Tafsir of Yusuf 12:65

"And it was read: (ruddat ilayna) with a kasra [on the rā’]," based on the principle that the kasra of the assimilated dāl was transferred to the rā’, as in qīla and bī‘a. Quṭrub narrated ḍuriba Zayd (with a kasra on the ḍād) by transferring the kasra of the rā’ to the ḍād for those who vocalize it.

{mā nabghī} is for negation. It means: We do not exaggerate in our speech, nor do we add falsehood to what we have described to you regarding the King’s kindness and generosity. They had told him: "We have come to the best of men; he lodged us and honored us with such honor that if he were a man from the family of Jacob, he would not have honored us more."

Alternatively, it means: We do not desire anything beyond the kindness shown to us. Or, it is an interrogative, meaning: What could we possibly seek beyond this? In the reading of Ibn Mas‘ūd, it is (mā tabghī) with a tā’, addressing Jacob, meaning: What more could you seek beyond this kindness, or what more witness to our truthfulness? It is also said: It means we do not want any other merchandise from you.

His saying {hādhīhi biḍā‘atunā ruddat ilaynā} is an independent sentence clarifying his saying {mā nabghī}. The sentences that follow are conjoined to it, meaning: Our merchandise has been returned to us, so we will use it to strengthen our position, {wa namīru ahlanā} (and we will bring provisions for our family) upon our return to the King, {wa naḥfaẓu akhānā} (and we will guard our brother) so that nothing of what you fear befalls him, {wa nazdādu kayla ba‘īr} (and we will increase by the measure of a camel).

So, what could we desire beyond these objectives by which we improve our conditions and expand our resources? They said {wa nazdādu kayla ba‘īr} because, as we mentioned, the King would not give more than a camel’s load to any one person, for the sake of rationing.

If you ask: This applies if you interpret al-baghy as "seeking." But if you interpret it as "lying" or "exaggerating in speech," then the first sentence—{hādhīhi biḍā‘atunā ruddat ilaynā}—is a proof of their truthfulness and the absence of exaggeration in their words. What, then, do you do with the remaining sentences?

I say: Conjoin them to his saying {mā nabghī}, meaning: We do not exaggerate in what we say, and we will bring provisions for our family, and we will do such and such. It is also permissible for it to be an initial statement, as if you were to say: "It is necessary that we bring provisions for our family," just as you say: "I strove for the need of so-and-so, and I exerted effort in achieving his goal; it is necessary that I strive, and it is necessary that I do not fall short."

It is also possible that it means: We do not desire, nor do we speak, except the truth in what we suggest to you regarding our traveling with our brother. Then they said: "This is our merchandise, we will use it to strengthen our position, bring provisions for our family, and do and act," as a clarification that they are not exaggerating in their opinion and that they are correct in it. This is a sound and clear interpretation.

{dhālika kaylun yasīr} means: That is a small measure that does not suffice us—referring to what is measured out for them. They wanted to add to it what is measured out for their brother. Or, it is a reference to the "camel’s load," meaning: That measure is a small thing that the King will grant us without difficulty, or it is easy for him and not a burden. It is also possible that this is the speech of Jacob, meaning that a single camel’s load is a small thing for which one should not risk a son, similar to his saying: {dhālika liya‘lama} (Yusuf: 52).

{He said, "Never will I send him with you until you give me a solemn promise by Allah that you will bring him back to me, unless you are surrounded." And when they had given their promise, he said, "Allah is, over what we say, Witness."}