Tafsir of Yusuf 12:29

(Yusuf): The vocative particle has been omitted because of his proximity [to the speaker] and the completeness of his attentiveness to the conversation. Calling him by his name is a means of bringing him near and treating him with gentleness. Al-A’mash recited it as Yusuf with a fatha (on the final letter). Abu al-Baqa’ stated that the most likely explanation is that he rendered it according to the original state of the vocative, as seen in poetry: “O ‘Adiyya, the protectors have indeed protected you.” It has been said that this recitation was not accurately recorded from al-A’mash, and others said he treated the pause like a conjunction and transferred the vowel of the hamza from the Almighty’s saying, (turn away from this)—meaning from this affair, conceal it, and do not speak of it, for your truthfulness and the purity of your reputation have become manifest—to the final letter of Yusuf. This is similar to how one says "Allahu Akbar" followed by "Ash-hadu an la ilaha illa Allah" with conjunction and fatha.

It has been recited as (a’rada) in the past tense; in this case, "Yusuf" is the subject (mubtada’) and the sentence following it is the predicate (khabar). Perhaps the intent is a request in the most complete manner, so it is interpreted to mean "turn away."

(And ask forgiveness): You, O woman. Abu al-Baqa’ weakened this recitation, arguing that it would be more appropriate to say fastaghfiri (with the conjunctive fa).

(For your sin): That which has issued from you and has been proven against you.

(Indeed you were): Because of that,

(Among the sinners): That is, among the group of people who commit sin intentionally, or of their kind. It is said: khati’a (he sinned) – yakhta’u – khatan and khata’an when one sins intentionally; and akhta’a when one sins unintentionally. Al-Raghib mentioned that al-khata’ is the deviation from the intended direction, and it is of several types: First, to intend something that is not proper to intend, and then to do it; this is the complete error for which a human is held accountable. Second, to intend something that is proper to do, but something contrary to what one intends occurs; this person has succeeded in the intention but erred in the action. From this is his saying, peace be upon him: "Whoever exerts effort and errs (akhta’a) has a reward." Third, to intend something that is not proper to do, but something contrary to it happens; this person is a sinner in intention but correct in action. It is not hidden that the meaning we mentioned relates to the first of these types. The emphasized sentence serves as a justification for the command. The masculine plural is used for the inclusion of the male gender over the female, and the possibility that it means "you are from the lineage of sinners, so that wicked bloodline flowed into you" is very far-fetched.

This summons is said to be from "the wise witness," and this is narrated from Ibn Abbas. He interpreted "seeking forgiveness" as requesting pardon and overlooking from the husband. It is also possible that the intent is to request forgiveness from Allah the Almighty. It is said that those people, even if they worshipped idols, still affirmed a Creator and believed that indecencies have an evil consequence from Him, Glory be to Him, if He does not forgive them. Evidence that they affirmed a Creator is also found in the fact that Yusuf, peace be upon him, said to them: (Are separate lords better or Allah, the One, the Prevailing?).

The apparent meaning is that the speaker is al-Aziz. Perhaps, as it is said, he was a forbearing man, and this is narrated from al-Hasan, which is why he was satisfied with this amount of reprimand. It is also narrated that he had little jealousy, and this was a gentleness from Allah the Almighty toward Yusuf, peace be upon him. In al-Bahr, it is stated that the soil of the region of Potiphar necessitated this. How different this is from what happened to some of the kings of the Maghreb: he was in a social gathering with his intimate companions, and a slave girl was singing for them from behind a curtain. One of his close associates sought refuge [or comfort] in two verses the girl had sung. Not long after, the head of the slave girl was brought in a tray, and the King said to him, "Request the two verses from this head!" The requester was left dumbfounded and remained ill for the rest of the King's life.