In the name of Allah, the Most Gracious, the Most Merciful.
The story of Yusuf (peace be upon him) with the wife of the 'Aziz:
"Now the truth has come to light."
The message reached the king,
and he began investigating the matter and ascertaining the facts.
He then summoned the women who had cut their hands,
and addressed this question to them:
"What was your affair when you sought to seduce Yusuf?"
He was saying to them:
"What was this grave thing that occurred between you and Yusuf,
that he refuses to leave the prison?"
The king's question was about their own actions regarding Yusuf.
And what was their reply?
They answered the king by saying:
"Allah forbid! We know of no evil in him."
The king had not asked about Yusuf's integrity;
rather, he asked about their conduct toward him,
because the innocence and integrity of Yusuf (peace be upon him) had already become clear to him
through other sources.
Yet he wanted to know what they had done with Yusuf
concerning the matter of seduction.
This response from the women
clearly demonstrates a woman's ability to manipulate words,
shifting the course of conversation and the required answer to the question
to another topic that deflects the questioner from his inquiry,
preoccupying him with something else entirely.
This is part of women's scheming.
Indeed, Yusuf said concerning them in his message to the king:
"What of the women who cut their hands?"
“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)
Indeed, the theme of scheming
is a constant thread in the story of Yusuf with the wife of the 'Aziz,
from the very beginning of the story until its final moment.
Yusuf (peace be upon him) indicated by his words
“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)
that they caused his imprisonment through their scheming.
When the women failed to give an adequate and forthright answer,
the wife of the 'Aziz intervened and said:
"Now the truth has come to light."
Truth must inevitably become apparent to people, no matter how long injustice persists,
for Allah grants victory to the truth and elevates it over falsehood,
even if after a time.
"Now the truth has come to light."
For how long could the wife of the 'Aziz continue concealing the truth
and lying against Yusuf?
"Now the truth has come to light."
How long could the wife of the 'Aziz manipulate words,
turning the blame onto Yusuf and absolving herself of guilt?
"Now the truth has come to light."
How long could the wife of the 'Aziz plot against Yusuf,
while she was in falsehood and he was upon the truth?
"Now the truth has come to light."
For how long could the wife of the 'Aziz
use her power, influence, and control over her husband to harm Yusuf and imprison him?
Until when?
Injustice must inevitably come to an end.
Therefore, the wife of the 'Aziz said, having realized the end of injustice:
"Now the truth has come to light."
Truly, those who patiently endure the harm of oppressors today,
and their wrongful, hostile incarceration in prisons,
Allah will surely grant them victory and bring them out of their confinement,
and take retribution for them against those who wronged them, even if after a while.
Indeed, the conclusion of the story of Yusuf with the wife of the 'Aziz
is glad tidings for every oppressed and imprisoned person
that injustice does not endure,
and that the oppressor will either return to reason, confess their wrong, and repent to their Lord,
or Allah, Glorified and Exalted, will shatter them
and seize them with the seizure of One All-Mighty, All-Capable.
The wife of the 'Aziz was saved from Allah's punishment for her wrongdoing against Yusuf
by confessing her fault before the king, the women,
and the gathered assembly in the king's court,
admitting that she was the one who had sought to seduce Yusuf (peace be upon him),
and that he was truthful in his words when he spoke.
“(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)
Indeed, the confession of the wife of the 'Aziz of her wrongdoing
does not diminish her worth nor degrade her standing,
for whoever repents of their sin, seeks forgiveness,
and restores rights to their rightful owners
is praised, not blamed.
What truly diminishes one's worth and degrades one's standing
is lying against the innocent
and fabricating accusations against them,
which is among the gravest sins in Islam.
Allah Almighty said:
“Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise.” (4:111)
"And Allah is All-Knowing, All-Wise."
“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)
“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)
"He has surely burdened himself with slander
and a manifest sin."
The wife of the 'Aziz acted rightly
when she confessed her wrongdoing
and expressed remorse for her action.
Likewise, anyone who confesses their mistake is praised,
exonerating the one they accused.
This confession came from the wife of the 'Aziz
in the presence of the king, the women, and the gathering present in the king's court.
But where was Yusuf at that moment?
He was in his prison, into which he had been cast
by the command, contrivance, and scheme of the wife of the 'Aziz.
That is why she said:
“(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)
“(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)
What did she mean by this statement?
And what are the subtle indications in her words?
There is more to this discussion;
we will continue in the next gathering, if Allah wills,
the story of Yusuf with the wife of the 'Aziz.