Joseph — Verse 52

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.

‘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

That, so that he may know that I did not betray him secretly.... But I do not acquit my own soul. Surely the soul commands to ugliness. When [the governor's wife] said, " That, so that he may know that I did not betray him secretly, " she saw the success-giving and protection of the Real. When she said, " I do not acquit my soul; surely the soul commands to ugliness, " she saw the shortcoming of her own service. The first clari- fies gratitude for God's success-giving, the second clarifies apology for shortcoming. The servant must always be passing back and forth between gratitude and apology. Whenever he looks at the Real, he should see blessings, take delight, and increase in gratitude. Whenever he looks at himself, he should see sin. He should burn and come forth in apology. Through the grati- tude, he becomes worthy of increase, and through the apology he becomes deserving of forgiveness. This is why the Pir of the Tariqah said, " O God, when I look at myself, I ask who is more miserable than I. When I look at You, I ask who is greater than I. " When my gaze falls on my own clay, I see nothing worse in the world. When I pass beyond my attributes, I look at myself from the Throne. Fuẓayl ʿIyāẓ was seen retired from the people and sitting in the corner of a mosque, having made the Real's remembrance his intimate friend. He had brought to hand the chevaliers' retreat with the Real, on the carpet of expansiveness in the tent of He is with you [57:4]. A friend arrived and saw him alone. He took seeing him as a blessing and sat before him. Fuẓayl said, " My brother, what has made you sit with me? " What has made you intrude upon me in this seclusion? Such detachment, that you attend to me! The dervish said, " Please excuse me. I did not know. I was unaware of your present moment and ec- stasy. Now tell me something about your present moment and speak of a fine point about your traveling so that I may not remain without a portion of companionship with you. " Fuẓayl said, " I will say what is fitting for you.

That, so that he may know that I did not betray him secretly.... But I do not acquit my own soul. Surely the soul commands to ugliness. When [the governor's wife] said, " That, so that he may know that I did not betray him secretly, " she saw the success-giving and protection of the Real. When she said, " I do not acquit my soul; surely the soul commands to ugliness, " she saw the shortcoming of her own service. The first clari- fies gratitude for God's success-giving, the second clarifies apology for shortcoming. The servant must always be passing back and forth between gratitude and apology. Whenever he looks at the Real, he should see blessings, take delight, and increase in gratitude. Whenever he looks at himself, he should see sin. He should burn and come forth in apology. Through the grati- tude, he becomes worthy of increase, and through the apology he becomes deserving of forgiveness. This is why the Pir of the Tariqah said, " O God, when I look at myself, I ask who is more miserable than I. When I look at You, I ask who is greater than I. " When my gaze falls on my own clay, I see nothing worse in the world. When I pass beyond my attributes, I look at myself from the Throne. Fuẓayl ʿIyāẓ was seen retired from the people and sitting in the corner of a mosque, having made the Real's remembrance his intimate friend. He had brought to hand the chevaliers' retreat with the Real, on the carpet of expansiveness in the tent of He is with you [57:4]. A friend arrived and saw him alone. He took seeing him as a blessing and sat before him. Fuẓayl said, " My brother, what has made you sit with me? " What has made you intrude upon me in this seclusion? Such detachment, that you attend to me! The dervish said, " Please excuse me. I did not know. I was unaware of your present moment and ec- stasy. Now tell me something about your present moment and speak of a fine point about your traveling so that I may not remain without a portion of companionship with you. " Fuẓayl said, " I will say what is fitting for you.

That, so that he may know that I did not betray him secretly.... But I do not acquit my own soul. Surely the soul commands to ugliness. When [the governor's wife] said, " That, so that he may know that I did not betray him secretly, " she saw the success-giving and protection of the Real. When she said, " I do not acquit my soul; surely the soul commands to ugliness, " she saw the shortcoming of her own service. The first clari- fies gratitude for God's success-giving, the second clarifies apology for shortcoming. The servant must always be passing back and forth between gratitude and apology. Whenever he looks at the Real, he should see blessings, take delight, and increase in gratitude. Whenever he looks at himself, he should see sin. He should burn and come forth in apology. Through the grati- tude, he becomes worthy of increase, and through the apology he becomes deserving of forgiveness. This is why the Pir of the Tariqah said, " O God, when I look at myself, I ask who is more miserable than I. When I look at You, I ask who is greater than I. " When my gaze falls on my own clay, I see nothing worse in the world. When I pass beyond my attributes, I look at myself from the Throne. Fuẓayl ʿIyāẓ was seen retired from the people and sitting in the corner of a mosque, having made the Real's remembrance his intimate friend. He had brought to hand the chevaliers' retreat with the Real, on the carpet of expansiveness in the tent of He is with you [57:4]. A friend arrived and saw him alone. He took seeing him as a blessing and sat before him. Fuẓayl said, " My brother, what has made you sit with me? " What has made you intrude upon me in this seclusion? Such detachment, that you attend to me! The dervish said, " Please excuse me. I did not know. I was unaware of your present moment and ec- stasy. Now tell me something about your present moment and speak of a fine point about your traveling so that I may not remain without a portion of companionship with you. " Fuẓayl said, " I will say what is fitting for you.

That, so that he may know that I did not betray him secretly.... But I do not acquit my own soul. Surely the soul commands to ugliness. When [the governor's wife] said, " That, so that he may know that I did not betray him secretly, " she saw the success-giving and protection of the Real. When she said, " I do not acquit my soul; surely the soul commands to ugliness, " she saw the shortcoming of her own service. The first clari- fies gratitude for God's success-giving, the second clarifies apology for shortcoming. The servant must always be passing back and forth between gratitude and apology. Whenever he looks at the Real, he should see blessings, take delight, and increase in gratitude. Whenever he looks at himself, he should see sin. He should burn and come forth in apology. Through the grati- tude, he becomes worthy of increase, and through the apology he becomes deserving of forgiveness. This is why the Pir of the Tariqah said, " O God, when I look at myself, I ask who is more miserable than I. When I look at You, I ask who is greater than I. " When my gaze falls on my own clay, I see nothing worse in the world. When I pass beyond my attributes, I look at myself from the Throne. Fuẓayl ʿIyāẓ was seen retired from the people and sitting in the corner of a mosque, having made the Real's remembrance his intimate friend. He had brought to hand the chevaliers' retreat with the Real, on the carpet of expansiveness in the tent of He is with you [57:4]. A friend arrived and saw him alone. He took seeing him as a blessing and sat before him. Fuẓayl said, " My brother, what has made you sit with me? " What has made you intrude upon me in this seclusion? Such detachment, that you attend to me! The dervish said, " Please excuse me. I did not know. I was unaware of your present moment and ec- stasy. Now tell me something about your present moment and speak of a fine point about your traveling so that I may not remain without a portion of companionship with you. " Fuẓayl said, " I will say what is fitting for you.

That, so that he may know that I did not betray him secretly.... But I do not acquit my own soul. Surely the soul commands to ugliness.When [the governor's wife] said, " That, so that he may know that I did not betray him secretly, " she saw the success-giving and protection of the Real. When she said, " I do not acquit my soul; surely the soul commands to ugliness, " she saw the shortcoming of her own service. The first clari- fies gratitude for God's success-giving, the second clarifies apology for shortcoming.The servant must always be passing back and forth between gratitude and apology. Whenever he looks at the Real, he should see blessings, take delight, and increase in gratitude. Whenever he looks at himself, he should see sin. He should burn and come forth in apology. Through the grati- tude, he becomes worthy of increase, and through the apology he becomes deserving of forgiveness.This is why the Pir of the Tariqah said, " O God, when I look at myself, I ask who is more miserable than I. When I look at You, I ask who is greater than I. "When my gaze falls on my own clay, I see nothing worse in the world.When I pass beyond my attributes,I look at myself from the Throne.Fuẓayl ʿIyāẓ was seen retired from the people and sitting in the corner of a mosque, having made the Real's remembrance his intimate friend. He had brought to hand the chevaliers' retreat with the Real, on the carpet of expansiveness in the tent of He is with you [57:4]. A friend arrived and saw him alone. He took seeing him as a blessing and sat before him. Fuẓayl said, " My brother, what has made you sit with me? " What has made you intrude upon me in this seclusion? Such detachment, that you attend to me!The dervish said, " Please excuse me. I did not know. I was unaware of your present moment and ec- stasy. Now tell me something about your present moment and speak of a fine point about your traveling so that I may not remain without a portion of companionship with you. "Fuẓayl said, " I will say what is fitting for you.

ذلك القول الذي قلته في تنزيهه والإقرار على نفسي ليعلم زوجي أني لم أخنه بالكذب عليه، ولم تقع مني الفاحشة، وأنني راودته، واعترفت بذلك لإظهار براءتي وبراءته، وأن الله لا يوفق أهل الخيانة، ولا يرشدهم في خيانتهم.

" ذلك ليعلم أني لم أخنه بالغيب " تقول إنما اعترفت بهذا على نفسي ليعلم زوجي أني لم أخنه بالغيب في نفس الأمر ولا وقع المحذور الأكبر وإنما راودت هذا الشاب مراودة فامتنع فلهذا اعترفت ليعلم أني بريئة " وأن الله لا يهدي كيد الخائنين وما أبرئ نفسي " تقول المرأة ولست أبرئ نفسي فإن النفس تتحدث وتتمنى ولهذا راودته لأن " النفس لأمارة بالسوء إلا ما رحم ربي " أي إلا من عصمه الله تعالى " إن ربي غفور رحيم " وهذا القول هو الأشهر والأليق والأنسب بسياق القصة ومعاني الكلام وقد حكاه الماوردي في تفسيره وانتدب لنصره الإمام أبو العباس رحمه الله فأفرده بتصنيف على حدة وقد قيل إن ذلك من كلام يوسف عليه السلام يقول " قال ليعلم أني لم أخنه في زوجته " بالغيب " الآيتين أي إنما رددت الرسول ليعلم الملك براءتي وليعلم العزيز " أني لم أخنه " في زوجته " بالغيب وأن الله لا يهدي كيد الخائنين " الآية وهذا القول هو الذي لم يحك ابن جرير حاتم سواه قال ابن جرير: حدثنا أبو كريب حدثنا وكيع عن إسرائيل عن سماك عن عكرمة عن ابن ابن عباس قال لما جمع الملك النسوة فسألهن هل راودتن يوسف عن نفسه؟ " قلن حاش لله ما علمنا عليه من امرأة العزيز الآن حصحص الحق " الآية قال يوسف " ذلك ليعلم أنى لم أخنه بالغيب " فقال له جبريل عليه السلام: ولا يوم هممت بما هممت به ؟ فقال " وما أبرئ نفسي " الآية وهكذا قال مجاهد وسعيد بن جبير وعكرمة وابن أبى الهذيل والضحاك والحسن وقتادة والسدي والقول الأول أقوى وأظهر لأن سياق الكلام كله من كلام امرأة العزيز بحضرة الملك ولم يكن يوسف عليه السلام عندهم بل بعد ذلك أحضره الملك.

ثم وصلت امرأة العزيز حديثها فقال : ( ذلك لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بالغيب وَأَنَّ الله لاَ يَهْدِي كَيْدَ الخائنين ) .أى : ذلك الذى قلته واعترفت به على نفسى من أنى راودته عن نفسه ، إنما قلته ليلعم يوسف أنى لم أخنه فى غيبته ، ولم أقل فيه شيئاً يسؤوه بعد أن فارقنى ، ولبث بعيدا عنى فى السجن بضع سنين ، وإنما أنا أقرر أمام الملك وحاشيته بأنه من الصادقين . . .وإنما قررت ذلك لأن الله - تعالى - لا يهدى كيد الخائنين ، أى : لا ينفذ كيدهم ولا يسدده ، بل يفضحه ويزهقه ولو بعد حين من الزمان .لذا فأنا التزمت الأمانة فى الحديث عنه ، وابتعدت عن الخيانة ، لأن الله - تعالى - لا يرضاها ولا يقبلها .فأنت ترى أن هذه المرأة التى شهدت على نفسها شهادة لا تبالى بما يترتب عليها بشأنها ، قد عللت شهادتها هذه بعلتين :إحداهما : كراهتها أن تخونه فى غيبته بعد أن فقد الدفاع عن نفسه وهو فى السجن ..وثانيتهما : علمها بأن الله - تعالى - لا يهدى كيد الخائنين ولا يسدده ، وإنما يبطله ويزهقه . . .

القول في تأويل قوله تعالى : ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لا يَهْدِي كَيْدَ الْخَائِنِينَ (52)قال أبو جعفر: يعني بقوله: (ذلك ليعلم أني لم أخنه بالغيب)، هذا الفعل الذي فعلتُه، من ردّي رسول الملك إليه ، وتركي إجابته والخروج إليه ، ومسألتي إيّاه أن يسأل النسوة اللاتي قطَّعن أيديهن عن شأنهن إذ قطعن أيديهن ، إنما فعلته ليعلم أني لم أخنه في زوجته ، " بالغيب "، يقول: لم أركب منها فاحشةً في حال غيبته عني . (36) وإذا لم يركب ذلك بمغيبه ، فهو في حال مشهده إياه أحرى أن يكون بعيدًا من ركوبه ، كما:-19421- حدثنا ابن حميد قال ، حدثنا سلمة ، عن ابن إسحاق قال ،يقول يوسف: (ذلك ليعلم)، إطفير سيده ، (أني لم أخنه بالغيب)، أني لم أكن لأخالفه إلى أهله من حيث لا يعلمه.19422 - حدثني محمد بن عمرو قال ، حدثنا أبو عاصم قال ، حدثنا عيسى ، عن ابن أبي نجيح ، عن مجاهد: (ذلك ليعلم أني لم أخنه بالغيب)، يوسف يقوله.19423- حدثني المثنى قال ، حدثنا أبو حذيفة قال ، حدثنا شبل ، عن ابن أبي نجيح ، عن مجاهد: (ذلك ليعلم أني لم أخنه بالغيب) يوسف يقوله: لم أخن سيِّدي.19424- ....قال، حدثنا إسحاق قال ، حدثنا عبد الله ، عن ورقاء ، عن ابن أبي نجيح ، عن مجاهد: (ذلك ليعلم أني لم أخنه بالغيب)، قال يوسف يقوله.19425 - حدثنا محمد بن عبد الأعلى قال ، حدثنا محمد بن ثور ، عن معمر ، عن قتادة: (ذلك ليعلم أني لم أخنه بالغيب)، قال: هذا قول يوسف.19426- حدثني المثنى قال ، حدثنا عمرو بن عون قال ، حدثنا هشيم ، عن إسماعيل بن سالم ، عن أبي صالح ، في قوله: (ذلك ليعلم أني لم أخنه بالغيب)، قال هو يوسف، لم يخن العزيز في امرأته.19427- حدِثت عن الحسين بن الفرج قال ، سمعت أبا معاذ يقول ، حدثنا عبيد قال ، سمعت الضحاك يقول في قوله : " ذلك ليعلم أني لم أخنه بالغيب " ، هو يوسف يقول: لم أخن الملك بالغيب.* * *وقوله: (وأنَّ الله لا يهدي كيد الخائنين)، يقول: فعلت ذلك ليعلم سيدي أني لم أخنه بالغيب ، ( وأن الله لا يهدي كيد الخائنين)، يقول: وأن الله لا يسدّد صنيع من خان الأمانات ، ولا يرشد فعالهم في خيانتهموها . (37)* * *واتصل قوله: (ذلك ليعلم أني لم أخنه بالغيب)، بقول امرأة العزيز: أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ ، لمعرفة السامعين لمعناه ، كاتصال قول الله: وَكَذَلِكَ يَفْعَلُونَ ، بقول المرأة: وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً ، [ سورة النمل : 34 ] وذلك أن قوله: وَكَذَلِكَ يَفْعَلُونَ ، خبر مبتدأ ، وكذلك قول فرعون لأصحابه في" سورة الأعراف "، فَمَاذَا تَأْمُرُونَ ، وهو متصل بقول الملأ يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ [ سورة الأعراف : 110 ] . (38)----------------------الهوامش:(36) انظر تفسير" الغيب" فيما سلف من فهارس اللغة ( غيب ) .(37) انظر تفسير" الهدى" فيما سلف من فهارس اللغة ( هدى ) .وتفسير" الكيد" فيما سلف ص : 137 ، تعليق 1 ، والمراجع هناك .(38) انظر ما سلف 13 : 20 .

( ذلك ) أي : ذلك الذي فعلت من ردي رسول الملك إليه ( ليعلم ) العزيز ( أني لم أخنه ) في زوجته ( بالغيب ) أي : في حال غيبته ( وأن الله لا يهدي كيد الخائنين ) قوله ذلك ليعلم من كلام يوسف اتصل بقول امرأة العزيز : أنا راودته عن نفسه ، من غير تميز ، لمعرفة السامعين .وقيل : فيه تقديم وتأخير : معناه : ارجع إلى ربك فاسأله ما بال النسوة اللاتي قطعن أيديهن إن ربي بكيدهن عليم ؛ ذلك ليعلم أني لم أخنه بالغيب .قيل : لما قال يوسف هذه المقالة ، قال له جبريل : ولا حين هممت بها ؟ فقال يوسف عند ذلك : وما أبرئ نفسي .قال السدي : إنما قالت له امرأة العزيز : ولا حين حللت سراويلك يا يوسف ؟ فقال يوسف :

ظاهر نظم الكلام أن الجملة من قول امرأة العزيز ، وعلى ذلك حمله الأقل من المفسرين ، وعزاه ابن عطية إلى فرقة من أهل التأويل ، ونُسب إلى الجبائي ، واختاره الماوردي ، وهو في موقع العلة لما تضمنته جملة { أنا راودته عن نفسه } [ سورة يوسف : 51 ] وما عطف عليها من إقرار ببراءة يوسف عليه السّلام بما كانت رمتْه به . فالإشارة بذلك إلى الإقرار المستفاد من جملة أنا راودته } أي ذلك الإقرار ليعلم يوسف عليه السّلام أني لم أخنه .واللام في { ليعلم } لام كي ، والفعل بعدها منصوب ب ( أنْ ) مضمرة ، فهو في تأويل المصدر ، وهو خبر عن اسم الإشارة .والباء في { بالغيب } للملابسة أو الظرفية ، أي في غيبته ، أي لم أرمه بما يقدح فيه في مغيبه . ومحل المجرور في محل الحال من الضمير المنصوب .والخيانة : هي تهمتهُ بمحاولة السوء معها كذباً ، لأن الكذب ضد أمانة القول بالحق .والتعريف في { الغيب } تعريف الجنس . تمدحت بعدم الخيانة على أبلغ وجه إذ نَفت الخيانة في المغيب وهو حَائلٌ بينه وبين دفاعه عن نفسه ، وحالة المغيب أمكن لمريد الخيانة أن يخون فيها من حالة الحضرة ، لأن الحاضر قد يتفطن لقصد الخائن فيدفع خيانته بالحجة .و { أنّ الله لا يهدي كيد الخائنين } عطف على { ليعلم } وهو علة ثانية لإصداعها بالحق ، أي ولأن الله لا يهدي كيد الخائنين . والخبر مستعمل في لازم الفائدة وهو كون المتكلم عالماً بمضمون الكلام ، لأن علة إقرارها هو علمها بأن الله لا يهدي كيد الخائنين .ومعنى { لا يهدي كيد الخائنين } لا ينفذه ولا يسدده . فأطلقت الهداية التي هي الإرشاد إلى الطريق الموصلة على تيسير الوصول ، وأطلق نفيها على نفي ذلك التيسير ، أي أن سنة الله في الكون جرت على أن فنون الباطل وإن راجت أوائلها لا تلبث أن تنقشع { بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهقً } [ سورة الأنبياء : 18 ].والكيد : تقدم .

{ ذَلِكَ } الإقرار، الذي أقررت [أني راودت يوسف] { لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ } يحتمل أن مرادها بذلك زوجها أي: ليعلم أني حين أقررت أني راودت يوسف، أني لم أخنه بالغيب، أي: لم يجر منِّي إلا مجرد المراودة، ولم أفسد عليه فراشه، ويحتمل أن المراد بذلك ليعلم يوسف حين أقررت أني أنا الذي راودته، وأنه صادق أني لم أخنه في حال غيبته عني. { وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ } فإن كل خائن، لا بد أن تعود خيانته ومكره على نفسه، ولا بد أن يتبين أمره.

قوله تعالى : ذلك ليعلم أني لم أخنه بالغيب وأن الله لا يهدي كيد الخائنينقوله تعالى : ذلك ليعلم أني لم أخنه بالغيب اختلف فيمن قاله ، فقيل : هو من قول امرأة العزيز ، وهو متصل بقولها : الآن حصحص الحق أي أقررت بالصدق ليعلم أني لم أخنه بالغيب أي بالكذب عليه ، ولم أذكره بسوء وهو غائب ، بل صدقت وحدت عن الخيانة ; ثم قالت : وما أبرئ نفسي بل أنا راودته ; وعلى هذا هي كانت مقرة بالصانع ، ولهذا قالت : إن ربي غفور رحيم . وقيل : هو من قول يوسف ; أي قال يوسف : ذلك الأمر الذي [ ص: 183 ] فعلته ، من رد الرسول ليعلم العزيز أني لم أخنه بالغيب قاله الحسن وقتادة وغيرهما . ومعنى بالغيب وهو غائب . وإنما قال يوسف ذلك بحضرة الملك ، وقال : ليعلم على الغائب توقيرا للملك . وقيل : قاله إذ عاد إليه الرسول وهو في السجن بعد ; قال ابن عباس : جاء الرسول إلى يوسف - عليه السلام - بالخبر وجبريل معه يحدثه ; فقال يوسف : ذلك ليعلم أني لم أخنه بالغيب وأن الله لا يهدي كيد الخائنين أي لم أخن سيدي بالغيب ; فقال له جبريل - عليه السلام - : يا يوسف ! ولا حين حللت الإزار ، وجلست مجلس الرجل من المرأة ؟ ! فقال يوسف : وما أبرئ نفسي الآية . وقال السدي : إنما قالت له امرأة العزيز ولا حين حللت سراويلك يا يوسف ؟ ! فقال يوسف : وما أبرئ نفسي . وقيل : ذلك ليعلم من قول العزيز ; أي ذلك ليعلم يوسف أني لم أخنه بالغيب ، وأني لم أغفل عن مجازاته على أمانته .وأن الله لا يهدي كيد الخائنين معناه : أن الله لا يهدي الخائنين بكيدهم .

When the king called Joseph to his court, he did not leave the prison immediately but said that first of all that incident on the pretext of which he had been imprisoned should be investigated. Though he was completely innocent before God, as a consequence of the aforesaid incident, he was accused of being disloyal and dishonest towards his master. This was a critical issue, because he had to render the service of prophethood to the people, that is, he was required to convey the message of guidance entrusted to him to the subjects of God. Prior to his appearing before the general public, it was necessary that this allegation against him should be disproved; because one whom the people do not consider trustworthy in his dealings will not be considered trustworthy in the role of God’s envoy. A man of faith has two options before him at all times. He has to choose between man and God. Sometimes it happens that, when dealing with human beings, he has to utter some words of clarification which appear to be a tall claim on his part, although even at that time his heart is full of feelings of humility and modesty, and even if, when he looks at himself in relation to God, he is nothing but humble. The concept of God keeps a believer balanced at every moment. Joseph’s above-mentioned utterance gives a picture of this unique character of a believer’s personality.

In the second (52) of the two verses cited above, Sayyidna Yusuf (علیہ السلام) has himself pointed out to two considerations implied in the way he acted and in the option of delaying his release. The first consideration was: ذٰلِكَ لِيَعْلَمَ اَنِّىْ لَمْ اَخُنْهُ بِالْغَيْبِ. It means: I delayed my release so that the ` Aziz of Misr comes to know for sure that I did not betray him in any way during his absence. He was so concerned about making the ` Aziz of Misr become assured of his innocence because he thought it would be terrible if the ` Aziz of Misr continues to harbour doubts in his heart against him and suffer more from them when unable to say much after the royal honour has been conferred on him. If so, he would be displeased with the honour given to him and far more painful would be the silence he would have to maintain. Since, he had been his master when he lived with him, his pain was too much to bear for Sayyidna Yusuf (علیہ السلام) ، intrinsically gentle as he was. Then, it was equally obvious that once the ` Aziz of Misr came to believe in his innocence, people will stop talking by themselves. The second consideration he mentions is: وَاَنَّ اللّٰهَ لَايَهْدِيْ كَيْدَ الْخَاۗىِٕنِيْنَ , that is, he asked for investigations to be made in order that people may know that Allah does not lead the guile of betrayers to success. This statement could be taken to mean that an investigation would expose the betrayal of the betrayers and people would stand warned that betrayers are finally disgraced leaving a lesson for others to stay away from doing things like that in the future. Also possible here is another meaning, that is, had Sayyidna ~suf~ received the royal honours in the same climate of doubt, it may have occured to all watchers that it was not impossible to betray and be honoured at the same time. This would have distorted their faith in fidelity and would have driven away the distaste for betrayal from their hearts. However, it was because of these two considerations that Sayyidna Yusuf (علیہ السلام) did not favour his leaving the prison immediately after having received the message of his release. In fact, there was a touch of royal elegance in his manner when he demanded that his case be investigated first.

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.

That is so that he may know that I did not betray him behind his back... He [Sahl] said:[That is], �I did not breach my contract, nor did I disclose a secret [of his] that was concealed.�His words, Exalted is He: