Surah Yusuf (12) — Ayah 72
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ { وَ لِمَنْ جَآءَ بِهٖ حِمْلُ بَعِيْرٍ :} That is, whoever brings back the measure before the investigation, he will be rewarded with a camel-load of grain.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[69]
The Theft of the King of Egypt’s Goblet:
Sayyiduna Yusufؑ devised this plan to detain his brother Binyamin with him: he placed his own jeweled drinking goblet in his brother’s luggage, that is, in the grain, and he also informed his brother of this plan so that he would not become anxious at any point. Thus, when the brothers of Yusuf were having their luggage prepared, he quietly placed his jeweled drinking goblet in his brother’s luggage, and after the luggage was prepared, they were sent off from the city of Egypt. When they had gone a little way, a few men were coming quickly after them. One of them called out loudly and said: “Wait a moment, you seem to be thieves.” The brothers of Yusuf turned around and saw a few men approaching them and asked: “What is it that you have lost?” One of the pursuers replied: “The king’s jeweled drinking goblet has gone missing. It has been searched for everywhere but has not been found. We are out searching for it. Whoever finds this goblet and presents it to the king, a camel-load of grain has been set as a reward for him, and I guarantee that whoever finds the goblet, I will have the king give him the set reward, or if I find it myself, I will receive the reward myself.” And the second meaning of the word “za‘īm” could also be that this responsibility has been placed upon me that, by whatever means possible, I must find the goblet and present it before the king, and in that case, I will also receive the set reward.
The Meaning of “Suwa‘”:
Also, in these verses, the word “suwa‘” appears twice. Some people, considering “suwa‘” to be derived from “sā‘,” have taken its meaning as the well-known measure for measuring grain (Punjabi: topa). However, this word is neither derived from nor taken from “sā‘.” Rather, its meaning is a drinking goblet in which jewels, etc., are embedded. And if this goblet is made of glass, it is called “qadaḥ”; if made of wood, “‘us”; if made of leather, “‘ilbah”; and if made of clay, “markan.” [الجمال والكمال ص 174 از سلمان منصور پوري]
