak: كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا (4:76); and about the guile of women, it was said: إِنَّ كَيْدَكُنَّ عَظِيمٌ (great is the guile of you women - 12:28). And it is obvious that not all women are meant here. Instead, meant here are only those of them who are involved in practicing guiles and excuses.

(So when he saw his shirt torn from behind, he said) her brother said: (Lo! this is of the guile) the scheming and devising (of you women. Lo! the guile of you is very great) it touches the innocent and the sick.