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Surah 12. Yusuf

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12:76
فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ نَرْفَعُ دَرَجَـٰتٍ مَّن نَّشَآءُ ۗ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ Fabadaa biawAAiyatihim qabla wiAA a i akheehi thumma istakhrajah a min wiAA a i akheehi ka tha lika kidn a liyoosufa m a k a na liyakhu th a akh a hu fee deeni almaliki ill a an yash a a All a hu narfaAAu daraj a tin man nash a o wafawqa kulli th ee AAilmin AAaleem un
Thereupon [they were brought before Joseph to be searched; and] he began with the bags of his half-brothers75 before the bag of his brother [Benjamin]: and in the end he brought forth the drinking-cup76 out of his brother's bag. In this way did We contrive for Joseph [the attainment of his heart's desire]: under the King's law, he would [otherwise] not have been able to detain his brother, had not God so willed. We do raise to [high] degrees [of knowledge] whomever We will - but above everyone who is endowed with knowledge there is One who knows all.77
  - Mohammad Asad

Lit., "with their bags".

Lit., "he brought it out".

The meaning of this story is now clear: it is a further illustration of the basic doctrine that "judgment [as to what is to happen] rests with none but God" (verse {67} above). Joseph had wanted to keep Benjamin with himself, but under the law of Egypt he could not do this without the consent of his half-brothers, who were the legal guardians of their minor brother; and they - bound as they were by the solemn promise given to their father - would certainly not have agreed to Benjamin's remaining behind. The only other alternative open to Joseph was to disclose his identity to them; but since he was not yet prepared to go so far, he was obliged to allow Benjamin to depart with his brothers. The accidental discovery of his gift, entirely unexpected by Joseph (see note [72] above), changed everything: for now Benjamin appeared to be guilty of theft, and under the law of the land Joseph was entitled to claim him as his slave, and thus to keep him in his house. The words, "In this way did We contrive (kidna) for Joseph [the attainment of his heart's desire]", referring to the incident of the cup, indicate that its final outcome was neither planned nor even foreseen by Joseph.

After this Yusuf first began to search the packs of his stepbrothers before the pack of his own brother (Benjamin). Finally he took it out of his brother's pack. Thus We directed Yusuf. He could not seize his brother under the King's law; but Allah willed otherwise. We exalt in ranks whom We please, He is the One Whose knowledge is far greater than the knowledge of all others.
  - Muhammad Farooq-i-Azam Malik
Joseph began searching their bags before that of his brother 'Benjamin', then brought it out of Benjamin's bag. This is how We inspired Joseph to plan. He could not have taken his brother under the King's law, but Allah had so willed. We elevate in rank whoever We will. But above those ranking in knowledge is the One All-Knowing.
  - Mustafa Khattab
Then he (Joseph) began the search with their bags before his brother's bag, then he produced it from his brother's bag. Thus did We contrive for Joseph. He could not have taken his brother according to the king's law unless Allah willed. We raise by grades (of mercy) whom We will, and over every lord of knowledge there is one more knowing.
  - Marmaduke Pickthall
So he began (the search) with their baggage before (he came to) the baggage of his brother: at length He brought it out of his brother's baggage. Thus did We plan for Joseph. He could not take his brother by the law of the king except that Allah willed it (so). We raise to degrees (of wisdom) whom We please: but over all endued with knowledge is One the All-Knowing. 1742 1743 1744 1745 1746
  - Abdullah Yusuf Ali

The pronoun "he" can only refer to Joseph. He may have been present all the time, or he may just have come up, as the supposed theft of the king's own cup (xii. 72 above) was a very serious and important affair, and the investigation required his personal supervision. All that his officers did by his orders was his own act. As the lawyers say: Qui facit per alium, facit per se (whoever does anything through another, does it himself).

The Arabic word here used is wi'aun, plural au'iya, which includes bags, lockers, boxes, or any receptacles in which things are stored. Notice the appropriateness of the words used. The cup was concealed in a saddle-bag (rahl), verse 70 above. When it comes to searching, they must search all the baggage of every description if the search was to be convincing and effective.

It refers to the drinking cup, the siqayat, which is a feminine noun: hence the feminine pronoun (ha) in Arabic.

Let no one suppose that it was a vulgar or wicked trick, such as we sometimes hear of in police courts, when property is planted on innocent men to get them into trouble. On the contrary it was a device or stratagem whose purpose was to show up wickedness in its true colours, to give it a chance of repentance, to bring about forgiveness and reconciliation, to give solace to the aged father who had suffered so much. Joseph was a Prophet of Allah, but he could not have carried out his plan or taken the first step, of detaining his brother, except with the will and permission of Allah, Whose Plan is universal and for all His creatures.

If we examine this world's affairs, there are all sorts of plans, and all degrees of folly and wisdom. The wicked ones plan; the foolish ones plan; the simple ones plan; then there are men who think themselves wise and are perhaps thought to be wise, but who are foolish, and they have their plans; and there are degrees of real and beneficent wisdom among men. Allah, is above all. Anything good in our wisdom is but a reflection of His wisdom, and His wisdom can even turn folly and wickedness to good.

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12:77
قَالُوٓا۟ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنتُمْ شَرٌّ مَّكَانًا ۖ وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ Q a loo in yasriq faqad saraqa akhun lahu min qablu faasarrah a yoosufu fee nafsihi walam yubdih a lahum q a la antum sharrun mak a nan wa A ll a hu aAAlamu bim a ta s ifoon a
[As soon as the cup came to light out of Benjamin's bag, the brothers] exclaimed: "If he has stolen - well, a brother of his used to steal aforetime!"78 Thereupon Joseph said to himself, without revealing his thought to them:79 "You are far worse in this respect, and God is fully aware of what you are saying."80
  - Mohammad Asad

The reference is obviously to Benjamin's full brother, Joseph. In the absence of any indication that the latter had ever before been accused of theft, it is reasonable to assume that the brothers, unaware of the fact that they were standing before Joseph, simply wanted to vilify him in order to dissociate themselves more effectively from Benjamin, who now appeared to have been convicted of theft.

Lit., "Joseph concealed it within himself and did not reveal it to them; he said...", etc. According to almost all the commentators, the pronoun "it" refers to Joseph's subsequent "saying" or, rather, thought, indicated by the verb "he said" (i.e., within himself); hence my free rendering of this phrase.

Lit., "of what you attribute", i.e., to Joseph and Benjamin - sc., "since you yourselves have stolen Joseph from his father".

At this accusation, his brothers remarked: "This is not strange if he has committed a theft - for his brother also committed a theft before him." Hearing this, Yusuf suppressed his feelings and did not reveal anything to them - he simply whispered to himself: "What a bad people you are! You are accusing me of something, the truth of which Allah knows best."
  - Muhammad Farooq-i-Azam Malik
'To distance themselves,' Joseph's brothers argued, 'If he has stolen, so did his 'full' brother before.'1 But Joseph suppressed his outrage- revealing nothing to them- and said 'to himself', 'You are in such an evil position,2 and Allah knows best 'the truth of' what you claim.'
  - Mustafa Khattab

 Joseph was falsely accused of theft when he was young.

 He meant: I did not steal anything, nor did my brother ˹Benjamin˺. You are the real thieves; you stole me from my father and threw me into the well.

They said : If he stealeth, a brother of his stole before. But Joseph kept it secret in his soul and revealed it not unto them. He said (within himself) : Ye are in worse case and Allah knoweth best (the truth of) that which ye allege.
  - Marmaduke Pickthall
They said: "If he steals there was a brother of his who did steal before (him)." But these things did Joseph keep locked in his heart revealing not the secrets to them. He (simply) said (to himself): "Ye are the worse situated; and Allah knoweth best the truth of what ye assert!" 1747 1748 1749
  - Abdullah Yusuf Ali

The hatred of the Ten for Joseph and Benjamin comes out again. They are not only ready to believe evil of Benjamin, but they carry their thoughts back to Joseph and call him a thief as well. They had injured Joseph; and by a false charge of this kind they salve their conscience. Little did they suspect that Joseph was before them under another guise, and their falsehood and treachery, would soon be exposed.

There were many secrets: (1) that he was Joseph himself; (2) that his brother Benjamin knew him; (3) that there was no guilt in Benjamin, but the whole practical joke was in furtherance of a great plan (see n. 1745, above); (4) that they were giving themselves away, and were unconsciously facilitating the plan, though their motives were not above-board.

"Ah!" thought Joseph, "you think that Benjamin is safely out of the way, and that Joseph was got rid of long since! Would you be surprised to know that you have given yourselves away, that you are now in the power of Joseph, and that Joseph is the very instrument of your exposure and (let us hope) of your repentance?"

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12:78
قَالُوا۟ يَـٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ Q a loo y a ayyuh a alAAazeezu inna lahu aban shaykhan kabeeran fakhu th a h adan a mak a nahu inn a nar a ka mina almu h sineen a
They said: "O thou great one! Behold, he has a father, a very old man: detain, therefore, one of us in his stead. Verily, we see that thou art a doer of good!"
  - Mohammad Asad
- They said: "O noble prince! He (Benjamin) has a very aged father who may not be able to survive without him, so please take one of us instead of him. We see that you are one of those who do good to others."
  - Muhammad Farooq-i-Azam Malik
They appealed, 'O Chief Minister! He has a very old father, so take one of us instead. We surely see you as one of the good-doers.'
  - Mustafa Khattab
They said: O ruler of the land! Lo! he hath an aged father, so take one of us instead of him. Lo ! we behold thee of those who do kindness.
  - Marmaduke Pickthall
They said: "O exalted one! Behold! he has a father aged and venerable (who will grieve for him): so take one of us in his place: for we see that thou art (gracious) in doing good." 1750
  - Abdullah Yusuf Ali

I have translated the title of 'Aziz here as "the exalted one" when addressed to Joseph in order not to cause confusion with the other man, the 'Aziz the Courtier, who had bought Joseph on arrival in Egypt. See xii. 30 above, and notes 1677 and 1714.

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12:79
قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَـٰعَنَا عِندَهُۥٓ إِنَّآ إِذًا لَّظَـٰلِمُونَ Q a la maAA ath a All a hi an nakhu th a ill a man wajadn a mat a AAan a AAindahu inn a i th an la th a limoon a
He answered: "May God preserve us from [the sin of] detaining any other than him with whom we have found our property - for then, behold, we would indeed be evildoers!"
  - Mohammad Asad
Yusuf replied: "God forbid that we should seize other than the one with whom we found our property: if we did so then indeed we would be unjust."
  - Muhammad Farooq-i-Azam Malik
Joseph responded, 'Allah forbid that we should take other than the one with whom we found our property. Otherwise, we would surely be unjust.'
  - Mustafa Khattab
He said : Allah forbid that we should seize save him with whom we found our property; then truly we should be wrongdoers.
  - Marmaduke Pickthall
He said: "Allah forbid that we take other than him with whom we found our property: indeed (if we did so) we should be acting wrongfully." 1751
  - Abdullah Yusuf Ali

There is a little sparring now between the Ten and Joseph. They are afraid of meeting their father's wrath, and he holds them strictly to the bargain which they had themselves suggested.

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12:80
فَلَمَّا ٱسْتَيْـَٔسُوا۟ مِنْهُ خَلَصُوا۟ نَجِيًّا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ ٱللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ ۖ فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ أَوْ يَحْكُمَ ٱللَّهُ لِى ۖ وَهُوَ خَيْرُ ٱلْحَـٰكِمِينَ Falamm a istayasoo minhu khala s oo najiyyan q a la kabeeruhum alam taAAlamoo anna ab a kum qad akha th a AAalaykum mawthiqan mina All a hi wamin qablu m a farra t tum fee yoosufa falan abra h a alar d a h att a ya th ana lee abee aw ya h kuma All a hu lee wahuwa khayru al ha kimeen a
And so, when they lost all hope of [moving] him, they withdrew to take counsel [among themselves]. The eldest of them said: "Do you not remember81 that your father has bound you by a solemn pledge before God - and how, before that, you had failed with regard to Joseph? Hence, I shall not depart from this land till my father gives me leave or God passes judgment in my favour:82 for He is the best of all judges.
  - Mohammad Asad

Lit., "know" - but since this expression denotes here remembrance rather than knowledge in the proper sense of the word, it can be suitably translated as above.

I.e., "enables me to win back my brother Benjamin".

When they lost their hope of moving Yusuf, they went aside to confer in private. The eldest of them said: "You know that your father had taken a solemn pledge in the name of Allah, and you also know how you fell short of your duty with respect to Yusuf. Therefore, I am not going to leave this land until my father gives me permission or Allah decide for me, and He is the best of all judges.
  - Muhammad Farooq-i-Azam Malik
When they lost all hope in him, they spoke privately. The eldest of them said, 'Do you not know that your father had taken a solemn oath by Allah from you, nor how you failed him regarding Joseph before? So I am not leaving this land until my father allows me to, or Allah decides for me. For He is the Best of Judges.
  - Mustafa Khattab
So, when they despaired of (moving) him, they conferred together apart. The eldest of them said: Know ye not how your father took an undertaking from you in Allah's name and how ye failed in the case of Joseph aforetime? Therefore I shall not go forth from the land until my father giveth leave or Allah judgeth for me. He is the Best of Judges.
  - Marmaduke Pickthall
Now when they saw no hope of his (yielding) they held a conference in private. The leader among them said: "Know ye not that your father did take an oath from you in Allah's name and how before this ye did fail in your duty with Joseph? Therefore will I not leave this land until my father permits me or Allah commands me; and He is the best to command. 1752 1753
  - Abdullah Yusuf Ali

Kabir may mean the eldest. But in xii. 78 above, Kabir is distinguished from Shaikh, and I have translated the one as "venerable" and the other as "aged". In xx. 71 Kabir obviously means "leader" or "chief", and has no reference to age. I therefore translate here by the word "leader", that brother among them who took the most active part in these transactions. His name is not given in the Qur-an. The eldest brother was Reuben. But according to the biblical story the brother who had taken the most active part in this transaction was Judah, one of the elder brothers, being the fourth son, after Reuben, Simeon, and Levi, and of the same mother as these. It was Judah who stood surety to Jacob for Benjamin (Gen. xliii. 9). It is therefore natural that Judah should, as here, offer to stay behind.

The pledge he had given was to his father, and in Allah's name. Therefore he was bound both to his father, and to Allah. He must await his father's orders and remain here as pledged, unless Allah opened out some other way. For example the Egyptian Wazir might relent; if so, he could go back with Benjamin to his father, and his pledge would be satisfied.

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12:81
ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَـٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَـٰفِظِينَ IrjiAAoo il a abeekum faqooloo y a ab a n a inna ibnaka saraqa wam a shahidn a ill a bim a AAalimn a wam a kunn a lilghaybi ha fi th een a
[And as for you others,] return to your father and say: 'O our father! Behold, thy son has stolen - but we [can] bear witness to no more than what has become known to us;83 and [although we gave you our pledge,] we could not guard against something that [lay hidden in the future and, hence,] was beyond the reach of our perception.84
  - Mohammad Asad

I.e., the finding of the King's cup in Benjamin's bag (Baghawi and Zamakhshari).

Lit., "We were not guardians over that which was beyond the reach of [our] perception": i.e., "at the time when we gave you our pledge regarding Benjamin, we did not know that he would steal" (Zamakhshari).

Go back to your father and tell him, "father, your son committed theft. We did not see him stealing, we testify only to what we know. How could we guard against the unforeseen?
  - Muhammad Farooq-i-Azam Malik
Return to your father and say, 'O our father! Your son committed theft. We testify only to what we know. We could not guard against the unforeseen.1
  - Mustafa Khattab

 We did not know when we gave you our solemn oath that our brother was going to steal.

Return unto your father and say: O our father! Lo! thy son hath stolen. We testify only to that which we know; we are not guardians of the unseen.
  - Marmaduke Pickthall
"Turn ye back to your father and say `O our father! behold! thy son committed theft: we bear witness only to what we know and we could not well guard against the unseen! 1754
  - Abdullah Yusuf Ali

'He stole in secret and without our knowledge. How could we in the circumstances prevent it? This may have been a good statement for the other nine brothers, but Judah was himself personally and specially pledged.

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12:82
وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَـٰدِقُونَ Wa i sali alqaryata allatee kunn a feeh a wa a lAAeera allatee aqbaln a feeh a wainn a la sa diqoon a
And ask thou in the town in which we were [at the time], and of the people of the caravan with whom we travelled hither, and [thou wilt find that] we are indeed telling the truth!'"
  - Mohammad Asad
You may enquire from the people of the city where we lodged and the caravan in which we travelled that we are indeed telling the truth."
  - Muhammad Farooq-i-Azam Malik
Ask 'the people of' the land where we were and the caravan we travelled with. We are certainly telling the truth.''
  - Mustafa Khattab
Ask the township where we were, and the caravan with which we travelled hither. Lo! we speak the truth.
  - Marmaduke Pickthall
" `Ask at the town where we have been and the caravan in which we returned and (you will find) we are indeed telling the truth.' " 1755
  - Abdullah Yusuf Ali

To vouch for the truth of the story, the nine brothers are asked by Judah to appeal to their father to enquire at the place where they stayed and the caravan with which they came, and he would find that the facts were as they stated them. The nine brothers came back and told their father as they had been instructed by Judah.

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12:83
قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ Q a la bal sawwalat lakum anfusukum amran fa s abrun jameelun AAas a All a hu an yatiyanee bihim jameeAAan innahu huwa alAAaleemu al h akeem u
[AND WHEN they returned to their father and told him what had happened,] he exclaimed: "Nay, but it is your [own] minds that have made [so terrible] a happening seem a matter of little account to you! But [as for myself,] patience in adversity is most goodly; God may well bring them all [back] unto me:85 verily, He alone is all-knowing, truly wise!"
  - Mohammad Asad

I.e., Benjamin and the eldest son (who had remained in Egypt) as well as Joseph, of whose alleged death Jacob was never fully convinced (cf. note [17]).

When they went back and told all this to their father, " No!" Cried their father, " Your souls have contrived a story for you. Well, I will bear this too with good patience. Maybe Allah will bring them all back to me; indeed He is the Knowledgeable, the Wise."
  - Muhammad Farooq-i-Azam Malik
He cried, 'No! Your souls must have tempted you to do something 'evil'. So 'I am left with nothing but' beautiful patience!1 I trust Allah will return them all to me. Surely He 'alone' is the All-Knowing, All-Wise.'
  - Mustafa Khattab

 i.e., patience without complaining.

(And when they came unto their father and had spoken thus to him) he said: Nay, but your minds have beguiled you into something. (My course is) comely patience! It may be that Allah will bring them all unto me. Lo! He, only He, is the Knower, the Wise.
  - Marmaduke Pickthall
Jacob said: "Nay but ye have yourselves contrived a story (good enough) for you. So patience is most fitting (for me). Maybe Allah will bring them (back) all to me (in the end): for He is indeed full of knowledge and wisdom." 1756 1757
  - Abdullah Yusuf Ali

Jacob was absolutely stunned by the story. He knew his darling little Benjamin too well to believe that he had committed theft. He flatly refused to believe it, and called it a cock-and-bull story, which indeed it was, though not in the sense in which he reproached the nine brothers. With the eye of faith he saw clearly the innocence of Benjamin, though he did not see every detail of what had happened.

With the eye of faith he clung to even a larger hope. Perhaps all three of his lost sons would come back,-Joseph, Benjamin, and Judah. His faith in Allah was unswerving, although alas! the present facts altogether unnerved him.

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12:84
وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ Watawall a AAanhum waq a la y a asaf a AAal a yoosufa wa i bya dd at AAayn a hu mina al h uzni fahuwa ka th eem un
But he turned away from them and said: "O woe is me for Joseph!" - and his eyes became dim86 from the grief with which he was filled.
  - Mohammad Asad

Lit., "white": i.e., dim with the tears that filled them (Razi). Although Jacob was now deprived of three of his sons, his grief for Joseph was the most acute because he was the only one of the three of whom Jacob did not know whether he was dead or alive.

He turned his face away from them, crying: "Alas for Yusuf!" His eyes became white with grief, and he became sorely oppressed with grief.
  - Muhammad Farooq-i-Azam Malik
He turned away from them, lamenting, 'Alas, poor Joseph!' And his eyes turned white out of the grief he suppressed.1
  - Mustafa Khattab

 Jacob (ﷺ) cried for so long that he became very weak-sighted. Some scholars suggest that he lost his sight completely. This does not contradict Jacob’s beautiful patience because he did not complain to anyone, but expressed his sorrow only to Allah.

And he turned away from them and said: Alas, my grief for Joseph! And his eyes were whitened with the sorrow that he was suppressing.
  - Marmaduke Pickthall
And he turned away from them and said: "How great is my grief for Joseph!" And his eyes became white with sorrow and he fell into silent melancholy. 1758
  - Abdullah Yusuf Ali

The old father's grief is indescribable. Yet with what master-strokes it is described here! One sorrow brings up the memory of another and a greater one. 'Benjamin is now gone! Oh but Joseph! his pretty dream of boyhood! his greatness foretold! and now how dark was the world! If he could but weep! Tears might give relief, and his red and swollen eyes might yet regain their light!' But his grief was too deep for tears. His eyes lost their colour, and became a dull white. The light became a mere blur, a white glimmer. Darkness seemed to cover everything. So it was in the outside world. So was it in his mind. His grief was unshared, unexpressed, and uncomplaining. Who could share it? Who could understand it? He bore his sorrow in silence. Yet his faith was undimmed, and he trimmed the lamp of patience, that sovereign virtue for those who have faith.

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12:85
قَالُوا۟ تَٱللَّهِ تَفْتَؤُا۟ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ ٱلْهَـٰلِكِينَ Q a loo ta A ll a hi taftao ta th kuru yoosufa h att a takoona h ara d an aw takoona mina alh a likeen a
Said [his sons]: "By God! Thou wilt never cease to remember Joseph till thou art broken in body and spirit or art dead!"
  - Mohammad Asad
They said: "By Allah! It appears that you will not cease to remember Yusuf until you ruin your health or kill yourself."
  - Muhammad Farooq-i-Azam Malik
They said, 'By Allah! You will not cease to remember Joseph until you lose your health or 'even' your life.'
  - Mustafa Khattab
They said: By Allah, thou wilt never cease remembering Joseph till thy health is ruined or thou art of those who perish!
  - Marmaduke Pickthall
They said: "By Allah! (never) wilt thou cease to remember Joseph until thou reach the last extremity of illness or until thou die!" 1759
  - Abdullah Yusuf Ali

A speech full of jealousy, taunting malice, and lack of understanding,-one that would have driven mad any one less endowed with patience and wisdom than was Jacob, the Prophet of Allah. It shows that the sons were still unregenerate, though the time of their repentance and reclamation was drawing nigh. The cruel heartlessness of their words is particularly out of place, as Jacob bore his sorrow in silence and complained to no mortal, but poured out his distraction and grief only to Allah, as stated in the next verse.

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12:86
قَالَ إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ Q a la innam a ashkoo baththee wa h uznee il a All a hi waaAAlamu mina All a hi m a l a taAAlamoon a
He answered: "It is only to God that I complain of my deep grief and my sorrow: for I know, from God, something that you do not know.87
  - Mohammad Asad

Namely, that "judgment as to what is to happen rests with none but God", and that "all who have trust [in His existence] must place their trust in Him alone" (verse {67}): the twin ideas which underlie the whole of this surah, and which Jacob now seeks to impress upon his sons. In addition to this, his remembrance of Joseph's prophetic dream (verse {4}) and his own conviction at the time that his beloved son would be elected by God for His special grace (verse {6}), fills Jacob with renewed hope that Joseph is still alive (Razi and Ibn Kathir): and this explains the directives which he gives his sons in the next sentence.

He said: "I complain of my distress and grief to Allah Alone and I know from Allah what you do not know.
  - Muhammad Farooq-i-Azam Malik
He replied, 'I complain of my anguish and sorrow only to Allah, and I know from Allah what you do not know.
  - Mustafa Khattab
He said: I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not.
  - Marmaduke Pickthall
He said: "I only complain of my distraction and anguish to Allah and I know from Allah that which ye know not... 1760 1761
  - Abdullah Yusuf Ali

Jacob's plaint to Allah is about himself, not about Allah's doings. He bewails the distraction of his mind and his occasional breaking out of those bounds of patience which he had set for himself.

He knew of Allah's merciful and beneficent dealings with man in a way his shallow sons did not. And his perfect faith in Allah also told him that all would be well. He never gave up hope for Joseph, as his directions in the next verse show. They may be supposed to have been spoken after a little silence of grief and thought. That silence I have indicated in punctuation by three dots.

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12:87
يَـٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ Y a baniyya i th haboo fata h assasoo min yoosufa waakheehi wal a tayasoo min raw h i All a hi innahu l a yayasu min raw h i All a hi ill a alqawmu alk a firoon a
[Hence,] O my sons, go forth and try to obtain some tidings of Joseph and his brother; and do not lose hope of God's life-giving mercy:88 verily, none but people who deny the truth can ever lose hope of God's life-giving mercy."
  - Mohammad Asad

According to most of the commentators, especially Ibn 'Abbas (as quoted by Tabari and others), the term rawh is here synonymous with rahmah ("grace" or "mercy"). Since it is linguistically related to the noun ruh ("breath of life" or "spirit"), and has also the metonymic significance of "rest" (rahah) from grief and sadness (Taj al-'Arus), the most appropriate rendering would seem to be "life-giving mercy".

O my sons! Go and search for Yusuf and his brother. Never give up hope of Allah's mercy; in fact none despairs of Allah's mercy except the unbelieving people."
  - Muhammad Farooq-i-Azam Malik
O my sons! Go and search 'diligently' for Joseph and his brother. And do not lose hope in the mercy of Allah, for no one loses hope in Allah's mercy except those with no faith.'
  - Mustafa Khattab
Go, O my sons, and ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of Allah save disbelieving folk
  - Marmaduke Pickthall
"O my sons! go ye and enquire about Joseph and his brother and never give up hope of Allah's Soothing Mercy: truly no one despairs of Allah's Soothing Mercy except those who have no faith." 1762 1763
  - Abdullah Yusuf Ali

The word is rauh, not ruh as some translators have mistakenly construed it. Rauh includes the idea of a Mercy that stills or calms our distracted state, and is particularly appropriate here in the mouth of Jacob.

Jacob ignores and forgives the sting and malice in the speech of his sons, and like a true Prophet of Allah, still wishes them well, gives them sound advice, and sends them on an errand which is to open their eyes to the wonderful ways of Providence as much as it will bring consolation to his own distressed soul. He asks them to go again in search of Joseph and Benjamin. Perhaps by now he had an idea that they might be together in Egypt. In any case their stock of grain is again low, and they must seek its replenishment in Egypt.

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12:88
فَلَمَّا دَخَلُوا۟ عَلَيْهِ قَالُوا۟ يَـٰٓأَيُّهَا ٱلْعَزِيزُ مَسَّنَا وَأَهْلَنَا ٱلضُّرُّ وَجِئْنَا بِبِضَـٰعَةٍ مُّزْجَىٰةٍ فَأَوْفِ لَنَا ٱلْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ ۖ إِنَّ ٱللَّهَ يَجْزِى ٱلْمُتَصَدِّقِينَ Falamm a dakhaloo AAalayhi q a loo y a ayyuh a alAAazeezu massan a waahlan a a l dd urru wajin a bibi da AAatin muzj a tin faawfi lan a alkayla wata s addaq AAalayn a inna All a ha yajzee almuta s addiqeen a
[AND THE SONS of Jacob went back to Egypt and to Joseph;] and when they presented themselves before him, they said: "O thou great one! Hardship has visited us and our folk, and so we have brought but scanty merchandise;89 but give us a full measure [of grain], and be charitable to us: behold, God rewards those who give in charity!"
  - Mohammad Asad

I.e., goods which they intended to barter for grain (see note [60] above).

When they went back to Egypt and entered Yusuf's office, they said: "Noble prince! We and our family are in great distress, we have hardly any money, please give us full quota and also some charity. Surely Allah rewards the charitable."
  - Muhammad Farooq-i-Azam Malik
When they entered Joseph's presence, they pleaded, 'O Chief Minister! We and our family have been touched with hardship, and we have brought only a few worthless coins, but 'please' give us our supplies in full and be charitable to us. Indeed, Allah rewards the charitable.'
  - Mustafa Khattab
And when they came (again) before him (Joseph) they said: O ruler! Misfortune hath touched us and our folk, and we bring but poor merchandise, so fill for us the measure and be charitable unto us. Lo! Allah will requite the charitable.
  - Marmaduke Pickthall
Then when they came (back) into (Joseph's) presence they said: "O exalted one! distress has seized us and our family; we have (now) brought but scanty capital: So pay us full measure (we pray thee) and treat it as charity to us: for Allah doth reward the charitable." 1764
  - Abdullah Yusuf Ali

The nine brothers come back to Egypt according to their father's direction. Their first care is to see the Wazir. They must tell him of all their father's distress and excite his pity, if perchance he might release Benjamin. They would describe the father's special mental distress as well as the distress which was the common lot of all in famine time. They had spent a great part of their capital and stock-in-trade. They would appeal to his charity. It might please so great a man, the absolute governor of a wealthy state. And they did so. Perhaps they mentioned their father's touching faith, and that brought Joseph out of his shell, as in the next verse.

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12:89
قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَـٰهِلُونَ Q a la hal AAalimtum m a faAAaltum biyoosufa waakheehi i th antum j a hiloon a
Replied he: "Do you remember90 what you did to Joseph and his brother when you were still unaware [of right and wrong]?"91
  - Mohammad Asad

Lit., "know" (see note [81]).

By coupling his own name with that of Benjamin he possibly hinted at his brothers' early envy and hatred of the two sons of Rachel (cf. verse {8} of this surah and the corresponding note [12]); alternatively, the mention of Benjamin may have been due to the readiness with which they accepted the "evidence" of the latter's guilt (verse {77}).

Hearing this, Yusuf, who could contain himself no longer, replied: "Do you know what you did to Yusuf and his brother while acting out of ignorance?"
  - Muhammad Farooq-i-Azam Malik
He asked, 'Do you remember what you did to Joseph and his brother in your ignorance?'
  - Mustafa Khattab
He said: Know ye what ye did unto Joseph and his brother in your ignorance?
  - Marmaduke Pickthall
He said: "Know ye how ye dealt with Joseph and his brother not knowing (what ye were doing)?" 1765
  - Abdullah Yusuf Ali

Joseph now wants to reveal himself and touch their conscience. He had but to remind them of the true facts as to their treatment of their brother Joseph, whom they pretended to have lost. He had by now also learnt from Benjamin what slights and injustice he too had suffered at their hands after Joseph's protection had been removed from him in their home. Had not Jospeh himself seen them but too prone to believe the worst of Benjamin and to say the worst of Joseph? But Joseph would be charitable,-not only in the sense which they meant when they asked for a charitable grant of grain, but in a far higher sense. He would forgive them and put the most charitable construction on what they did,-that they knew not what they were doing!

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12:90
قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ ۖ قَالَ أَنَا۠ يُوسُفُ وَهَـٰذَآ أَخِى ۖ قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ ۖ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ Q a loo ainnaka laanta yoosufa q a la an a yoosufu wah atha akhee qad manna All a hu AAalayn a innahu man yattaqi waya s bir fainna All a ha l a yu d eeAAu ajra almu h sineen a
They exclaimed: "Why - is it indeed thou who art Joseph?" He answered: "I am Joseph, and this is my brother. God has indeed been gracious unto us. Verily, if one is92 conscious of Him and patient in adversity - behold, God does not fail to requite the doers of good!"
  - Mohammad Asad

Lit., "whoever is...", etc.

This took them by surprise, and they cried: "What! Are you really Yusuf?" He said: "Yes! I am Yusuf and this is my brother. Allah has indeed been gracious to us. In fact as for the righteous and patient; Allah really does not let the reward of the righteous be wasted."
  - Muhammad Farooq-i-Azam Malik
They replied 'in shock', 'Are you really Joseph?' He said, 'I am Joseph, and here is my brother 'Benjamin'! Allah has truly been gracious to us. Surely whoever is mindful 'of Allah' and patient, then certainly Allah never discounts the reward of the good-doers.'
  - Mustafa Khattab
They said: Is it indeed thou who art Joseph? He said: I am Joseph and this is my brother. Allah hath shown us favor. Lo! he who wardeth off (evil) and endureth (findeth favor); for verily Allah loseth not the wages of the kindly.
  - Marmaduke Pickthall
They said: "Art thou indeed Joseph?" He said: "I am Joseph and this is my brother: Allah has indeed been gracious to us (all): behold he that is righteous and patient never will Allah suffer the reward to be lost of those who do right." 1766
  - Abdullah Yusuf Ali

Their father's words, the way events were shaping themselves. Joseph's questionings, perhaps Benjamin's manner now, not a slave kept in subjection but one in perfect love and understanding with this great Wazir,-perhaps also a recollection of Joseph's boyish dream,-all these things had prepared their minds and they ask the direct question, "Art thou Joseph?" They get the direct reply, "Yes, I am Joseph; and if you have still any doubt of my identity, here is Benjamin: ask him. We have suffered much, but patience and right conduct are at last rewarded by Allah!"

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