اَوۡحَیۡ
Appears 23 times in Quran
Derived Words (5)
Words derived from the stem "اَوۡحَیۡ".
- So We sent revelation
- Then We revealed
- We have revealed to thee
- I inspired
- a revelation
- have We revealed
- revealing
- We have inspired
- We have revealed
- We have sent revelation
- We revealed
- We sent revelation
- And We inspired
- And We revealed
- and We sent revelation
- And We spoke
- We sent a revelation
Occurrences in Quran
Found 23 verses containing "اَوۡحَیۡ".
وَاَوۡحَیۡنَاۤ اِلٰۤی اُمِّ مُوۡسٰۤی اَنۡ اَرۡضِعِیۡہِ ۖ فَاِذَا خِفۡتِ عَلَیۡہِ فَاَلۡقِیۡہِ فِی الۡیَمِّ وَلَا تَخَافِیۡ وَلَا تَحۡزَنِیۡۤ ۖ اِنَّا رَآدُّوۡہُ اِلَیۡکِ وَجَاعِلُوۡہُ مِنَ الۡمُرۡسَلِیۡنَ
20:39.
20:39.
20:39.
Commentary:
The preceding seven verses had spoken of Moses’ mission and by implication had referred to the mission of the Holy Prophet and in fact to the mission of every Prophet of God. From this verse, however, begins the actual story of Moses.
Whereas Moses was cast into the river by his mother to escape being killed by the people of Pharaoh, the Holy Prophet’s mother had to entrust him, while yet a child, to the care of a poor wet-nurse, to whom all the well-to-do families of Mecca had refused to entrust their babies on account of her poverty.
b
20:39.
a
20:39.
2882
Commentary:
The preceding seven verses had spoken of Moses’ mission and by implication had referred to the mission of the Holy Prophet and in fact to the mission of every Prophet of God. From this verse, however, begins the actual story of Moses.
Whereas Moses was cast into the river by his mother to escape being killed by the people of Pharaoh, the Holy Prophet’s mother had to entrust him, while yet a child, to the care of a poor wet-nurse, to whom all the well-to-do families of Mecca had refused to entrust their babies on account of her poverty.
b
20:39.
۞ اِنَّاۤ اَوۡحَیۡنَاۤ اِلَیۡکَ کَمَاۤ اَوۡحَیۡنَاۤ اِلٰی نُوۡحٍ وَّالنَّبِیّٖنَ مِنۡۢ بَعۡدِہٖ ۚ وَاَوۡحَیۡنَاۤ اِلٰۤی اِبۡرٰہِیۡمَ وَاِسۡمٰعِیۡلَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ وَالۡاَسۡبَاطِ وَعِیۡسٰی وَاَیُّوۡبَ وَیُوۡنُسَ وَہٰرُوۡنَ وَسُلَیۡمٰنَ ۚ وَاٰتَیۡنَا دَاوٗدَ زَبُوۡرًا
2:137; 3:85; 6:85-88.
17:56.
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
2:137; 3:85; 6:85-88.
17:56.
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
g
2:137; 3:85; 6:85-88.
h
17:56.
a
2:137; 3:85; 6:85-88.
b
17:56.
627
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
a
2:137; 3:85; 6:85-88.
b
17:56.
706
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
وَاِذۡ اَوۡحَیۡتُ اِلَی الۡحَوَارِیّٖنَ اَنۡ اٰمِنُوۡا بِیۡ وَبِرَسُوۡلِیۡ قَالُوۡۤا اٰمَنَّا وَاشۡہَدۡ بِاَنَّنَا مُسۡلِمُوۡنَ
3:53, 54; 61:15.
3:53, 54; 61:15.
3:53-54; 61:15.
Important Words:
The verb اوحی (inspired) does not always mean verbal revelation. It sometimes simply means to inspire a person with an idea, or to suggest it to him; and it is in this sense that the word is used here. The word has also been used with reference to the bee (16:89).
الحوارین (disciples). See 3:53.
d
3:53, 54; 61:15.
a
3:53-54; 61:15.
739
Important Words:
The verb اوحی (inspired) does not always mean verbal revelation. It sometimes simply means to inspire a person with an idea, or to suggest it to him; and it is in this sense that the word is used here. The word has also been used with reference to the bee (16:89).
الحوارین (disciples). See 3:53.
b
3:53, 54; 61:15.
۞ وَاَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اَنۡ اَلۡقِ عَصَاکَ ۖ فَاِذَا ہِیَ تَلۡقَفُ مَا یَاۡفِکُوۡنَ
یہ محاورہ کا کلام ہے‘ مطلب یہ کہ ان کا اثر زائل کرتا جاتا تھا۔ اصل بات یہ ہے کہ انہوں نے اپنی رسیوں میں لوہے کے پیچ چھپائے ہوئے تھے اور سونٹوں میں پارہ بھرا ہوا تھا جس کی وجہ سے وہ حرکت کرتے تھے۔ جیسے آج کل کے یورپ کے کھلونے ہوتے ہیں۔ موسیٰ نے جب ان پر اپنا عصا مارا تو پیچ ٹوٹ گئے اور پارہ نکل گیا اور سب فریب ظاہر ہو گیا۔ اسے محاورہ کی زبان میں نگلنا کہا گیا ہے۔
20:70; 26:46.
It was not the "serpent" made out of the rod, but the rod itself which undid the magic of the magicians. The rod of Moses wielded with the spiritual force of a great Prophet and thrown at the command of God exposed the deception they had wrought on the spectators and broke to pieces the things which, by their magic, they had made them take for real serpents. The words, "it swallowed up whatever they feigned" signify that the rod quickly exposed the deception wrought by the magicians, "swallowed up" signifying "destroyed the effect of, or the impression created by."
20:70; 26:46.
Important Words:
تلقف (it swallowed up) is derived from لقف. They say لقف الشیء i.e. he took or seized the thing quickly; or he took or seized the thing quickly when it was thrown to him. لقف الطعام or تلقف الطعام means, he swallowed up the food (Aqrab).
Commentary:
It was certainly not the "serpent" made out of the rod, but the rod itself which undid the magic of the magicians. The rod of Moses, wielded with the spiritual force of a great Prophet and thrown at the command of God, exposed the deception they had wrought on the spectators by breaking to pieces the things which, by their magic, they had made the people take for real serpents. The words تلقف مایافکون literally meaning "it swallowed up whatever they feigned" really signify that the rod quickly exposed the deception wrought by the magicians.
a
20:70; 26:46.
514
这并不是由手杖做成的 “大蛇”, 但是那手杖本身在拆穿魔术师们的魔术。穆撒的手杖运用一个伟大先知的精神力量, 在安拉的命令下, 抛向并揭穿他们做给观众看的欺诈行为; 把他们用魔法做成的、看样子像许多真的毒蛇的那些东西打得粉碎。“它正在吞食魔术家的魔术” 这些字, 意指那根手杖很快地揭穿了那些魔术家作出的欺诈行为。“吞食” 意指 “消除……的效果或消除已由…造成的印象。”
1
یہ محاورہ کا کلام ہے‘ مطلب یہ کہ ان کا اثر زائل کرتا جاتا تھا۔ اصل بات یہ ہے کہ انہوں نے اپنی رسیوں میں لوہے کے پیچ چھپائے ہوئے تھے اور سونٹوں میں پارہ بھرا ہوا تھا جس کی وجہ سے وہ حرکت کرتے تھے۔ جیسے آج کل کے یورپ کے کھلونے ہوتے ہیں۔ موسیٰ نے جب ان پر اپنا عصا مارا تو پیچ ٹوٹ گئے اور پارہ نکل گیا اور سب فریب ظاہر ہو گیا۔ اسے محاورہ کی زبان میں نگلنا کہا گیا ہے۔
b
20:70; 26:46.
1009
Important Words:
تلقف (it swallowed up) is derived from لقف. They say لقف الشیء i.e. he took or seized the thing quickly; or he took or seized the thing quickly when it was thrown to him. لقف الطعام or تلقف الطعام means, he swallowed up the food (Aqrab).
Commentary:
It was certainly not the "serpent" made out of the rod, but the rod itself which undid the magic of the magicians. The rod of Moses, wielded with the spiritual force of a great Prophet and thrown at the command of God, exposed the deception they had wrought on the spectators by breaking to pieces the things which, by their magic, they had made the people take for real serpents. The words تلقف مایافکون literally meaning "it swallowed up whatever they feigned" really signify that the rod quickly exposed the deception wrought by the magicians.
a
20:70; 26:46.
1029
It was not the "serpent" made out of the rod, but the rod itself which undid the magic of the magicians. The rod of Moses wielded with the spiritual force of a great Prophet and thrown at the command of God exposed the deception they had wrought on the spectators and broke to pieces the things which, by their magic, they had made them take for real serpents. The words, "it swallowed up whatever they feigned" signify that the rod quickly exposed the deception wrought by the magicians, "swallowed up" signifying "destroyed the effect of, or the impression created by."
وَالَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ مِنَ الۡکِتٰبِ ہُوَ الۡحَقُّ مُصَدِّقًا لِّمَا بَیۡنَ یَدَیۡہِ ۗ اِنَّ اللّٰہَ بِعِبَادِہٖ لَخَبِیۡرٌۢ بَصِیۡرٌ
22:55; 47:3; 56:96.
22:55; 47:3; 56:96.
22:55; 47:3; 56:96.
d
22:55; 47:3; 56:96.
c
22:55; 47:3; 56:96.
b
22:55; 47:3; 56:96.
وَقَطَّعۡنٰہُمُ اثۡنَتَیۡ عَشۡرَۃَ اَسۡبَاطًا اُمَمًا ۚ وَاَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اِذِ اسۡتَسۡقٰٮہُ قَوۡمُہٗۤ اَنِ اضۡرِبۡ بِّعَصَاکَ الۡحَجَرَ ۖ فَانۡۢبَجَسَتۡ مِنۡہُ اثۡنَتَا عَشۡرَۃَ عَیۡنًا ۖ قَدۡ عَلِمَ کُلُّ اُنَاسٍ مَّشۡرَبَہُمۡ ۚ وَظَلَّلۡنَا عَلَیۡہِمُ الۡغَمٰمَ وَاَنۡزَلۡنَا عَلَیۡہِمُ الۡمَنَّ وَالسَّلۡوٰی ۖ کُلُوۡا مِنۡ طَیِّبٰتِ مَا رَزَقۡنٰکُمۡ ۚ وَمَا ظَلَمُوۡنَا وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
5:13.
2:61.
2:58; 20:81.
See {101}.
They only wronged themselves and could not harm the cause of truth.
5:13.
2:61.
2:58; 20:81.
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
d
5:13.
e
2:61.
f
2:58; 20:81.
524
他们只伤害了他们自己而不能伤害真理的事业。
1
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
a
5:13.
b
2:61.
c
2:58; 20:81.
1050
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
b
5:13.
c
2:61.
d
2:58; 20:81.
1061A
See {101}.
1062
They only wronged themselves and could not harm the cause of truth.
اَکَانَ لِلنَّاسِ عَجَبًا اَنۡ اَوۡحَیۡنَاۤ اِلٰی رَجُلٍ مِّنۡہُمۡ اَنۡ اَنۡذِرِ النَّاسَ وَبَشِّرِ الَّذِیۡنَ اٰمَنُوۡۤا اَنَّ لَہُمۡ قَدَمَ صِدۡقٍ عِنۡدَ رَبِّہِمۡ ۗ قَالَ الۡکٰفِرُوۡنَ اِنَّ ہٰذَا لَسٰحِرٌ مُّبِیۡنٌ
7:64, 70; 50:3.
7:64, 70; 50:3.
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
7:64, 70; 50:3
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
a
7:64, 70; 50:3
1278
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
1231
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
1231A
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
وَاَوۡحَیۡنَاۤ اِلٰی مُوۡسٰی وَاَخِیۡہِ اَنۡ تَبَوَّاٰ لِقَوۡمِکُمَا بِمِصۡرَ بُیُوۡتًا وَّاجۡعَلُوۡا بُیُوۡتَکُمۡ قِبۡلَۃً وَّاَقِیۡمُوا الصَّلٰوۃَ ۗ وَبَشِّرِ الۡمُؤۡمِنِیۡنَ
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
The words, so that they face each other, signify that (1) the Israelites were instructed to live very close together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other. (2) They should have all their houses facing one direction, which figuratively means that they should have a common goal or ideal. (3) That all their houses should be of equal standing implying that there should obtain feelings of real brotherhood between the rich and the poor so that all should pull together as one team, because there can exist no real feeling of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
Important Words:
قبلة (so as to face one another) is derived from قبل. They say قبل المکان i.e. he came facing the house. استقبله means, he faced him or it; he turned his face to him. قابلة means, he was opposite to him. قبلة in the sense of متقابلة means, facing each other. It also means, direction; kind or class (Lane & Aqrab). See also 2:143.
مصر (town) means both Egypt and town.
Commentary:
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
In view of the different meanings of the word قبلة given under Important Words the Quranic expression اجعلوا بیوتکم قبلة may mean: (1) that the Israelites were instructed to live together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other; or (2) that the Israelites should have all their houses facing one direction, which figuratively means that they should be united by the bonds of brotherhood and should have a common goal or ideal; or (3) that all their houses should be of one class or kind, hinting thereby that there should exist a real tie of brotherhood between the rich and the poor and all should pull together as one team, because there can be no real tie of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
To sum up, the verse lays down the following seven wise principles by following which a people can rise and prosper—(1) they should lead a corporate life; (2) they should be united; (3) they should fully co-operate with one another; (4) they should possess discipline and organization; (5) there should be no invidious distinction between the different classes; (6) they should continually invoke the help of God by prayer; and (7) they should be persevering. Finally, the verse contains an equally important direction for the head or leader of the community, which is that he should continue to give "glad tidings," i.e. he should speak words of encouragement and good cheer to his people because nothing is more detrimental to success than despair and despondency.
1360
Important Words:
قبلة (so as to face one another) is derived from قبل. They say قبل المکان i.e. he came facing the house. استقبله means, he faced him or it; he turned his face to him. قابلة means, he was opposite to him. قبلة in the sense of متقابلة means, facing each other. It also means, direction; kind or class (Lane & Aqrab). See also 2:143.
مصر (town) means both Egypt and town.
Commentary:
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
In view of the different meanings of the word قبلة given under Important Words the Quranic expression اجعلوا بیوتکم قبلة may mean: (1) that the Israelites were instructed to live together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other; or (2) that the Israelites should have all their houses facing one direction, which figuratively means that they should be united by the bonds of brotherhood and should have a common goal or ideal; or (3) that all their houses should be of one class or kind, hinting thereby that there should exist a real tie of brotherhood between the rich and the poor and all should pull together as one team, because there can be no real tie of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
To sum up, the verse lays down the following seven wise principles by following which a people can rise and prosper—(1) they should lead a corporate life; (2) they should be united; (3) they should fully co-operate with one another; (4) they should possess discipline and organization; (5) there should be no invidious distinction between the different classes; (6) they should continually invoke the help of God by prayer; and (7) they should be persevering. Finally, the verse contains an equally important direction for the head or leader of the community, which is that he should continue to give "glad tidings," i.e. he should speak words of encouragement and good cheer to his people because nothing is more detrimental to success than despair and despondency.
1283
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
1284
The words, so that they face each other, signify that (1) the Israelites were instructed to live very close together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other. (2) They should have all their houses facing one direction, which figuratively means that they should have a common goal or ideal. (3) That all their houses should be of equal standing implying that there should obtain feelings of real brotherhood between the rich and the poor so that all should pull together as one team, because there can exist no real feeling of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
نَحۡنُ نَقُصُّ عَلَیۡکَ اَحۡسَنَ الۡقَصَصِ بِمَاۤ اَوۡحَیۡنَاۤ اِلَیۡکَ ہٰذَا الۡقُرۡاٰنَ وَاِنۡ کُنۡتَ مِنۡ قَبۡلِہٖ لَمِنَ الۡغٰفِلِیۡنَ
The reason why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophet himself and his brethren, the Quraish.
Important Words:
نقص (We narrate). They say قص اثرہ i.e. he followed his tracks or footsteps in pursuit. قص علیه الحدیث means, he related to him the story in its proper manner i.e. rightly, as though he followed its traces in pursuit and related it accordingly (Lane). See also 7:177.
Commentary:
As the expression نقص (which literally means, we narrate rightly or properly) indicates, the verse shows that some differences existed about the life story of Joseph. The Quran here claims to act as judge between the upholders of different views and to lift the veil of obscurity from the face of the true story. This is why it says, We relate to thee the narration rightly or properly as though following its very traces (see Important Words). It is strange that some European critics of the Quran have not taken into consideration the existence of differences about the life of Joseph, but have only thought fit to take exception to the narrative of the Quran, merely because it differs from that of the Bible in certain details. In fact, the very objection has established the truth of the Quran, inasmuch as the claim that it relates the incidents rightly shows that the Revealer of the Quran knew that at some future time people would object to the Quranic version. Brinckman is one of these critics. In his "Notes on Islam" he says, "In the Koran a beautiful and touching tale is mangled and spoiled." The following pages will show whether it is in the Quran or the Bible, that a "beautiful and touching tale" has been "mangled and spoiled."
One of the reasons why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophethimself and his brethren, the Quraish, and was thus to serve as evidence of his truth. Another reason is that, as the Holy Prophet was the like of Joseph it was necessary that he himself should know the latter’s life history.
The Holy Prophet has been referred to here as of those not possessed of requisite knowledge. His lack of requisite knowledge about Joseph was intended to hint that, firstly, the whole truth about Joseph was to be found neither in the Bible nor in the Talmud; and, secondly, that the Holy Prophet was not aware that events similar to those which happened to Joseph were to occur in his own life. The account of the Quran differs from that of the Bible in many respects but, as will appear from the following pages, wherever the two accounts differ, it is the Bible that has erred.
1508
Important Words:
نقص (We narrate). They say قص اثرہ i.e. he followed his tracks or footsteps in pursuit. قص علیه الحدیث means, he related to him the story in its proper manner i.e. rightly, as though he followed its traces in pursuit and related it accordingly (Lane). See also 7:177.
Commentary:
As the expression نقص (which literally means, we narrate rightly or properly) indicates, the verse shows that some differences existed about the life story of Joseph. The Quran here claims to act as judge between the upholders of different views and to lift the veil of obscurity from the face of the true story. This is why it says, We relate to thee the narration rightly or properly as though following its very traces (see Important Words). It is strange that some European critics of the Quran have not taken into consideration the existence of differences about the life of Joseph, but have only thought fit to take exception to the narrative of the Quran, merely because it differs from that of the Bible in certain details. In fact, the very objection has established the truth of the Quran, inasmuch as the claim that it relates the incidents rightly shows that the Revealer of the Quran knew that at some future time people would object to the Quranic version. Brinckman is one of these critics. In his "Notes on Islam" he says, "In the Koran a beautiful and touching tale is mangled and spoiled." The following pages will show whether it is in the Quran or the Bible, that a "beautiful and touching tale" has been "mangled and spoiled."
One of the reasons why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophethimself and his brethren, the Quraish, and was thus to serve as evidence of his truth. Another reason is that, as the Holy Prophet was the like of Joseph it was necessary that he himself should know the latter’s life history.
The Holy Prophet has been referred to here as of those not possessed of requisite knowledge. His lack of requisite knowledge about Joseph was intended to hint that, firstly, the whole truth about Joseph was to be found neither in the Bible nor in the Talmud; and, secondly, that the Holy Prophet was not aware that events similar to those which happened to Joseph were to occur in his own life. The account of the Quran differs from that of the Bible in many respects but, as will appear from the following pages, wherever the two accounts differ, it is the Bible that has erred.
1358
The reason why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophet himself and his brethren, the Quraish.
فَلَمَّا ذَہَبُوۡا بِہٖ وَاَجۡمَعُوۡۤا اَنۡ یَّجۡعَلُوۡہُ فِیۡ غَیٰبَتِ الۡجُبِّ ۚ وَاَوۡحَیۡنَاۤ اِلَیۡہِ لَتُنَبِّئَنَّہُمۡ بِاَمۡرِہِمۡ ہٰذَا وَہُمۡ لَا یَشۡعُرُوۡنَ
Commentary:
The words, they shall not know, hint that so helpless was Joseph’s condition at that time that his brothers could not even imagine that he would ever rise to any greatness afterwards.
This verse points to two more resemblances between Joseph and the Holy Prophet. Joseph was cast into a deep well by his brothers and the Holy Prophet had to take shelter in a cave (which is like a well) from the persecution of his brethren, the Quraish. The confinement of the Holy Prophet along with the Muslims in شعب ابی طالب (the low-lying depressed valley which belonged to the tribe of Abu Talib), in consequence of the boycott compact agreed upon by the people of Mecca, also provides a point of resemblance with Joseph’s having been cast into a well. Secondly, just as this verse tells us that Joseph was informed through revelation that there would come a time when God would bestow upon him power and glory and he would then inform his brothers of the bad treatment they had meted out to him, similarly the Holy Prophet was informed by revelation that though his enemies would compel him to flee from Mecca, yet he would return home victorious (28:86).
1519
Commentary:
The words, they shall not know, hint that so helpless was Joseph’s condition at that time that his brothers could not even imagine that he would ever rise to any greatness afterwards.
This verse points to two more resemblances between Joseph and the Holy Prophet. Joseph was cast into a deep well by his brothers and the Holy Prophet had to take shelter in a cave (which is like a well) from the persecution of his brethren, the Quraish. The confinement of the Holy Prophet along with the Muslims in شعب ابی طالب (the low-lying depressed valley which belonged to the tribe of Abu Talib), in consequence of the boycott compact agreed upon by the people of Mecca, also provides a point of resemblance with Joseph’s having been cast into a well. Secondly, just as this verse tells us that Joseph was informed through revelation that there would come a time when God would bestow upon him power and glory and he would then inform his brothers of the bad treatment they had meted out to him, similarly the Holy Prophet was informed by revelation that though his enemies would compel him to flee from Mecca, yet he would return home victorious (28:86).