Tafsir of Yusuf 12:16

(And they came to their father at nightfall), meaning at that specific time. Al-Raghib stated it is from the Maghrib prayer until the Isha prayer; the two ‘asha’an are Maghrib and Isha.

It is narrated that Al-Hasan read it as ‘ashiyyan, with the ‘ayn dammat (voweled with u), the shin fat-hat (voweled with a), and a doubled/shaddah ya with tanwin; this is a diminutive of ‘ashiyy, which extends from the declining of the sun until the morning. It is also narrated that it was read as ‘ushiy, with the damm and shortened like dujan, making it an accusative of state (hal). Some say it is the plural of a‘sha, while others say ‘ashin; its origin is ‘ashah (like mash and mashah), with the ha dropped for ease of pronunciation. It was objected against both these readings that such an omission is not permissible, and that the plural of af‘al-fa‘la is not fu‘ul (with damm on the first and fat-h on the second letter), but rather fu‘l (with a quiescent second letter). Thus, it was said: Its origin was ‘ashwan; the vowel of the waw was transferred to the preceding consonant (since it was a quiescent, sound letter), and then it was dropped after being turned into an alif due to the meeting of two quiescent sounds.

If it is suggested that the weeping they performed that day would not cause a person to become ya‘shu (weak-sighted) from it, the response is that the intention is hyperbole regarding the intensity of the weeping and wailing, not the literal sense—meaning, their vision nearly weakened from the excess of crying. It is also said that it is the plural of ‘ashwah (with different vocalizations of the ‘ayn), meaning to embark upon a matter without insight. It is said: "He rode an ‘ashwah," meaning a vague matter that casts one into confusion and calamity; thus, it would be a confirmation of their lying. It may also be a tamyiz (specifier) or a maf‘ul lahu (causative object).

It is permitted that ‘isha’an (in the reading of the majority) is the plural of ‘ashin, like ra‘in and ru‘an, and its case is accusative as a state (hal). The apparent meaning is the first one. They came at nightfall either because they could not reach from their location until that time, or to be more capable of making excuses due to the darkness, which suppresses shame. Hence it is said: "Do not seek a need at night, for shame is in the eyes; and do not apologize in the day for a sin, lest you falter in your apology."

Did they come on the night of the day they left, or the night of another day? The apparent meaning of the speech is the former. Some have leaned toward the second, based on what is narrated: that he, peace be upon him, stayed in the well for three days, and his brothers were grazing nearby, and Judah would bring him food.

In the discourse, according to what is in Al-Bahr, there is an omission; the estimated meaning is: "And they came to their father—without Joseph—at nightfall."

(That is, mutabakin—feigning weeping—manifesting weeping through affectation, for it was not from sadness, but resembled it. Many liars often do this. Ibn al-Mundhir narrated from Al-Sha‘bi, who said: A woman came to Shurayh to dispute something, and she began to weep. They said, 'O Abu Umayyah, do you not see her weeping?' He replied: "And they came to their father at nightfall, weeping." Al-A‘mash said: "After the brothers of Joseph, never trust a father." In some traditions, it is said that when Ya‘qub, peace be upon him, heard their weeping, he said: "What is the matter with you? Has anything happened regarding the sorrow?" They said: "No." He said: "Then what has befallen you, and where is Joseph?")