Surah 12. Yusuf, Ayah 52
| ذَٰلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ |
| Transliteration | : | dhaalika li- yaclam 'anni -y lam akhun -hu bi- al- ghayb wa- 'anna 'allaah laa yahde kayd al- khaa'inen |
| Pickthall | : | (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. |
| Asad | : | [When Joseph learned what had happened, he said:51 "I asked for] this, so that [my former master] might know that I did not betray him behind his back,52 and that God does not bless with His guidance the artful schemes of those who betray their trust. |
| Malik | : | Yusuf said, "By this inquiry I meant to let him (Al-Aziz) know that I did not betray him in his absence, and that Allah does not let the snare of the treacherous succeed." |
| Yusuf Ali | : | "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. 1712 |
Note - 51Some of the commentators (e.g., Ibn Kathir and, among the
moderns, Rashid Rida' in Manar XII, 323 f.) regard this
and the next verse as a continuation of the woman's
confession; but the great majority of the classical
authorities, including Tabari, Baghawi and Zamakhshari
attribute the speech that follows unequivocally - and, in
my opinion, most convincingly - to Joseph: hence my
interpolation at the beginning of this verse.
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Note - 52Lit., "in [his] absence" or "in secret" (bi'l-ghayb).
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Note - 1712I construe verses 52 and 53 to be a continuation of the
speech of the 'Aziz's wife and have translated
accordingly. There is both good reason and authority
(e.g., Ibn Kathir) for this. But the majority of
Commentators construe verses 52-53 to be spoken by
Joseph, in which case they would mean that Joseph was
referring to his fidelity to the 'Aziz, that he had never
taken advantage of his absence to play false with his
wife, although he (Joseph) was human and liable to err.
In my view the 'Aziz's wife while fully reprobating her
own guilty conduct, claims that she has at least been
constant, and that she hopes for mercy, forgiveness, and
the capacity to understand at last what true love is.
Whatever false charge she made, she made it in a moment
of passion and to his face, (never in cold blood, or
behind his back). Guide the snare of the false ones, i.e.
allow such snare to attain its goal. A) Ammara: prone,
impelling, headstrong, passionate. See n. 5810 to lxxv.
2.
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Some of the commentators (e.g., Ibn Kathir and, among the moderns, Rashid Rida' in Manar XII, 323 f.) regard this and the next verse as a continuation of the woman's confession; but the great majority of the classical authorities, including Tabari, Baghawi and Zamakhshari attribute the speech that follows unequivocally - and, in my opinion, most convincingly - to Joseph: hence my interpolation at the beginning of this verse. |
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I construe verses 52 and 53 to be a continuation of the speech of the 'Aziz's wife and have translated accordingly. There is both good reason and authority (e.g., Ibn Kathir) for this. But the majority of Commentators construe verses 52-53 to be spoken by Joseph, in which case they would mean that Joseph was referring to his fidelity to the 'Aziz, that he had never taken advantage of his absence to play false with his wife, although he (Joseph) was human and liable to err. In my view the 'Aziz's wife while fully reprobating her own guilty conduct, claims that she has at least been constant, and that she hopes for mercy, forgiveness, and the capacity to understand at last what true love is. Whatever false charge she made, she made it in a moment of passion and to his face, (never in cold blood, or behind his back). Guide the snare of the false ones, i.e. allow such snare to attain its goal. A) Ammara: prone, impelling, headstrong, passionate. See n. 5810 to lxxv. 2. |
