An Encounter with Lost Brothers Years went by, but the sūrah leaves out what happened during them. It does not speak about the years of rich harvest, and how the people went about making the best use of them in their agriculture. Nor does it speak about how Joseph managed the system, and how he stocked the unused harvest. All these seem to be implied in Joseph’s own statement when he requested his appointment: “I am able to look after them with wisdom.” (Verse 55) Nor does the sūrah mention the arrival of the hard years with poor harvest, or how the people received them, or how they practically lost their livelihood during them. It all seems to be implied in the interpretation of the King’s dream, when Joseph said of these years: “Then after that there will come seven hard years which will devour all that you have laid up for them, except a little of what you have kept in store.” (Verse 48)

The sūrah does not mention the King or any of his ministers or advisors at any future event. It thus gives us the impression that all matters of importance were left in Joseph’s hands. It was he who managed the whole crisis. Joseph is the one given all the limelight, and the sūrah makes effective use of this historical fact.

As for the effects of the years of scarcity, the sūrah draws attention to this by referring to Joseph’s brothers as those that came from the desert, in a faraway land, to look for food in Egypt. This gives us an idea of how widespread the famine was.

We realize the sort of policy Egypt adopted under Joseph’s direction. It is clear that neighbouring lands looked to Egypt for help, as it became the storehouse for the whole region. At the same time, Joseph’s story and his dealings with his brothers move along in a way that fulfils a religious purpose.

Poor harvests caused famine in the Kanaanite land and its surrounding areas.

Joseph’s brothers, as numerous others, went to Egypt after it became known that it had plenty of supplies after having stored its surplus and managed it wisely. We see them here presenting themselves to Joseph, not knowing him for their brother. He immediately recognizes them because they have not changed much. They could not, in their wildest dreams, imagine that he was their brother. Far removed is the young Hebrew boy whom they cast in the well over 20 years previously from the man in whose presence they now find themselves, the Chief Minister of Egypt in his court and among his assistants and guardsmen.

Joseph did not reveal his identity to them, as he felt they should first learn a few lessons: “He immediately knew them, but they did not recognize him.” (Verse 58) But the way the story runs suggests that he accommodated them in comfortable quarters, then he prepared their first lesson: “When he had given them their provisions, he said:

‘Bring me that brother of yours from your father’s side. But if you do not bring him, you shall never again receive from me a single measure [of provisions], nor shall you come near me.’ They said: ‘We shall endeavour to persuade his father to let him come. We will make sure to do so. ‘Joseph said to his servants: Place their merchandise in their camel packs, so that they may discover it when they return to their people. Perchance they will come back.” (Verses 59- 62)

The sūrah takes us immediately to the land of Kanaan, where the brothers are talking to their father. The sūrah says nothing whatsoever about the return journey, and whether anything of importance happened. Here the brothers are telling their father the most important point that they learnt at the end of their trip: “When they returned to their father, they said: ‘Father, any [further] grain is henceforth denied us.

Therefore, send our brother with us so that we may obtain our full measure [of grain]. We will take good care of him.’“ (Verse 63) They wanted their father to know this urgently, because they say this even before they open their luggage. They tell him that the Chief Minister of Egypt has decided not to give them any further provisions unless they take their younger brother with them. Hence they request their father to let him go with them so that they can buy such provisions. They promise to take good care of him.

This promise must have awakened old memories in Jacob’s mind. It is an exact repeat of their promise to take good care of Joseph. Hence, he speaks of his sorrows that the new promise has revived: “He replied: ‘Am I to trust you with him in the same way as I trusted you with his brother in the past?”‘ (Verse 64) He is in effect telling them he will have nothing to do with their promises. He has no need of the care they may take of his younger son. Should he need any guardianship for him, he will seek it elsewhere: “But God is the best of guardians; and of all those who show mercy He is the Most Merciful.” (Verse 64)

Once they had rested after their long journey, they opened their camel-packs in order to store the crops they had bought, but they find instead the merchandise they had taken with them to exchange for crops. Joseph has not given them any wheat or such like, but instead returned their merchandise. So, their first report was that they have been prevented from buying crops, then on opening their camel-packs they found their merchandise. All this was intentional, as Joseph wanted them to return quickly with their brother. That was part of the lesson he wanted them to learn.

In this return of their merchandise, they had additional leverage to persuade Jacob to send their brother with them. Furthermore, it showed they had no ill intention.

“When they opened their camel packs, they discovered that their merchandise had been returned to them. ‘Father,’ they said, ‘what more could we desire? Here is our merchandise: it has been returned to us.’“ (Verse 65) They increase the pressure on Jacob by speaking of the vital interest of his household to obtain food: “We will buy provisions for our people.” (Verse 65) They then re-emphasize their resolve to make sure that their brother will come to no harm: “And we will take good care of our brother.” (Verse 65)

They tempt him with the extra load which they would be able to get easily if their brother travels with them: “We will receive an extra camel-load: that should be an easy load.” (Verse 65)

It appears from their saying, “We will receive an extra camel-load,” that Joseph (peace be upon him) used to give each person a full camel- load only. He would not just give any buyer all the crops he wanted. This was wise in the years of hardship, because it ensured that there was enough food for all.

The party moves along and Jacob’s children carry out their father’s instructions:

“And when they entered as their father had bidden them, it did not profit them in the least against God. It was but a wish in Jacob’s soul which he had thus fulfilled. He was endowed with knowledge which We had given him. But most people do not know it.” (Verse 68) What was the purpose of Jacob’s instruction? Why does he want them to enter the city from different gates?

Reports and commentaries provide different explanations for which there is no need. In fact these explanations are against what the Qur’ānic text wants to impart.

Had the Qur’ān wanted to enlighten us about the reason for these instructions, it would have stated it, but it does not mention anything other than saying, “It was but a wish in Jacob’s soul which he had thus fulfilled.” (Verse 68) Commentators should likewise stop at this juncture in order to retain the atmosphere the Qur’ān wants to impart. That atmosphere suggests that Jacob feared something for his children, which he felt could be prevented by their entering the city from different gates. At the same time he realizes that he could not avail them anything against God’s will.

All judgement belongs to God, and all trust must be placed in Him. It was only in an intuitive sense he gave his children this instruction. God had taught him, and he had learnt, that God’s will is certain to be done: “But most people do not know it.” (Verse 68)

What Jacob feared for his children might have been an evil eye, or the King’s jealousy, should he see their number and strength, or perhaps he feared highwaymen. Knowledge of that which he feared does not give us anything of substance to add to the subject of the sūrah. It only provides a way for commentators to deviate from the highly effective treatment of the subject in the Qur’ān. On our part, we will leave out the reason for Jacob’s instructions and the whole trip with whatever events it might have witnessed, because the sūrah does not mention any of these. We will look at the next scene when Joseph’s brothers have arrived in Egypt.

“And when they presented themselves before Joseph, he drew his brother to himself and said: ‘I am your brother. Do not grieve over their past deeds.’“ (Verse 69) We note how the sūrah does not keep us in suspense but tells us very quickly that Joseph took his brother aside for a private talk telling him that he was his own brother. He also tells him not to bother himself with what his brothers did to him. The sūrah tells us straightaway about that, although naturally it must have happened sometime after their arrival, when Joseph has had a chance to speak to his brother in private.

Nevertheless, this was the first thought in Joseph’s mind when his brothers entered his place and when he saw his full brother after such a long time. Hence, the sūrah mentions it as the first action because it is the first thought. This is one of the finer aspects of the style of this remarkable book.

The sūrah then leaves out any details of the hospitality Joseph may have offered his brothers. It simply moves straight to the last scene when the brothers are about to depart. We are made aware of Joseph’s plan to keep his brother with him so that his half brothers learn some necessary lessons, which are also useful to all people and all generations: “And when he had given them their provisions, he placed the [King’s] drinking- cup in his brother’s camel pack. Then an announcer called out: ‘You people of the caravan! You are surely thieves.’ Turning back towards them, they said: ‘What is it that you have lost?’ ‘We have lost the King’s goblet,’ they answered. ‘Whoever brings it shall have a camel- load [of grain as a reward]. I pledge my word for it.’ They said: By God, you know that we have not come to commit any evil deed in this land, and that we are no thieves.’ [The Egyptians] said: But what shall be the punishment for this deed, if you are proved to be lying?’ They replied: ‘He in whose camel pack it is found shall be enslaved in punishment for it. Thus do we punish the wrongdoers.’ Thereupon, [Joseph] began to search their bags before the bag of his brother, and then took out the drinking-cup from his brother’s bag. Thus did We contrive for Joseph. He had no right under the King’s law to detain his brother, had God not so willed. We do exalt [in knowledge] whom We will, but above everyone who is endowed with knowledge there is One who knows all. [Joseph’s brothers] said: If he has stolen — well, a brother of his had stolen previously.’ Joseph kept his secret to himself and revealed nothing to them, saying [within himself’: ‘You are in a far worse position, and God knows best what you are speaking of’ They said: ‘Chief Minister, this lad has a father who is very old. Take one of us instead of him. We see that you are indeed a generous man.’ He answered: ‘God forbid that we should take any other than the man with whom we found our property; for then we would be wrongdoers.” (Verses 70-79)

This is a sensational scene, full of movement, action and surprise. Indeed it is one of the most exciting scenes portraying all sorts of reactions. But it is at the same time a real scene portrayed in a breathtaking manner. Very stealthily Joseph puts the King’s goblet in the camel-pack which belonged to his younger brother to fulfil a plan which God has inspired him with, and of which we will learn presently. The King’s goblet is normally made of gold. It is said that it was used for drinking, but the bottom part was used to measure the wheat, which was a scarce commodity during the years of drought and the famine they brought.

At this point, a challenge was put to them by the guards or staff: “But what shall be the punishment for this deed, if you are proved to be lying?” (Verse 74)

Here a part of the design which God has inspired Joseph to employ is revealed. It was customary in Jacob’s faith that a thief be taken as a hostage or captive or that he be enslaved in compensation for what he had stolen. Since Joseph’s brothers were certain of their innocence, they accepted that their law should be enforced against the one who might be proved to have stolen the goblet. Their reply defined the punishment in their own legal system: “He in whose camel pack it is found shall be enslaved in punishment for it. Thus do we punish the wrongdoers.” (Verse 75) A thief is a wrongdoer and wrongdoers must be treated according to the law.

This conversation took place in front of Joseph who then ordered that their camel- packs be searched. Wise as he was, he started by searching the camel-packs of his half brothers before that of his younger brother’s, so that he did not raise any doubt about the matter: “Thereupon, [Joseph] began to search their bags before the bag of his brother, and then took out the drinking-cup from his brother’s bag.” (Verse 76) The narrative leaves us to imagine the great shock Jacob’s sons experienced when they were absolutely certain of their innocence, swearing to it in one voice. It mentions nothing of all this, leaving us instead to contemplate it.

Meanwhile it comments on certain objectives behind the story while Jacob’s sons and the onlookers come to themselves: “Thus did We contrive for Joseph.” (Verse 76)

This means that it was God who devised this careful plan for Joseph. “He had no right under the King’s law to detain his brother.” (Verse 76) Had he applied the King’s law, he would not have been able to detain his brother; he would have only been able to punish the thief for his theft. He only could detain his brother by the fact that his brothers declared their willingness to implement their own faith. This is the scheme God made for Joseph, inspiring him with its working, or it is what God ‘contrived’ for him. ‘Contrivance’, or the Arabic word used for it, kidnā, refers to a subtle design intended for certain ends, good or bad as may be the case, but it is more often used with bad ends in mind. On the surface, this whole design seemed wicked, as it involved a misfortune happening to his young brother, and an embarrassing situation for his other brothers which they would have to face when they returned to their father. Moreover, it would be a sad event for his father, albeit temporarily.

Hence, the sūrah calls it a contrivance or a plot, using the whole range of meanings for the word, and referring to its appearance in the first place. This is an aspect of the subtlety of Qur’ānic expression.

“He had no right under the King’s law to detain his brother, had God not so willed.” (Verse 76) His will takes the course we have seen. The verse refers here to the high position achieved by Joseph: “We do exalt [in knowledge] whom We will,” (Verse 76) and to the great knowledge he has been given, while reminding us that God’s knowledge is perfect and complete: “But above everyone who is endowed with knowledge there is One who knows all.” (Verse 76) This last comment is a fine way of putting things in proper perspective.

Turning back to Joseph’s brothers whose grudge against Joseph and his brother has been aroused, we find them trying their best to deny having anything to do with theft, while they attach it to the other branch of their father’s children: “They said: ‘If he has stolen — well, a brother of his had stolen previously.’“ (Verse 77) There are countless reports which try to endorse their statement, quoting various excuses and legends, forgetting that these people had themselves previously lied to their father about Joseph. These attempts forget that they could lie again to Egypt’s Chief Minister in order to deny their responsibility for an embarrassing act. They thus try to absolve themselves of anything to do with Joseph and his younger brother. Their action shows that they still harboured a grudge against both Joseph and his brother.

Hence they put the blame squarely on these two.

“Joseph kept his secret to himself revealed nothing to them.” (Verse 77) He simply bore their accusation without showing that he was affected by it, knowing that both he and his brother were totally innocent. He only said to them: “You are in a far worse position.” (Verse 77) What this means is that their false accusation put them in a far worse position in God’s sight than that of the accused. His is a statement of fact, not an insult. “God knows best what you are speaking of” (Verse 77) This he says so as not to enter into any argument about their accusation, which he presumably had nothing to do with.

They, however, now start to feel the embarrassing situation they are in. They remembered the solemn pledge they gave to their father when he made it a condition of his consent to send their brother with them that they would “indeed bring him back to me”, unless the worst befell them. Hence they appeal to Joseph to let their younger brother return with them, pleading the suffering that his detention would cause to his old father. They offer one of themselves in his place, if he would not free him for the sake of his aged father. They further appeal to his kindness and compassion, saying to him: “Chief Minister, this lad has a father who is very old. Take one of us instead of him. We see that you are indeed a generous man.” (Verse 78)

Joseph, however, wanted to teach them a lesson, and he wanted to arouse their interest in the surprise he was preparing for them, and for his father and all who knew him, so that its effect would be appreciated by all. Hence he rejects their offer out of hand: “God forbid that we should take any other than the man with whom we found our property; for then we would be wrongdoers.” (Verse 79) He does not say that he would not take an innocent person in place of a thief, because he knew that his brother was no thief. He expresses the situation very precisely and accurately: “God forbid that we should take any other than the man with whom we found our property.” That is the whole situation without any addition to make the accusation appear true or false. He further comments, “for then we would be wrongdoers.” We have no wish to do anyone any wrong. That concludes the whole episode, and Joseph’s brothers knew then that their appeals would not bring any desired result. They retreated to reflect on the situation they now faced.