يَٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَٰفِرُونَ
“Go, O my sons, and ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of Allah save disbelieving folk.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, this verse commands not to despair of Allah's mercy and relief; Jacob told his sons to search for Joseph and Benjamin and not to fall into despair about the relief that Allah would remove their grief from them. Additionally, the exegete notes in this context that one who abandons fighting with the polytheists also wastes a obligatory duty and drags himself toward destruction.
يقول: التمسوا يوسف وتعرفوا من خبره، وأصل التحسس: التفعل من الحس {وأخيه} يعني بنيامين، يقول: ولا تقنطوا من أن يروح الله عنا ما نحن فيه من الحزن على يوسف وأخيه بفرج من عنده فيرينيهما
Zemahşerî12. c.✓ Citation verified
According to Zemahşerî, the expression 'tahassasû' means 'search for their news, try to learn' and the word comes from 'ihsâs' and refers to sensing something and acquiring knowledge about it. He also mentions the reading of Hasan and Qatada regarding 'min rûh Allah' which, according to this reading, the word refers to Allah's mercy, meaning the mercy with which His servants live.
وهما تفعل من الإحساس وهو المعرفة من فرجه وتنفيسه . وقرأ الحسن وقتادة : ( من روح الله ) ، بالضم : أي من رحمته التي يحيا بها العباد
Fahreddin er-Râzî12-13. c.✓ Citation verified
This text, while narrating the shirt incident in the story of Joseph, addresses the matter of Jacob smelling from a distance, and from this proceeds to the appropriateness of using the word 'ruh' for guidance and knowledge that give life to the heart; in this context, it is concluded that the metaphorical use of ruh is equally appropriate for revelation and the Quran. Additionally, a second opinion is transmitted that the word 'ar-Ruh' is Gabriel; according to this, the letter 'bi' means 'with him' and the angels descend with Gabriel.
وإنما حسن هذا الإطلاق ، لأنه حصل بسبب وجودهما حياة القلب وهي الهداية والمعارف ، فلما حسن إطلاق اسم الروح عليهما لهذا المعنى ، فلأن يحسن إطلاق لفظ الروح على الوحي والتنزيل كان ذلك أولى
Beydâvî13. c.✓ Citation verified
According to Beydâvî, Jacob expressed that he complained of his sorrow and grief only to Allah, that some knowledge or inspiration from Allah came to him, and that he knew Joseph was alive. He told his sons to search for Joseph and his brother, not to fall into despair about Allah's mercy; because according to him, only the disbelievers despair of Allah's mercy.
لا يقنط من رحمته في شيء من الأحوال
Comparison
Common ground
Taberî, Beydâvî, and partly Zemahşerî read the command 'tahassasû' as investigating Joseph and Benjamin and the call not to despair of Allah's mercy; Zemahşerî and Beydâvî also share the interpretation that the word 'ravh/rûh' means Allah's mercy.
Differences
Taberî emphasizes reports and extends the verse to the context of abandoning struggle against polytheists leading to destruction; Zemahşerî and Beydâvî limit themselves to linguistic and rhetorical analysis and different readings (the ravh reading); Fahreddin er-Râzî addresses the text in a different context (the shirt and smell incident in Joseph's story) and extends the metaphorical use of the word 'ruh' to revelation and Gabriel interpretations, thereby broadening the topic, which demonstrates his more theological and interpretive approach.
Historical context
In the period from Taberî to Beydâvî, the basic meaning (not falling into despair, the command to investigate) remains constant, while the method of interpretation has evolved from a report-based approach to a more analytical reading centered on language and rhetoric, including different readings; in Fahreddin er-Râzî, the topic is transferred to metaphorical and theological discussions, thereby gaining a more philosophical dimension.