Surah Yusuf (12) — Ayah 26

(Ayah 26 to 28) ➊ {قَالَ هِيَ رَاوَدَتْنِيْ عَنْ نَّفْسِيْ:} Yusuf (peace be upon him) had remained silent until now and was supposed to remain silent, because the attribute of Allah’s servants is to cover faults, but after being accused, remaining silent would mean accepting the accusation, so Yusuf (peace be upon him) considered it necessary to present his defense and said, “It was she who tried to seduce me from my (true) self.”

➋ {وَ شَهِدَ شَاهِدٌ مِّنْ اَهْلِهَا … :} The Aziz of Egypt and the special members of the household became hesitant after hearing both sides, not knowing whom to call truthful and whom to call a liar, because at the time of the incident, no one was present. In such situations, there is no option but to decide based on circumstantial evidence, which is also called testimonial by circumstance. It was observed that there was no sign of assault on the woman’s body or clothes. However, it was known to everyone that Yusuf’s shirt was torn. A wise man from among the household of the wife of the Aziz of Egypt made the decision (here the word “testimony” is used in the sense of a decision based on circumstantial evidence) that the shirt should be examined to decide. Clearly, this man had not yet seen the shirt, otherwise he would not have said, “See from where the shirt is torn,” but he gave this decision as a well-established principle. When the Aziz of Egypt saw that the shirt was torn from the back, he understood the whole matter, and then not only about his wife but about all women he said, “Indeed, this is one of your tricks. Indeed, your trick is great.” Who was this witness? In Al-Mustadrak of Hakim and some other books, it is narrated from Ibn Abbas (may Allah be pleased with them) that he was one of the four children who spoke in the cradle. Many scholars have called this hadith Sahih or Hasan, but many have also called it weak, among whom Shaykh Nasiruddin Albani (may Allah have mercy on him) is at the forefront. See: [سلسلة الأحاديث الضعيفة 271/2، ح : ۸۸۰] for the full discussion. Hafiz Ibn Qayyim (may Allah have mercy on him) has also called it weak in “Al-Jawab Al-Kafi.” In my opinion, the correct view is that he was a wise man, because (1) the statement of Ibn Abbas (may Allah be pleased with them) with trustworthy narrators is in Tafsir Tabari that the witness was a bearded man. If Ibn Abbas (may Allah be pleased with them) had a statement from the Messenger of Allah (peace and blessings be upon him), he would never have said otherwise, while his statement is proven with an authentic chain. (2) If a suckling child had testified, then this miracle alone would have been sufficient to prove the innocence of Yusuf (peace be upon him); there would have been no need to mention the child being a relative of the wife of the Aziz of Egypt or to check whether the shirt was torn from the front or the back. Some of our scholars have written that although the speaking of the child, who had not learned to speak, was itself a great miracle, the Qur’an did not suffice with this, because the Qur’an fundamentally wants to establish or make accepted the standard of evidence, investigation, and inquiry. It does not base itself on mere sanctity, but on investigation. Thus, the child made evidence and observation the basis of the decision and said: “Look at (the shirt)...” If this is considered correct, then what was the basis of investigation for proving the chastity of Maryam (peace be upon her) other than the miracle of the child speaking? And in Sahih Bukhari, regarding Jurayj, who was accused of being the father of a child, what was the basis of investigation other than the child’s speaking? In both cases, the child’s speaking was sufficient evidence.

➌ Here, some people make strange syllogisms to condemn women. They say that the deceit and trickery of women is even greater than that of Satan, arguing that Allah Almighty has called the “deceit” (makr) of women great, whereas regarding Satan’s “deceit” He said: «{ اِنَّ كَيْدَ الشَّيْطٰنِ كَانَ ضَعِيْفًا }» [ النساء : ۷۶ ] “Indeed, the plot (deceit) of Satan has always been very weak.” However, here in Surah Yusuf, this is the statement of the Aziz of Egypt, and he also included all women in this to lighten the crime of his wife. Indeed, Allah Almighty quoted it without refuting it, but it is not the way of the Qur’an to necessarily refute something when it is clear to the listener who is saying it and why. Then see, the reality is that the “deceit” (makr) of women is great compared to men, whereas the “deceit” (makr) of Satan is weak compared to Allah Almighty and those who fight in His way. Here, the parties in terms of strength and weakness are entirely different. However, it is proven from authentic ahadith that the Messenger of Allah (peace and blessings be upon him) warned to beware of the trial of women. Usamah bin Zaid (may Allah be pleased with them) narrates from the Prophet (peace and blessings be upon him) that he said: [ مَا تَرَكْتُ بَعْدِيْ فِتْنَةً أَضَرَّ عَلَی الرِّجَالِ مِنَ النِّسَاءِ ] [بخاری، النکاح، باب ما یتقي من شؤم المرأۃ… : ۵۰۹۶ ] “I have not left any trial more harmful to men after me than women.” In a long hadith of Abu Sa’id Al-Khudri (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) said: [ مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِيْنٍ أَذْهَبَ لِلُبِّ الرَّجُلِ الْحَازِمِ مِنْ إِحْدَاكُنَّ يَامَعْشَرَ النِّسَاءِ ! ] [بخاری، الزکوٰۃ، باب الزکاۃ علی الأقارب : ۱۴۶۲ ] “I have not seen anyone deficient in intelligence and religion more capable of taking away the mind of a resolute man than one of you, O assembly of women!” And Abu Bakrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him), regarding the Persians appointing the daughter of their king as their ruler, said: [ لَنْ يُّفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً ] [بخاري، المغازي، باب كتاب النبي صلي الله عليه وسلم إليٰ كسرٰي و قيصر: 4425] “A people who entrust their affairs (government) to a woman will never prosper.”