When they came to Joseph he made his brother his guest, and said: "I am your brother. So do not grieve for what they had done."
And when they entered in the company Yusuf, he seated his brother close to him and said, “Be assured, I really am your brother – therefore do not grieve for what they do.”
And when they entered unto Joseph, he said, taking his brother into his arms, 'I am thy brother; so do not despair of that they have done.'
AND WHEN [the sons of Jacob] presented themselves before Joseph, he drew his brother [Benjamin] unto himself, saying [to him in secret]: "Behold, I am thy brother! So grieve thou not over their past doings!"
And when they entered unto Yusuf, he betook his full brother unto himself, and said: verily I am thine own brother Yusuf, so sorrow not over that which they have been working.
And when they went in before Yusuf (Joseph), he betook his brother (Benjamin) to himself and said: "Verily! I am your brother, so grieve not for what they used to do."
And when they entered into the presence of Joseph, he embraced his brother, and said, “I am your brother; do not be saddened by what they used to do.”
When they presented themselves before Joseph, he took his brother aside to himself and said: "Verily I am your own brother Joseph; so do not grieve over the manner they have treated you."
And when they went in before Yusuf, he took his brother (Binyamin) to himself and said: "Verily, I am your brother, so grieve not for what they used to do."
And when they went in before Joseph, he took his brother unto him, saying: Lo! I, even I, am thy brother, therefore sorrow not for what they did.
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.’
When they presented themselves before Joseph, he took his brother in his arms, and said: 'I am your brother. Do not grieve at what they did'
And when they entered upon Joseph, he took his brother to himself; he said, "Indeed, I am your brother, so do not despair over what they used to do [to me]."
When they entered Joseph's court, he gave lodging to his own brother (Benjamin) and said, "I am your brother. Do not feel sad about whatever they had done".
And when they went in to Yusuf. he lodged his brother with himself, saying: I am your brother, therefore grieve not at what they do.
Walamm<u>a</u> dakhaloo AAal<u>a</u> yoosufa <u>a</u>w<u>a</u> ilayhi akh<u>a</u>hu q<u>a</u>la innee an<u>a</u> akhooka fal<u>a</u> tabtais bim<u>a</u> k<u>a</u>noo yaAAmaloon<b>a</b>
When they presented themselves before Joseph, he took his brother [Benjamin] aside. He said, "I am your brother, so do not feel distressed about whatever they have been doing."
Now when they came into Joseph's presence, he received his (full) brother to stay with him. He said (to him): "Behold! I am thy (own) brother; so grieve not at aught of their doings."
وَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَخَاهُ قَالَ إِنِّىٓ أَنَا۠ أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَعْمَلُونَ
When the brothers of Joseph came before him, together with his full brother, he drew his full brother close to him and said to him privately that he was his brother Joseph, and that he should not feel sad about the reckless behaviour of his other brothers, hurting and resenting the two of them, and throwing Joseph in the well.
When the brothers of Joseph came before him, together with his full brother, he drew his full brother close to him and said to him privately that he was his brother Joseph, and that he should not feel sad about the reckless behaviour of his other brothers, hurting and resenting the two of them, and throwing Joseph in the well.
<p>Onwards from here, it was said in verse 69:</p><p>وَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ</p><p>And when they came to Yusuf, he lodged his brother [ Benyamin ] with himself. He said, "Behold, I am your [ lost ] brother! So do not grieve for what they have been doing.".</p><p>According to Tafsir authority, Qatadah, the arrangement made by Sayyidna Yusuf (علیہ السلام) was that two brothers were lodged in one room. This left Benyamin alone. He was asked to stay with him. When alone with him, Sayyidna Yusuf (علیہ السلام) disclosed his identity to his younger brother and told him that he was his real brother, Yusuf. He comforted him and asked him not to worry about what their brothers have been doing until that time.</p><p>Rulings and Points of Guidance</p><p>Some injunctions and rulings come out from verses 67 and 68. These are given below:</p><p>1.	The effect of the evil eye is true. To try to stay safe from it is permissible in Shari` ah, and is commendable, just as one tries to stay safe from harmful foods and actions.</p><p>2.	To stay safe from being envied by people, it is correct to conceal from them any special personal blessings and attributes one may have.</p><p>3.	To employ physical and material means to stay safe from harmful effects is neither against Tawakkul (trust in Allah), nor against the status of prophets.</p><p>4.	If one person apprehends likely harm or hurt coming to the other person, it is better to let him know about the danger and suggest how to stay safe from it - as done by Sayyidna Ya` qub (علیہ السلام) .</p><p>5.	When someone finds some personal excellence or blessing enjoyed by another person appear unusual to him and there be the danger that he may be affected by the evil eye, then, it becomes obligatory (wajib) on the beholder that he should, after noticing it, say: بَارکَ اللہ	(barakallah: may Allah bless) or: مَا شَاء اللہ (masha'Allah : whatever Allah will), so that the other person remains safe from any possible harm.</p><p>6.	Employing all possible means to stay safe from the evil eye is permissible. One of them is to seek its treatment through a dua' (prayer) or تَعویز ta` widh (spoken or written words seeking the protection of Allah) - as was done by the Holy Prophet ﷺ who, seeing the weakness of the two sons of Sayyidna Ja'far ibn Abi Talib, allowed him to have them be treated through ta` widh etc.</p><p>7.	The ideal approach of a wise Muslim to whatever he does is that he must place his real trust in Allah Ta’ ala to begin with but, at the same time, he should not ignore physical and material means. Let him not fall short in employing whatever permissible means he can possibly assemble together to achieve his purpose, - as was done by Sayyidna Yaqub (علیہ السلام) . And the Holy Prophet ﷺ too has taught us to do so. The Sage Rumi has expressed this prophetic teaching in the following line: بر توکَّل زانوۓ اشتر بہ بند that is, 'Tie the leg of your camel and trust in Allah'. This is how prophets place their trust in Allah, and this was the blessed way of our Rasu1 ﷺ .</p><p>8.	A question arises here that Sayyidna Yusuf (علیہ السلام) made efforts to call his younger brother, even insisted on it. And when he came, he even disclosed his identity before him. But, he neither thought of calling his father, nor took any steps to inform him about his well-being while in Egypt. The reason for this is the same as described earlier. There is no doubt that he did have many opportunities during those forty years when he could have sent a message to his father about himself. But, whatever happened in this matter was Divine decree communicated through the medium of Wahy (revelation). Allah Ta’ ala would have not given him the permission to tell his father about himself - because he was yet to be tested once again through his separation from his son, Benyamin. It was to complete this Divine arrangement that all these situations were created.</p>
Onwards from here, it was said in verse 69:وَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَAnd when they came to Yusuf, he lodged his brother [ Benyamin ] with himself. He said, "Behold, I am your [ lost ] brother! So do not grieve for what they have been doing.".According to Tafsir authority, Qatadah, the arrangement made by Sayyidna Yusuf (علیہ السلام) was that two brothers were lodged in one room. This left Benyamin alone. He was asked to stay with him. When alone with him, Sayyidna Yusuf (علیہ السلام) disclosed his identity to his younger brother and told him that he was his real brother, Yusuf. He comforted him and asked him not to worry about what their brothers have been doing until that time.Rulings and Points of GuidanceSome injunctions and rulings come out from verses 67 and 68. These are given below:1.	The effect of the evil eye is true. To try to stay safe from it is permissible in Shari` ah, and is commendable, just as one tries to stay safe from harmful foods and actions.2.	To stay safe from being envied by people, it is correct to conceal from them any special personal blessings and attributes one may have.3.	To employ physical and material means to stay safe from harmful effects is neither against Tawakkul (trust in Allah), nor against the status of prophets.4.	If one person apprehends likely harm or hurt coming to the other person, it is better to let him know about the danger and suggest how to stay safe from it - as done by Sayyidna Ya` qub (علیہ السلام) .5.	When someone finds some personal excellence or blessing enjoyed by another person appear unusual to him and there be the danger that he may be affected by the evil eye, then, it becomes obligatory (wajib) on the beholder that he should, after noticing it, say: بَارکَ اللہ	(barakallah: may Allah bless) or: مَا شَاء اللہ (masha'Allah : whatever Allah will), so that the other person remains safe from any possible harm.6.	Employing all possible means to stay safe from the evil eye is permissible. One of them is to seek its treatment through a dua' (prayer) or تَعویز ta` widh (spoken or written words seeking the protection of Allah) - as was done by the Holy Prophet ﷺ who, seeing the weakness of the two sons of Sayyidna Ja'far ibn Abi Talib, allowed him to have them be treated through ta` widh etc.7.	The ideal approach of a wise Muslim to whatever he does is that he must place his real trust in Allah Ta’ ala to begin with but, at the same time, he should not ignore physical and material means. Let him not fall short in employing whatever permissible means he can possibly assemble together to achieve his purpose, - as was done by Sayyidna Yaqub (علیہ السلام) . And the Holy Prophet ﷺ too has taught us to do so. The Sage Rumi has expressed this prophetic teaching in the following line: بر توکَّل زانوۓ اشتر بہ بند that is, 'Tie the leg of your camel and trust in Allah'. This is how prophets place their trust in Allah, and this was the blessed way of our Rasu1 ﷺ .8.	A question arises here that Sayyidna Yusuf (علیہ السلام) made efforts to call his younger brother, even insisted on it. And when he came, he even disclosed his identity before him. But, he neither thought of calling his father, nor took any steps to inform him about his well-being while in Egypt. The reason for this is the same as described earlier. There is no doubt that he did have many opportunities during those forty years when he could have sent a message to his father about himself. But, whatever happened in this matter was Divine decree communicated through the medium of Wahy (revelation). Allah Ta’ ala would have not given him the permission to tell his father about himself - because he was yet to be tested once again through his separation from his son, Benyamin. It was to complete this Divine arrangement that all these situations were created.
<h2 class="title">Yusuf comforts Binyamin</h2><p>Allah states that when Yusuf's brothers went in before him along with his full brother Binyamin, he invited them to a place of honor as privileged guests. He granted them gifts and generous hospitality and kindness. He met his brother in confidence and told him the story of what happened to him and that he was in fact his brother. He said to him, </p><div class="text_uthmani arabic">لاتَبْتَئِسْ</div><p>`(grieve not) nor feel sad for what they did to me.' He ordered Binyamin to hide the news from them and to refrain from telling them that the `Aziz is his brother Yusuf. He plotted with him to keep him in Egypt enjoying honor and great hospitality. </p>
Yusuf comforts BinyaminAllah states that when Yusuf's brothers went in before him along with his full brother Binyamin, he invited them to a place of honor as privileged guests. He granted them gifts and generous hospitality and kindness. He met his brother in confidence and told him the story of what happened to him and that he was in fact his brother. He said to him, لاتَبْتَئِسْ`(grieve not) nor feel sad for what they did to me.' He ordered Binyamin to hide the news from them and to refrain from telling them that the `Aziz is his brother Yusuf. He plotted with him to keep him in Egypt enjoying honor and great hospitality. 