Transliteration:( Falammaa jahhazahum bijahaazihim ja'alas siqaayata fee rahli akheehi summa azzana mu'azzinun ayyatuhal'eeru innakum lasaariqoon )
152. Either Hazrat Yusuf (on whom be peace) placed the cup in the grain himself or asked someone else to place it Thereafter he asked the security guard for the cup who searched for it but could not find it. He then ran after this caravan and uttered these words. He thought that since he had measured the grain for them with the cup. they must have taken it
153. These words are not spoken by Hazrat Yusuf (on whom be peace) otherwise they would have heen false, these words were uttered by the caller who was totally unaware of what had actually transpired. Hence there is no contradiction in the verse
70. So when he furnished them forth with their provisions, he put the bowl in his brother’s bag. Then a crier cried: “O you (in) the caravan! Surely, you are thieves!” 71. They, turning towards them, said: “What is it that you have lost” 72. They said: “We have lost the bowl of the king and for him who produces it is (the reward of) a camel load; and I will be bound by it.”
After Yusuf supplied them with their provisions, he ordered some of his servants to place his silver bowl (in Binyamin’s bag), according to the majority of scholars. Some scholars said that the king’s bowl was made from gold. Ibn Zayd added that the king used it to drink from, and later, measured food grains with it since food became scarce in that time, according to Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and `Abdur-Rahman bin Zayd. Shu`bah said that Abu Bishr narrated that Sa`id bin Jubayr said that Ibn `Abbas said that the king’s bowl was made from silver and he used it to drink with. Yusuf had the bowl placed in Binyamin’s bag while they were unaware, and then had someone herald,
(O you (in) the caravan! Surely, you are thieves!) They looked at the man who was heralding this statement and asked him,
(“What is it that you have lost” They said: “We have lost the bowl of the king…”), which he used to measure food grains,
(and for him who produces it is a camel load), as a reward,
(and I will be bound by it.), as assurance of delivery of the reward.
56. In all probability, Prophet Joseph put the cup in his brother’s pack with his knowledge and consent, as may be inferred from the preceding verse. Obviously, Prophet Joseph desired to free his brother from the oppression of the cruel step brothers and he himself was reluctant to go back with them. But this could not be done directly and openly without disclosing his own identity, which was not then expedient under the circumstances. Therefore both the brothers might have thought out this plan, though this would have put the younger brother in an embarrassing situation for the time being because of his involvement in a case of theft. But they had adopted this plan because afterwards both the brothers could clear it easily by disclosing the real matter.
57. There is nothing in this verse nor in the succeeding verses to show that Prophet Joseph took his servants in his confidence in regard to this matter, and instructed them to bring a false accusation against the travelers. The simple explanation of the incident may be this. The cup might have been quietly and secretly put in the pack. Afterwards when the servants did not find it, they might have come to the inevitable conclusion that it must have been stolen by the travelers who were staying there.
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