ROOT ك و ك ب
4 verses • 3 derived words
📖 Lane's Lexicon
Classical definitions for root كوكب
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 4 verses containing words derived from "k w k b".
فَلَمَّا جَنَّ عَلَيْهِ ٱلَّيْلُ رَءَا كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّى ۖ فَلَمَّآ أَفَلَ قَالَ لَآ أُحِبُّ ٱلْءَافِلِينَ
Important Words:
جن (darkened) means, it covered up. They say جن اللیل الشیء or جن اللیل علی الشیء i.e. the night covered the thing up; or the night threw its covering of darkness over the thing. جن اللیل means, the night grew dark. See also 2:26 & 6:129.
Commentary:
See collective note under 6:80 below.
822
Important Words:
جن (darkened) means, it covered up. They say جن اللیل الشیء or جن اللیل علی الشیء i.e. the night covered the thing up; or the night threw its covering of darkness over the thing. جن اللیل means, the night grew dark. See also 2:26 & 6:129.
Commentary:
See collective note under 6:80 below.
إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَٰٓأَبَتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَٰجِدِينَ
12:101.
12:101.
Joseph was the twelfth son of Prophet Jacob, otherwise known as Israel. He was the elder of the two sons of Rachel. The meaning given to the name is 'shall add,' i.e. 'The Lord shall add to me another son' (Gen. 30: 24).
The Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37: 9), but the Qur’an reverses the order; and the actual facts of history support the order followed by the Qur’an, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him, and his parents came afterwards. The verse signifies that the parents and brethren of Joseph would submit to his authority.
12:101.
Important Words:
یوسف (Joseph) was the eleventh son of the Prophet Jacob, otherwise known as Israel, and the elder of the two sons of Rachel. The meaning given to the name is "shall add" i.e. "The Lord shall add to me another son" (Gen. 30:24). A somewhat detailed account of his life is given in the present Surah. It should, however, be added that Joseph possesses the unique characteristic among all Prophets of God that not only was he himself a Prophet of God but his father, Jacob, his grandfather, Isaac, and his great-grandfather, Abraham, were all God’s chosen Messengers. The Holy Prophetreferred to this characteristic of Joseph in one of his well-known sayings when, on being asked by some of his Companions as to who was the noblest of men, he is reported to have replied, "Truly the noblest of men is the Prophet Joseph who was the son, grandson and great-grandson of a Prophet of God" (Bukhari, Kitab Bad’ul-Khalq). It may also be noted here that, though Joseph was buried in Egypt, his remains were later removed by Moses to Palestine when the Israelites were commanded by God to leave Egypt (Enc. Bib.).
کوکبا (stars) is derived from کوکب (kaukaba) which means, it (iron) glistened; was lustrous, or bright. کوکب (kaukabun) of which the plural is کواکب means, a star; an asterism; a constellation; the source or spring of a well; the lustre or brightness of iron, etc.; a sword; a whiteness in the eye; a tract which differs in colour from the land in which it lies; a youth nearly of the age of puberty; also a youth who has attained the period of adolescence and whose face has become beautiful; the chief or lord, or prince and horseman, or cavalier of a people; an armed man; a mountain; a troop of horses; the greater or chief part of a thing; the flower or flowers of a garden, etc. (Lane).
Commentary:
With this verse begins the story of Joseph, and in this very verse two important differences in the accounts of the Bible and the Quran and in the manner of their narration have been brought to light. Firstly, the Biblical account begins with a description of the pedigree of Joseph, while the Quran leaves this unimportant detail to be filled up by historians and begins the actual narration with the dream of Joseph, which constitutes its pivot. The whole life of Joseph revolves round this dream. Thus the Quran has opened the narrative with a much better and more appropriate beginning than the Bible. Secondly, while describing the dream of Joseph, the Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37:9), but the Quran reverses the order; and actual facts of history support the order followed by the Quran, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him and his parents came afterwards. The vision as given in the Quran was literally fulfilled in actual life.
The word ساجدین (making obeisance) in the verse does not mean that the brothers and parents of Joseph actually fell prostrate before him. The root-meaning of this word being "obedience" and "submission" (for which see 2:35), the expression signified only that they would become obedient to the authority of Joseph and so it actually came to pass, for the parents and brothers of Joseph came to reside in the land where Joseph held sway as a Minister of State. Thus it was that they became ساجد or obedient to him. The names of the eleven brothers of Joseph, as given in the Bible, are:Reuben, Simeon, Levi, Judah, Issachar and Zebulun, Benjamin, Dan and Naphtali, Gad and Asher.
The incident of the vision related by Joseph to his father furnishes two points of resemblance between him and the Holy Prophet. Just as Joseph’s vision, which was his first revelation, foretold his future greatness; so the first revelation of the Holy Prophet in the Cave of Hira predicted that he was to become the most honoured man of the human race. In 96:2-5, containing the first revelation which the Holy Prophet received, he was told that God would make him the most honoured among mankind and through him would teach men things which they did not know before, and that he would be the most honoured man not only among his contemporaries but also among those who had gone before him as well as those who would come after him. In this way, he would not only be the chief among his own brethren or followers, but also among his spiritual forefathers, the Prophets of yore. This is why the Holy Prophet is reported to have said لوکان موسی و عیسی حیین لما وسعھما الااتباعی i.e. even if Moses and Jesus had been living, they could not have helped tendering their allegiance to me (Kathir. vol. 2, p. 246). He also said انا سید ولد آدم i.e. I am the chief of all the children of Adam (Tirmidhi, ch. on Manaqib).
The second point of resemblance between the Holy Prophet and Joseph mentioned in this verse is that, whereas Joseph related his vision to his father, the Holy Prophet, at the instance of his wife, Khadijah, related his first revelation to Waraqah bin Naufal, who was one of the elders of the family (Bukhari).
e
12:101.
a
12:101.
1509
Important Words:
یوسف (Joseph) was the eleventh son of the Prophet Jacob, otherwise known as Israel, and the elder of the two sons of Rachel. The meaning given to the name is "shall add" i.e. "The Lord shall add to me another son" (Gen. 30:24). A somewhat detailed account of his life is given in the present Surah. It should, however, be added that Joseph possesses the unique characteristic among all Prophets of God that not only was he himself a Prophet of God but his father, Jacob, his grandfather, Isaac, and his great-grandfather, Abraham, were all God’s chosen Messengers. The Holy Prophetreferred to this characteristic of Joseph in one of his well-known sayings when, on being asked by some of his Companions as to who was the noblest of men, he is reported to have replied, "Truly the noblest of men is the Prophet Joseph who was the son, grandson and great-grandson of a Prophet of God" (Bukhari, Kitab Bad’ul-Khalq). It may also be noted here that, though Joseph was buried in Egypt, his remains were later removed by Moses to Palestine when the Israelites were commanded by God to leave Egypt (Enc. Bib.).
کوکبا (stars) is derived from کوکب (kaukaba) which means, it (iron) glistened; was lustrous, or bright. کوکب (kaukabun) of which the plural is کواکب means, a star; an asterism; a constellation; the source or spring of a well; the lustre or brightness of iron, etc.; a sword; a whiteness in the eye; a tract which differs in colour from the land in which it lies; a youth nearly of the age of puberty; also a youth who has attained the period of adolescence and whose face has become beautiful; the chief or lord, or prince and horseman, or cavalier of a people; an armed man; a mountain; a troop of horses; the greater or chief part of a thing; the flower or flowers of a garden, etc. (Lane).
Commentary:
With this verse begins the story of Joseph, and in this very verse two important differences in the accounts of the Bible and the Quran and in the manner of their narration have been brought to light. Firstly, the Biblical account begins with a description of the pedigree of Joseph, while the Quran leaves this unimportant detail to be filled up by historians and begins the actual narration with the dream of Joseph, which constitutes its pivot. The whole life of Joseph revolves round this dream. Thus the Quran has opened the narrative with a much better and more appropriate beginning than the Bible. Secondly, while describing the dream of Joseph, the Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37:9), but the Quran reverses the order; and actual facts of history support the order followed by the Quran, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him and his parents came afterwards. The vision as given in the Quran was literally fulfilled in actual life.
The word ساجدین (making obeisance) in the verse does not mean that the brothers and parents of Joseph actually fell prostrate before him. The root-meaning of this word being "obedience" and "submission" (for which see 2:35), the expression signified only that they would become obedient to the authority of Joseph and so it actually came to pass, for the parents and brothers of Joseph came to reside in the land where Joseph held sway as a Minister of State. Thus it was that they became ساجد or obedient to him. The names of the eleven brothers of Joseph, as given in the Bible, are:Reuben, Simeon, Levi, Judah, Issachar and Zebulun, Benjamin, Dan and Naphtali, Gad and Asher.
The incident of the vision related by Joseph to his father furnishes two points of resemblance between him and the Holy Prophet. Just as Joseph’s vision, which was his first revelation, foretold his future greatness; so the first revelation of the Holy Prophet in the Cave of Hira predicted that he was to become the most honoured man of the human race. In 96:2-5, containing the first revelation which the Holy Prophet received, he was told that God would make him the most honoured among mankind and through him would teach men things which they did not know before, and that he would be the most honoured man not only among his contemporaries but also among those who had gone before him as well as those who would come after him. In this way, he would not only be the chief among his own brethren or followers, but also among his spiritual forefathers, the Prophets of yore. This is why the Holy Prophet is reported to have said لوکان موسی و عیسی حیین لما وسعھما الااتباعی i.e. even if Moses and Jesus had been living, they could not have helped tendering their allegiance to me (Kathir. vol. 2, p. 246). He also said انا سید ولد آدم i.e. I am the chief of all the children of Adam (Tirmidhi, ch. on Manaqib).
The second point of resemblance between the Holy Prophet and Joseph mentioned in this verse is that, whereas Joseph related his vision to his father, the Holy Prophet, at the instance of his wife, Khadijah, related his first revelation to Waraqah bin Naufal, who was one of the elders of the family (Bukhari).
a
12:101.
1359
Joseph was the twelfth son of Prophet Jacob, otherwise known as Israel. He was the elder of the two sons of Rachel. The meaning given to the name is 'shall add,' i.e. 'The Lord shall add to me another son' (Gen. 30: 24).
1360
The Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37: 9), but the Qur’an reverses the order; and the actual facts of history support the order followed by the Qur’an, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him, and his parents came afterwards. The verse signifies that the parents and brethren of Joseph would submit to his authority.
إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِزِينَةٍ ٱلْكَوَاكِبِ
15:17; 41:13; 67:6.
The verse points to a parallelism between the physical and spiritual realms, viz. that just as the physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by their spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven.
15:17; 41:13; 67:6.
Commentary:
It is not only the beautiful appearance of planets and stars at night that is meant here. It would be too trivial for a Divine revealed Book to make special mention, merely of the ornamental character of these heavenly bodies. They serve another very useful spiritual purpose. In fact, the verse points to a parallelism between the physical and spiritual realms, viz. that just as physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by its spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven.
a
15:17; 41:13; 67:6.
1081
这节经文将物质王国和精神王国作一对比。正如物质的行星和恒星支持了物质的天, 精神的天也有它相应的支持, 那就是众先知和安拉派遣的复兴者。他们中间每一个人都是精神的天的一件装饰物, 好像恒星和行星装饰着物质的天, 使它非常美丽一样。
a
15:17; 41:13; 67:6.
3276
Commentary:
It is not only the beautiful appearance of planets and stars at night that is meant here. It would be too trivial for a Divine revealed Book to make special mention, merely of the ornamental character of these heavenly bodies. They serve another very useful spiritual purpose. In fact, the verse points to a parallelism between the physical and spiritual realms, viz. that just as physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by its spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven.
b
15:17; 41:13; 67:6.
2471
The verse points to a parallelism between the physical and spiritual realms, viz. that just as the physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by their spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven.
وَإِذَا ٱلْكَوَاكِبُ ٱنتَثَرَتْ
这节经文的比喻是: 在 “现代”, 具有精神上的真知和指导者将消失或罕见。
یعنی علماء دنیا سے نابود ہو جائیں گے یا ہدایت دینے والے لوگ کم ہو جائیں گے۔
Metaphorically speaking the verse means that in the Latter Days men possessing true spiritual knowledge and guidance will disappear or become rare.
Commentary:
Metaphorically, the verse means that in the latter days men possessing true spiritual knowledge and guidance would disappear or become rare. The difference in the words in this and the corresponding verse of the preceding Surah is significant. Whereas the verse under comment signifies that wealthy people and skilled craftsmen would yield place to Labour and Communist organisations, the corresponding verse of the preceding Surah meant that old aristocratic houses would lose their influence and prestige.
1628
这节经文的比喻是: 在 “现代”, 具有精神上的真知和指导者将消失或罕见。
4
یعنی علماء دنیا سے نابود ہو جائیں گے یا ہدایت دینے والے لوگ کم ہو جائیں گے۔
4615
Commentary:
Metaphorically, the verse means that in the latter days men possessing true spiritual knowledge and guidance would disappear or become rare. The difference in the words in this and the corresponding verse of the preceding Surah is significant. Whereas the verse under comment signifies that wealthy people and skilled craftsmen would yield place to Labour and Communist organisations, the corresponding verse of the preceding Surah meant that old aristocratic houses would lose their influence and prestige.
3282
Metaphorically speaking the verse means that in the Latter Days men possessing true spiritual knowledge and guidance will disappear or become rare.