وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ مَا كَانَ يُغْنِي عَنْهُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِلَّا حَاجَةً فِي نَفْسِ يَعْقُوبَ قَضَاهَا وَإِنَّهُ لَذُو عِلْمٍ لِمَا عَلَّمْنَاهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ﴿۶۸﴾ وَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَخَاهُ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ ﴿۶۹﴾ فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ ﴿۷۰﴾ قَالُوا وَأَقْبَلُوا عَلَيْهِمْ مَاذَا تَفْقِدُونَ ﴿۷۱﴾

﴾68﴿ Wa lammaa dakhaloo min haisu amarahum aboohum maa kaana yughnee 'anhum minal laahi min shai'in illaa haajatan fee nafsi Ya'qooba qadaahaa; wa innahoo lazoo 'ilmil limaa 'allamnaahu wa laakinna aksaran naasi laa ya'lamoon
﴾69﴿ Wa lammaa dakhaloo 'alaa Yoosufa aawaaa ilaihi akhaahu qaala inneee ana akhooka falaa tabta'is bimaa kaanoo ya'maloon
﴾70﴿ Falammaa jahhazahum bijahaazihim ja'alas siqaayata fee rahli akheehi summa azzana mu'azzinun ayyatuhal'eeru innakum lasaariqoon
﴾71﴿ Qaaloo wa aqbaloo 'alaihim maazaa tafqidoon

﴾68﴿ And when they entered from the gates as their father had commanded them, it did not avert from them anything decreed by Allah; it was only a desire in the heart of Jacob (peace be upon him) which he satisfied. And indeed, Jacob (peace be upon him) was endowed with knowledge because of what We had taught him, but most people do not know
﴾69﴿ And when they entered upon Joseph (peace be upon him), he took his brother aside to himself and said, 'Indeed, I am your brother, so do not grieve over what they have been doing
﴾70﴿ So when he had prepared their provisions for them, he placed the [royal] cup in the bag of his brother. Then a caller called out, "O caravan, indeed you are thieves
﴾71﴿ They said and faced them, What have you lost

[68] This verse proves that human planning can never override divine decree.
The phrase (مَا كَانَ يُغْنِي عَنْهُمْ) is a confirmation from Allah Most High of the statement of Ya‘qub (peace be upon him) when he said: (وَمَا أُغْنِي عَنْكُمْ) – showing that his words were not just out of humility, but were a statement of truth.
The phrase (لَذُو عِلْمٍ) – “he was a man of knowledge” – here refers to the understanding that divine decree cannot be repelled, even when proper, lawful planning and precaution are taken.
While taking appropriate means (tadbeer shar‘ī) is necessary and part of trust in Allah, one must never believe that it can fully control the outcome.
(لَا يَعْلَمُونَ) refers to those people who mistakenly believe that worldly means and efforts alone are truly effective, without recognizing that Allah is the ultimate cause behind all effects.
[69] From this verse up to verse (79) is the seventh stage.
In this stage: Yusuf (peace be upon him) brings his brother Binyamin close to himself. Then he plans the placing of the royal cup (سِّقَايَةَ) in Binyamin’s belongings. He falsely accuses him of theft (as part of a strategy), and by the local custom, sentences him to remain as a servant for one year. His brothers disown him, implying the theft was from his side, and ask for his release. Yusuf (peace be upon him) responds to their plea, hiding his true identity and purpose.
In verse (69), the return of the brothers is mentioned, and Yusuf takes Binyamin aside, reveals his identity, and offers comfort and emotional support.
He reassures him that he has a plan to keep him and says: (فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ) – “So do not grieve over what they used to do.” This indicates that, after Yusuf, the brothers had also caused hardships for Binyamin, and this reassurance shows Yusuf’s gentleness and care toward his full brother.
[70] Siqāyah (سِّقَايَةَ) and Ṣuāʿ (صُوَاع) are two names for the same vessel.
This container was used both for drinking wine and as a measuring tool for grain, which is why it carried both names.
As for the statement (إِنَّكُمْ لَسَارِقُونَ) – “Indeed, you are thieves” – there are two interpretations:
1. First interpretation (stronger one): The caller (i.e., the herald or announcer) said this from himself, accusing them of theft based on strong suspicion after the vessel was found in their belongings.
2. Second interpretation: The caller was instructed by Yusuf (peace be upon him) to say this. And the phrase “إِنَّكُمْ لَسَارِقُونَ” could be interpreted using the style of tawriyah (double meaning or indirect expression).
In tawriyah, one view is that the interrogative hamzah (ء) is omitted, so the meaning would be: “Are you thieves?” (not a direct accusation). Another possible meaning is: “You stole Yusuf (peace be upon him) from his father” – referring to the past injustice. However, the first interpretation is preferred, as it fits more naturally in the context of the scene and the announcer’s apparent conclusion after the vessel was found.
[71] Since they had not committed any theft according to their own knowledge and understanding, they turned to the accusers and questioned them in surprise and denial.
Their confidence came from their inner conviction of innocence, so they responded directly, seeking clarification: “What is it you have lost?”
This reaction reflects both their honesty in this matter and their shock at the accusation.