وَلَمّا دَخَلوا عَلىٰ يوسُفَ آوىٰ إِلَيهِ أَخاهُ ۖ قالَ إِنّي أَنا أَخوكَ فَلا تَبتَئِس بِما كانوا يَعمَلونَ

And when they entered into the presence of Joseph, he set his brother close to himself, and said: ‘Indeed I am your brother, so do not sorrow for what they used to do.’

EXEGESIS

Āwā (set close) derives from the root verb awaya which means to find shelter, to go close, to find residence, as in, When the youths took refuge (awā) in the cave (18:10). Maʾwā for any living being refers to their dwelling or place of rest, whether temporary, like a shelter, or permanent. Paradise is described as the ultimate place of rest for the believers (jannāt al-maʾwā, 53:15). Its transitive form āwā used in this verse means giving shelter, protection, drawing near, or providing refuge. The verb often implies not just physical shelter but also emotional closeness and tenderness. It denotes to bring close someone or something that is beloved and to make them comfortable.[1]

Lā tabtaʾis (do not sorrow) derives from the root baʾs, which conveys the core meaning of hardship, severity, or intense difficulty. This root branches into several semantically related terms, all connected to the notion of unpleasant adversity, like, baʾsāʾ: hardship, war, or a crushing blow; baʾs: punishment or tribulation; biʾs: wretchedness or a state devoid of blessings; baʾīs: a courageous person (one who confronts hardships resolutely); and bāʾis: someone afflicted or in distress.[2]

Grammatically, lā tabtaʾis is a negative imperative of the eighth verb form (iftaʿala), which often implies reflexivity or inward-directed action. Thus, the command does not merely mean ‘do not grieve’, but rather ‘do not let sorrow consume you’ or ‘do not take this to heart too deeply’.

Some have suggested it could mean anger; that is, Prophet Joseph (a) had forgiven his brothers and wished Benjamin to forgive them as well,[3] but that is a less obvious meaning.

EXPOSITION

And when they entered into the presence of Joseph: when the brothers reached the city in Egypt, they met at the rendezvous point and then proceeded to the governor’s administrative building where they once again met Prophet Joseph (a), whom they still did not recognise.

He set his brother close to himself: Prophet Joseph (a) must have been overjoyed to see Benjamin once again, yet he maintained his composure and did not reveal his identity to the group. Later, at some point during their interaction, Prophet Joseph (a) arranged a private sitting with Benjamin where he revealed his real identity to him. The choice of the verb āwā in this context highlights how this was a moment of intimate reunion and veiled from outsiders.   

And said: ‘Indeed I am your brother, so do not sorrow for what they used to do’: in this poignant moment, Prophet Joseph (a) whispered words of solace to Benjamin, urging him to release the weight of sorrow he may have carried all those years, whether that was grief over Prophet Joseph’s (a) disappearance, or the brothers’ mistreatment born of jealousy. The Quran later underscores this shared suffering: Have you realised what you did to Joseph and his brother? (verse 89), revealing that Benjamin also endured their cruelty.

The text leaves the details of their private exchange purposefully ambiguous and we do not know for how long they spoke, nor how much Prophet Joseph (a) revealed about his trials since their separation. Yet two things become clear: first, Prophet Joseph (a) instructed Benjamin to secrecy, and despite the emotions this revelation must have stirred, Benjamin concealed the truth from the others. Second, Prophet Joseph (a) entrusted him with a plan,[4] setting in motion the divine wisdom that would soon reunite the family. This is why we see that when Benjamin was accused of stealing, he did not vehemently deny it.[5]

INSIGHTS FROM HADITH

1. From Abān al-Aḥmar, that Imam al-Ṣādiq (a) said: ‘When the brothers of Joseph entered along with their brother, Joseph prepared dining tables for them. Then he said: “Let each of you dine with his brother from his mother at the same table.” They all sat down, except for his brother, who remained standing. Joseph asked him: “Why don’t you sit with your brothers?” He replied: “I have no brother from the same mother as them.” Joseph said: “You do have a brother from your mother, whom they claim was eaten by the wolf.” Benjamin said: “Yes.” Joseph then said: “Come, sit and eat with me.” At this, the brothers stopped eating and said: “We desired one thing, but God decreed that Benjamin is raised above us.”’[6]
2. From Imam al-Ṣādiq (a): ‘Joseph had prepared food for them, and when they entered, he said: “Let every group of brothers from the same mother sit together at a table.” They sat down, but Benjamin remained standing. Joseph asked him: “Why are you not sitting?” Benjamin replied: “You said that only brothers from the same mother should sit together, and I have no brother among them.” Joseph asked: “Did you not have a brother from your mother?” Benjamin replied: “Indeed, I did.” Joseph then asked: “What happened to him?” Benjamin said: “These men claim that a wolf devoured him.” Joseph asked: “How much grief did you feel for him?” Benjamin replied: “I was blessed with eleven sons, and I named each one after him.” Joseph said: “I see that you have embraced women and had children after him.” Benjamin replied: “I have a righteous father who said to me: ‘Marry, for perhaps God will bring forth from you a progeny that will fill the earth with praise and glorification of Him.’” Joseph then said: “Come and sit with me at my table.” At this, Joseph’s brothers said: “Indeed, God has favoured Joseph and his brother, even to the point where the ruler has seated him at his table alongside him.”’[7]

REVIEW OF TAFSĪR LITERATURE

Ibn ʿAṭiyyah argues that the phrase so do not sorrow for what they used to do means: do not be alarmed at what My servants will do, suggesting that it refers to the actions described in the subsequent verses, namely Prophet Joseph’s (a) ploy to detain Benjamin in Egypt by having the cup placed in his saddlebag.[8] However, Abū Ḥayyān rightly critiques this interpretation by pointing out that the individuals in question (Prophet Joseph’s (a) servants) have not yet been mentioned in the narrative, making it highly unusual for them to be referred to with an unattributed pronoun. Instead, the pronoun logically refers back to the brothers, who have already been introduced.

Abū Ḥayyān further contends that the next verse makes it clear that Prophet Joseph (a) himself placed the cup in Benjamin’s saddlebag.[9] While this argument is not entirely compelling on its own (see the discussion on the next verse for further analysis), his initial critique regarding pronoun reference remains strong.

INSIGHTS FROM OTHER TRADITIONS

1. The men took the gift, and they took double the money with them, along with Benjamin. Then they went on their way down to Egypt and stood before Joseph. When Joseph saw Benjamin with them, he said to the house steward, ‘Bring these men home, slaughter an animal and prepare it, for these men will dine with me at noon.’[10]
2. When Joseph came home, they brought into the house to him the present that they had with them and bowed themselves to him to the ground. He asked them about their well-being and said, ‘Is your father well, the old man of whom you spoke? Is he still alive?’

And they answered, ‘Your servant our father is in good health. He is still alive.’ And they bowed down their heads and prostrated themselves. He lifted up his eyes and saw his brother Benjamin, his mother’s son, and said, ‘Is this your younger brother of whom you spoke to me?’ And he said, ‘God be gracious to you, my son.’ Joseph hurried out, for he was deeply moved over his brother and sought a place to weep. So he entered into his chamber and wept there. Then he washed his face and came out. Controlling himself, he said, ‘Serve the food.’ They served him by himself and them by themselves and the Egyptians who ate with him by themselves, because the Egyptians could not eat a meal with the Hebrews, for that is an abomination to the Egyptians. They sat before him, the firstborn according to his birthright and the youngest according to his youth, and the men looked at one another in astonishment. He gave them portions from his own table, but Benjamin’s serving was five times more than any of theirs. So they drank and feasted with him.[11]

[1] Tibyan, 6/169.
[2] See also the explanations in Tahqiq, 1/225-226, b-ʾ-s.
[3] This option is entertained in Razi, 18/485.
[4] See Thalabi, 5/239; Tantawi, 7/396.
[5] Munyah, 14/197.
[6] Ayyashi, 2/183.
[7] Ayyashi, 2/183-184; Tabrisi, 5/384.
[8] Andulusi, 3/263. This option is also entertained in Mizan, 11/221.
[9] Muhit, 6/301-302.
[10] Genesis 43:15-16.
[11] Genesis 43:26-34.