Tafsir of Yusuf 12:62-64

Surah Yusuf (12:62-64) Translation and Exegesis (Based on Mafatih al-Ghayb)

Verse 62: And he said to his young men, "Put their merchandise back into their saddlebags so that they may recognize it when they return to their families, that they may come back."

Issue 1: The Reading of "His Young Men" (لفتيانه)

There are two main readings for the word meaning "his young men":

1. لفتيانه (with alif and nun): Read this way by Hamzah, Al-Kisā'ī, and Ḥafṣ from 'Āṣim.
2. لفتيته (with tā' without alif): Read this way by the rest of the reciters.

These are two valid linguistic forms, similar to the variation between الصبيان (boys) and الصبية (girls), or الإخوان (brothers) and الإخوة (brothers).

Al-Fārisī's Explanation:

• الفتية (the form without alif) is the plural for a small number of young men. The justification here is that those entrusted with guarding the merchandise in their bags (since this was a secret matter) would be few, as secrets require limited disclosure.
• الفتيان (the form with alif) is the plural for a large number. The justification here is that since the command was to place the merchandise in their bags (رحالهم), and bags imply a larger number of people, those carrying out the action should be numerous.

Issue 2: Knowledge of the Brothers Regarding the Merchandise Placement

The majority opinion holds that Joseph's brothers were unaware that the merchandise was placed in their bags. Some suggest they knew, but this is weak because the subsequent phrase, "so that they may recognize it" (لعلهم يعرفونها), negates prior knowledge.

Reasons for Joseph Placing the Merchandise Back (Various Opinions):

1. To Encourage Return: If they opened their belongings and found their money, they would realize this was pure generosity from Joseph, prompting them to return and eagerly trade with him again.
2. Financial Security: Joseph feared that their father might not have enough silver (الورق) for them to return a second time.
3. Relief for the Father: He intended to provide relief for his father, as the time was one of severe drought.
4. Avoiding Meanness: He felt it was ignoble (لؤم) to take payment for food from his father and brothers while they were in dire need.
5. Al-Farrā's View: They might assume they misplaced the money themselves by accident, given that they were prophets and sons of prophets. They would return to inquire about the reason or to return the money to its rightful owner.
6. Subtle Kindness: He wanted to show kindness in a way that would not burden them with a sense of obligation or reproach (منة).
7. Clarifying Intent: His goal was for them to know that this brother (Joseph) was not seeking harm, oppression, or extra profit.
8. Facilitating the Brother's Return: He wanted his father to know that Joseph honored them, and thus sending the remaining brother would be for further honor, not a burden.
9. Hidden Aid: He intended the money to be aid for them during the harsh times. Fearing highway robbers, he placed the coins in their bags so they would remain hidden until they reached their father.
10. Reciprocating Evil with Good: He intended to meet their excessive mistreatment with his excessive kindness.

Continuation of the Narrative (Verses 63-64):

Then, the Almighty recounts their return to their father, saying:

Verse 63: When they returned to their father, they said, "O our father, we have been prevented from receiving the measure [of grain]."

There are two interpretations of their statement:

1. Immediate Prevention: They were prevented from receiving the grain when they requested it for their father and the remaining brother. Thus, their plea, "Prevented us from receiving the measure, and give us a full measure" (منع منا الكيل وأوفوا الكيل), refers to this immediate denial.
2. Future Prevention: They were referring to the prohibition of future measures, which aligns with Joseph's statement: "If you do not bring him to me, you will have no measure from me" (Yusuf: 60). The evidence supporting this is their subsequent request: "So send our brother with us, that we may receive a measure" (فأرسل معنا أخانا نكتل).

• Recitation Note: Hamzah and Al-Kisā'ī read نكتل (we receive) with a nūn. The others read يكتل (he receives) with a yā'. The first reading supports the first interpretation (immediate denial), while the second reading supports the second interpretation (future prohibition).

Verse 64: He said, "Shall I entrust him to you except as I entrusted you with his brother before? But Allah is the best guardian, and He is the Most Merciful of the merciful."

They then added: "...and indeed, we will be his guardians." (وإنا له لحافظون).

When they guaranteed his safety, Jacob (peace be upon him) replied: "Can I entrust him to you except as I entrusted you with his brother before?"

The meaning is that they had previously guaranteed Joseph's safety when they said, "And indeed, we will be his guardians" (Yusuf: 12). Now, they use the exact same phrase. Jacob implies: Is there any security (أمان) here other than what was there before? Since the guarantee failed then, it will fail now.

Regarding the phrase: "But Allah is the best guardian, and He is the Most Merciful of the merciful."

• Recitation Note: Hamzah and Al-Kisā'ī read حافظا (guardian) with an alif (as a tamyīz or specification), implying: "Allah is better than you as a guardian" (like saying, "He is the best of them as a man"). Others read حافظا without alif (as a maṣdar), meaning: "Allah is better in guardianship (حفظاً)."
• Al-A'mash read: فالله خير حافظ (Allah is the best preserver).
• Abu Hurayrah (RA) read: خير حافظا وهو أرحم الرحمين (the best guardian, and He is the Most Merciful of the merciful).
• Meaning: Jacob is saying: "I trusted you concerning Joseph, and look what happened. Now, I place my trust in Allah concerning Benjamin."

Addressing Objections:

Objection 1: Why did he send Benjamin with them, having witnessed what happened with Joseph?

Answer (Several Reasons):

1. They had grown older and inclined toward righteousness.
2. He perceived that the envy and hatred they held toward Benjamin were not as intense as what they held toward Joseph.
3. The necessity imposed by the famine compelled him to do so.
4. Perhaps Allah revealed to him, guaranteeing Benjamin's safety and safe return.

Objection 2: Does His statement, "But Allah is the best guardian," indicate that He permitted his son Benjamin to leave at that time?

Answer: The majority say yes, it indicates permission. Others say no, offering two counter-arguments:

1. The implied meaning is: If Allah had permitted his departure, it would be under Allah's protection, not theirs.
2. When he mentioned Joseph, he said, "But Allah is the best guardian," meaning He is the best guardian for Joseph, because Jacob knew Joseph was alive.

Verse 65: And when they opened their baggage, they found their merchandise returned to them. They said, "O our father, what more could we ask for? Here is our merchandise returned to us. We shall provision our families, and we shall guard our brother, and we shall gain an extra measure of a camel's load. That would be an easy measure."