ترجمة English الآية 52 سورة يوسف - ذلك ليعلم أني لم أخنه بالغيب وأن الله لا يهدي كيد الخائنين
سورة يوسف الآية رقم 52 : ترجمة English
ترجمة الآية 52 من سورة Yusuf - English - سورة يوسف : عدد الآيات 111 - - الصفحة 241 - الجزء 12.
﴿ ذَٰلِكَ لِيَعۡلَمَ أَنِّي لَمۡ أَخُنۡهُ بِٱلۡغَيۡبِ وَأَنَّ ٱللَّهَ لَا يَهۡدِي كَيۡدَ ٱلۡخَآئِنِينَ ﴾
[ يوسف: 52]
﴿ ترجمة: ذلك ليعلم أني لم أخنه بالغيب وأن الله لا يهدي كيد الخائنين ﴾
[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.
English - Sahih International
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.
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(12:52) (Joseph said *46 ) "By this enquiry, I meant to let him (Al-`Aziz) know that I did not play him false secretly and that Allah does not lead to success the machinations of deceivers.
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
*46) Prophet Joseph might have said these words in the prison when he came to know the result of the enquiry. But some commentators, including great scholars like Ibn Taimiyyah and Ibn Kathir, regard this sentence to be a continuation of the preceding speech of the wife of AI-'Aziz. They argue that this sentence has been placed contiguous to her preceding speech without any dividing word between them to indicate that her speech had ended at "he is absolutely in the right", and that the succeeding words were spoken by Prophet Joseph. They construe that if two speeches made by two different persons are placed in contiguity, they must be separated by means of Borne definite word, or there must be some definite clue to it. As neither of these two things exists in this case, it may rightly be construed that the words contained in v. 52 are the continuation of her preceding speech in v. 51. I, however, am surprised how a great scholar of Ibn Taimiyyah's insight has missed this point that the characteristic of a speech is in itself a clear and self-sufficient clue. Her confession in v. 51 fits in with her low character, but obviously the succeeding dignified and grand speech in v. 52 is too high for her. That fits in only with the noble character of Prophet Joseph. It is obvious that this must have been uttered by one, who was righteous, generous, humble and God-fearing. It is by itself a clear evidence that it could not have come out of the mouth of the one, who said, "Come here", and "What punishment dces the one deserve, who shows evil intentions towards your wife?" and "......if he will not yield to my bidding, he shall be cast into prison." On the other hand, such a pure speech fitted in with the one who said, "May AIlah protect me! My Lord has shown so much kindness towards me. Should I, then, misbehave like this?" and " my Lord! I prefer imprisonment to that to which they invite me. If Thou dost not ward off their cunning devices from me, I might be caught in their snares." Therefore one cannot ascribe such a pure speech to the wife of AI-'Aziz unless there is a clear clue showing that by that time she had repented and believed and mended her ways, but there is no such clue. Thus it is clear that this speech must have been made by Prophet Joseph (Allah's peace be upon him).