Overview (Verses 63 - 67)

The Brothers Travel Again
 
The sūrah takes us immediately to the land of Kanaan, where the brothers are talking to their father. The sūrah says nothing whatsoever about the return journey, and whether anything of importance happened. Here the brothers are telling their father the most important point that they learnt at the end of their trip: “When they returned to their father, they said: ‘Father, any [further] grain is henceforth denied us. Therefore, send our brother with us so that we may obtain our full measure [of grain]. We will take good care of him.’“ (Verse 63) They wanted their father to know this urgently, because they say this even before they open their luggage. They tell him that the Chief Minister of Egypt has decided not to give them any further provisions unless they take their younger brother with them. Hence they request their father to let him go with them so that they can buy such provisions. They promise to take good care of him.
 
This promise must have awakened old memories in Jacob’s mind. It is an exact repeat of their promise to take good care of Joseph. Hence, he speaks of his sorrows that the new promise has revived: “He replied: ‘Am I to trust you with him in the same way as I trusted you with his brother in the past?”‘ (Verse 64) He is in effect telling them he will have nothing to do with their promises. He has no need of the care they may take of his younger son. Should he need any guardianship for him, he will seek it elsewhere: “But God is the best of guardians; and of all those who show mercy He is the Most Merciful.” (Verse 64)
 
Once they had rested after their long journey, they opened their camel-packs in order to store the crops they had bought, but they find instead the merchandise they had taken with them to exchange for crops. Joseph has not given them any wheat or such like, but instead returned their merchandise. So, their first report was that they have been prevented from buying crops, then on opening their camel-packs they found their merchandise. All this was intentional, as Joseph wanted them to return quickly with their brother. That was part of the lesson he wanted them to learn.
 
In this return of their merchandise, they had additional leverage to persuade Jacob to send their brother with them. Furthermore, it showed they had no ill intention. “When they opened their camel packs, they discovered that their merchandise had been returned to them. ‘Father,’ they said, ‘what more could we desire? Here is our merchandise: it has been returned to us.’“ (Verse 65) They increase the pressure on Jacob by speaking of the vital interest of his household to obtain food: “We will buy provisions for our people.” (Verse  65) They then re-emphasize their resolve to make sure  that their brother will come to no harm: “And we will take good care of our brother.” (Verse 65) They tempt him with the extra load which they would be able to get easily if their brother travels with them: “We will receive an extra camel-load: that should be an easy load.” (Verse 65)
 
It appears from their saying, “We will receive an extra camel-load,” that Joseph (peace be upon him) used to give each person a full camel- load only. He would not just give any buyer all the crops he wanted. This was wise in the years of hardship, because it ensured that there was enough food for all.
 
Jacob finally relents, but makes a strict condition for allowing his youngest son to go with them: “He said: ‘I will not send him with you until you give me a solemn pledge before God that you will indeed bring him back to me, unless the worst befalls you.’“ (Verse 66) He wants them to make a solemn, binding oath that they will bring their young brother back, unless they are faced with a situation that is not of their own making and which they have no means of overcoming. This situation is expressed by the proviso, “unless the worst befalls you.” There is no other exception to release them from their pledge, which they readily give: “When they had given him their solemn pledge, [Jacob] said: ‘God is witness to all that we say.’“ (Verse 66) This acts as additional emphasis to remind them always of their pledge.
 
When that was settled, Jacob warns them of the dangers they may face in their new trip: “And he added: ‘My sons, do not enter [the city] by one gate, but enter by different gates. In no way can I be of help to you against God. Judgement rests with none but God. In Him have I placed my trust, and in Him alone let all those who trust place their trust.’” (Verse 67)
 
We pause a little here to consider Jacob’s statement: “Judgement rests with none but God.” It is clear from the text that he is referring to fate which is God’s inevitable judgement from which there is no escape. That is God’s will which will be done no matter what people do to prevent it. Hence his statement is an expression of his belief in God’s will, whether it brings benefit or harm. God’s will is done and people have no choice but to submit to it. But beside this type of God’s judgement, there is His judgement which people apply willingly, by choice. This is the sum of His orders which require them to do certain things and refrain from others. This also belongs to God. The only difference between the two is that people may willingly implement the latter or indeed choose not to implement it at all. Whichever course they choose will have certain consequences which will affect both their present and future lives. People are not true Muslims unless they choose God’s judgement and implement it willingly as a matter of their own choosing.
 

Overview (Verses 63 - 67)

The Brothers Travel Again
 
The sūrah takes us immediately to the land of Kanaan, where the brothers are talking to their father. The sūrah says nothing whatsoever about the return journey, and whether anything of importance happened. Here the brothers are telling their father the most important point that they learnt at the end of their trip: “When they returned to their father, they said: ‘Father, any [further] grain is henceforth denied us. Therefore, send our brother with us so that we may obtain our full measure [of grain]. We will take good care of him.’“ (Verse 63) They wanted their father to know this urgently, because they say this even before they open their luggage. They tell him that the Chief Minister of Egypt has decided not to give them any further provisions unless they take their younger brother with them. Hence they request their father to let him go with them so that they can buy such provisions. They promise to take good care of him.
 
This promise must have awakened old memories in Jacob’s mind. It is an exact repeat of their promise to take good care of Joseph. Hence, he speaks of his sorrows that the new promise has revived: “He replied: ‘Am I to trust you with him in the same way as I trusted you with his brother in the past?”‘ (Verse 64) He is in effect telling them he will have nothing to do with their promises. He has no need of the care they may take of his younger son. Should he need any guardianship for him, he will seek it elsewhere: “But God is the best of guardians; and of all those who show mercy He is the Most Merciful.” (Verse 64)
 
Once they had rested after their long journey, they opened their camel-packs in order to store the crops they had bought, but they find instead the merchandise they had taken with them to exchange for crops. Joseph has not given them any wheat or such like, but instead returned their merchandise. So, their first report was that they have been prevented from buying crops, then on opening their camel-packs they found their merchandise. All this was intentional, as Joseph wanted them to return quickly with their brother. That was part of the lesson he wanted them to learn.
 
In this return of their merchandise, they had additional leverage to persuade Jacob to send their brother with them. Furthermore, it showed they had no ill intention. “When they opened their camel packs, they discovered that their merchandise had been returned to them. ‘Father,’ they said, ‘what more could we desire? Here is our merchandise: it has been returned to us.’“ (Verse 65) They increase the pressure on Jacob by speaking of the vital interest of his household to obtain food: “We will buy provisions for our people.” (Verse  65) They then re-emphasize their resolve to make sure  that their brother will come to no harm: “And we will take good care of our brother.” (Verse 65) They tempt him with the extra load which they would be able to get easily if their brother travels with them: “We will receive an extra camel-load: that should be an easy load.” (Verse 65)
 
It appears from their saying, “We will receive an extra camel-load,” that Joseph (peace be upon him) used to give each person a full camel- load only. He would not just give any buyer all the crops he wanted. This was wise in the years of hardship, because it ensured that there was enough food for all.
 
Jacob finally relents, but makes a strict condition for allowing his youngest son to go with them: “He said: ‘I will not send him with you until you give me a solemn pledge before God that you will indeed bring him back to me, unless the worst befalls you.’“ (Verse 66) He wants them to make a solemn, binding oath that they will bring their young brother back, unless they are faced with a situation that is not of their own making and which they have no means of overcoming. This situation is expressed by the proviso, “unless the worst befalls you.” There is no other exception to release them from their pledge, which they readily give: “When they had given him their solemn pledge, [Jacob] said: ‘God is witness to all that we say.’“ (Verse 66) This acts as additional emphasis to remind them always of their pledge.
 
When that was settled, Jacob warns them of the dangers they may face in their new trip: “And he added: ‘My sons, do not enter [the city] by one gate, but enter by different gates. In no way can I be of help to you against God. Judgement rests with none but God. In Him have I placed my trust, and in Him alone let all those who trust place their trust.’” (Verse 67)
 
We pause a little here to consider Jacob’s statement: “Judgement rests with none but God.” It is clear from the text that he is referring to fate which is God’s inevitable judgement from which there is no escape. That is God’s will which will be done no matter what people do to prevent it. Hence his statement is an expression of his belief in God’s will, whether it brings benefit or harm. God’s will is done and people have no choice but to submit to it. But beside this type of God’s judgement, there is His judgement which people apply willingly, by choice. This is the sum of His orders which require them to do certain things and refrain from others. This also belongs to God. The only difference between the two is that people may willingly implement the latter or indeed choose not to implement it at all. Whichever course they choose will have certain consequences which will affect both their present and future lives. People are not true Muslims unless they choose God’s judgement and implement it willingly as a matter of their own choosing.