Tafsir of Yusuf 12:50

He only delayed and exercised caution in responding to the King, and prioritized questioning the women, in order to demonstrate his innocence regarding what he was accused of and imprisoned for. This was so that the envious could not use it as a ladder to disparage his character before the King, or use it as a means to lower his status in the King's eyes. It was also so they would not say, "He would not have remained in prison for seven years unless it were for a grave matter and a great crime, for which he deserved to be imprisoned, punished, and his evil contained."

In this is evidence that striving to refute accusations is as obligatory as the obligation to avoid standing in places of suspicion. The Prophet (peace be upon him) said: "Whoever believes in Allah and the Last Day, let him not stand in places of suspicion."

From this also is that the Messenger of Allah (peace be upon him) said to those passing by him while he was in i'tikaf (seclusion in the mosque) with some of his wives, "She is so-and-so," to avoid suspicion.

And from the Prophet (peace be upon him): "I have marveled at Yusuf, his nobility, and his patience—may Allah forgive him—when he was asked about the lean and fat cows. If I were in his place, I would not have informed them until I had stipulated that they release me. And I have marveled at him when the messenger came to him and said, 'Return to your Lord.' If I were in his place and had remained in prison as long as he did, I would have hastened the response and rushed to the door, and I would not have sought an excuse. Indeed, he was forbearing and patient."

He said, "Ask the King about the state of the women," and did not say, "Ask him to investigate their affair," because a question is something that excites a person and moves them to search for what they were asked about. He wanted to pose the question to the King so that he would strive to investigate the truth of the story and the details of the matter, until his innocence became clearly manifest, distinguishing truth from falsehood.

It is read: (al-niswah) with a damma on the nun.

It is part of his nobility and good manners that he did not mention his mistress, despite what she did to him and caused him in terms of imprisonment and torment, and he limited himself to mentioning those who cut their hands.

{Indeed, my Lord}—Allah the Exalted—{is Knowing of their plan}: He meant that it was a great plan that no one knows except Allah, due to its profound depth. Or, he invoked the knowledge of Allah as a witness that they had plotted against him and that he was innocent of what he was accused of. Or, he intended a threat against them, meaning: He is knowing of their plan and will recompense them for it.

{What was your affair}: What was your situation? {when you sought to seduce Yusuf}: Did you find in him any inclination toward you? {They said, "Far be it from Allah!"}: Expressing amazement at his chastity, his self-restraint from any suspicion, and his integrity.

{The wife of the Aziz said, "Now the truth has become clear"}: Meaning, it has been established and settled. It is read: (has-hasa) in the passive voice, derived from "the camel has-hasa," meaning when it lays down its chest pads to kneel. As the poet said: Then it laid down its chest pads on the solid rock, And rose with Salma, then stood firm.

There is no greater testimony than their attestation to his innocence and integrity, and their confession against themselves that he did not engage in anything of what they accused him of, for they were his adversaries. When the adversary confesses that his opponent is in the right and he is in the wrong, no one has any further argument.

The Mujbira (Determinists) and the Hashwiyya (Literalists) said: "We still have an argument, and we must strike at the reputation of one whose integrity has been established."

{That is so he may know that I did not betray him in his absence, and that Allah does not guide the plan of the betrayers.}