Search Results for "اَئِنَّ"
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أَلَمْ تَرَ إِلَى ٱلْمَلَإِ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ مِنۢ بَعْدِ مُوسَىٰٓ إِذْ قَالُوا۟ لِنَبِىٍّ لَّهُمُ ٱبْعَثْ لَنَا مَلِكًا نُّقَٰتِلْ فِى سَبِيلِ ٱللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ أَلَّا تُقَٰتِلُوا۟ ۖ قَالُوا۟ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَٰرِنَا وَأَبْنَآئِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ تَوَلَّوْا۟ إِلَّا قَلِيلًا مِّنْهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ
4:78.
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
4:78.
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
4:78.
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
d
4:78.
3
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
4
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
5
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
6
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
a
4:78.
253
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
a
4:78.
306
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا
5:49.
5:49.
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
d
5:49.
b
5:49.
574
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
b
5:49.
663
The address is to every Muslim.
فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ لَعَنَّٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَٰسِيَةً ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ
فاء کا ترجمہ اور بھی ہوتا ہے۔
The verse contains a very apt description of the Jewish people.
4:156.
2:76; 3:79; 4:47; 5:42
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
1
فاء کا ترجمہ اور بھی ہوتا ہے۔
b
4:156.
c
2:76; 3:79; 4:47; 5:42
651
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
727B
The verse contains a very apt description of the Jewish people.
قُل لَّآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ لَكُمْ إِنِّى مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ
11:32.
10:16; 46:10.
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
a
11:32.
b
10:16; 46:10.
d
11:32.
e
10:16; 46:10.
796
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
c
11:32.
d
10:16; 46:10.
وَجَعَلُوا۟ لِلَّهِ مِمَّا ذَرَأَ مِنَ ٱلْحَرْثِ وَٱلْأَنْعَٰمِ نَصِيبًا فَقَالُوا۟ هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَآئِنَا ۖ فَمَا كَانَ لِشُرَكَآئِهِمْ فَلَا يَصِلُ إِلَى ٱللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَآئِهِمْ ۗ سَآءَ مَا يَحْكُمُونَ
16:57.
16:57.
The reference is to an idolatrous custom of the Arabs. They would divide the produce of their lands between God and their deities. If the portion which they set apart for their deities was spent for other purposes, then the portion which they had reserved for God was given away as charity in the name of their deities, but if the portion set apart for God was spent for other ends, then the portion set aside for the deities was not transferred to God.
16:57.
Commentary:
Note the point and the force in the words, He has produced. By using these words, the Quran exposes the folly of disbelievers who are presumptuous enough to divide the produce of the earth and cattle between their deities and God, as if they were the owners; while the fact is that God is the owner of all these things and it is He Who has brought them into existence. They are God’s things, and it is strange that disbelievers should presume to divide God’s things according to their own choice, setting apart only a portion for God, the True Owner, and allotting the rest to their false deities.
Disbelievers gave two kinds of alms; firstly, in the name of God, and secondly, in the name of their deities. If the portion which they set apart for their deities was spent for other purposes, then the portion which they had reserved for God was also given away as charity in the name of their deities, but if the portion set apart for God was spent for other ends, then the portion set aside for the deities was not transferred to God. That is what is meant by the words, that which is for their idols reaches not Allah, while that which is for Allah reaches their idols. This is another instance of how men blunder, making laws with the sole aid of reason.
The expression, as they imagine, signifies that God does not accept a charity which false gods are made to share with Him. Disbelievers suppose that they have set apart a portion for God, but that is not really the portion of God, for the jealous God disdainfully rejects such allotment.
e
16:57.
a
16:57.
876
Commentary:
Note the point and the force in the words, He has produced. By using these words, the Quran exposes the folly of disbelievers who are presumptuous enough to divide the produce of the earth and cattle between their deities and God, as if they were the owners; while the fact is that God is the owner of all these things and it is He Who has brought them into existence. They are God’s things, and it is strange that disbelievers should presume to divide God’s things according to their own choice, setting apart only a portion for God, the True Owner, and allotting the rest to their false deities.
Disbelievers gave two kinds of alms; firstly, in the name of God, and secondly, in the name of their deities. If the portion which they set apart for their deities was spent for other purposes, then the portion which they had reserved for God was also given away as charity in the name of their deities, but if the portion set apart for God was spent for other ends, then the portion set aside for the deities was not transferred to God. That is what is meant by the words, that which is for their idols reaches not Allah, while that which is for Allah reaches their idols. This is another instance of how men blunder, making laws with the sole aid of reason.
The expression, as they imagine, signifies that God does not accept a charity which false gods are made to share with Him. Disbelievers suppose that they have set apart a portion for God, but that is not really the portion of God, for the jealous God disdainfully rejects such allotment.
d
16:57.
914
The reference is to an idolatrous custom of the Arabs. They would divide the produce of their lands between God and their deities. If the portion which they set apart for their deities was spent for other purposes, then the portion which they had reserved for God was given away as charity in the name of their deities, but if the portion set apart for God was spent for other ends, then the portion set aside for the deities was not transferred to God.
قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ
26:37.
26:37.
26:37.
c
26:37.
b
26:37.
b
26:37.
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ
4:108.
4:108.
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.
4:108.
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
d
4:108.
a
4:108.
1146
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
a
4:108.
1136
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.
وَلَآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ إِنِّى مَلَكٌ وَلَآ أَقُولُ لِلَّذِينَ تَزْدَرِىٓ أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ ٱللَّهُ خَيْرًا ۖ ٱللَّهُ أَعْلَمُ بِمَا فِىٓ أَنفُسِهِمْ ۖ إِنِّىٓ إِذًا لَّمِنَ ٱلظَّٰلِمِينَ
6:51.
6:51.
6:51.
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
d
6:51.
a
6:51.
1413
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
b
6:51.
ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ
Commentary:
The words of this and the following verses were uttered by Joseph and not by the seducing woman as supposed by some commentators. The pronoun "him" in the clause لم اخنه (I was not unfaithful to him) refers to Potiphar. The verse shows Joseph as stating the object for which he had caused this enquiry to be held, which was to clear himself of the possible charge that he had behaved faithlessly towards his master, Potiphar.
The words "the unfaithful" here refer to those who had plotted against Joseph. As Joseph was a Prophet of God, the plotters against him could not succeed, and hence God caused their plot to be exposed and defeated.
1556
Commentary:
The words of this and the following verses were uttered by Joseph and not by the seducing woman as supposed by some commentators. The pronoun "him" in the clause لم اخنه (I was not unfaithful to him) refers to Potiphar. The verse shows Joseph as stating the object for which he had caused this enquiry to be held, which was to clear himself of the possible charge that he had behaved faithlessly towards his master, Potiphar.
The words "the unfaithful" here refer to those who had plotted against Joseph. As Joseph was a Prophet of God, the plotters against him could not succeed, and hence God caused their plot to be exposed and defeated.
قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌ
Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to give his single-minded attention to the successful running of the department which so deeply concerned the fulfilment of the King’s dream.
Commentary:
Most probably the King offered Joseph the post of Prime Minister, but Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to enjoy comparative freedom from the material cares and court intrigues which are incidental to premiership and also to give his single-minded attention to the successful running of the department with which the fulfilment of the King’s dream was so deeply concerned.
1559
Commentary:
Most probably the King offered Joseph the post of Prime Minister, but Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to enjoy comparative freedom from the material cares and court intrigues which are incidental to premiership and also to give his single-minded attention to the successful running of the department with which the fulfilment of the King’s dream was so deeply concerned.
1390
Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to give his single-minded attention to the successful running of the department which so deeply concerned the fulfilment of the King’s dream.
وَإِن مِّن شَىْءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٍ مَّعْلُومٍ
40:14.
40:14.
God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a particular thing only when a real and genuine need for it arises. Like the material universe, the Qur’an is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time.
40:14.
Commentary:
This verse further explains the meaning of the previous verse. It purports to say that God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a certain thing only when a real and genuine need for it arises. Then it happens that men begin to find access to the required thing and derive benefit from it. For example, there was a time when men did not know the various uses and properties of iron. When, however, the proper time arrived for all its manifold potentialities and uses to be known, they were discovered and these discoveries led to a great change in human affairs. Similar is the case of coal and of petroleum. These things opened up a great vista of progress for mankind. Again, discovery of electricity and the wonderful inventions that have come in its wake have revolutionized human life. Thus the universe has been unfolding its secrets from age to age. The verse under comment purports to say that, like the material universe, the Quran is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time. It is not like other books that it should have served its purpose and then become a dead thing. On the contrary, like the physical universe, the Quran comprehends unlimited treasures of spiritual knowledge for all times. It is, therefore, impossible that it should be left without Divine protection until all the generations for whom its treasures are meant have received them. Other revealed Scriptures never laid any claim about the inexhaustibility of their treasures and therefore they did not enjoy eternal Divine protection.
The subject matter of the previous verse has been further developed in the verse under comment, viz. the protection and preservation of the Quran, but, in a different form. The present verse is intended to point to the provision for the removal of such doubts and misgivings as were to arise in future in the hearts of the people, including Muslims themselves.
d
40:14.
a
40:14.
1728
Commentary:
This verse further explains the meaning of the previous verse. It purports to say that God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a certain thing only when a real and genuine need for it arises. Then it happens that men begin to find access to the required thing and derive benefit from it. For example, there was a time when men did not know the various uses and properties of iron. When, however, the proper time arrived for all its manifold potentialities and uses to be known, they were discovered and these discoveries led to a great change in human affairs. Similar is the case of coal and of petroleum. These things opened up a great vista of progress for mankind. Again, discovery of electricity and the wonderful inventions that have come in its wake have revolutionized human life. Thus the universe has been unfolding its secrets from age to age. The verse under comment purports to say that, like the material universe, the Quran is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time. It is not like other books that it should have served its purpose and then become a dead thing. On the contrary, like the physical universe, the Quran comprehends unlimited treasures of spiritual knowledge for all times. It is, therefore, impossible that it should be left without Divine protection until all the generations for whom its treasures are meant have received them. Other revealed Scriptures never laid any claim about the inexhaustibility of their treasures and therefore they did not enjoy eternal Divine protection.
The subject matter of the previous verse has been further developed in the verse under comment, viz. the protection and preservation of the Quran, but, in a different form. The present verse is intended to point to the provision for the removal of such doubts and misgivings as were to arise in future in the hearts of the people, including Muslims themselves.
d
40:14.
1490
God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a particular thing only when a real and genuine need for it arises. Like the material universe, the Qur’an is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time.
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ ۚ وَكَانَ ٱلْإِنسَٰنُ قَتُورًا
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.
2029
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.
فَقَالَ ٱلْمَلَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَآءَ ٱللَّهُ لَأَنزَلَ مَلَٰٓئِكَةً مَّا سَمِعْنَا بِهَٰذَا فِىٓ ءَابَآئِنَا ٱلْأَوَّلِينَ
17:96.
7:61; 11:28; 17:95, 34:44.
The disbelievers suffer from a superiority complex and therefore reject Divine Messengers on the plea that they cannot accept the lead of one who is 'only a mortal like themselves.' The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them.
7:61; 11:28; 17:95; 34:44.
17:96.
Commentary:
The disbelievers have always suffered from a superiority complex and therefore have always rejected Divine Messengers on the plea that they cannot accept the lead of one who is "only a man like ourselves."
The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them. See also 11:28.
d
7:61; 11:28; 17:95, 34:44.
e
17:96.
b
7:61; 11:28; 17:95; 34:44.
c
17:96.
2529
Commentary:
The disbelievers have always suffered from a superiority complex and therefore have always rejected Divine Messengers on the plea that they cannot accept the lead of one who is "only a man like ourselves."
The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them. See also 11:28.
a
17:96.
d
7:61; 11:28; 17:95, 34:44.
1992
The disbelievers suffer from a superiority complex and therefore reject Divine Messengers on the plea that they cannot accept the lead of one who is 'only a mortal like themselves.' The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them.
قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَٱبْعَثْ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ
7:112; 10:80.
فِی الْمدَآئِنِ میں فِیْ بمعنے اِلٰی ہے۔ چنانچہ لغت میں لکھا ہے مُرَادِفَۃُ اِلٰی نَحْوَ فَرَدُّوْا اَیْدِیَـھُمْ فِیْ اَفْوَاھِھِمْ اَیْ اِلَیْھَا یعنی فِیْ بعض اوقات اِلٰی کے معنوں میں بھی آجاتا ہے جیسے آیت فَرَدُّوْا اَیْدِیَھُمْ فِیْ اَفْوَاھِھِمْ میں ہے۔
7:112; 10:80.
7:112; 10:80.
c
7:112; 10:80.
1
فِی الْمدَآئِنِ میں فِیْ بمعنے اِلٰی ہے۔ چنانچہ لغت میں لکھا ہے مُرَادِفَۃُ اِلٰی نَحْوَ فَرَدُّوْا اَیْدِیَـھُمْ فِیْ اَفْوَاھِھِمْ اَیْ اِلَیْھَا یعنی فِیْ بعض اوقات اِلٰی کے معنوں میں بھی آجاتا ہے جیسے آیت فَرَدُّوْا اَیْدِیَھُمْ فِیْ اَفْوَاھِھِمْ میں ہے۔
d
7:112; 10:80.
g
7:112; 10:80.
فَأَرْسَلَ فِرْعَوْنُ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ
فَلَمَّا جَآءَهُم مُّوسَىٰ بِـَٔايَٰتِنَا بَيِّنَٰتٍ قَالُوا۟ مَا هَٰذَآ إِلَّا سِحْرٌ مُّفْتَرًى وَمَا سَمِعْنَا بِهَٰذَا فِىٓ ءَابَآئِنَا ٱلْأَوَّلِينَ
29:40.
29:40.
29:40.
b
29:40.
a
29:40.
a
29:40.
أَمْ عِندَهُمْ خَزَآئِنُ رَحْمَةِ رَبِّكَ ٱلْعَزِيزِ ٱلْوَهَّابِ
17:101; 52:38.
17:101; 52:38.
17:101; 52:38.
Commentary:
In reply to the refusal of disbelievers to accept the Holy Prophet on the plea that he was a mere mortal like them and nothing more, the verse reproachfully asks them: Since when have they arrogated to themselves the possession of the treasures of Divine mercy? It is God’s own special prerogative to select, in His infallible wisdom, whom He deems fit to be the bearer of His Message and the conveyer of His will to His creatures.
c
17:101; 52:38.
a
17:101; 52:38.
3380
Commentary:
In reply to the refusal of disbelievers to accept the Holy Prophet on the plea that he was a mere mortal like them and nothing more, the verse reproachfully asks them: Since when have they arrogated to themselves the possession of the treasures of Divine mercy? It is God’s own special prerogative to select, in His infallible wisdom, whom He deems fit to be the bearer of His Message and the conveyer of His will to His creatures.
d
17:101; 52:38.
يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
27:75; 28:70.
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
g
27:75; 28:70.
1159
发怒、轻视或贪欲的眼色。
2
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
b
27:75; 28:70.
3509
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
e
27:75; 28:70.
2600A
Look of anger, contempt or lust.
فَأْتُوا۟ بِـَٔابَآئِنَآ إِن كُنتُمْ صَٰدِقِينَ