فَلَمَّا ٱسْتَيْـَٔسُوا۟ مِنْهُ خَلَصُوا۟ نَجِيًّا قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ ٱللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ أَوْ يَحْكُمَ ٱللَّهُ لِى وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ
“So, When they despaired of (moving) him, they conferred together apart. The eldest of them said: Know ye not how your father took an undertaking from you in Allah's name and how ye failed in the case of Joseph aforetime? Therefore I shall not go forth from the land until my father giveth leave or Allah judgeth for me. He is the Best of Judges.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to this exegete, the verse describes how when Yusuf's brothers lost hope in him, they drew close to one another and exchanged views secretly, and the 'eldest' among them spoke. Taberî reports that this 'eldest' is Rubil, who was the greatest in age rather than in intellect and knowledge, while some exegetes say it was Shemun who was great in intellect, and he prefers the view of Rubil by noting that in Arabic when 'the elder of the people' is mentioned—unless otherwise specified—it refers to superiority in age. He also explains that the brothers remembered the promise they gave to their father and their previous faults regarding Yusuf.
ولا تفهم العرب في المخاطبة إذا قيل لهم: فلان كبير القوم مطلقا بغير وصل إلا أحد معنيين، إما في الرياسة عليهم والسؤدد، وإما في السن، فأما في العقل فإنهم إذا أرادوا ذلك وصلوه، فقالوا: هو كبيرهم في العقل
Zemahşerî12. c.✓ Citation verified
Zamakhshari explains that in this text the word 'nejwa' is used in the sense of 'munaji' (whispering), and it is related to the exaggeration pattern like the use of the words 'ashir' and 'semir' in the sense of 'mua'shir' and 'musamir'. He interprets the reason for specifically mentioning the numbers three and five with two possibilities: first, that the hypocrites gathered in these exact numbers to whisper and anger the believers, and second, that this is a general expression covering every whispering group observed. He also discusses in detail the possibilities of the letter 'ma' in the phrase 'min kabl' being extra, verbal noun, or connected.
فإن قلت : ما الداعي إلى تخصيص الثلاثة والخمسة ؟ قلت : فيه وجهان ، أحدهما : أن قوما من المنافقين تحلقوا للتناجي مغايظة للمؤمنين على هذين العددين : ثلاثة وخمسة
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this exegete, the text discusses the linguistic meanings of the words 'halasu' and 'nejiyya' in the phrase 'when they lost hope in him'; 'halasu' expresses that they separated from outsiders and remained alone with one another, while 'nejiyya' expresses that they became so focused on whispering conversation that it is as if they themselves became this whispering. The text also addresses who the eldest brother is (Rubil who is eldest in age, or Yehuda who is eldest in intellect) and the reasons for his oath that he will not depart from Egypt.
وأحسن الوجوه أن يقال : إنهم تمحضوا تناجيا ، لأن من كمل حصول أمر من الأمور فيه وصف بأنه صار غير ذلك الشيء ، فلما أخذوا في التناجي على غاية الجد صاروا كأنهم في أنفسهم ، صاروا نفس التناجي حقيقة
Kurtubî13. c.✓ Citation verified
Qurtubi in this section narrates reports and accounts related to the brothers' appeal to Yusuf to bring Benjamin back; among these are the extraordinary condition Yehuzah displayed when angered, Yusuf's testing them with the magical cup (goblet), and the brothers finally repenting and apologizing. The text states that because of Yusuf's compassion toward his brothers, he released them in consideration of their father.
فلما رأى ذلك يوسف من إخوته بكى وقال لهم : اخرجوا عني قد خليت سبيلكم إكراما لأبيكم ولولا هو لجعلتكم نكالا
İbn Kesîr14. c.✓ Citation verified
Ibn Kathir notes that the one speaking is Rubil (according to some views, Yehuzah); he states that this person was the one who suggested throwing Yusuf into the well when his brothers intended to kill him. This brother said he would not return to his father unless he could bring Benjamin back or unless their father gave him a permission/command. Two views are reported regarding how this permission could be realized: either through fighting with the sword or by the father enabling him to take his brother.
وهو الذي أشار عليهم بالقائه في البئر عندم هموا بقتله قال لهم لتردنه إليه فقد رأيتم كيف تعذر عليكم ذلك مع ما تقدم لكم من إضاعة يوسف عنه
Beydâvî13. c.✓ Citation verified
According to Baydhawi, the eldest of the brothers (Rubil in age; or according to another view, Shimun or Yehudah in judgment) reminded them of the firm oath they took from their father in the name of Allah, and by the phrase 'ma farrattum fi Yusuf' he meant the fault and neglect they committed regarding Yusuf in the past. As for Benjamin's brother (Rubil), he swore that he would not depart from Egypt, but would only return by his father's permission or wait until Allah gave him a command/way out.
وما مزيدة ويجوز أن تكون مصدرية في موضع النصب بالعطف على مفعول تعلموا، ولا بأس بالفصل بين العاطف والمعطوف بالظرف
Comparison
Common ground
Most of the exegetes (Taberî, Râzî, Ibn Kathir, Baydhawi) agree on the question of the identity of the 'eldest' brother who spoke: whether it is Rubil who is eldest in age or whether it is the one who is great in intellect/judgment (Shimun/Yehuzah), this discussion appears in almost all of them and most lean toward the view of Rubil which is based on superiority in age. Furthermore, the point that the brothers remembered the oath they gave to their father and their previous faults regarding Yusuf is also a shared element among them.
Differences
While Taberî and Baydhawi attempt to solve the issue primarily through linguistic/rhetorical analysis (the absolute use of the word 'great', the function of the particle 'ma'), Zamakhshari proceeds entirely through morphology and word patterns; Râzî combines linguistic analysis with narrations and logical inference. Qurtubi and Ibn Kathir, on the other hand, rely more on narrating reports, and without engaging in linguistic discussion, they emphasize the narrative-moral dimension of the event (repentance, compassion, fraternal bonds). This difference stems partly from the method preferences of the exegetes (linguist/rhetorical school - Zamakhshari, Baydhawi; narration school - Qurtubi, Ibn Kathir; synthesizing - Taberî, Râzî).
Historical context
Taberî (early period) collects narrations and makes a preference through linguistic analysis, while Zamakhshari and Râzî (middle period) increase the emphasis on rhetoric and logic; Qurtubi and Ibn Kathir (later period) present a narration-heavy, event-coherence-oriented reading; Baydhawi harmonizes earlier accumulated knowledge with a summary and balancing synthesis. While the fundamental issue (the identity of the eldest brother, the brothers' remorse) remains constant, the method and emphasis have diversified over time from linguistic depth to narrative simplicity.
Modern connection
This comparative reading reminds us that the quality of the person who speaks and takes responsibility within a community (age, experience, or wisdom) may not always be bound to a single measure; what is truly important is to accept past mistakes and seek a constructive solution. The brothers' remembrance of their oath and their experience of remorse can be understood as a general lesson about the importance of patience and sincerity (ikhlas) in repairing trust and solidarity within families.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar