Surah 12. Yusuf

And thus We established Joseph securely in the land [of Egypt]: he had full mastery over it [doing] whatever he willed. [Thus do] We cause Our grace to alight upon whomever We will; and We do not fail to requite the doers of good.⁵⁶

  - Mohammad Asad

I.e., sometimes in this world as well, but invariably in the hereafter, as the sequence shows.

Thus We established Yusuf in the land to live therein in any way he wished. We bestow Our mercy on whom We please and We do not let the reward of good people go to waste.

  - Muhammad Farooq-i-Azam Malik

This is how We established Joseph in the land to settle wherever he pleased. We shower Our mercy on whoever We will, and We never discount the reward of the good-doers.

  - Mustafa Khattab

Thus gave We power to Joseph in the land. He was the owner of it where he pleased. We reach with our mercy whom We will. We lose not the reward of the good.

  - Marmaduke Pickthall

Thus did We give established power to Joseph in the land to take possession therein as when or where he pleased. We bestow of Our mercy on whom We please and We suffer not to be lost the reward of those who do good. ¹⁷¹⁷

  - Abdullah Yusuf Ali

What a wonderful example of the working of divine Providence! The boy whom his jealous brothers got rid of by selling him into slavery for a miserable price becomes the most trusted dignitary in a foreign land, chief minister in one of the greatest empires of the world of that day. And this not for himself only, but for his family, and for that noble example of righteousness and strenuous service, which he was to set for all time. According to tradition, Joseph's age was barely 30 at that time! As when, or where he pleased: haithu refers to manner, time, or place. He had almost absolute powers, but as his fidelity was fully proved (xii. 53) these powers were for service rather than for self.

But in the eyes of those who have attained to faith and have always been conscious of Us, a reward in the life to come is a far greater good [than any reward in this world].⁵⁷

  - Mohammad Asad

Lit., "for those who have attained to faith...", etc.

Yet the reward in the hereafter will be even better for those who believe and are righteous.

  - Muhammad Farooq-i-Azam Malik

And the reward of the Hereafter is far better for those who are faithful and are mindful 'of Allah'.

  - Mustafa Khattab

And the reward of the Hereafter is better, for those who believe and ward off (evil).

  - Marmaduke Pickthall

But verily the reward of the Hereafter is the best for those who believe and are constant in righteousness. ¹⁷¹⁸

  - Abdullah Yusuf Ali

To the righteous, whatever rewards (if any) that come in this world are welcome for the opportunities of service which they open out. But the true and best reward is in the Hereafter.

AND [after some years,] Joseph's brothers came [to Egypt]⁵⁸ and presented themselves before him: and he knew them [at once], whereas they did not recognize him.

  - Mohammad Asad

I.e., to buy wheat from the stores which Joseph had accumulated during the seven years of plenty: for all the countries in the vicinity of Egypt were by now affected by the famine which he had predicted, and Egypt alone had a surplus, the distribution of which he supervised personally (cf. Genesis xii, 54-57).

Several years later when the famine started and there was no food available outside of Egypt, Yusuf's brothers came to Egypt for food and entered his office. He recognized them but they did not recognize him.

  - Muhammad Farooq-i-Azam Malik

And Joseph's brothers came and entered his presence. He recognized them but they were unaware of who he really was.

  - Mustafa Khattab

And Joseph's brethren came and presented themselves before him, and he knew them but they knew him not.

  - Marmaduke Pickthall

Then came Joseph's brethren: they entered his presence and he knew them but they knew him not. ¹⁷¹⁹

  - Abdullah Yusuf Ali

Years pass; the times of prosperity go by: famine holds the land in its grip; and it extends to neighbouring countries. Joseph's preparations are complete. His reserves are ample to meet the calamity. Not only does Egypt bless him, but neighbouring countries send to Egypt to purchase corn. All are received with hospitality, and corn is sold to them according to judicious measure. Now there has been one sorrow gnawing at Joseph's heart. His poor father Jacob! How he must have wept, as indeed he did, at the loss of his beloved Joseph! And Joseph's little brother Benjamin, born of the same mother as himself; would the other ten brothers, not by the same mother, have any affection for him, or would they treat him, as they treated Joseph? How would the whole family be in these hard times? A sort of answer came when the ten selfish brothers, driven by famine, came from Canaan to buy corn. Joseph, though so great a man, kept the details of the famine department in his own hands, otherwise there might have been waste. But to the public he was a mighty Egyptian administrator, probably in Egyptian dress, and with all the paraphernalia of his rank about him. When his brothers came, he knew them, but they did not know he was Joseph. In their thoughts was probably some menial slave in a remote household, perhaps already starved to death in these hard times!

And when he had provided them with their provisions, he said: "[When you come here next,] bring unto me that brother of yours from your father's side.⁵⁹ Do you not see that I have given [you] full measure and have been the best of hosts?

  - Mohammad Asad

Lit., "a brother of yours from your father" - i.e., their half-brother Benjamin, who was Joseph's full brother (their mother having been Rachel, Jacob's favourite wife), whereas the other ten had different mothers. Benjamin, the youngest of Jacob's children, had not accompanied his brothers on their first journey to Egypt, but they had presumably mentioned him in the course of their conversation with Joseph.

When he had given them their due provisions and they were about to leave, he said: "Bring your half brother to me next time. Do you not see that I give full measure and provide the best hospitality?

  - Muhammad Farooq-i-Azam Malik

When he had provided them with their supplies, he demanded, 'Bring me your brother on your father's side.¹ Do you not see that I give full measure and I am the best of hosts?

  - Mustafa Khattab

 i.e., Benjamin. When Joseph hosted his half-brothers, they told him the number of people in their household for future supplies.

And when he provided them with their provision he said: Bring unto me a brother of yours from your father. See ye not that I fill up the measure and I am the best of hosts?

  - Marmaduke Pickthall

And when he had furnished them forth with provisions (suitable) for them he said: "Bring unto me a brother ye have of the same father as yourselves (but a different mother): see ye not that I pay out full measure and that I do provide the best hospitality? ¹⁷²⁰

  - Abdullah Yusuf Ali

Joseph treated his brothers liberally. Perhaps he condescended to enter into conversation with these strangers, and enquired about their family. The ten brothers had come. Had they left a father behind them? What sort of a person was he? Very aged? Well, of course he could not come. Had they any other brothers? Doubtless the ten brothers said nothing about their lost Joseph, or told some lie about him. But perhaps their host's kindly insistence brought Benjamin into the conversation. How old was he? Why had they not brought him? Would they bring him next time? Indeed they must, or they would get no more corn, and he-the great Egyptian Wazir-would not even see them.

But if you do not bring him unto me, you shall never again receive a single measure [of grain] from me, nor shall you [be allowed to] come near me!"

  - Mohammad Asad

But if you do not bring him, you shall have no grain, nor shall you even come near me again."

  - Muhammad Farooq-i-Azam Malik

But if you do not bring him to me 'next time', I will have no grain for you, nor will you ever come close to me again.'

  - Mustafa Khattab

And if ye bring him not unto me, then there shall be no measure for you with me, nor shall ye draw near.

  - Marmaduke Pickthall

"Now if ye bring him not to me ye shall have no measure (of corn) from me nor shall be ye (even) come near me."

  - Abdullah Yusuf Ali

They answered: "We shall try to persuade his father to part with him, and, verily, we shall do [our utmost]!"

  - Mohammad Asad

They replied: "We shall certainly try our best to bring him from his father. This we will surely do."

  - Muhammad Farooq-i-Azam Malik

They promised, 'We will try to convince his father to let him come. We will certainly do 'our best'.'

  - Mustafa Khattab

They said: We will try to win him from his father: that we will surely do.

  - Marmaduke Pickthall

They said: "We shall certainly seek to get our wish about him from his father: indeed we shall do it." ¹⁷²¹

  - Abdullah Yusuf Ali

The brothers said: "Certainly, we shall try to beg him of our father, and bring him away with us; we shall certainly comply with your desire." In reality they probably loved Benjamin no more than they loved Joseph. But they must get food when the present supply was exhausted, and they must humour the great Egyptian Wazir. Note that they do not call Jacob "our father" but "his father"; how little they loved their aged father, whom they identified with Joseph and Benjamin! Their trial and their instruction in their duties is now being undertaken by Joseph.

And [Joseph] said to his servants: "Place their merchandise⁶⁰ in their camel-packs, so that they may find it there when they come home, and hence be the more eager to return."⁶¹

  - Mohammad Asad

I.e., the goods which they had bartered for wheat (Ibn Kathir): a very plausible explanation in view of the fact that barter was the most common form of trade in those ancient times.

Lit., "so that they may perceive them when they come back to their family, [and] that they may return".

Yusuf told his servants to put his brother's money into their saddlebags secretly so that they should know about it only when they reach their family, so that they may come back again."

  - Muhammad Farooq-i-Azam Malik

Joseph ordered his servants to put his brothers' money back into their saddlebags so that they would find it when they returned to their family and perhaps they would come back.

  - Mustafa Khattab

He said unto his young men: Place their merchandise in their saddlebags, so that they may know it when they go back to their folk, and so will come again.

  - Marmaduke Pickthall

And (Joseph) told his servants to put their stock in trade (with which they had bartered) into their saddlebags so they should know it only when they returned to their people in order that they might come back. ^{1722 1723}

  - Abdullah Yusuf Ali

Bidha'at: stock in trade; capital with which business is carried on; money-when it is used as capital for trade. It is better here to suppose that they were bartering goods for grain. Cf. xii. 19.

It was most important for Joseph's plan that they should come back. If they came back at all, they could not come without Benjamin after what he had told them. As an additional incentive to their coming back, he returns the price of the grain in such a way that they should find it in their saddle-bags when they reach home.

And so, when they returned to their father, [Joseph's brothers] said: "O our father! All grain⁶² is [to be] withheld from us [in the future unless we bring Benjamin with us]: send, therefore, our brother with us, so that we may obtain our measure [of grain]; and, verily, we shall guard him well!"

  - Mohammad Asad

Lit., "measure [of grain]", here used metonymically in an allusion to Joseph's words (verse {60}).

When Yusuf's brothers returned to their father, they said: "Father! Grain is henceforth denied us unless we take our stepbrother with us; please send our brother with us so that we may get our measure; we take full responsibility for his safety."

  - Muhammad Farooq-i-Azam Malik

When Joseph's brothers returned to their father, they pleaded, 'O our father! We have been denied 'further' supplies. So send our brother with us so that we may receive our measure, and we will definitely watch over him.'

  - Mustafa Khattab

So when they went back to their father they said: O our father! The measure is denied us, so send with us our brother that we may obtain the measure, surely we will guard him well.

  - Marmaduke Pickthall

Now when they returned to their father they said: "O our father! no more measure of grain shall we get (unless we take our brother): so send our brother with us that we may get our measure; and we will indeed take every care of him." ¹⁷²⁴

  - Abdullah Yusuf Ali

On their return they no doubt told Jacob all that had transpired. But to beg Benjamin of him was no easy matter, as Jacob did not trust them and had no cause to trust them after their treatment of Joseph, So they use the argument of urgent necessity for all it is worth.

[Jacob] replied: "Shall I trust you with him in the same way⁶³ as I trusted you with his brother [Joseph] aforetime? [Nay,] but God's guardianship is better [than yours], for He is the most merciful of the merciful!"

  - Mohammad Asad

Lit., "not otherwise than".

He said: "Should I trust you with him as I once trusted you with his brother? Allah is the best protector and He is the Most Merciful of the mercy-givers."

  - Muhammad Farooq-i-Azam Malik

He responded, 'Should I trust you with him as I once trusted you with his brother 'Joseph'? But 'only' Allah is the best Protector, and He is the Most Merciful of the merciful.'

  - Mustafa Khattab

He said: Can I entrust him to you save as I entrusted his brother to you aforetime? Allah is better at guarding, and He is the Most Merciful of those who show mercy.

  - Marmaduke Pickthall

He said: "Shall I trust you with him with any result other than when I trusted you with his brother aforetime? But Allah is the best to take care (of him) and He is the Most Merciful of those who show mercy!" ¹⁷²⁵

  - Abdullah Yusuf Ali

I construe Jacob's answer to be a flat refusal to let Benjamin go with them. It would be like the former occasion when he trusted Joseph with them and they lost him. Did they talk of taking care of him? The only protection that he trusted was that of Allah. He at least showed mercy to old and young alike. Did man show such mercy? Witness his sad old age and his lost little Joseph! Would they bring down "his grey hairs with sorrow to the grave?"

Thereupon, when they opened their packs, they discovered that their merchandise had been returned to them; [and] they said: "O our father! What more could we desire? Here is our merchandise: it has been returned to us! [If thou send Benjamin with us,] we shall [again] be able to bring food for our family, and shall guard our brother [well], and receive in addition another camel-load of grain.⁶⁴ That [which we have brought the first time] was but a scanty measure."

  - Mohammad Asad

It would seem that Joseph used to allot to foreign buyers of grain one camel-load per person.

When they opened their baggage, they discovered that their money had been returned to them. "Father!" They cried with joy, "What more can we ask for? Here is our money returned back to us. We will buy more food for our family, we will take good care of our brother and obtain an extra camel load of grain. This way, it will be easy to add another camel load of grain."

  - Muhammad Farooq-i-Azam Malik

When they opened their bags, they discovered that their money had been returned to them. They argued, 'O our father! What more can we ask for? Here is our money, fully returned to us. Now we can buy more food for our family. We will watch over our brother, and obtain an extra camel-load of grain. That load can be easily secured.'

  - Mustafa Khattab

And when they opened their belongings they discovered that their merchandise had been returned to them. They said: O our father! What (more) can we ask? Here is our merchandise returned to us. We shall get provision for our folk and guard our brother, and we shall have the extra measure of a camel (load). This (that we bring now) is a light measure.

  - Marmaduke Pickthall

Then when they opened their baggage they found their stock in trade had been returned to them. They said: "O our father! what (more) can we desire? This our stock in trade has been returned to us: so we shall get (more) food for our family; we shall take care of our brother; and add (at the same time) a full camel's load (of grain to our provisions): this is but a small quantity." ^{1726 1727}

  - Abdullah Yusuf Ali

The ten brothers did not take their father's refusal as final. They opened their saddle-bags, and found that the price they had paid for their provisions had been returned to them. They had got the grain free! What more could they desire? The spell which Joseph had woven now worked. If they only went back, this kind Wazir would give more grain if they pleased him. And the only way to please him was to take back their younger brother with them. It would cost them nothing. Judging by past experience they would get a whole camel's load of grain now. And so they stated their case to the aged father.

Two meanings are possible,-either or perhaps both. 'What we have brought now is nothing compared to what we shall get if we humour the whim of the Egyptian Wazir. And, moreover, Egypt seems to have plenty of grain stored up. What is a camel-load to her Wazir to give away?'

Said [Jacob]: "I will not send him with you until you give me a solemn pledge, before God, that you will indeed bring him back unto me, unless you yourselves be encompassed [by death]!" And when they had given him their solemn pledge, [Jacob] said: "God is witness to all that we say!"

  - Mohammad Asad

Ya'qoob (Jacob) replied: "I will never send him with you until you pledge in the name of Allah that you will surely bring him back to me unless you become helpless." And when they had given their pledge, he said: "Allah is the Witness over the pledge you made."

  - Muhammad Farooq-i-Azam Malik

Jacob insisted, 'I will not send him with you until you give me a solemn oath by Allah that you will certainly bring him back to me, unless you are totally overpowered.' Then after they had given him their oaths, he concluded, 'Allah is a Witness to what we have said.'

  - Mustafa Khattab

He said: I will not send him with you till ye give me an undertaking in the name of Allah that ye will bring him hack to me, unless ye are surrounded. And when they gave him their undertaking he said: Allah is the Warden over what we say.

  - Marmaduke Pickthall

(Jacob) said: "Never will I send him with you until ye swear a solemn oath to me in Allah's name that ye will be sure to bring him back to me unless ye are yourselves hemmed in (and made powerless)." And when they had sworn their solemn oath he said: "Over all that we say be Allah the Witness and Guardian!" ^{1728 1729}

  - Abdullah Yusuf Ali

The appeal to the family's needs in the time of famine at length made Jacob relent, but he exacted a solemn promise from the brothers, under the most religious sanctions, that they would bring Benjamin back to him, unless they were themselves prevented, as the Insurance Policies say "by an act of God," so that they became really powerless. To that promise Jacob called Allah to witness.

This is more than a formula. Allah is invoked as present and witnessing the bargain, and to Him both parties make over the affair to arrange and fulfil.

And he added: "O my sons! Do not enter [the city all] by one gate, but enter by different gates.⁶⁵ Yet [even so,] I can be of no avail whatever to you against [anything that may be willed by] God: judgment [as to what is to happen] rests with none but God. In Him have I placed my trust: for, all who have trust [in His existence] must place their trust in Him alone."

  - Mohammad Asad

Probably in order not to attract undue attention in the foreign land and possibly fall prey to intrigues. See in this connection note [68] below.

Then he said; "My sons! Do not enter the capital city of Egypt through one gate, enter from the different gates. Not that I can avail you aught against Allah; this advice is just a precaution, because none can accurately judge except Allah. In Him do I put my trust and in Him let all the reliant put their trust."

  - Muhammad Farooq-i-Azam Malik

He then instructed 'them', 'O my sons! Do not enter 'the city' all through one gate, but through separate gates.¹ I cannot help you against 'what is destined by' Allah in the least. It is only Allah Who decides. In Him I put my trust. And in Him let the faithful put their trust.'

  - Mustafa Khattab

 He told them that every three or four of them should enter through a different gate. His desire was to protect them from envy and harm.

And he said: O my sons! Go not in by one gate; go in by different gates. I can naught avail you as against Allah. Lo! the decision rests with Allah only. In Him do I put my trust, and in Him let all the trusting put their trust.

  - Marmaduke Pickthall

Further he said; "O my sons! enter not all by one gate: enter ye by different gates. Not that I can profit you aught against Allah (with my advice): none can command except Allah: on Him do I put my trust and let all that trust put their trust on Him." ¹⁷³⁰

  - Abdullah Yusuf Ali

The Commentators refer to a Jewish or Eastern custom or superstition which forbade members of a numerous family to go together in a mass for fear of "the evil eye". But apart from East or West, or custom or superstition, it would be ridiculous for any large family of ten or eleven to parade together in a procession among strangers. But there was even a better reason in this particular case, which made Jacob's advice sound, and Jacob was, as stated in the next verse, a man of knowledge and experience. Here were eleven strangers dressed alike, in a dress not of the country, talking a strange language, coming in a time of stress, on an errand for which they had no credentials. Would they not attract undue attention and suspicion if they went together? Would they not be taken for spies?-or for men bent on some mischief, theft, or organised crime? Such a suspicion is referred to in verse 73 below. By entering separately they would attract little attention. Jacob very wisely tells them to take all human precautions. But like a Prophet of Allah he warns them that human precautions would be no good if they neglect or run counter to far weightier matters-Allah's Will and Law. Above all, they must try to understand and obey this, and their trust should be on Allah rather than on human usages, institutions, or precautions, however good and reasonable these might be.

But although⁶⁶ they entered [Joseph's city] in the way their father had bidden them, this proved of no avail whatever to them against [the plan of] God.⁶⁷ [His request] had served only to satisfy Jacob's heartfelt desire [to protect them]:⁶⁸ for, behold, thanks to what We had imparted unto him, he was indeed endowed with the knowledge [that God's will must always prevail⁶⁹ ]; but most people know it not.

  - Mohammad Asad

Lit., "when".

As is shown in the sequence, they and their father were to suffer severe distress before their adventures came to a happy conclusion.

Lit., "it [i.e., his request that they should enter the city by different gates] had been but a desire in Jacob's heart (nafs), which he [thus] satisfied". In other words, when he gave his sons this advice, he followed only an instinctive, humanly-understandable urge, and did not really expect that any outward precaution would by itself help them: for, as he himself pointed out on parting, "judgment as to what is to happen rests with none but God". This stress on man's utter dependence on God - a fundamental tenet of Islam - explains why Jacob's advice (which in itself is not relevant to the story) has been mentioned in the above Qur'anic narrative.

This interpolated clause is based on Zamakhshari's interpretation of the above reference to Jacob's having been "endowed with knowledge".

When they entered the city as their father had advised them, it did not avail them against the will of Allah. Of course, Ya'qoob did his best to avert the fear he had in his heart. Indeed he possessed the knowledge which We had given him, but most people do not know.

  - Muhammad Farooq-i-Azam Malik

Then when they entered as their father had instructed them, this did not help them against 'the Will of' Allah whatsoever. It was just a desire in Jacob's heart which he satisfied. He was truly blessed with 'great' knowledge because of what We had taught him, but most people have no knowledge.

  - Mustafa Khattab

And when they entered in the manner which their father had enjoined, it would have naught availed them as against Allah; it was but a need of Jacob's soul which he thus satisfied; and lo! he was a lord of knowledge because We had taught him; but most of mankind know not.

  - Marmaduke Pickthall

And when they entered in the manner their father had enjoined it did not profit them in the least against (the Plan of) Allah: it was but a necessity of Jacob's soul which he discharged. For he was by Our instruction full of knowledge (and experience): but most men know not. ^{1731 1732 1733}

  - Abdullah Yusuf Ali

See the last verse and n. 1730. Though they scrupulously observed their father's injunctions to the letter, their hearts were not yet pure, and they got into trouble, as the later story will show. They had the hardihood to cast aspersions on Joseph, not knowing that they were in Joseph's power. And Joseph took a noble revenge by planning a reunion of the whole family and shaming the ten brothers into repentance. He was the instrument for the fulfilment of Allah's Plan.

It is a necessity of a Prophet's soul that he should speak out and teach all that he knows, to the worthy and unworthy alike. This, Jacob did to his unworthy sons, as well as to his worthy sons whom he loved best. It was not for him as Prophet to guarantee any results. In this case he could not save his sons from getting into trouble merely because they followed the letter of his advice in a small matter. Apply this to the teaching of a greater than Jacob. Men who literally observe some small injunctions of the Holy Prophet Muhammad and neglect the greater principles which he taught cannot blame him for their troubles and difficulties. If they examined the matter, they would find that they brought the troubles on themselves.

The Prophets of Allah are full of knowledge,-not as men, but as taught by the grace of Allah. For men, as such, are (Carlyle said) mostly fools,-devoid of knowledge and understanding.

AND WHEN [the sons of Jacob] presented themselves before Joseph, he drew his brother [Benjamin] unto himself, saying [to him in secret]: "Behold, I am thy brother! So grieve thou not over their past doings!"⁷⁰

  - Mohammad Asad

Thus, contrary to the Biblical account, Joseph is stated here to have disclosed his identity to Benjamin long before he revealed himself to his ten half-brothers. The words "their past doings" obviously refer to their treacherous behaviour towards himself which Joseph had now presumably disclosed to Benjamin.

When they entered to Yusuf, he called his brother (Benjamin) alone to himself, and said: "In fact, I am your brother (Yusuf), now you need not grieve at what they have been doing."

  - Muhammad Farooq-i-Azam Malik

When they entered Joseph's presence, he called his brother 'Benjamin' aside, and confided 'to him', 'I am indeed your brother 'Joseph'! So do not feel distressed about what they have been doing.'

  - Mustafa Khattab

And when they went in before Joseph, he took his brother unto himself, saying: Lo; I, even I, am thy brother, therefore sorrow not for what they did.

  - Marmaduke Pickthall

Now when they came into Joseph's presence he received his (full) brother to stay with him. He said (to him): "Behold! I am thy (own) brother; so grieve not at aught of their doings." ^{1734 1735 1736}

  - Abdullah Yusuf Ali

The ten brothers, with Benjamin, arrived in Egypt, and waited on the great Wazir. Joseph again received them hospitably, even more so than before, as they had complied with his request to bring Benjamin. No doubt many shrewd and probing questions were asked by Joseph, and no doubt it was clear that Benjamin was one apart from the other ten. Baidhawi fills up the picture of the great feast for us. The guests were seated two by two. Baidhawi was the odd one, and Joseph courteously took him to his own table.

After the feast the question of lodgings arose. They were to be accommodated two by two. Again Benjamin was the odd one. What more natural than that the Wazir should take him to himself He thus got a chance of privacy with him. He disclosed his identity to him, charging him to keep it a secret, and to take no notice of any strange doings that might occur. He must have learnt from Benjamin about his father and about the inner doings of the family. He must get them all together into Egypt under his own eye. He had a plan, and he proceeded to put it into execution.

The past tense of Kanu, combined with the aorist of Ya'malun, signifies that the reference is to their brothers' doings, past, present, and future. Benjamin was not to mind what wrongs they had done in the past, or how they behaved in the present or the immediate future. Joseph had a plan that required Benjamin's silence in strange circumstances.

And [later,] when he had provided them with their provisions, he placed the [King's] drinking-cup in his brother's camel-pack. And [as they were leaving the city,] a herald⁷¹ called out: "O you people of the caravan! Verily, you are thieves!"⁷²

  - Mohammad Asad

Lit.. "an announcer" (mu'adhdhin) - a noun derived from the verbal form adhdhana("he announced" or "proclaimed" or "called out publicly").

Commenting on this verse, Razi says: "Nowhere in the Qur'an is it stated that they made this accusation on Joseph's orders; the circumstantial evidence shows rather (al-aqrab ila zahir al-hal) that they did this of their own accord: for, when they had missed the drinking-cup, [these servants of Joseph remembered that] nobody had been near it [except the sons of Jacob], and so it occurred to them that it was they who had taken it." Analogous views are also advanced by Tabari and Zamakhshari in their comments on the last words of verse {76} below. This extremely plausible explanation contrasts sharply with the Biblical account of this incident (Genesis xliv), according to which the false accusation was part of an inexplicable "stratagem" devised by Joseph. If we discard - as we must - this part of the Biblical version, it is far more logical to assume that Joseph who had been granted by the King full authority over all that belonged to the latter (see verse {56} above), had placed the royal cup as a present in the bag of his favourite brother; and that he did this secretly, without informing his servants, because he did not want anyone, least of all his ten half-brothers, to know his predilection for Benjamin. For a further explanation of this incident and of its ethical relevance within the context of Joseph's story, see note [77] below.

While Yusuf was arranging the loading of their provisions, he put the royal drinking cup into his brother's pack. Later on a crier called out: "O people of the caravan! You must be thieves."

  - Muhammad Farooq-i-Azam Malik

When Joseph had provided them with supplies, he slipped the royal cup into his brother's bag. Then a herald cried, 'O people of the caravan! You must be thieves!'

  - Mustafa Khattab

And when he provided them with their provision, he put the drinking cup in his brother's saddlebag, and then a crier cried: O camel riders! Ye are surely thieves!

  - Marmaduke Pickthall

At length when he had furnished them forth with provisions (suitable) for them he put the drinking cup into his brother's saddlebag. Then shouted out a Crier: "O ye (in) the Caravan! Behold! ye are thieves without doubt!" ¹⁷³⁷

  - Abdullah Yusuf Ali

Joseph's plan was to play a practical joke on them, which would achieve two objects. Immediately it would put them into some consternation, but nothing comparable to what he had suffered at their hands. When the plan was unravelled, it would make them thoroughly ashamed of themselves, and dramatically bring home their guilt to them. Secondly, it would give him an excuse to detain Benjamin and bring their aged father into Egypt. He contrived that a valuable drinking cup should be concealed in Benjamin's saddle-bag. When it was found after an ostentatious search, he would detain the supposed culprit, and attain his object, as the story relates further on.