قَالَ هَلْ ءَامَنُكُمْ عَلَيْهِ إِلَّا كَمَآ أَمِنتُكُمْ عَلَىٰٓ أَخِيهِ مِن قَبْلُ فَٱللَّهُ خَيْرٌ حَٰفِظًا وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ
“He said: Can I entrust him to you save as I entrusted his brother to you aforetime? Allah is better at guarding, and He is the Most Merciful of those who show mercy.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to this text, Ya'kūb is telling his sons that just as he previously gave them assurance about Yūsuf, it is now impossible for him to give them assurance about his brothers; furthermore, it is emphasized that Allah is most beneficial in terms of both protection and mercy, and He will have compassion on his weakness in old age and his loneliness from the loss of his son, protecting his son and returning him to him.
والصواب من القول في ذلك: أنهما قراءتان مشهورتان متقاربتا المعنى، قد قرأ بكل واحدة منهما أهل علم بالقرآن، فبأيتهما قرأ القارئ فمصيب
Zemahşerî12. c.✓ Citation verified
According to Zemahşerî, Ya'kub's words 'hal āmantakum' point to the fact that his sons had previously also given him assurance regarding Yusuf, but he entrusted Yusuf to Allah and what befell them; that is, he expresses that he trusts not in their words but in Allah's protection. The word 'ḥāfiẓan' is explained linguistically as a tamyīz (specification), compared to examples like 'huwa khayrahum rajulan' and 'lillāhi darruhu fārisān'; the possibility of it being a ḥāl (state) is also mentioned. The text finally lists the different readings (qirā'āt) of this word in the verse (ḥifẓan, khayru ḥāfiẓ, khayru al-ḥāfiẓīn).
و { حافظا } تمييز ، كقولك : هو خيرهم رجلا ، ولله دره فارسا . ويجوز أن يكون حالا وقرىء : ( حفظا )
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this exegete, Ya'kub's words remind his sons that their previous promise of protection regarding Yusuf was of no avail; furthermore, it has been discussed whether this expression means permission for Binyamin to be sent with them at that time. While the majority says this expression means permission, others reject it by interpreting it in two different ways.
قلنا : الأكثرون قالوا : يدل عليه . وقال آخرون : لا يدل عليه ، وفيه وجهان : الأول : التقدير أنه لو أذن في خروجه معهم لكان في حفظ الله لا في حفظهم .
Kurtubî13. c.✓ Citation verified
According to this exegete, the verse contains a reproach and expression of doubt from the father towards his sons; the father reminds them that they previously acted negligently regarding Yusuf, and based on this past experience, he asks how he can trust them regarding their brother.
أي قد فرطتم في يوسف فكيف آمنكم على أخيه
İbn Kesîr14. c.✓ Citation verified
According to Ibn Kesîr, this expression is Ya'kub's questioning of his sons whether they will do the same to Binyamin as they did to his brother before (losing sight of him and putting an obstacle between them). Ya'kub expressed that Allah is most merciful and will have compassion for his old age, his weakness, and his sorrow over his son, and he hoped that He would return his son to him and gather together what was scattered.
أي هل أنتم صانعون به إلا كما صنعتم بأخيه من قبل تغيبونه عني وتحولون بيني وبينه
Beydâvî13. c.✓ Citation verified
According to Beydâvî, the brothers returned to their father and informed him that provisions would be cut off if he did not send Binyamin, and Yakub expressed his concern by reminding them that they had given similar assurance regarding Yusuf before but were unable to protect him. Yakub ultimately entrusted himself to Allah, expressing that He is the best protector and most merciful, and he hoped that He would not afflict him with two calamities at once.
قال هل آمنكم عليه إلا كما أمنتكم على أخيه من قبل وقد قلتم في يوسف: وإنا له لحافظون. فالله خير حافظا فأتوكل عليه وأفوض أمري إليه
Comparison
Common ground
The common emphasis of the exegetes is that Ya'kub's words 'how can I trust you' contain a reminder/reproach regarding the fact that the assurance his sons had previously given about Yusuf came to nothing, and in the end Ya'kub bound his trust not to people but to Allah's protection and mercy. Taberî, Ibn Kesîr, and Beydâvî furthermore share the hope that Allah will have mercy on Ya'kub's old age, weakness, and sorrow from the loss of his son.
Differences
While Taberî and Zemahşerî present more of a linguistic/reading-based analysis (the i'rāb and reading differences of the word ḥāfiẓan), Kurtubî focuses contextually on the father's reproach and doubt. Râzî reports the disagreement regarding whether the expression means permission for Binyamin to be sent and states the majority opinion while also recording minority interpretations. Beydâvî combines both linguistic and contextual elements while emphasizing Ya'kub's hope not to experience two calamities at once.
Historical context
From the early period exegete Taberî onwards, an approach dominated by linguistic and reading analysis is seen; this tendency deepens in Zemahşerî with an emphasis on rhetoric. In later periods, contextual and disagreement-based reading comes to the fore with Râzî and Kurtubî, while Ibn Kesîr and Beydâvî present a more comprehensive interpretation by combining language and context. While the fundamental meaning (that trust is based on Allah) remains constant across all periods, the method and emphasis points change according to the exegete's area of interest.