Tafsir of Yusuf 12:11-12

Surah Yusuf (12): Verses 11-12

Translation and Exegesis (Tafsir) based on Mafatih al-Ghayb by Fakhr al-Din al-Razi

It is evident from their speech that Jacob (peace be upon him) feared for Joseph's safety from them. If this were not the case, they would not have made this statement.

When they firmly resolved their plan, they presented this speech, feigning extreme affection and compassion for Joseph in front of their father. It was their custom to be absent from him for periods while tending to the flocks. They asked him to send Joseph with them. Since Jacob (PBUH) loved to comfort Joseph's heart, he was deceived by their words and sent him with them.

There are several scholarly points regarding this verse:

Issue 1: The Reading of "Lā Ta’mananā" (Shall you not trust us?)

The author of Al-Kashshaf mentioned that this phrase has been recited in several ways:

1. With the clear pronunciation of both nūns (Lā ta’mananā).
2. With the idghām (merging) of the nūns, sometimes with a slight nasalization (ishmām) and sometimes without it.

The meaning remains: "Will you not feel safe regarding him with us, even though we love him and wish him well?"

Issue 2: Readings of "Yartaiʿu wa Yalʿabu" (He grazes and plays)

There are five main recitations for the verbs concerning Joseph:

1. Recitation of Ibn Kathir:

• "Nartaiʿu" (We graze) using the nūn (we) and with the kasra (i sound) on the ʿayn (from irtīʿāʾ). Irtīʿāʾ is derived from raʿaytu (to graze). It means the livestock eat the pasture.
• They attributed irtīʿāʾ (grazing) to themselves because they are the ones responsible for the livestock management, implying, "We graze our animals." They attributed this responsibility to themselves because they were mature and fully capable. They attributed al-laʿib (playing) to Joseph due to his young age.

2. Recitation of Nafiʿ:

• Both verbs are recited using the yā’ (he) and with the kasra on the ʿayn (from yartaiʿu).
• This attributes both grazing and playing to Joseph, meaning he directly tends to the animals to gain experience, alternating between grazing (work) and playing (childish activity).

3. Recitation of Abu Amr and Ibn Amir:

• "Nartaiʿu" (We graze) with the nūn and the sukūn (no vowel) on the ʿayn, and similarly "Nalʿabu" (We play).
• Ibn al-A'rabi stated that Rataʿa means eating voraciously, or it means abundance/fertility.
• Some interpret al-laʿib (playing) here as engaging in permissible acts. This is applicable to humans. As for "Nalʿabu" (We play), it is reported that when Abu Amr was asked how they, as Prophets, could say "We play," he replied: "They were not Prophets at that time."
• Furthermore, playing could mean engaging in permissible acts for the sake of cheerfulness, as the Prophet (PBUH) said to Jabir: "Why not a young virgin you can play with and who plays with you?"
• Also, their playing might have been competitive running (istibāq), the purpose of which was learning warfare and fighting against the disbelievers—supported by their statement: "We went out to compete." It was called laʿib (play) because it resembled play in form.

4. Recitation of the Kufans:

• Both verbs are recited using the yā’ (he) and the sukūn (no vowel) on the ʿayn.
• This attributes both grazing and playing solely to Joseph (PBUH).

*5. Recitation: "Ghadan yartaiʿu" (Tomorrow he grazes) with the yā’, and "wa nalʿabu" (and we play) with the nūn.*

• This reading is considered distant/weak because they asked to send Joseph with them so that he might enjoy playing, not so that they might enjoy playing. And Allah knows best.