وَجاءَ إِخوَةُ يوسُفَ فَدَخَلوا عَلَيهِ فَعَرَفَهُم وَهُم لَهُ مُنكِرونَ

[After some years] the brothers of Joseph came and entered his presence. He recognised them, but they did not recognise him.

EXEGESIS

Munkirūn (did not recognise) is the plural of the active participle munkir, derived from the fourth form ankara, which means not accepting by the heart or admitting by the tongue.[1] In this context it signifies that they failed to recognise Prophet Joseph’s (a) true identity.

Prophet Joseph (a) recognising them is described using the past tense verb ʿarafahum, whereas the brothers’ lack of recognition is described with the active participle munkirūn. This grammatical distinction underscores that Prophet Joseph (a) identified them immediately, whereas they remained unaware of his identity, both during their encounter and thereafter.[2]

EXPOSITION

Following the brief interlude of the preceding verses, the narrative leaps forward to the years of famine,[3] marking the beginning of the story’s third and final act. By this time, Prophet Joseph (a) had risen to a position of high prominence and oversees Egypt’s granaries, entrusted with distributing food aid to the populace.

The drought’s devastation extended beyond Egypt, reaching even the land of Canaan. It was there that Prophet Joseph’s (a) brothers learned of Egypt’s foresight and how the kingdom had anticipated the famine and stockpiled provisions. Prophet Joseph’s (a) reputation for magnanimity, justice, and benevolence appears to have spread so widely that even foreign travellers sought aid in Egypt during the crisis. The grain reserves preserved during seven years of plenty proved so vast that authorities deemed it sufficient to extend sales even to neighbouring peoples in need.

 It seems that Prophet Joseph (a) had designed a strict system of distribution of food during the years of famine. This policy entailed a type of census on people coming to get food, and each was given according to the amount of people in their household. Although they had to pay for the wheat, they were also required to establish their needs. This system of rationing was designed to combat hoarding, wastefulness, and profiteering.[4]

For this reason it seems that the brothers of Prophet Joseph (a) did not send one or two of them to get the food; rather all ten apparently prepared their camels and loaded them with saddlebags (leaving only Benjamin behind as the verses tell us) taking some form of payment to barter with.

It so happened that the governor was none other than their own brother, whom they had abandoned in a well so many years ago.

The brothers of Joseph came and entered his presence: given the scale of distribution, Prophet Joseph (a) could not personally oversee every grain transaction during the famine. Apparently, foreigners had to register their names when entering Egypt to buy grains. Prophet Joseph (a) likely noticed the names of his brothers in the records and demanded that he would see to their matter personally, and ordered them to be brought to his presence.[5] This should not be surprising, as God had already foretold Prophet Joseph (a) that one day he would address his brothers: you will surely inform them about this affair of theirs while they are not aware (verse 15). Thus, he was likely keeping an eye on the names of all foreigners coming from Canaan for this reason. Or perhaps he had specific orders in place that Canaanites should be brought to him. Or it is possible that he would spend some of his time personally attending to some grain distribution, and by decree of fate his brothers happened upon him at such a time. Whatever the reason, the long-awaited reunion occurred, but not quite as one might have expected.

He recognised them, but they did not recognise him: Prophet Joseph (a) was a young boy when he had been abandoned in the well, so his brothers did not recognise him at this very mature age.[6] Also, they would not have expected that an Egyptian governor, dressed in the garb of Egyptian nobility, could possibly be their brother.[7]

REVIEW OF TAFSĪR LITERATURE

Numerous Quranic exegetes have grappled with Prophet Joseph’s (a) decision to conceal his identity from his brothers, proposing various interpretations for this strategic delay. Among their suggested explanations:

1. He was commanded by God to do so, in order to test Prophet Jacob (a) and himself.[8]
2. He was afraid the brothers would not bring Benjamin to him if they knew who he was.[9]
3. His brothers would become afraid of him because of what they had done to him all those years ago and would never return to Egypt.[10]

None of these answers are convincing though. We have made an attempt at a better explanation in the Topical Articles section.

INSIGHTS FROM OTHER TRADITIONS

1. Now when Jacob saw that there was grain in Egypt, Jacob said to his sons, ‘Why do you look at one another?’ And he said, ‘I have heard that there is grain in Egypt. Go down there and buy some for us, so that we may live and not die.’ Joseph’s ten brothers went down to buy grain in Egypt. But Jacob did not send Benjamin, Joseph’s brother, with his brothers for he said, ‘Perhaps some harm might happen to him.’ Thus the sons of Israel came to buy grain among those who came, for the famine was in the land of Canaan. Now Joseph was the governor over the land, and it was he who sold to all the people of the land. So Joseph’s brothers came and bowed themselves down before him with their faces to the ground. Joseph saw his brothers, and he recognised them, but he pretended to be a stranger to them and spoke harshly to them. He said to them, ‘From where do you come?’ And they said, ‘From the land of Canaan to buy food.’ Joseph knew his brothers, but they did not know him.[11]

Biblical commentators also bring up the question as to why Joseph (a) did not reveal his identity to his brothers immediately. Ramban for example argues that this was because Joseph (a) wanted them to come without his father first, so that the eleven brothers altogether should bow down to him as they did in his first dream of eleven sheaves.[12] Ben Asher further adds: ‘If Joseph had not believed that his dreams were meant to be of a prophetic nature, and would come true, he would have been guilty of a grievous sin for not having revealed his whereabouts to his father who was grieving over him all these years … We can only justify his conduct throughout as an attempt not to pre-empt what had been decreed.’[13]

TOPICAL ARTICLES

Why Did Joseph (a) Keep His Identity Hidden?

An important question that is brought up in this third act of the story is why did Prophet Joseph (a) not reveal who he was to his brothers? If his purpose was to bring his family to Egypt, he could have simply immediately invited them and surely they would have eagerly accepted. So why keep his identity hidden? Unfortunately, most of the exegetes have failed to answer this question satisfactorily, usually simply saying that he was commanded by God to do so, which does not answer as to why he would have been commanded to do that.

When we read the final portion of the story, we realise that Prophet Joseph (a) certainly should have done all of this for the sake of the brothers. It seems Prophet Joseph (a) wanted to teach them some lessons.[14] So the question that must be answered is: what did he wish to impart to them?

We have to keep in mind that many years had passed since Prophet Joseph (a) had last interacted with his brothers. The events that occurred decades ago were far from his brothers’ minds. However, Prophet Joseph (a) had not forgotten what God communicated to him in the well, you will surely inform them about this affair of theirs while they are not aware (verse 15). In order to impact the hearts of the brothers, they should first be reminded of what they had done. To achieve this, Prophet Joseph (a) devised a plan that would make them ‘relive’ the events that had occurred all those years ago. The most important evidence for this being his motivation for all the subterfuge, is when he does finally reveal himself; he says: Have you realised what you did to Joseph and his brother, when you were senseless? (verse 89).

As we recall, the whole story began when Prophet Joseph’s (a) brothers were jealous of him and Benjamin (verse 8) and schemed to separate Prophet Joseph (a) from his father, deciding to abandon him in the well. Prophet Joseph (a) was determined to bring those events back to their minds. So his plan involved having them once again convincing their father to part with a beloved son, this time Benjamin. Prophet Joseph (a) would demand from them, Bring me a brother that you have through your father (verse 59). The brothers would then have to go to their father and convince him of this, We will solicit him from his father. [That] we will surely do (verse 61). When they ask their father, Prophet Jacob (a) replied, Should I trust you with him just as I trusted you with his brother before? (verse 64). This was to be a strong reminder for the brothers of what they had done.

After this, Prophet Joseph (a) trapped Benjamin in Egypt by having him accused of stealing, like he himself had been trapped in the well. The brothers still had not learned their lesson though, so they replied belligerently, If he has stolen [there is no wonder]; a brother of his had stolen before (verse 77). As the lesson had not yet been imparted, Prophet Joseph (a) still did not reveal his identity: Thereupon Joseph kept the matter to himself and he did not disclose it to them. He said: ‘You are in a worse state! And Allah knows best what you allege’ (verse 77).

The brothers began to increase in worry and pleaded with Prophet Joseph (a) to keep one of them instead, O governor! Indeed he has a father, a very old man; so take one of us in his place (verse 78). They now remembered what they had done to Prophet Joseph (a) and did not wish to do the same to their father again. The lesson was slowly sinking in, but some more was required.

So Prophet Joseph (a) sent the brothers away. Now the brothers had no choice but to return to their father and tell him what had happened. This forced them to relive that night when they came back to their father and lied to him that a wolf had eaten Prophet Joseph (a). They conferred in private, and the eldest brother, who had apparently been the one to disagree with killing Prophet Joseph (a), said: Don’t you know that your father has taken a [solemn] pledge from you by Allah, and earlier you have neglected your duty in regard to Joseph? So I will never leave this land until my father permits me, or Allah passes a judgement for me, and He is the best of judges (verse 80). They were gradually beginning to feel guilty about what they had done to Prophet Joseph (a).

They debated what they should say to the father. Should they lie again, like they had all those years ago? No, this time they would be honest (verses 81-82). Their father reacted with anguish and disbelief (verse 83) and reminded them again of what they had done to Prophet Joseph (a) (verse 84). He then sent them back to Egypt with the following words: Go, my sons, and look for Joseph and his brother, and do not despair of Allah’s mercy. Indeed, no one despairs of Allah’s mercy except the faithless lot (verse 87), a reminder that every sin can be forgiven if one repents. During the long journey back to Egypt they had ample time to reflect on those words.

When they reached Egypt, their hearts were ready and the time was ripe. They had to once again come to the governor seeking his favour, not only to release their brother Benjamin, but this time they did not even have enough money to buy the amount of food they needed for the coming year – presumably the famine and the travelling back and forth had dwindled all their funds, O governor! Distress has befallen our family, and us, and we have brought [just] a meagre sum. Yet grant us the full measure, and be charitable to us! Indeed Allah rewards the charitable (verse 88). Needy and destitute, they had no hope except to rely on mercy, the mercy of the governor, the mercy of God.

Now was the time for Prophet Joseph (a) to reveal himself. He did so and promptly reminded them that God had never abandoned the family of Prophet Jacob (a) and the blessing extended to them too if they repented and had faith (verse 90). The lesson had been imparted and the spell of jealousy that had gripped the brothers was broken. God had favoured Prophet Joseph (a) for a reason: his character, his wisdom, and his faith. They finally realised this as they exclaimed, By Allah, Allah has certainly preferred you over us, and we have indeed been erring (verse 91).

Looking at it like this, we realise one of the important lessons that this part of the story is trying to impart: sometimes the difficulties and tribulations a person faces in life is a lesson coming from God, to break a person’s pride and other vanities, and to remind him of how he needs God to make him realise that his path has been a mistaken one and that he should turn in repentance to Him. In this sense it also relates to the main story of the previous act, where the governor’s wife was publicly humiliated when she had to admit that it was indeed she who had solicited Prophet Joseph (a). Having thus effectively lost her position and prestige, she realised the error of her ways and was able to repent (verses 51-53).

Comparing the verses describing the events of the first and the third act[15] of the story, we notice that phrases are constantly repeated, to highlight how the events were mirroring each other and serving as reminders for the brothers.

[1] Tahqiq, 12/239, n-k-r.
[2] Tantawi, 7/383. 
[3] At least eight years, as there were seven years of plenty.
[4] There is a brief allusion to something of this effect in Tantawi, 7/390.
[5] Nemuneh, 10/16-17.
[6] Tibyan, 6/159; Zamakhshari, 2/483-484. Certainly, Prophet Joseph (a) would have easily recognised his brothers as many of them were already in full maturity when they had abandoned him in the well.
[7] Tabrisi, 5/375; Zamakhshari, 2/483-484.
[8] Tabrisi, 5/376; Nemuneh, 10/20.
[9] Related in Tabrisi, 5/376.
[10] Nemuneh, 10/20.
[11] Genesis 42:1-9.
[12] See Ramban’s commentary on 42:9:1, accessed at: https://www.sefaria.org/Genesis.42.9?lang=bi&with=Commentary&lang2=en.
[13] See his Tur HaArokh, accessed at: https://www.sefaria.org/Genesis.42.9?lang=bi&with=Commentary&lang2=en.
[14] This is suggested as the reason in Qutb, 4/2015, but without any elaboration.
[15] The first act being the betrayal of Prophet Joseph (a) by his brothers as described in verses 7-21, and the third act comprises the events that transpired once Prophet Joseph (a) had been made governor as outlined in verses 58-101.