Introduction
Surah Yusuf, the Qur’an’s 12th chapter, is a profound surah of trials, patience, and divine intervention. Verses 26–30 depict a moment where Prophet Yusuf (علیہ السلام) faces false accusations but emerges vindicated through Allah’s wisdom. This article explores these verses through their Arabic text, English translation, classical and modern commentaries (Ibn Kathir, Ma’arif al-Qur’an, Tazkirul Quran), and personal reflections. As a student of the Qur’an, I share this analysis to foster deeper understanding, not as a scholarly authority.
Verses and Translation
Verses 26–30
Arabic (Surah Yusuf 26–30):
قَالَ هِيَ رَاوَدَتْنِي عَن نَّفْسِي ۚ وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَا إِن كَانَ قَمِيصُهُ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ ﴿٢٦﴾ فَإِن كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصَّادِقِينَ ﴿٢٧﴾ فَلَمَّا رَأَىٰ قَمِيصَهُ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُ مِن كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ ﴿٢٨﴾ يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَاسْتَغْفِرِي لِذَنبِكِ إِنَّكِ كُنتِ مِنَ الْخَاطِئِينَ ﴿٢٩﴾ وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَن نَّفْسِهِ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَاهَا فِي ضَلَالٍ مُّبِينٍ ﴿٣٠﴾
Translation (Sahih International):
- [Yusuf] said, “It was she who sought to seduce me.” And a witness from her family testified: “If his shirt is torn from the front, then she has told the truth, and he is of the liars.
- But if his shirt is torn from the back, then she has lied, and he is of the truthful.”
- So when [her husband] saw his shirt torn from the back, he said, “Indeed, it is of the women’s plan. Indeed, your plan is great!”
- “O Yusuf, ignore this. And [you], seek forgiveness for your sin, for indeed, you were of the wrongdoers.”
- And women in the city said, “The wife of Al-Aziz is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her in clear error.”
Tafsir (Exegesis)
1. Ibn Kathir: Divine Intervention and the Miraculous Witness
مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا
(What is the recompense (punishment) for him who intended an evil design against your wife…), in reference to illegal sexual intercourse,
إِلاَ أَن يُسْجَنَ
(except that he be put in prison)
أَوْ عَذَابٌ أَلِيمٌ
(or a painful torment) tormented severely with painful beating. Yusuf did not stand idle, but he declared the truth and exonerated himself from the betrayal she accused him of,
قَالَ
(He Yusuf said), in truth and honesty,
هِىَ رَاوَدَتْنِى عَن نَّفْسِى
(It was she that sought to seduce me), and mentioned that she pursued him and pulled him towards her until she tore his shirt.
وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُ قُدَّ مِن قُبُلٍ
(And a witness of her household bore witness (saying): “If it be that his shirt is torn from the front…”), not from the back,
فَصَدَقَتْ
(then her tale is true) that he tried to commit an illegal sexual act with her. Had he called her to have sex with him and she refused, she would have pushed him away from her and tore his shirt from the front,
وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِن الصَّـدِقِينَ
(But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!) Had Yusuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back.
There is a difference of opinion over the age and gender of the witness mentioned here. `Abdur-Razzaq recorded that Ibn `Abbas said that,
وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ
(and a witness of her household bore witness) “was a bearded man,” meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn `Abbas said, “He was from the king’s entourage.” Mujahid, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-`Awfi reported that Ibn `Abbas said about Allah’s statement,
وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ
(and a witness of her household bore witness) “He was a babe in the cradle. ” Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the `Aziz’s house. Ibn Jarir At-Tabari preferred this view. Allah’s statement,
فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِن دُبُرٍ
(So when he saw his Yusuf’s shirt torn at the back,) indicates that when her husband became certain that Yusuf was telling the truth and that his wife was lying when she heralded the accusation of betrayal at Yusuf,
قَالَ إِنَّهُ مِن كَيْدِكُنَّ
(he said: “Surely, it is a plot of you women!…”) He said, `This false accusation and staining the young man’s reputation is but a plot of many that you, women, have,
‘إِنَّ كَيْدَكُنَّ عَظِيمٌ
(Certainly mighty is your plot!) The `Aziz ordered Yusuf, peace be upon him, to be discrete about what happened,
يُوسُفُ أَعْرِضْ عَنْ هَـذَا
(O Yusuf ! Turn away from this!), do not mention to anyone what has happened,
وَاسْتَغْفِرِى لِذَنبِكِ
(And ask forgiveness for your sin, ) addressing his wife. The `Aziz was an easy man, or gave excuse to his wife because she saw in Yusuf an appeal she could not resist. He said to her, `Ask forgiveness for your sin, the evil desire that you wanted to satisfy with this young man, and then inventing false accusations about him,’
إِنَّكِ كُنتِ مِنَ الْخَـطِئِينَ
(verily, you were of the sinful.)The News reaches Women in the City, Who also plot against YusufAllah states that the news of what happened between the wife of the `Aziz and Yusuf spread in the city, that is, Egypt, and people talked about it,
وَقَالَ نِسْوَةٌ فِى الْمَدِينَةِ
(And women in the city said…), such as women of chiefs and princes said, while admonishing and criticizing the wife of the `Aziz,
امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَـهَا عَن نَّفْسِهِ
(The wife of the `Aziz is seeking to seduce her (slave) young man,), she is luring her servant to have sex with her,قَدْ شَغَفَهَا حُبًّا(indeed she loves him violently;), her love for him filled her heart and engulfed it,
إِنَّا لَنَرَاهَا فِى ضَلَـلٍ مُّبِينٍ
(verily, we see her in plain error.), by loving him and trying to seduce him.
Reflection
Ibn Kathir’s commentary delves into the miraculous nature of the witness. While some scholars suggest the witness was a wise adult, others, including Ibn Abbas and Abu Hurairah, assert it was an infant gifted with speech by Allah—a divine miracle to exonerate Yusuf. The torn shirt served as physical evidence:
- Torn from the front: Indicates Yusuf attempted assault.
- Torn from the back: Proves Yusuf fled while Zulaikha pursued him.
When Al-Aziz declares,
“Indeed, your plan is great” (v. 28),
Ibn Kathir interprets this as a rebuke to his wife’s cunning and an acknowledgment of Yusuf’s innocence. Al-Aziz’s command to Yusuf to “ignore this” (v. 29) reflects societal pragmatism—suppressing scandal over pursuing justice. However, gossip spreads (v. 30), exposing Zulaikha’s guilt.
Key Insight: Allah’s miracles protect the righteous. Yusuf’s reliance on divine truth, not human defense, underscores the power of faith.
2. Ma’arif al-Qur’an (Mufti Muhammad Shafi): The Psychology of Sin and Societal Hypocrisy
Sayyidna Yusuf (علیہ السلام) ، because of his prophetic gentleness, may not have, perhaps, disclosed her secret. But, when she took the first step and presented a charge sheet of false accusation against him, he was compelled to tell the truth: هِيَ رَاوَدَتْنِي عَن نَّفْسِي (It was she who sought to seduce me).
The matter was dense and delicate. For the ` Aziz of Misr, it was difficult to decide as to who should be taken as being true. That was no occasion for evidence and proof. But, Allah, great is whose majesty, has His own ways of saving His honourable servants from sin and keeping them unaffected and protected from it. He would do the same for them during their worldly life when He would arrange to save them from being disgraced, even if it would take a miracle to do that. Usually, on such occasions, infant children have been chosen to unfold truth, infants who are not expected to talk customarily. But, by giving them power of speech miraculously, Allah Ta’ ala would arrange for the acquittal of His favoured servants from accusations levelled against them. This happened when people started accusing Sayyidah Maryam falsely. Allah Tad gave a day old infant, Sayyidna ` Isa (علیہ السلام) ، the ability to speak and it was through his tongue that He had the sanctity of his blessed mother manifested – a very special manifestation of His power indeed. Similarly, when another accusation of this nature was made under the umbrella of a major conspiracy against Jurayj, a pious elder among the Bani Israil, it was a new-born child who testified to his innocence. When Pharaoh got suspicious about Sayyidna Musa (علیہ السلام) ، the small daughter of the personal lady hair-styler of the wife of the Pharaoh was given the power of speech and it was she who saved Sayyidna Musa (علیہ السلام) during his childhood from being hurt by the Pharaoh.
Similarly, in this event relating to Sayyidna Yusuf (علیہ السلام) ، according to a narration of Sayyidna ` Abdullah ibn ` Abbas and Abu Hurairah ؓ ، Allah Ta’ ala bestowed that power of speech upon a small child – and that too in one of the finest ways of wisdom. This small child was lying in a cradle in this house. There was no way it could have occurred to anyone that this child would have watched their movements and understood what they were doing – and then, would be able to even go on to describe it in some manner. But, Allah is absolutely powerful. When He decides to highlight the greatness of those who strive in the mission of their obedience to Him, He is quite capable of demonstrating before the whole world that every particle of this universe works as His secret service which knows every criminal inside out and keeps a record of his or her crime and when the time comes, it speaks out the truth. Think of the Resurrection, the awesome plain of the Hashr when, at the time of the accounting of deeds, human beings will, goaded by their old worldly habit, refuse to admit their crimes, then, their very hands and feet and skins and surroundings will be called upon to stand as witnesses against them. Each such witness shall lay each and everything done by them bare before the unimaginably huge multitude gathered together on that fateful day of Al-Mahshar. That would be the time when human beings will find out that their hands and feet and the walls and doors of their homes inside, and the security arrangement outside these, none of them, not even one, were their own. In fact, all of them were secret agents of Allah, the Rabb of all Power.
In sum, this small child, who was lying in the cradle oblivious of everything in the world around him, was made to speak out – as a miracle of Sayyidna Yusuf (علیہ السلام) precisely at the time when the ` Aziz of Misr, being on the horns of a dilemma, did not know what to do.
Furthermore, if this child could have only said that Sayyidna Yusuf (علیہ السلام) is free of any blame and it is Zulaikha who is at fault, then, even that much would have been no less than a miracle, and a formidable proof of the innocence of Sayyidna Yusuf (علیہ السلام) . But, Allah Ta ala had this child say something farsighted which would separate truth from false-hood decisively. What the child said was: See the shirt of Sayyidna Yusuf (علیہ السلام) . If it is torn up from the front, then the word of Zulaikha is true and that of Sayyidna Yusuf (علیہ السلام) could be otherwise. And if the shirt is torn up from the back, then there remains just no other probability but that Sayyidna Yusuf (علیہ السلام) was running away from her and Zulaikha wanted to stop him.
Apart from being a miracle of speech manifested by a child, this was something which could be understood by everyone around on its own. So, when the direction was followed, it was observed that the shirt was torn up from the back. Thus, the innocence of Sayyidna Yusuf (علیہ السلام) stood proved openly from physical signs as well.
The explanation of the ` shahid’ or witness of Sayyidna Yusuf (علیہ السلام) given here – that he was a small child blessed with the power of speech as a miracle – stands proved from a Hadith of the Holy Prophet. This Hadith has been reported by Imam Abmad in his Musnad, Ibn Hibban in his Sahih and Hakim in Mustadrak. They have rated this Hadith as Sahih (sound). In this Hadith, it is said: ` Allah Ta` ala has blessed four children the power of speech while still in their cradle.’ These four are the same as mentioned earlier. (Mazhari) However, in some narrations, other explanations of ` shahid’ or witness have also been reported. But, Tafsir authorities such as Ibn Jarir, Ibn Kathir and others have declared the first Tafsir to be the weightier one.
In the last two (28 29) of the verses cited above, it has been stated that the ` Aziz of Misr had already realized by having heard the child speak in the manner he did that some special supernatural situation was there to demonstrate the innocence of Sayyidna Yusuf (علیہ السلام) . After that, according to what the child had said, when he saw that the very shirt of Sayyidna Yusuf (علیہ السلام) is really torn up from the back, he became certain that it was Zulaikha who was at fault and it was Sayyidna Yusuf (علیہ السلام) who was innocent. So, first he addressed Zulaikha and said: إِنَّهُ مِن كَيْدِكُنَّ that is, all this is a guile of yours whereby you wish to pass on your wrongdoing to someone else. Then he said that great is the guile of women for it is difficult to understand and not easy to get out from. The reason is that they outwardly give the impression of being soft, delicate, even weak. A non-discerning onlooker is likely to believe in what they say. But, given a lack of wisdom and honesty, that could be a web of deception.(Mazhari)
According to a narration of Sayyidna Abu Hurairah ؓ عنہ appearing in the Tafsir of Al-Qurtubi, the Holy Prophet is reported to have said: The guile of women is stronger than the guile of Shaytan – because, about the guile of the Shaytan, Allah Ta ala has said that it is weak: كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا (4:76); and about the guile of women, it was said: إِنَّ كَيْدَكُنَّ عَظِيمٌ (great is the guile of you women – 12:28). And it is obvious that not all women are meant here. Instead, meant here are only those of them who are involved in practicing guiles and excuses.
So, after having pointed out to Zulaikha her error, the ` Aziz of Misr said to Sayyidna Yusuf (علیہ السلام) : يُوسُفُ أَعْرِضْ عَنْ هَـٰذَا :’O Yusuf, ignore this matter’ – that is, do not speak about it before others so there be no disgrace because of this. Then he addressed Zulaikha and said: وَاسْتَغْفِرِي لِذَنبِكِ ۖ إِنَّكِ كُنتِ مِنَ الْخَاطِئِين (and you [ 0 woman ] seek forgiveness for your sin. Surely, you were of the sinners). This obviously means that she should seek forgiveness from her hus-band. And it could also mean that she should seek forgiveness from Sayyidna Yusuf (علیہ السلام) for it was she who made the error and put the blame on him.
Special Note
At this point, it is very surprising that a husband, who finds out an open proof of such immodesty and breach of trust on the part of his wife, would not be agitated, rather, go on talking with perfect peace of mind – unusual indeed, given the compulsion of human nature in such circumstances. Imam Al-Qurtubi has said that one of the reasons for this may be that the ` Aziz of Misr was someone lacking that kind of a sense of shame. And it is also possible that the way Allah Ta’ ala supernaturally arranged to save Sayyidna Yusuf (علیہ السلام) first from sin and then from disgrace – in the same way, it was also a part of this arrangement that He did not let the ` Aziz of Misr become all agitated in anger. Otherwise, as customary, this would have been an occasion where one is likely to go to physical assault without bothering to investigate first, not to say much about verbal aggression, which would be rather elementary. If the ` Aziz of Misr, affected by common human response, were to be enraged, it is possible that he might have committed something, physically or verbally, something which would have been against the august status of Sayyidna Yusuf (علیہ السلام) . These are the wonders of Divine Power which openly prove how those who stand steadfast in obedience to their most true Lord are protected at every step they take in His way. And the honour of creating what is there at its best goes only to Allah.
In the verses which will follow, mentioned there is another event which is connected with the story narrated earlier. There it has been said that this event, despite the effort to keep it concealed, spread around among women in the families of the courtiers. These women started blaming the wife of the ` Aziz of Misr. Some commentators have said that these were five women, all wives of officials close to the “Aziz of Misr. (Qurtubi, Mazhari)
These women were talking among themselves. They were saying: Look, how regrettable it is that the wife of the ` Aziz of Misr, despite enjoying a status so high, had become enamoured with her young slave and was looking for the fulfillment of what she wanted from him. In this, we think, she is in a grave error. The word used in the verse (30) is: فَتَاھَا (fate ha: translated as ` her youthful slave’ ). Fata’ denotes someone youthful. In customary usage, a boy slave when small is called a ghulam. If in his youth, the boy is called fata, and the girl, fata. Here, Sayyidna Yusuf (علیہ السلام) has been referred to as the slave of Zulaikha either because that which is owned by the husband is also customarily called as that which is owned by the wife; and/or because Zulaikha had taken Sayyidna Yusuf (علیہ السلام) from her husband as gift. (Qurtubi)
So, after having pointed out to Zulaikha her error, the ` Aziz of Misr said to Sayyidna Yusuf (علیہ السلام) : يُوسُفُ أَعْرِضْ عَنْ هَـٰذَا :’O Yusuf, ignore this matter’ – that is, do not speak about it before others so there be no disgrace because of this. Then he addressed Zulaikha and said: وَاسْتَغْفِرِي لِذَنبِكِ ۖ إِنَّكِ كُنتِ مِنَ الْخَاطِئِين (and you [ 0 woman ] seek forgiveness for your sin. Surely, you were of the sinners). This obviously means that she should seek forgiveness from her husband. And it could also mean that she should seek forgiveness from Sayyidna Yusuf (علیہ السلام) for it was she who made the error and put the blame on him.
Reflection
Mufti Shafi highlights the supernatural vindication of Yusuf. The infant’s speech—paralleling miracles for Maryam (علیہ السلام) and others—reveals Allah’s omnipotence in defending His servants. The torn shirt symbolizes moral clarity: truth cannot remain hidden.
Al-Aziz’s subdued reaction is analyzed:
- Lack of Agitation: Contrary to human nature, Al-Aziz remains calm. Mufti Shafi attributes this to divine intervention, preventing harm to Yusuf’s honor.
- Societal Hypocrisy: The women’s gossip (v. 30) mirrors modern judgmentalism. They condemn Zulaikha yet later succumb to Yusuf’s beauty (v. 31–34), exposing societal duplicity.
Key Insight: Trials test integrity. Yusuf’s silence exemplifies trust in Allah over human validation.
3. Tazkirul Quran (Amin Ahsan Islahi): Narrative Depth and Moral Lessons
Joseph ran towards the door to save himself and Zulaykha also ran after him and caught hold of his shirt from behind. In this chaos the back of his shirt was torn. However, Joseph was able to open the door and came out. It so happened that Zulaykha’s husband was there outside the door. On seeing him, Zulaykha put all the blame on Joseph. She did not hesitate to make a false accusation against a person for whom she had been professing love only a moment earlier. Joseph said that the matter was entirely the opposite of what Zulaykha claimed. Now the question was to decide as to who was in the wrong. No third person was present on this occasion who could have been an eyewitness. At that time a wise person of the household offered good advice. (In all probability this person was already aware of the situation. Moreover, he might have already seen that Joseph’s shirt was torn from behind and not from in front.) He told all those concerned that, in the absence of an eyewitness, circumstantial evidence should be relied upon and the circumstantial evidence was that Joseph’s shirt was a clear proof of the fact that in this case it was not Joseph, but Zulaykha who had made improper advances.
Certain ladies of noble families were invited by Zulaykha to meet Joseph and they saw in him a handsome young man. Joseph also could have seen these ladies as a means of satisfying the desires of his lower self. But even in the most exciting of circumstances, he did not see them as such. The ladies were all so thrilled by his extremely charming personality, that, in their extreme state of absorption, they injured their hands with knives while cutting fruit. But Joseph’s whole attention was directed towards God. God’s greatness and Majesty so dominated his senses that nothing could divert his attention. What a difference there is between one human being and another.
Islahi reconstructs the scene:
- The Chase: Yusuf flees; Zulaikha tears his shirt from behind. Al-Aziz arrives as Yusuf escapes, prompting her false accusation.
- Circumstantial Evidence: A household advisor deduces truth from the torn shirt’s direction—a logical method to resolve disputes.
The subsequent gathering of noblewomen (v. 30) introduces irony: they criticize Zulaikha but later fall for Yusuf themselves. Islahi emphasizes Yusuf’s unwavering focus on Allah, even amid temptation.
Key Insight: True strength lies in resisting desire, not physical power. Yusuf’s piety disrupts cycles of sin.
Synthesis of Tafsirs: Key Themes
- Divine Miracles: The infant witness and torn shirt reflect Allah’s direct intervention to protect the innocent.
- Societal Judgment: Gossip reveals hypocrisy; those quick to judge often harbor similar flaws.
- Moral Clarity: Physical evidence (the shirt) and logical deduction triumph over lies.
- Leadership Flaws: Al-Aziz prioritizes reputation over justice, a cautionary tale for leaders.
Personal Reflections
1. The Miraculous in the Mundane
The infant’s speech reminds us that Allah’s help often arrives unexpectedly. In modern life, “signs” may manifest as intuition, supportive friends, or sudden clarity—subtle miracles guiding us toward truth.
2. Gossip and Social Media
The women’s gossip mirrors today’s “cancel culture.” Surah Yusuf cautions against judgment without evidence (Qur’an 49:6). Ask: Do I contribute to rumors or seek truth?
3. The Struggle Against Desire
Zulaikha’s obsession mirrors modern glorification of desire. Yusuf’s flight teaches that resisting temptation is an act of courage, not weakness.
4. Flawed Leadership
Al-Aziz’s reluctance to confront his wife’s sin highlights the danger of valuing image over integrity. True leadership demands accountability.
Special Note: Why Did Al-Aziz Remain Calm?
Imam Qurtubi ponders Al-Aziz’s uncharacteristic composure. Possible reasons:
- Divine Restraint: Allah shielded Yusuf from further harm.
- Cultural Norms: Ancient elites often prioritized reputation over emotional reactions.
- Moral Weakness: Al-Aziz may have lacked the courage to confront his wife.
This moment underscores Allah’s control over human hearts—a lesson in divine sovereignty.
Disclaimer
I am not a scholar but a student striving to learn. Any errors in this analysis are mine, and I seek Allah’s forgiveness. Let this article inspire personal reflection and further study, not uncritical acceptance.
Conclusion
Surah Yusuf 26–30 is a microcosm of human frailty and divine justice. Through Yusuf’s trial, we learn:
- Truth Prevails: Lies unravel through divine and logical means.
- Silence as Strength: Trusting Allah often speaks louder than self-defense.
- Societal Reflection: Hypocrisy thrives where introspection is absent.
