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In the name of Allah, the Most Gracious, the Most Merciful.

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The story of Yusuf (peace be upon him) with the wife of the 'Aziz:

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"Now the truth has come to light."

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The message reached the king,

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and he began investigating the matter and ascertaining the facts.

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He then summoned the women who had cut their hands,

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and addressed this question to them:

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"What was your affair when you sought to seduce Yusuf?"

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He was saying to them:

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"What was this grave thing that occurred between you and Yusuf,

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that he refuses to leave the prison?"

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The king's question was about their own actions regarding Yusuf.

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And what was their reply?

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They answered the king by saying:

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"Allah forbid! We know of no evil in him."

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The king had not asked about Yusuf's integrity;

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rather, he asked about their conduct toward him,

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because the innocence and integrity of Yusuf (peace be upon him) had already become clear to him

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through other sources.

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Yet he wanted to know what they had done with Yusuf

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concerning the matter of seduction.

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This response from the women

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clearly demonstrates a woman's ability to manipulate words,

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shifting the course of conversation and the required answer to the question

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to another topic that deflects the questioner from his inquiry,

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preoccupying him with something else entirely.

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This is part of women's scheming.

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Indeed, Yusuf said concerning them in his message to the king:

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"What of the women who cut their hands?"

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“And the king said: Bring him unto me. And when the messenger came unto him, he (Joseph) said: Return unto thy lord and ask him what was the case of the women who cut their hands. Lo! my Lord knoweth their guile.” (12:50)

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Indeed, the theme of scheming

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is a constant thread in the story of Yusuf with the wife of the 'Aziz,

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from the very beginning of the story until its final moment.

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Yusuf (peace be upon him) indicated by his words

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“And the king said: Bring him unto me. And when the messenger came unto him, he (Joseph) said: Return unto thy lord and ask him what was the case of the women who cut their hands. Lo! my Lord knoweth their guile.” (12:50)

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that they caused his imprisonment through their scheming.

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When the women failed to give an adequate and forthright answer,

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the wife of the 'Aziz intervened and said:

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"Now the truth has come to light."

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Truth must inevitably become apparent to people, no matter how long injustice persists,

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for Allah grants victory to the truth and elevates it over falsehood,

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even if after a time.

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"Now the truth has come to light."

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For how long could the wife of the 'Aziz continue concealing the truth

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and lying against Yusuf?

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"Now the truth has come to light."

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How long could the wife of the 'Aziz manipulate words,

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turning the blame onto Yusuf and absolving herself of guilt?

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"Now the truth has come to light."

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How long could the wife of the 'Aziz plot against Yusuf,

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while she was in falsehood and he was upon the truth?

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"Now the truth has come to light."

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For how long could the wife of the 'Aziz

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use her power, influence, and control over her husband to harm Yusuf and imprison him?

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Until when?

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Injustice must inevitably come to an end.

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Therefore, the wife of the 'Aziz said, having realized the end of injustice:

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"Now the truth has come to light."

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Truly, those who patiently endure the harm of oppressors today,

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and their wrongful, hostile incarceration in prisons,

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Allah will surely grant them victory and bring them out of their confinement,

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and take retribution for them against those who wronged them, even if after a while.

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Indeed, the conclusion of the story of Yusuf with the wife of the 'Aziz

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is glad tidings for every oppressed and imprisoned person

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that injustice does not endure,

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and that the oppressor will either return to reason, confess their wrong, and repent to their Lord,

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or Allah, Glorified and Exalted, will shatter them

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and seize them with the seizure of One All-Mighty, All-Capable.

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The wife of the 'Aziz was saved from Allah's punishment for her wrongdoing against Yusuf

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by confessing her fault before the king, the women,

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and the gathered assembly in the king's court,

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admitting that she was the one who had sought to seduce Yusuf (peace be upon him),

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and that he was truthful in his words when he spoke.

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“(Joseph) said: She it was who asked of me an evil act. And a witness of her own folk testified: If his shirt is torn from before, then she speaketh truth and he is of the liars.” (12:26)

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Indeed, the confession of the wife of the 'Aziz of her wrongdoing

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does not diminish her worth nor degrade her standing,

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for whoever repents of their sin, seeks forgiveness,

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and restores rights to their rightful owners

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is praised, not blamed.

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What truly diminishes one's worth and degrades one's standing

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is lying against the innocent

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and fabricating accusations against them,

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which is among the gravest sins in Islam.

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Allah Almighty said:

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“Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise.” (4:111)

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"And Allah is All-Knowing, All-Wise."

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“And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime.” (4:112)

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“And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime.” (4:112)

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"He has surely burdened himself with slander

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and a manifest sin."

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The wife of the 'Aziz acted rightly

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when she confessed her wrongdoing

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and expressed remorse for her action.

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Likewise, anyone who confesses their mistake is praised,

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exonerating the one they accused.

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This confession came from the wife of the 'Aziz

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in the presence of the king, the women, and the gathering present in the king's court.

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But where was Yusuf at that moment?

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He was in his prison, into which he had been cast

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by the command, contrivance, and scheme of the wife of the 'Aziz.

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That is why she said:

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“(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.” (12:52)

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“(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.” (12:52)

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What did she mean by this statement?

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And what are the subtle indications in her words?

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There is more to this discussion;

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we will continue in the next gathering, if Allah wills,

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the story of Yusuf with the wife of the 'Aziz.