وَقالَ لِفِتيانِهِ اجعَلوا بِضاعَتَهُم في رِحالِهِم لَعَلَّهُم يَعرِفونَها إِذَا انقَلَبوا إِلىٰ أَهلِهِم لَعَلَّهُم يَرجِعونَ

He said to his servants: ‘Put their trade goods in their saddlebags. Maybe they will recognise it when they return to their folks, and maybe they will come back [again].’

EXEGESIS

Fityān (servants) is the plural of fatā, which originally means a young man or boy. However, since most servants were young boys, the word fatā was often used to intend a servant.[1] It has been pointed out that (like many words) the word has two plurals, one for a large amount, and one for a few. The plural for a small amount is fityah (like ikhwah) and the plural for a large amount is fityān (like ikhwān). The storage, distribution, record keeping, and other matters related to the administration under the authority of Prophet Joseph (a) was a massive undertaking that involved a huge number of servants or slaves, although naturally this particular order was only carried out by a small portion of them.

Biḍāʿah (trade goods): the verb baḍaʿa means to cut off. Biḍāʿah is a portion of wealth that is set aside for business, as if it is cut off from the rest of one’s wealth.[2] Obviously, it was not money in the sense of coins, but rather biḍāʿah can mean anything used as payment in a barter deal. This is why in some reports attributed to Ibn Abbas it is claimed that their payment was footwear and leather goods,[3] although one should not place too much stock on the accuracy of such claims regarding what specifically were the goods that they offered in payment.

Riḥāl (saddlebags) is the plural of raḥl. It is something that is prepared for the raḥīl (journey), such as provisions, mounts, or saddlebags.[4]

EXPOSITION

He said to his servants: ‘Put their trade goods in their saddlebags’: Prophet Joseph (a) said to the servants or slaves tasked with taking payment and handing out the food that the trade goods that the brothers had given as payment for the grain was to be returned to them.

Maybe they will recognise it when they return to their folks: apparently, Prophet Joseph (a) ordered that the money be placed in the bottom of all the goods that they had been given, so that they would not immediately notice it, but rather notice it only once they had reached their homes in Canaan. The implication is that if they noticed it immediately then their father might have suspected their motivations for trying to take Benjamin, but if it was discovered while they were unpacking, their father would be more inclined to believe them and allow them to take Benjamin. Verse 65 suggests that Prophet Joseph’s (a) plan was successful and they did not notice that their payment had been returned to them before they actually opened their saddlebags upon reaching their home.

And maybe they will come back: it seems Prophet Joseph (a) was worried that the brothers would be unwilling to make the long journey from Canaan back to Egypt, especially if they had sensed some hostility from him due to his demand that they bring their brother and the threat that they would not receive any further portions if they did not do so. It could be that they were worried the governor would be displeased with them, possibly because their father would not come, for they were, after all, from a foreign land and culture. Because of this, Prophet Joseph (a) devised a plan to secretly give back their wealth to them so that they should take it as a good omen and sign of good will and be encouraged to return with Benjamin. They would understand that Prophet Joseph’s (a) demand was not made because of ill will or hostility, but simply to follow the established law and as a precaution.

It is also possible that he was worried they would not have enough money to make the journey again.[5]

The dual use of maybe (laʿalla) suggests that these actions of Prophet Joseph (a) were not based on revelation or divine direction, but rather they were part of a plan that he himself had formed and was hoping would succeed.

One might ask: would the servants not have wondered why Prophet Joseph (a) was commanding them to do such a thing? Probably they would have, but they were in no position to demand explanations from Prophet Joseph (a).

The more important question is: was Prophet Joseph (a) authorised to give back the money to the brothers, which obviously was not his, but belonged to the state coffers? It is possible that he later paid the amount owed by them from his personal wealth, which by then – after at least eight years of acting as the head of the granaries – was likely not insignificant. Makārim Shīrāzī suggests that the public funds (bayt al-māl) can be used to help the needy, and his brothers at that time were in need.[6]

REVIEW OF TAFSĪR LITERATURE

Other reasons have been suggested as to why Prophet Joseph (a) decided to return the money to his brothers:

1. To show that he honoured them, so they would be encouraged to return.[7] This is similar to what we have already said.
2. He felt guilty for taking payment from them, knowing his father and brothers needed the food desperately.[8] This is looking at the matter too simplistically. Prophet Joseph (a) had a greater plan, and this was part of that plan.
3. He simply wanted to be nice to them;[9] or repay their wickedness towards him with kindness.[10] What we said about the previous applies here as well.
4. He knew that their religion and honesty would compel them to return to Egypt in order to give it back.[11]

INSIGHTS FROM OTHER TRADITIONS

1. Joseph then gave the command to fill their sacks with grain and to restore every man’s money to his sack and to give them provisions for the way. And it was done for them.[12]

[1] Muhit, 6/266.
[2] Tibyan, 6/114.
[3] Related in Tabrisi, 5/375; Thalabi, 5/235.
[4] Tibyan, 6/162; Tabari, 13/7.
[5] Related in Tabrisi, 5/375; Tabari, 13/7.
[6] Nemuneh, 10/21.
[7] Related in Tabrisi, 5/375; Thalabi, 5/236.
[8] Related in Tabrisi, 5/375; Tabari, 13/7.
[9] Related in Razi, 18/479.
[10] Related in Razi, 18/479.
[11] Related in Tabrisi, 5/375; Tabari, 13/7.
[12] Genesis 42:25.