لَمِنَ
Appears 21 times in Quran
Occurrences in Quran
Found 21 verses containing "لَمِنَ".
وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ ۚ وَلَقَدِ ٱصْطَفَيْنَٰهُ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ
سَفِہَ نَفْسَہٗ کے معنے ہیں اَھْلَکَ نَفْسَہٗ وَاَوْبَقَھَا (لسان العرب) یعنی اپنے نفس کو ہلاک کر دیا۔
3:96; 4:126; 6:162.
2:125; 3:34; 16:121, 122; 60:5.
The different forms of the word Safiha, Safaha and Safuha give different meanings, Safiha meaning, he was ignorant or foolish or light-witted. When the word is used with Nafsa-hu as its seeming object as in this verse, it does not actually become transitive but simply looks so (Lisan & Mufradat). The words also mean: "Who has ruined his soul."
3:96; 4:126; 6:162.
2:125; 3:34; 16:121, 122; 60:5.
Important Words:
یرغب (will turn away) is derived from رغب which is used either with the preposition فی or عن giving different meanings. رغب فیه means, he sought or desired it; and رغب عنه means, he turned away from it or he left or loathed it ( Aqrab).
سفه نفسه (is foolish of mind). The word سفه is used in three different forms: سفه (1) (safiha), (2) (safaha), and (3) (safuha). All these give different meanings. The Quran uses the first form, i.e. سفه (safiha) which means, he was ignorant or he behaved ignorantly; he was foolish or he acted foolishly; he was lightwitted or he behaved light-wittedly. When the word سفه is used with نفسه as its seeming object as in the verse under comment, it does not actually become transitive but simply looks so (as does the verb خسر which see under 2:28). In fact, as most lexicographers have explained, the expression سفه نفسهis really either سفه فی نفسه or سفه ھو نفسا or سفھت نفسه and means, either he is foolish of mind, or he is foolish himself, or his mind acts foolishly (Aqrab, Mufradat, Lisan & Lane).
اصطفیناه (him did We choose) is derived from صفا which means, it became pure and clean. اصفاه بکذا means, he chose him for that, or he honoured him with that. اصطفاه means, he chose or selected him from among others; he chose him in preference to others (Aqrab).
Commentary:
The attention of Jews and Christians is drawn to the point that when it has been proved that, in accordance with the prayer of Abraham, a Prophet was to appear from among the children of Ishmael and that Prophet has actually appeared, it is incumbent upon them to ponder over his claims and not to belie the prayer of Abraham and go against their own religion. The verse emphasizes the fact that anybody who departs from the way of the great patriarch of the People of the Book betrays his own folly. The religion of Abraham leads to salvation, whereas defection from it leads to ruin and deprivation.
a
3:96; 4:126; 6:162.
b
2:125; 3:34; 16:121, 122; 60:5.
3
سَفِہَ نَفْسَہٗ کے معنے ہیں اَھْلَکَ نَفْسَہٗ وَاَوْبَقَھَا (لسان العرب) یعنی اپنے نفس کو ہلاک کر دیا۔
a
3:96; 4:126; 6:162.
b
2:125; 3:34; 16:121, 122; 60:5.
137
Important Words:
یرغب (will turn away) is derived from رغب which is used either with the preposition فی or عن giving different meanings. رغب فیه means, he sought or desired it; and رغب عنه means, he turned away from it or he left or loathed it ( Aqrab).
سفه نفسه (is foolish of mind). The word سفه is used in three different forms: سفه (1) (safiha), (2) (safaha), and (3) (safuha). All these give different meanings. The Quran uses the first form, i.e. سفه (safiha) which means, he was ignorant or he behaved ignorantly; he was foolish or he acted foolishly; he was lightwitted or he behaved light-wittedly. When the word سفه is used with نفسه as its seeming object as in the verse under comment, it does not actually become transitive but simply looks so (as does the verb خسر which see under 2:28). In fact, as most lexicographers have explained, the expression سفه نفسهis really either سفه فی نفسه or سفه ھو نفسا or سفھت نفسه and means, either he is foolish of mind, or he is foolish himself, or his mind acts foolishly (Aqrab, Mufradat, Lisan & Lane).
اصطفیناه (him did We choose) is derived from صفا which means, it became pure and clean. اصفاه بکذا means, he chose him for that, or he honoured him with that. اصطفاه means, he chose or selected him from among others; he chose him in preference to others (Aqrab).
Commentary:
The attention of Jews and Christians is drawn to the point that when it has been proved that, in accordance with the prayer of Abraham, a Prophet was to appear from among the children of Ishmael and that Prophet has actually appeared, it is incumbent upon them to ponder over his claims and not to belie the prayer of Abraham and go against their own religion. The verse emphasizes the fact that anybody who departs from the way of the great patriarch of the People of the Book betrays his own folly. The religion of Abraham leads to salvation, whereas defection from it leads to ruin and deprivation.
a
3:96; 4:126; 6:162.
b
2:125; 3:34; 16:121, 122; 60:5.
148
The different forms of the word Safiha, Safaha and Safuha give different meanings, Safiha meaning, he was ignorant or foolish or light-witted. When the word is used with Nafsa-hu as its seeming object as in this verse, it does not actually become transitive but simply looks so (Lisan & Mufradat). The words also mean: "Who has ruined his soul."
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَٰتٍ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ
62:11.
2:153, 204; 8:46; 62:11.
因为使尽可能多的穆斯林可以参加朝觐, 所以 «古兰经» 准许朝觐者从事经商和贸易。那些不能随带现金的朝觐者, 可以随带商品而由此挣得钱来支付旅途中的各项费用。
阿腊法特 (عَرَفَات, ‘Arafat) 是在麦加附近供朝觐者在 ذُوالْحِجَّة (Dhul-Hijjah, 十二月) 九日的后半段时间驻留的平原或山谷。它距离麦加九英里, 而这学术上称为沃库夫 (وُقُوْف, Wuquf) 的驻留形成了朝觐的一种重要仪式。阿腊法特 (عَرَفَات, ‘Arafat) 是一个复合词, 意指圣地或知识或认识的方法。
马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram,) 是穆兹达利法 (مُزْدَلِفَة, Muzdalifah) 的一座小山, 位处麦加和阿腊法特之间。穆圣在这里做晚礼和夜礼而且在日出之前通宵忙于礼拜。这里专供在朝觐时默想和祈祷之用。
بعض لوگ کہتے ہیں کہ فَضْل سے مراد اس جگہ تجارت ہے اور میرے نزدیک بھی یہ درست ہے مگر فَضْل سے صرف تجارت مراد لینا ایک وسیع مضمون کو محدود کر دینا ہے۔ درحقیقت آج اسلام کو جس بہت بڑی مصیبت کا سامنا ہے وہ یہ ہے کہ دنیا میں چاروں طرف کفر غالب ہے اور مسلمان جمود اور بے ِحسی کا شکار ہیں ان کے دلوں میں یہ احساس پیدا نہیں ہوتا کہ وہ اسلام کی اشاعت کے لئے اس جنون سے کام لیں جس جنون سے قرون اولیٰ کے مسلمانوں نے کام لیا تھا اور اسلام کو تھوڑے عرصہ میں ہی تمام معلومہ دنیا میں غالب کر دیا تھا۔ پس حج کے ذکر کے ساتھ وَابْتَغُوْا مِنْ فَضْلِ اللّٰہِ فرما کر میرے نزدیک اس ام
المشعر الحرام : یہ حج کا ایک مقام ہے جو عرفات اور منیٰ کے درمیان واقع ہے۔ عرفات سے واپسی پر حاجی رات وہاں گذارتے ہیں۔
2:153, 204; 8:46; 62:11.
62:11.
As the object of Pilgrimage is that the greatest possible number of Muslims should take part in it, therefore, the Qur’an permits pilgrims to engage in commerce and trade. Those, who cannot take hard cash with them, may carry merchandise and thereby earn money to meet the expenses of the journey.
‘Arafat is a plain or valley near Mecca where pilgrims halt in the latter part of the ninth day of Dhul-Hijjah. It is nine miles from Mecca, and the halt technically known as Wuquf forms an important rite of the Pilgrimage. ‘Arafat is a compound word meaning, the sacred place or means of perception or knowledge.
Mash‘arul-Haram is a small hill in Muzdalifah, which lies between Mecca and ‘Arafat. Here the Holy Prophet said the evening and the night Prayers and remained engaged in prayer all night before the rising of the sun. The place is specially meant for meditation and prayer in Pilgrimage. It is about six miles from Mecca.
62:11.
2:153, 204; 8:46; 62:11.
Important Words:
فضل (bounty). See 2:65.
افضتم (you pour forth) is derived from افاض which is again derived from فاض. They say فاض السیل i.e. the flood-water was great in quantity and overflowed the banks. فاضت عینه means, his eye was full of tears, which began to flow down fast. افاض is both transitive and intransitive. They say افاض الماء i.e. he poured out water. افاض القوم من المکان means, the people, who were great in number, poured forth from the house and dispersed. فیاض is one whose charity flows like water (Aqrab).
عرفات (‘Arafat) is the name given to a plain or valley near Mecca where pilgrims halt in the latter portion of the ninth day of Dhul-Hijjah. It is about a mile and a half in circuit with sloping sides rising nearly two hundred feet above the level of the adjacent plain. It is nine miles from Mecca, and the halt technically known as وقوف at this place forms the principal factor of Hajj or Pilgrimage. The word is derived from عرف meaning, he knew or recognized.
مشعرالحرام (Mash‘arul-Haram) is the name given to a small hillock in Muzdalifah, which lies between Mecca and ‘Arafat. Here the Holy Prophet said the evening and the night Prayers and offered special prayers to God before the rising of the sun. It is thus a place specially meant for meditation and prayer in Pilgrimage. It is about six miles from Mecca. The name is a compound of مشعر (from شعر) meaning, the place or means of perception or knowledge, and الحرام (from حرم) meaning, sacred.
Commentary:
As the object of Pilgrimage is that the greatest possible number of Muslims should take part in it, therefore, the Quran permits pilgrims to engage in commerce and trade. Those who cannot take hard cash with them may carry merchandise, and thereby earn money to meet the expenses of the journey. This is what is hinted in the clause, it is no sin for you that you seek the bounty of your Lord. Similar permission is granted to those who gather for the Friday Prayers (62:11).
But trade should not interfere with the acts of worship and devotion prescribed in Pilgrimage. Says God, but when you pour forth from ‘Arafat, remember Him as He has guided you. The Holy Prophet used to pass his time in prayer and meditation at Mash‘arul-Haram and the Faithful are warned that trade or any other worldly occupation should not make them forget the real object of Pilgrimage. The word افضتم (pour forth, lit. overflow) also has a metaphorical meaning, i.e. when you return from ‘Arafat, you should not return empty-handed but should return like a vessel full to overflowing with spiritual knowledge and blessings.
The reader will note that عرفات (‘Arafat) and مشعرالحرام (Mash‘arul-Haram) are both attributive names which have now come to be used as proper ones. They are used to draw the attention of the pilgrim to the fact that Hajj should be a source of knowledge and spiritual realization to him and not a mere outward rite, a mere shell, with no inner soul. The word ‘Arafat also hints that it should be a means of mutual introduction and recognition for Muslims coming from different parts of the world.
c
62:11.
d
2:153, 204; 8:46; 62:11.
140
因为使尽可能多的穆斯林可以参加朝觐, 所以 «古兰经» 准许朝觐者从事经商和贸易。那些不能随带现金的朝觐者, 可以随带商品而由此挣得钱来支付旅途中的各项费用。
141
阿腊法特 (عَرَفَات, ‘Arafat) 是在麦加附近供朝觐者在 ذُوالْحِجَّة (Dhul-Hijjah, 十二月) 九日的后半段时间驻留的平原或山谷。它距离麦加九英里, 而这学术上称为沃库夫 (وُقُوْف, Wuquf) 的驻留形成了朝觐的一种重要仪式。阿腊法特 (عَرَفَات, ‘Arafat) 是一个复合词, 意指圣地或知识或认识的方法。
142
马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram,) 是穆兹达利法 (مُزْدَلِفَة, Muzdalifah) 的一座小山, 位处麦加和阿腊法特之间。穆圣在这里做晚礼和夜礼而且在日出之前通宵忙于礼拜。这里专供在朝觐时默想和祈祷之用。
1
بعض لوگ کہتے ہیں کہ فَضْل سے مراد اس جگہ تجارت ہے اور میرے نزدیک بھی یہ درست ہے مگر فَضْل سے صرف تجارت مراد لینا ایک وسیع مضمون کو محدود کر دینا ہے۔ درحقیقت آج اسلام کو جس بہت بڑی مصیبت کا سامنا ہے وہ یہ ہے کہ دنیا میں چاروں طرف کفر غالب ہے اور مسلمان جمود اور بے ِحسی کا شکار ہیں ان کے دلوں میں یہ احساس پیدا نہیں ہوتا کہ وہ اسلام کی اشاعت کے لئے اس جنون سے کام لیں جس جنون سے قرون اولیٰ کے مسلمانوں نے کام لیا تھا اور اسلام کو تھوڑے عرصہ میں ہی تمام معلومہ دنیا میں غالب کر دیا تھا۔ پس حج کے ذکر کے ساتھ وَابْتَغُوْا مِنْ فَضْلِ اللّٰہِ فرما کر میرے نزدیک اس ام
2
المشعر الحرام : یہ حج کا ایک مقام ہے جو عرفات اور منیٰ کے درمیان واقع ہے۔ عرفات سے واپسی پر حاجی رات وہاں گذارتے ہیں۔
a
62:11.
b
2:153, 204; 8:46; 62:11.
205
Important Words:
فضل (bounty). See 2:65.
افضتم (you pour forth) is derived from افاض which is again derived from فاض. They say فاض السیل i.e. the flood-water was great in quantity and overflowed the banks. فاضت عینه means, his eye was full of tears, which began to flow down fast. افاض is both transitive and intransitive. They say افاض الماء i.e. he poured out water. افاض القوم من المکان means, the people, who were great in number, poured forth from the house and dispersed. فیاض is one whose charity flows like water (Aqrab).
عرفات (‘Arafat) is the name given to a plain or valley near Mecca where pilgrims halt in the latter portion of the ninth day of Dhul-Hijjah. It is about a mile and a half in circuit with sloping sides rising nearly two hundred feet above the level of the adjacent plain. It is nine miles from Mecca, and the halt technically known as وقوف at this place forms the principal factor of Hajj or Pilgrimage. The word is derived from عرف meaning, he knew or recognized.
مشعرالحرام (Mash‘arul-Haram) is the name given to a small hillock in Muzdalifah, which lies between Mecca and ‘Arafat. Here the Holy Prophet said the evening and the night Prayers and offered special prayers to God before the rising of the sun. It is thus a place specially meant for meditation and prayer in Pilgrimage. It is about six miles from Mecca. The name is a compound of مشعر (from شعر) meaning, the place or means of perception or knowledge, and الحرام (from حرم) meaning, sacred.
Commentary:
As the object of Pilgrimage is that the greatest possible number of Muslims should take part in it, therefore, the Quran permits pilgrims to engage in commerce and trade. Those who cannot take hard cash with them may carry merchandise, and thereby earn money to meet the expenses of the journey. This is what is hinted in the clause, it is no sin for you that you seek the bounty of your Lord. Similar permission is granted to those who gather for the Friday Prayers (62:11).
But trade should not interfere with the acts of worship and devotion prescribed in Pilgrimage. Says God, but when you pour forth from ‘Arafat, remember Him as He has guided you. The Holy Prophet used to pass his time in prayer and meditation at Mash‘arul-Haram and the Faithful are warned that trade or any other worldly occupation should not make them forget the real object of Pilgrimage. The word افضتم (pour forth, lit. overflow) also has a metaphorical meaning, i.e. when you return from ‘Arafat, you should not return empty-handed but should return like a vessel full to overflowing with spiritual knowledge and blessings.
The reader will note that عرفات (‘Arafat) and مشعرالحرام (Mash‘arul-Haram) are both attributive names which have now come to be used as proper ones. They are used to draw the attention of the pilgrim to the fact that Hajj should be a source of knowledge and spiritual realization to him and not a mere outward rite, a mere shell, with no inner soul. The word ‘Arafat also hints that it should be a means of mutual introduction and recognition for Muslims coming from different parts of the world.
a
2:153, 204; 8:46; 62:11.
c
62:11.
234
As the object of Pilgrimage is that the greatest possible number of Muslims should take part in it, therefore, the Qur’an permits pilgrims to engage in commerce and trade. Those, who cannot take hard cash with them, may carry merchandise and thereby earn money to meet the expenses of the journey.
235
‘Arafat is a plain or valley near Mecca where pilgrims halt in the latter part of the ninth day of Dhul-Hijjah. It is nine miles from Mecca, and the halt technically known as Wuquf forms an important rite of the Pilgrimage. ‘Arafat is a compound word meaning, the sacred place or means of perception or knowledge.
236
Mash‘arul-Haram is a small hill in Muzdalifah, which lies between Mecca and ‘Arafat. Here the Holy Prophet said the evening and the night Prayers and remained engaged in prayer all night before the rising of the sun. The place is specially meant for meditation and prayer in Pilgrimage. It is about six miles from Mecca.
تِلْكَ ءَايَٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۚ وَإِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ
Commentary:
The story of Talut, Jalut and David has been fittingly concluded by God with the verse under comment to point out that these incidents have been referred to by the Quran not by way of telling a story but as divine signs in order to hint that the Prophet of Islam, being also a Messenger of God, is sure to receive at least the same help and succour as was received by His Messengers of yore.
259
Commentary:
The story of Talut, Jalut and David has been fittingly concluded by God with the verse under comment to point out that these incidents have been referred to by the Quran not by way of telling a story but as divine signs in order to hint that the Prophet of Islam, being also a Messenger of God, is sure to receive at least the same help and succour as was received by His Messengers of yore.
وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ ٱلنُّبُوَّةَ وَٱلْكِتَٰبَ وَءَاتَيْنَٰهُ أَجْرَهُۥ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ
یہ جو حضرت ابراہیم علیہ السلام کے متعلق کہا گیا ہے کہ اِنَّہٗ فِی الْاٰخِرَۃِ لَمِنَ الصَّالِحِیْنَ اس کے ایک معنے تو یہ ہیں کہ آخری زمانہ میں بھی ابراہیمؑ کو لوگ بہت نیک قرار دیں گے۔ چنانچہ اس آخری زمانہ میں بھی جو امتیں قائم ہیں وہ ساری کی ساری حضرت ابراہیم علیہ السلام کو مانتی ہیں۔ یعنی مسلمان بھی‘ یہودی بھی اور عیسائی بھی۔ دوسرے معنے اس کے یہ ہیں کہ ساعت ِ آخرت میں جو بُروزِ ابراہیمؑ ظاہر ہوگا وہ بھی خدا کے نزدیک اپنے کام کا اہل ہوگا۔ اور اس پر اعتراض کرنے والے غلطی کریں گے۔
b
19:50; 21:73; 37:113.
c
2:131; 16:123.
3
یہ جو حضرت ابراہیم علیہ السلام کے متعلق کہا گیا ہے کہ اِنَّہٗ فِی الْاٰخِرَۃِ لَمِنَ الصَّالِحِیْنَ اس کے ایک معنے تو یہ ہیں کہ آخری زمانہ میں بھی ابراہیمؑ کو لوگ بہت نیک قرار دیں گے۔ چنانچہ اس آخری زمانہ میں بھی جو امتیں قائم ہیں وہ ساری کی ساری حضرت ابراہیم علیہ السلام کو مانتی ہیں۔ یعنی مسلمان بھی‘ یہودی بھی اور عیسائی بھی۔ دوسرے معنے اس کے یہ ہیں کہ ساعت ِ آخرت میں جو بُروزِ ابراہیمؑ ظاہر ہوگا وہ بھی خدا کے نزدیک اپنے کام کا اہل ہوگا۔ اور اس پر اعتراض کرنے والے غلطی کریں گے۔
c
11:72; 19:50; 21:73; 37:113.
d
2:131; 16:123.
a
19:50; 21:73; 37:113.
b
2:131; 16:123.
وَقَاسَمَهُمَآ إِنِّى لَكُمَا لَمِنَ ٱلنَّٰصِحِينَ
قَالَ نَعَمْ وَإِنَّكُمْ لَمِنَ ٱلْمُقَرَّبِينَ
26:43.
26:43.
26:43.
Commentary:
When Pharaoh heard, or rather overheard, the magicians saying to one another the words contained in the previous verse, he told them that they would not only get the reward they rightly expected, but that they would also become his favourite courtiers.
f
26:43.
e
26:43.
1006
Commentary:
When Pharaoh heard, or rather overheard, the magicians saying to one another the words contained in the previous verse, he told them that they would not only get the reward they rightly expected, but that they would also become his favourite courtiers.
e
26:43.
فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٌ مِّن قَوْمِهِۦ عَلَىٰ خَوْفٍ مِّن فِرْعَوْنَ وَمَلَإِي۟هِمْ أَن يَفْتِنَهُمْ ۚ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِى ٱلْأَرْضِ وَإِنَّهُۥ لَمِنَ ٱلْمُسْرِفِينَ
28:5.
28:5.
28:5.
Commentary:
It appears from this verse that all the Israelites had not believed in Moses. Only a part of them had really believed in him. The rest followed him from only political or national considerations. The pronoun "his" in the clause, from among his people, may also refer to Pharaoh. In that case the clause would mean that some youths of the people of Pharaoh also believed in Moses. But the former interpretation seems to be more correct and is therefore preferable.
This verse also brings to light the fact that not unoften an appreciable number of the people to whom a Prophet of God preaches his Message become convinced of his truth, but they dare not profess their faith openly for fear of their leaders and chiefs. The pronoun "their" in the words "their chiefs" may refer either to the Israelites or to the people of Pharaoh. Preferably it refers to the people of Pharaoh. The chiefs of the people of Pharaoh have been called the chiefs of the Israelites because the latter were a subject people. But the pronoun need not necessarily be taken as referring to any particular people. The great men of a country are regarded as chiefs not merely because they belong to any particular community but also because, being members of the government, they possess influence and authority. Hence the high officials of the State, whether they belonged to the people of Pharaoh or the Israelites might rightly be called the chiefs of the Israelites and it was through both that Pharaoh tyrannized over the Israelites.
The words, Pharaoh was a tyrant in the land, show that Pharaoh was not a wise and sagacious monarch. He had embarked upon a policy of open repression and persecution which was calculated to incite the people to rebellion. This policy eventually led to the downfall of the dynasty.
a
28:5.
b
28:5.
1357
Commentary:
It appears from this verse that all the Israelites had not believed in Moses. Only a part of them had really believed in him. The rest followed him from only political or national considerations. The pronoun "his" in the clause, from among his people, may also refer to Pharaoh. In that case the clause would mean that some youths of the people of Pharaoh also believed in Moses. But the former interpretation seems to be more correct and is therefore preferable.
This verse also brings to light the fact that not unoften an appreciable number of the people to whom a Prophet of God preaches his Message become convinced of his truth, but they dare not profess their faith openly for fear of their leaders and chiefs. The pronoun "their" in the words "their chiefs" may refer either to the Israelites or to the people of Pharaoh. Preferably it refers to the people of Pharaoh. The chiefs of the people of Pharaoh have been called the chiefs of the Israelites because the latter were a subject people. But the pronoun need not necessarily be taken as referring to any particular people. The great men of a country are regarded as chiefs not merely because they belong to any particular community but also because, being members of the government, they possess influence and authority. Hence the high officials of the State, whether they belonged to the people of Pharaoh or the Israelites might rightly be called the chiefs of the Israelites and it was through both that Pharaoh tyrannized over the Israelites.
The words, Pharaoh was a tyrant in the land, show that Pharaoh was not a wise and sagacious monarch. He had embarked upon a policy of open repression and persecution which was calculated to incite the people to rebellion. This policy eventually led to the downfall of the dynasty.
a
28:5.
نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَٰذَا ٱلْقُرْءَانَ وَإِن كُنتَ مِن قَبْلِهِۦ لَمِنَ ٱلْغَٰفِلِينَ
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.
قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ ۚ قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ ۚ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٰٔنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ
12:32.
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
12:32.
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
12:32.
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
b
12:32.
1
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
a
12:32.
1555
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
a
12:32.
1388
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَآ ۙ إِنَّهَا لَمِنَ ٱلْغَٰبِرِينَ
7:84; 11:82; 26:172; 27:58.
7:84; 11:82; 26:172; 27:58.
7:84; 11:82; 26:172; 27:58.
Important Words:
قدرنا (We surmise) is derived from قدر (qadara) which means, he measured or computed or estimated. قدر (qaddara) means, he meditated or considered; he supposed or conjectured or surmised. When used about God, it means, He decreed or appointed or ordained (Aqrab & Lane). See also 2:21.
Commentary:
The verse purports to say that out of the family of Lot his wife would not be saved, as she would remain behind and would not leave the city with Lot. The messengers used the expression قدرنا which here means, "we surmise" because they were not sure about her fate and had only guessed that she would remain behind. Evidently, one or more of them might have had a dream regarding this affair and, naturally, they were not quite sure about its interpretation but had only inferred that she would not be saved. Or it may be that, having regard to the feelings of Abraham, they did not like to stress the point of the sad end of Lot’s wife and expressed it vaguely.
Here is another divergence between the description of this affair as given in the Bible and the Quran. The Bible says: And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being Merciful unto him: and they brought him forth, and set him without the city (Gen. 19:15,16).
The Quran, on the other hand, says that Lot had been informed beforehand that his wife would not leave the city with him but would remain behind (29:34). It can easily be judged which of these two accounts is more natural and nearer the truth. According to the Quran, she not only remained behind but was from the very beginning destined to do so, but the Bible says that the angels led her out of the city, although they knew that God had decreed that she would share its fate. The Bible thus depicts the angels to be acting against the decree of God, which is evidently wrong.
e
7:84; 11:82; 26:172; 27:58.
c
7:84; 11:82; 26:172; 27:58.
1764
Important Words:
قدرنا (We surmise) is derived from قدر (qadara) which means, he measured or computed or estimated. قدر (qaddara) means, he meditated or considered; he supposed or conjectured or surmised. When used about God, it means, He decreed or appointed or ordained (Aqrab & Lane). See also 2:21.
Commentary:
The verse purports to say that out of the family of Lot his wife would not be saved, as she would remain behind and would not leave the city with Lot. The messengers used the expression قدرنا which here means, "we surmise" because they were not sure about her fate and had only guessed that she would remain behind. Evidently, one or more of them might have had a dream regarding this affair and, naturally, they were not quite sure about its interpretation but had only inferred that she would not be saved. Or it may be that, having regard to the feelings of Abraham, they did not like to stress the point of the sad end of Lot’s wife and expressed it vaguely.
Here is another divergence between the description of this affair as given in the Bible and the Quran. The Bible says: And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being Merciful unto him: and they brought him forth, and set him without the city (Gen. 19:15,16).
The Quran, on the other hand, says that Lot had been informed beforehand that his wife would not leave the city with him but would remain behind (29:34). It can easily be judged which of these two accounts is more natural and nearer the truth. According to the Quran, she not only remained behind but was from the very beginning destined to do so, but the Bible says that the angels led her out of the city, although they knew that God had decreed that she would share its fate. The Bible thus depicts the angels to be acting against the decree of God, which is evidently wrong.
d
7:84; 11:82; 26:172; 27:58.
وَءَاتَيْنَٰهُ فِى ٱلدُّنْيَا حَسَنَةً ۖ وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ
2:131; 29:28.
2:131; 29:28.
2:131; 29:28.
Commentary:
In verse 121 Abraham was mentioned as an exemplar. Here it is added that it cannot be said of him that because he did not possess material wealth, he had no reason or occasion to become corrupt. The verse removes this misconception and says that God had bestowed upon Abraham power, comfort and wealth and yet he stuck to the path of righteousness. It implies the beautiful hint that Muslims will also be granted worldly power, prestige and prosperity, and in the heyday of their glory would find in Abraham a worthy exemplar.
g
2:131; 29:28.
a
2:131; 29:28.
1923
Commentary:
In verse 121 Abraham was mentioned as an exemplar. Here it is added that it cannot be said of him that because he did not possess material wealth, he had no reason or occasion to become corrupt. The verse removes this misconception and says that God had bestowed upon Abraham power, comfort and wealth and yet he stuck to the path of righteousness. It implies the beautiful hint that Muslims will also be granted worldly power, prestige and prosperity, and in the heyday of their glory would find in Abraham a worthy exemplar.
c
2:131; 29:28.
أَن تَقُولَ نَفْسٌ يَٰحَسْرَتَىٰ عَلَىٰ مَا فَرَّطتُ فِى جَنۢبِ ٱللَّهِ وَإِن كُنتُ لَمِنَ ٱلسَّٰخِرِينَ
6:32; 23:100; 26:103; 35:38.
6:32; 23:100; 26:103; 35:38.
2:168; 6:32.
b
6:32; 23:100; 26:103; 35:38.
a
2:168; 6:32.
b
6:32; 23:100; 26:103; 35:38.
قَالُوا۟ مَن فَعَلَ هَٰذَا بِـَٔالِهَتِنَآ إِنَّهُۥ لَمِنَ ٱلظَّٰلِمِينَ
Commentary:
The clause من فعل ھذا may mean:
(a) Who has done this?
(b) Whosoever has done this.
2397
Commentary:
The clause من فعل ھذا may mean:
(a) Who has done this?
(b) Whosoever has done this.
وَٱلَّذِينَ يَرْمُونَ أَزْوَٰجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَآءُ إِلَّآ أَنفُسُهُمْ فَشَهَٰدَةُ أَحَدِهِمْ أَرْبَعُ شَهَٰدَٰتٍۭ بِٱللَّهِ ۙ إِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise.
Commentary:
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise. If a husband accuses his wife of adultery he has to declare on oath four times that his allegation is true.
2596
Commentary:
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise. If a husband accuses his wife of adultery he has to declare on oath four times that his allegation is true.
2030
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise.
وَيَدْرَؤُا۟ عَنْهَا ٱلْعَذَابَ أَن تَشْهَدَ أَرْبَعَ شَهَٰدَٰتٍۭ بِٱللَّهِ ۙ إِنَّهُۥ لَمِنَ ٱلْكَٰذِبِينَ
Commentary:
After the accused woman has established her innocence by taking four oaths that her husband has falsely accused her and the fifth oath invoking God’s curse upon herself if her husband’s accusation is true, no punishment is decreed against her and the husband is also not held punishable for accusing her. But after such a serious breach the couple will cease to live as husband and wife, because no chance is then left of the restoration of amicable relations between them.
2598
Commentary:
After the accused woman has established her innocence by taking four oaths that her husband has falsely accused her and the fifth oath invoking God’s curse upon herself if her husband’s accusation is true, no punishment is decreed against her and the husband is also not held punishable for accusing her. But after such a serious breach the couple will cease to live as husband and wife, because no chance is then left of the restoration of amicable relations between them.
إِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ
وَمَآ أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ ٱلْكَٰذِبِينَ
يَقُولُ أَءِنَّكَ لَمِنَ ٱلْمُصَدِّقِينَ
Commentary:
The verse shows that the disbeliever in Hell used to scoff and jeer at his companion in the present life for having been a believer.
3305
Commentary:
The verse shows that the disbeliever in Hell used to scoff and jeer at his companion in the present life for having been a believer.
وَإِنَّ إِلْيَاسَ لَمِنَ ٱلْمُرْسَلِينَ
伊尔亚斯 (اِِلْيَاس, Elias), 即以利亚 (Elijah) 生活在公元前 900 年左右。他是约旦河东岸一个叫吉利德 (Gilead) 地方的土著。由以赛亚 (Issaiah), 以利沙 (Elisha) 继承他的衣钵 (《犹太百科全书》和《列王纪上》17:1)。
Elias or Elijah lived about 900 B.C. He was a native of Gilead, a place on the eastern bank of the Jordan. His mantle was taken by Elisha (Jew. Enc. & 1 Kings, 17: 1).
Commentary:
Elias or Elijah lived about 900 B.C. He was a native of Gilead, a place on the eastern bank of the Jordan. According to the Bible he was taken up to heaven in a whirlwind in a chariot of fire and after him his mantle was taken by Elisha (Jew. Enc. & 1 Kings 17: 1).
1095
伊尔亚斯 (اِِلْيَاس, Elias), 即以利亚 (Elijah) 生活在公元前 900 年左右。他是约旦河东岸一个叫吉利德 (Gilead) 地方的土著。由以赛亚 (Issaiah), 以利沙 (Elisha) 继承他的衣钵 (《犹太百科全书》和《列王纪上》17:1)。
3346
Commentary:
Elias or Elijah lived about 900 B.C. He was a native of Gilead, a place on the eastern bank of the Jordan. According to the Bible he was taken up to heaven in a whirlwind in a chariot of fire and after him his mantle was taken by Elisha (Jew. Enc. & 1 Kings 17: 1).
2501
Elias or Elijah lived about 900 B.C. He was a native of Gilead, a place on the eastern bank of the Jordan. His mantle was taken by Elisha (Jew. Enc. & 1 Kings, 17: 1).
وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ
21:88; 68:49.
Commentary:
Jonah, the Prophet, has been mentioned at six places in the Quran. In 4:164 and 6:87-88 he has been reckoned among the Prophets of God. In the present verse he has been spoken of as a Divine Messenger and in 21:88 and 68:49, he has been given the descriptive epithets of ذوالنون (Master of the Fish) and صاحب الحوت (Fellow of the Fish). He was an Israelite Prophet and lived in the 9th century in the reign of Jeroboam II or Jehoahaz. See also 6:88.
b
21:88; 68:49.
1097
犹努司是以色列先知, 生活在九世纪耶罗波安二世 (Jeroboam) 即耶和哈兹王朝 (Jehoahaz)。也可见 6:87, 88。
a
21:88; 68:49.
3353
Commentary:
Jonah, the Prophet, has been mentioned at six places in the Quran. In 4:164 and 6:87-88 he has been reckoned among the Prophets of God. In the present verse he has been spoken of as a Divine Messenger and in 21:88 and 68:49, he has been given the descriptive epithets of ذوالنون (Master of the Fish) and صاحب الحوت (Fellow of the Fish). He was an Israelite Prophet and lived in the 9th century in the reign of Jeroboam II or Jehoahaz. See also 6:88.
f
21:88; 68:49.
2505
Jonah was an Israelite Prophet and lived in the 9th century BC in the reign of Jeroboam II or Jehoahaz. See also 6:87, 88.
وَإِنَّهُمْ عِندَنَا لَمِنَ ٱلْمُصْطَفَيْنَ ٱلْأَخْيَارِ