(At this Joseph remarked:) "From this (the Minister) should know that I did not betray him in his absence, and that God does not surely let the wiles of those who betray ever succeed.
Said Yusuf, “I did this so that the governor may realise that I did not betray him behind his back, and Allah does not let the deceit of betrayers be successful.”
'That, so that he may know I betrayed him not secretly, and that God guides not the guile of the treacherous.
[When Joseph learned what had happened, he said: "I asked for] this, so that [my former master] might know that I did not betray him behind his back, and that God does not bless with His guidance the artful schemes of those who betray their trust.
He said: that did in order that he may know that I betrayed him not in secret, and that Allah guideth not the guile of betrayers.
[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.
“This is that he may know that I did not betray him in secret, and that God does not guide the scheming of the betrayers.”
Joseph said: "I did this so that he [i.e. the chief) may know that I did not betray him in his absence, and that Allah does not allow the design of the treacherous to succeed.
[Then Yusuf said: "I asked for this inquiry] in order that he may know that I betrayed him not in (his) absence." And, verily, Allah guides not the plot of the betrayers.
(Then Joseph said: I asked for) this, that he (my lord) may know that I betrayed him not in secret, and that surely Allah guideth not the snare of the betrayers.
[Joseph said], [‘I initiated] this [inquiry], that he may know that I did not betray him in his absence, and that Allah does not further the schemes of the treacherous.’
This (I have done) so that he will know I did not secretly betray him, and that Allah does not guide the guile of the treacherous.
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.
(Joseph said), "This proves that I was not disloyal to the King in his absence. God does not grant success to the efforts of disloyal people.
This is that he might know that I have not been unfaithful to him in secret and that Allah does not guide the device of the unfaithful.
<u>Tha</u>lika liyaAAlama annee lam akhunhu bi<b>a</b>lghaybi waanna All<u>a</u>ha l<u>a</u> yahdee kayda alkh<u>a</u>ineen<b>a</b>
"From this," said Joseph, "[The nobleman] should know that I did not betray him in his absence, and that God does not guide the plotting of the treacherous.
"This (say I), in order that He may know that I have never been false to him in his absence, and that Allah will never guide the snare of the false ones.
ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ
The wife of the minister said that this disclosure was so that Joseph would know through her confession that it was she who had tried to seduce him and that he was truthful, and that she had not lied about him in his absence, as it had become clear to her from what had happened that Allah does not give success to those who lie and scheme.
The wife of the minister said that this disclosure was so that Joseph would know through her confession that it was she who had tried to seduce him and that he was truthful, and that she had not lied about him in his absence, as it had become clear to her from what had happened that Allah does not give success to those who lie and scheme.
<p>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.</p><p>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.</p><p>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.</p><p>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.</p><p>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.</p>
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.