وَلَمّا جَهَّزَهُم بِجَهازِهِم قالَ ائتوني بِأَخٍ لَكُم مِن أَبيكُم ۚ أَلا تَرَونَ أَنّي أوفِي الكَيلَ وَأَنا خَيرُ المُنزِلينَ

When he had furnished them with their provision, he said: ‘Bring me a brother that you have through your father. Do you not see that I give the full measure and that I am the best of hosts?

EXEGESIS

Jahhaza (furnished) is the transitive form of jahaza, from the verbal noun jihāz (provision), which refers to valuable goods that one may take from place to another. The household goods that a woman’s family may provide for the newlyweds to take with them to their home is called jihāz.[1] The transitive jahhaza then is to furnish someone with supplies for a journey or valuable goods that they may take with them.

Ūfī (give the full) is derived from the root verb wafaya which means to fulfil in a complete manner. This concept extends beyond mere completion to imply perfect execution – meeting all requirements and conditions of an obligation[2] in both letter and spirit. Thus the verbal noun wafāʾ specifically signifies the perfect execution of covenants, and the comprehensive satisfaction of stipulated conditions. When applied to divine promises (2:40), ūfī suggests God’s absolute fulfilment of His covenants without diminishment or delay.

Kayl (measure) is the verbal noun of kāla, which refers to filling up a measuring container. Its derivative mikyāl can carry two distinct but related meanings: the physical measuring vessel itself, or the precise measured quantity contained within it.[3]

Munzilīn (hosts) is the plural of the active participle munzil from the verb anzala, the fourth form of nazala, which fundamentally conveys the concept of descending, coming down, or alighting. Munzil specifically denotes a host or one who provides lodging, extending from the idea of causing someone or something to descend or settle in a place. In this context it implies a person who offers hospitality, shelter, or a place to stay, essentially facilitating the ‘alighting’ or arrival of guests. The term can also metaphorically suggest generosity and care, as the host ensures the comfort and well-being of those who alight in their space. Thus, munzil encapsulates both the action of lodging and the hospitable role of the provider.

EXPOSITION

There is some omission in the story as usual and because of that, in order to get the full picture of events, one must read all the verses carefully and extrapolate the events. As we mentioned in the previous verse, the food supplies during the years of drought were rationed for sale. Individuals had to show up and be identified to purchase it, declaring their names and all members of their household. The brothers explained that they also had an older father for whom the long journey was too arduous and that they could not bring him with them and the youngest of the brothers had remained behind to take care of the father.[4]

When he had furnished them with their provision: despite the father and the younger brother not being present, Prophet Joseph (a) dealt magnanimously with his brothers and ordered that they be given the allotted measure of food for them and theirs, even though they had not made the trip.[5] However, Prophet Joseph (a) then warned them that he was being kind only this time.

He said: ‘Bring me a brother that you have’: next time they would have to bring their youngest brother as well to prove that they were saying the truth.[6] The father who was old could be exempted from making such a long journey, but the young man not so, and he would have to come himself if he wished to get his share. In fact, he added that if they did not bring their brother, there would be no share of food for them at all in the future years because they would be deemed liars and cheats.

Prophet Joseph’s (a) desire to maintain anonymity necessitated subtlety in requesting Benjamin’s presence. A direct demand would have immediately revealed his identity, as only their brother could know of Benjamin’s existence. Instead, he needed to establish a credible justification for knowing about their younger brother, and a convincing pretext for requiring his attendance, all while avoiding any suspicion about his true motives.[7] The Bible (and some exegetes borrowing from it) presents an alternative scenario, which is discussed in the appropriate place, but it does not seem as plausible.

Through your father: the specification of through your father seems to be made because Benjamin was their half-brother, since he had a different mother. We must presume that this information came up in the preceding conversation for Prophet Joseph (a) to bring it up here. It is easy to assume that the governor, when confronted by ten brothers, could have casually asked them about their large family and inquired into the matter without raising any suspicion.

Do you not see that I give the full measure: I do not withhold anything from others unfairly and I have given you the share that you deserved and the extra share of your father and brother who could not make the journey.

The present tense give the full (ūfī) is used, even though the action had already been done, to indicate that such generosity and fairness was something continuous for which Prophet Joseph (a) was known.[8]

And that I am the best of hosts: I honour those who lodge with me and provide them excellent hospitality. This statement served as both an incentive for them to return and a subtle prompt to bring their paternal brother, Benjamin, with them. It is also possible that he was pointing out how as an Egyptian governor he was not preventing foreigners to benefit from Egypt’s grain storage because he was a gracious and generous host, allowing neighbours and guests to partake from their stocks.

This can be considered a Quranic example of the necessity of foreign aid in a time of crisis.

REVIEW OF TAFSĪR LITERATURE

Al-Bayḍāwī reports in his tafsīr: ‘When the brothers entered Joseph’s presence, he questioned them: “Who are you and what brings you here? Perhaps you are spies?” They replied: “God forbid! We are sons of one father – an elderly, righteous man who was a prophet, named Jacob.” He asked: “How many were you?” They answered: “We were twelve, but one went to the wilderness and perished.” “How many are present here?” he continued. “Ten,” they responded. “Then where is the eleventh?” he pressed. “He remains with our father, comforting him for the lost one,” they explained. Joseph granted each man one camel-load of provisions. When they requested an additional load for the brother back home, he complied but stipulated they must bring this brother next time to prove their honesty.’[9]

Qurṭubī relates that if someone asks why Prophet Joseph (a) would wish to make his father sad by depriving him the company of Benjamin, it may be answered in four ways:

1. It could be that God commanded him to do so, in order to test Prophet Jacob (a).
2. Through this, Prophet Joseph (a) wished to indirectly make himself known to Prophet Jacob (a).
3. To make Prophet Jacob (a) happy, by having him reunite with all his sons.
4. Because he wished to see Benjamin apart from his other brothers, due to the close bond that they had.

Qurṭubī himself prefers the first option,[10] although as we shall explain in verse 61, it does not seem likely that that was the case.

INSIGHTS FROM OTHER TRADITIONS

1. Joseph also remembered the dreams that he had dreamed of them. He said to them, ‘You are spies! You came to see the nakedness of the land!’ They said to him, ‘No, my lord, your servants have come only to buy food. We are all one man’s sons. We are honest men. Your servants are not spies.’ But he said to them, ‘No, you have come to see the nakedness of the land!’ They said, ‘Your servants are twelve brothers, the sons of one man in the land of Canaan. The youngest is with our father today, and one is no longer living.’ Joseph said to them, ‘It is as I said to you, “You are spies!” Here is how you will be tested. By the life of Pharaoh, you will not leave here unless your youngest brother comes here. Send one of you, and let him get your brother, and you will be kept in prison, so that your words may be tested, whether there be any truth in you. Or else, by the life of Pharaoh, you are surely spies.’ He put them all together in custody for three days. Joseph said to them the third day, ‘Do this and live, for I fear God. If you are honest men, let one of your brothers be confined in your prison house. The rest of you go and carry grain for the famine of your households. Nevertheless, bring your youngest brother to me so that your words may be verified and you shall not die.’ And they did so.[11]

Note: Similar narratives are mentioned by some exegetes as well.[12] According to this Biblical narrative, Joseph (a) accuses his brothers of being spies – the Biblical commentators assert that there were hostilities between Egypt and Canaan, which resulted in such mistrust being common. The brothers reply to this accusation by saying that they are ten brothers, all from one father. The commentators point out that this reply is meant as a defence against the accusation, as no man would send ten of his sons to spy all together[13] (whereas the Quranic account tells us that Prophet Jacob (a) orders his sons to travel separately when entering Egypt again, see verse 67). Joseph (a) is not convinced by this, but insists they are spies and should prove it by bringing their youngest brother as well. It makes little sense that bringing the youngest brother would prove that they are not spies, however it could be said that this was simply an excuse on Joseph’s (a) part and it did not need to make much sense. Perhaps the later statement of the brothers when accused of stealing could be considered related to this: By Allah! You certainly know that we did not come to make trouble in this country, and we are not thieves (verse 73), and God knows best. Rāzī criticises this claim, saying it does not befit a prophet of God to accuse others of being spies when he knows that they are not spies.[14] Note that in the events of verse 70 onwards it is not Prophet Joseph (a) who makes any accusations.

[1] See Tibyan, 6/160; Tantawi, 7/384. Rāghib defines it as that which is prepared for a journey (Raghib, p. 209, j-h-z).
[2] Tibyan, 6/160.
[3] Tibyan, 6/160.
[4] See also Razi, 18/477.
[5] It is understood from the verse and add another camel-load of rations (verse 65) that they would only be granted the portion of the brother if he came.
[6] Related in Tantawi, 7/384; Munyah, 14/192.
[7] See Tantawi, 7/384.
[8] See also Alusi, 7/10; Tantawi, 7/385.
[9] Baydawi, 3/168.
[10] Qurtubi, 9/222. As does Abū Ḥayyān (Muhit, 6/294).
[11] Genesis 42:9-20.
[12] See for example Tabrisi, 5/375; Tabari, 13/6; Thalabi, 5/234.
[13] See https://biblehub.com/commentaries/genesis/42-11.htm.
[14] Razi, 18/478.