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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ
61:9.
61:9.
Christians living in Arabia had incited their powerful co-religionists in Syria, and, by their help, had sought to extinguish the light of Islam that God had kindled in Arabia. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet.
61:9.
Commentary:
The words, They desire to extinguish the light of Allah with their mouths, signify that they seek to injure the cause of Islam by making false propaganda against it and by inciting others to harm it. As borne out by history, the Christians of Arabia incited their powerful co-religionists in Syria and, by their help, sought to extinguish the light of Islam that God had kindled in Arabia. They are told in this verse that their plots and machinations would in no way succeed in injuring the cause of Islam. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet. See under 2:103.
a
61:9.
a
61:9.
1192
Commentary:
The words, They desire to extinguish the light of Allah with their mouths, signify that they seek to injure the cause of Islam by making false propaganda against it and by inciting others to harm it. As borne out by history, the Christians of Arabia incited their powerful co-religionists in Syria and, by their help, sought to extinguish the light of Islam that God had kindled in Arabia. They are told in this verse that their plots and machinations would in no way succeed in injuring the cause of Islam. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet. See under 2:103.
b
61:9.
1178
Christians living in Arabia had incited their powerful co-religionists in Syria, and, by their help, had sought to extinguish the light of Islam that God had kindled in Arabia. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet.
إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَٰٓأَبَتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَٰجِدِينَ
12:101.
12:101.
Joseph was the twelfth son of Prophet Jacob, otherwise known as Israel. He was the elder of the two sons of Rachel. The meaning given to the name is 'shall add,' i.e. 'The Lord shall add to me another son' (Gen. 30: 24).
The Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37: 9), but the Qur’an reverses the order; and the actual facts of history support the order followed by the Qur’an, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him, and his parents came afterwards. The verse signifies that the parents and brethren of Joseph would submit to his authority.
12:101.
Important Words:
یوسف (Joseph) was the eleventh son of the Prophet Jacob, otherwise known as Israel, and the elder of the two sons of Rachel. The meaning given to the name is "shall add" i.e. "The Lord shall add to me another son" (Gen. 30:24). A somewhat detailed account of his life is given in the present Surah. It should, however, be added that Joseph possesses the unique characteristic among all Prophets of God that not only was he himself a Prophet of God but his father, Jacob, his grandfather, Isaac, and his great-grandfather, Abraham, were all God’s chosen Messengers. The Holy Prophetreferred to this characteristic of Joseph in one of his well-known sayings when, on being asked by some of his Companions as to who was the noblest of men, he is reported to have replied, "Truly the noblest of men is the Prophet Joseph who was the son, grandson and great-grandson of a Prophet of God" (Bukhari, Kitab Bad’ul-Khalq). It may also be noted here that, though Joseph was buried in Egypt, his remains were later removed by Moses to Palestine when the Israelites were commanded by God to leave Egypt (Enc. Bib.).
کوکبا (stars) is derived from کوکب (kaukaba) which means, it (iron) glistened; was lustrous, or bright. کوکب (kaukabun) of which the plural is کواکب means, a star; an asterism; a constellation; the source or spring of a well; the lustre or brightness of iron, etc.; a sword; a whiteness in the eye; a tract which differs in colour from the land in which it lies; a youth nearly of the age of puberty; also a youth who has attained the period of adolescence and whose face has become beautiful; the chief or lord, or prince and horseman, or cavalier of a people; an armed man; a mountain; a troop of horses; the greater or chief part of a thing; the flower or flowers of a garden, etc. (Lane).
Commentary:
With this verse begins the story of Joseph, and in this very verse two important differences in the accounts of the Bible and the Quran and in the manner of their narration have been brought to light. Firstly, the Biblical account begins with a description of the pedigree of Joseph, while the Quran leaves this unimportant detail to be filled up by historians and begins the actual narration with the dream of Joseph, which constitutes its pivot. The whole life of Joseph revolves round this dream. Thus the Quran has opened the narrative with a much better and more appropriate beginning than the Bible. Secondly, while describing the dream of Joseph, the Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37:9), but the Quran reverses the order; and actual facts of history support the order followed by the Quran, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him and his parents came afterwards. The vision as given in the Quran was literally fulfilled in actual life.
The word ساجدین (making obeisance) in the verse does not mean that the brothers and parents of Joseph actually fell prostrate before him. The root-meaning of this word being "obedience" and "submission" (for which see 2:35), the expression signified only that they would become obedient to the authority of Joseph and so it actually came to pass, for the parents and brothers of Joseph came to reside in the land where Joseph held sway as a Minister of State. Thus it was that they became ساجد or obedient to him. The names of the eleven brothers of Joseph, as given in the Bible, are:Reuben, Simeon, Levi, Judah, Issachar and Zebulun, Benjamin, Dan and Naphtali, Gad and Asher.
The incident of the vision related by Joseph to his father furnishes two points of resemblance between him and the Holy Prophet. Just as Joseph’s vision, which was his first revelation, foretold his future greatness; so the first revelation of the Holy Prophet in the Cave of Hira predicted that he was to become the most honoured man of the human race. In 96:2-5, containing the first revelation which the Holy Prophet received, he was told that God would make him the most honoured among mankind and through him would teach men things which they did not know before, and that he would be the most honoured man not only among his contemporaries but also among those who had gone before him as well as those who would come after him. In this way, he would not only be the chief among his own brethren or followers, but also among his spiritual forefathers, the Prophets of yore. This is why the Holy Prophet is reported to have said لوکان موسی و عیسی حیین لما وسعھما الااتباعی i.e. even if Moses and Jesus had been living, they could not have helped tendering their allegiance to me (Kathir. vol. 2, p. 246). He also said انا سید ولد آدم i.e. I am the chief of all the children of Adam (Tirmidhi, ch. on Manaqib).
The second point of resemblance between the Holy Prophet and Joseph mentioned in this verse is that, whereas Joseph related his vision to his father, the Holy Prophet, at the instance of his wife, Khadijah, related his first revelation to Waraqah bin Naufal, who was one of the elders of the family (Bukhari).
e
12:101.
a
12:101.
1509
Important Words:
یوسف (Joseph) was the eleventh son of the Prophet Jacob, otherwise known as Israel, and the elder of the two sons of Rachel. The meaning given to the name is "shall add" i.e. "The Lord shall add to me another son" (Gen. 30:24). A somewhat detailed account of his life is given in the present Surah. It should, however, be added that Joseph possesses the unique characteristic among all Prophets of God that not only was he himself a Prophet of God but his father, Jacob, his grandfather, Isaac, and his great-grandfather, Abraham, were all God’s chosen Messengers. The Holy Prophetreferred to this characteristic of Joseph in one of his well-known sayings when, on being asked by some of his Companions as to who was the noblest of men, he is reported to have replied, "Truly the noblest of men is the Prophet Joseph who was the son, grandson and great-grandson of a Prophet of God" (Bukhari, Kitab Bad’ul-Khalq). It may also be noted here that, though Joseph was buried in Egypt, his remains were later removed by Moses to Palestine when the Israelites were commanded by God to leave Egypt (Enc. Bib.).
کوکبا (stars) is derived from کوکب (kaukaba) which means, it (iron) glistened; was lustrous, or bright. کوکب (kaukabun) of which the plural is کواکب means, a star; an asterism; a constellation; the source or spring of a well; the lustre or brightness of iron, etc.; a sword; a whiteness in the eye; a tract which differs in colour from the land in which it lies; a youth nearly of the age of puberty; also a youth who has attained the period of adolescence and whose face has become beautiful; the chief or lord, or prince and horseman, or cavalier of a people; an armed man; a mountain; a troop of horses; the greater or chief part of a thing; the flower or flowers of a garden, etc. (Lane).
Commentary:
With this verse begins the story of Joseph, and in this very verse two important differences in the accounts of the Bible and the Quran and in the manner of their narration have been brought to light. Firstly, the Biblical account begins with a description of the pedigree of Joseph, while the Quran leaves this unimportant detail to be filled up by historians and begins the actual narration with the dream of Joseph, which constitutes its pivot. The whole life of Joseph revolves round this dream. Thus the Quran has opened the narrative with a much better and more appropriate beginning than the Bible. Secondly, while describing the dream of Joseph, the Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37:9), but the Quran reverses the order; and actual facts of history support the order followed by the Quran, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him and his parents came afterwards. The vision as given in the Quran was literally fulfilled in actual life.
The word ساجدین (making obeisance) in the verse does not mean that the brothers and parents of Joseph actually fell prostrate before him. The root-meaning of this word being "obedience" and "submission" (for which see 2:35), the expression signified only that they would become obedient to the authority of Joseph and so it actually came to pass, for the parents and brothers of Joseph came to reside in the land where Joseph held sway as a Minister of State. Thus it was that they became ساجد or obedient to him. The names of the eleven brothers of Joseph, as given in the Bible, are:Reuben, Simeon, Levi, Judah, Issachar and Zebulun, Benjamin, Dan and Naphtali, Gad and Asher.
The incident of the vision related by Joseph to his father furnishes two points of resemblance between him and the Holy Prophet. Just as Joseph’s vision, which was his first revelation, foretold his future greatness; so the first revelation of the Holy Prophet in the Cave of Hira predicted that he was to become the most honoured man of the human race. In 96:2-5, containing the first revelation which the Holy Prophet received, he was told that God would make him the most honoured among mankind and through him would teach men things which they did not know before, and that he would be the most honoured man not only among his contemporaries but also among those who had gone before him as well as those who would come after him. In this way, he would not only be the chief among his own brethren or followers, but also among his spiritual forefathers, the Prophets of yore. This is why the Holy Prophet is reported to have said لوکان موسی و عیسی حیین لما وسعھما الااتباعی i.e. even if Moses and Jesus had been living, they could not have helped tendering their allegiance to me (Kathir. vol. 2, p. 246). He also said انا سید ولد آدم i.e. I am the chief of all the children of Adam (Tirmidhi, ch. on Manaqib).
The second point of resemblance between the Holy Prophet and Joseph mentioned in this verse is that, whereas Joseph related his vision to his father, the Holy Prophet, at the instance of his wife, Khadijah, related his first revelation to Waraqah bin Naufal, who was one of the elders of the family (Bukhari).
a
12:101.
1359
Joseph was the twelfth son of Prophet Jacob, otherwise known as Israel. He was the elder of the two sons of Rachel. The meaning given to the name is 'shall add,' i.e. 'The Lord shall add to me another son' (Gen. 30: 24).
1360
The Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37: 9), but the Qur’an reverses the order; and the actual facts of history support the order followed by the Qur’an, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him, and his parents came afterwards. The verse signifies that the parents and brethren of Joseph would submit to his authority.
قَالُوا۟ يَٰٓأَبَانَا مَا لَكَ لَا تَأْمَ۫نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ
Commentary:
This verse points to another difference with the Biblical version; for, whereas in this verse we are told that the brothers of Joseph asked their father to send him with them, the Bible tells us that Jacob himself sent Joseph to his brothers (Gen. 37:13, 14). But the Bible seems to contradict itself in this respect for in Gen. 37:4 we are told that Joseph was hated by his brothers because Jacob loved him more than he loved them and that Jacob was aware of this hatred. How could Jacob, knowing that his brothers hated him, send Joseph to them?
Moreover, Joseph appears to be only eleven or twelve years old at the time when this incident took place, because it is only for a boy of this tender age that the language used by Joseph’s brothers about him can be used. The Bible, however, places Joseph’s age at that time at seventeen or eighteen, which is evidently wrong.
1516
Commentary:
This verse points to another difference with the Biblical version; for, whereas in this verse we are told that the brothers of Joseph asked their father to send him with them, the Bible tells us that Jacob himself sent Joseph to his brothers (Gen. 37:13, 14). But the Bible seems to contradict itself in this respect for in Gen. 37:4 we are told that Joseph was hated by his brothers because Jacob loved him more than he loved them and that Jacob was aware of this hatred. How could Jacob, knowing that his brothers hated him, send Joseph to them?
Moreover, Joseph appears to be only eleven or twelve years old at the time when this incident took place, because it is only for a boy of this tender age that the language used by Joseph’s brothers about him can be used. The Bible, however, places Joseph’s age at that time at seventeen or eighteen, which is evidently wrong.
قَالُوا۟ يَٰٓأَبَانَآ إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَٰعِنَا فَأَكَلَهُ ٱلذِّئْبُ ۖ وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَٰدِقِينَ
The words bespoke their nervousness and betrayed their guilty minds.
Commentary:
This verse also indicates that when Joseph was cast into a well he was a mere lad of eleven or twelve, otherwise his brothers would not have said that they made him take care of their things while they were playing. A young man of seventeen or eighteen is not entrusted with work of this kind. He himself can take part in all kinds of sports. Nor is he, when armed, likely to be attacked by a wolf, unless there be a pack of wolves, and Palestine is not a land where wolves roam in packs.
The words, thou wilt not believe us even if we speak the truth, show that Joseph’s brethren were not habitual criminals, otherwise they would not have uttered words which bespoke nervousness and betrayed their offence.
1521
Commentary:
This verse also indicates that when Joseph was cast into a well he was a mere lad of eleven or twelve, otherwise his brothers would not have said that they made him take care of their things while they were playing. A young man of seventeen or eighteen is not entrusted with work of this kind. He himself can take part in all kinds of sports. Nor is he, when armed, likely to be attacked by a wolf, unless there be a pack of wolves, and Palestine is not a land where wolves roam in packs.
The words, thou wilt not believe us even if we speak the truth, show that Joseph’s brethren were not habitual criminals, otherwise they would not have uttered words which bespoke nervousness and betrayed their offence.
1366
The words bespoke their nervousness and betrayed their guilty minds.
فَلَمَّا رَجَعُوٓا۟ إِلَىٰٓ أَبِيهِمْ قَالُوا۟ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
Commentary:
Mark the audacity of Joseph’s brothers revealed in the words, we will surely be able to take care of him. The former spirit of boastfulness still seems to cling to them.
1565
Commentary:
Mark the audacity of Joseph’s brothers revealed in the words, we will surely be able to take care of him. The former spirit of boastfulness still seems to cling to them.
وَلَمَّا فَتَحُوا۟ مَتَٰعَهُمْ وَجَدُوا۟ بِضَٰعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا۟ يَٰٓأَبَانَا مَا نَبْغِى ۖ هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
2
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
1567
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1391
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَٰفِظِينَ
Commentary:
This and the following verses are in continuation of what Judah said to his brothers in the previous verse. The words, we could not be guardians over the unseen, may mean, we have related what we saw but we do not know what is the reality of the matter concerning the charge of stealing against Benjamin. Or they may mean, we had given thee our plighted word that we would bring Benjamin back with us but we did not know that matters would come to such a pass. We had given thee our pledge quite honestly.
1581
Commentary:
This and the following verses are in continuation of what Judah said to his brothers in the previous verse. The words, we could not be guardians over the unseen, may mean, we have related what we saw but we do not know what is the reality of the matter concerning the charge of stealing against Benjamin. Or they may mean, we had given thee our plighted word that we would bring Benjamin back with us but we did not know that matters would come to such a pass. We had given thee our pledge quite honestly.
قَالُوا۟ يَٰٓأَبَانَا ٱسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ
Commentary:
One good action leads to another. When Joseph pardoned his brothers, the weight of sin to some extent became lifted from their hearts. They repented of their sins and, as this verse shows, they no longer thought their own repentance to be sufficient. So they also requested their father to pray to God to forgive them. They now realized that man’s anger was nothing compared with God’s wrath; therefore they thought it necessary first of all to make peace with God and to ask His forgiveness through their father. This request implied Jacob’s pardon, for he could not have prayed for them, as he promised in the following verse, unless he had himself forgiven them.
1597
Commentary:
One good action leads to another. When Joseph pardoned his brothers, the weight of sin to some extent became lifted from their hearts. They repented of their sins and, as this verse shows, they no longer thought their own repentance to be sufficient. So they also requested their father to pray to God to forgive them. They now realized that man’s anger was nothing compared with God’s wrath; therefore they thought it necessary first of all to make peace with God and to ask His forgiveness through their father. This request implied Jacob’s pardon, for he could not have prayed for them, as he promised in the following verse, unless he had himself forgiven them.
وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًا ۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
إِذْ قَالَ لِأَبِيهِ يَٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًٔا
6:75; 21:53; 26:71; 37:86, 87.
6:75; 21:53; 26:71; 37:86, 87.
6:76; 21:53; 26:71; 37:86-87.
Important Words:
اب (father) which originally was ابوmeans, a father; a grandfather; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابت in reality is ابی (my father). According to Arabic usage ی has been converted into ت (Lane & Aqrab).
Commentary:
The point whether Abraham’s اب (ab) whose name at another place in the Quran (6:75) has been given as Azar was his father, uncle or grandfather, is much in dispute. In 2:134 Ishmael who was Jacob’s uncle has been spoken of as his اب (ab). Whether Azar was Abraham’s father or uncle does not possess much significance. From a study of all relevant historical facts, however, we are inclined to the view that Azar was Abraham’s father, though according to some Talmudic traditions Abraham’s father had died while he was young and he was left an orphan.
In Genesis (11: 26) Abraham’s father’s name has been given as Terah while Luke (3: 34) gives it as Thara. The Talmud agrees with Luke and says that his name was Thara. It also gives his name as Zarah. Eusebius, the father of ecclesiastical history, however, gives Athar as the name of the great Patriarch’s father (Sale). This shows that even among the Jews there existed no unanimity of views as to the name of Abraham’s father. The fact that Eusebius followed neither Genesis (11: 26) nor (Luke 3: 34) indicates that he had very strong reasons to differ from these two well-known sources. The two names, Athar of Eusebius and Azar of the Quran closely resemble each other. The Quranic version is therefore much more reliable and akin to reality than that of the Bible. See also 6:75.
The attributes "All-Hearing" and "All-Seeing" are among the most important Divine attributes. It is our conviction that God sees us when we are in trouble and hears our prayers when we pray to Him which is really at the root of our belief in God. If once we cease to believe in these two attributes, we cease to believe in God. But these two attributes are here further complemented by a third—the attribute غنیwhich means, One Who has no need of others and is Self-Sufficient but Whose help others need and upon Whom they are dependent. If God is not غنی and cannot come to our help when we need it, then His attributes "All-Seeing" and "All-Hearing" are of no use. Abraham has indeed adduced a most convincing and unassailable argument against idol-worship, viz. if the idols do neither see when their votaries are in trouble, nor hear their prayers when they call on them, nor do they come to their help when they need it, then what sense or purpose there is in worshipping such useless things?
a
6:75; 21:53; 26:71; 37:86, 87.
a
6:76; 21:53; 26:71; 37:86-87.
2186
Important Words:
اب (father) which originally was ابوmeans, a father; a grandfather; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابت in reality is ابی (my father). According to Arabic usage ی has been converted into ت (Lane & Aqrab).
Commentary:
The point whether Abraham’s اب (ab) whose name at another place in the Quran (6:75) has been given as Azar was his father, uncle or grandfather, is much in dispute. In 2:134 Ishmael who was Jacob’s uncle has been spoken of as his اب (ab). Whether Azar was Abraham’s father or uncle does not possess much significance. From a study of all relevant historical facts, however, we are inclined to the view that Azar was Abraham’s father, though according to some Talmudic traditions Abraham’s father had died while he was young and he was left an orphan.
In Genesis (11: 26) Abraham’s father’s name has been given as Terah while Luke (3: 34) gives it as Thara. The Talmud agrees with Luke and says that his name was Thara. It also gives his name as Zarah. Eusebius, the father of ecclesiastical history, however, gives Athar as the name of the great Patriarch’s father (Sale). This shows that even among the Jews there existed no unanimity of views as to the name of Abraham’s father. The fact that Eusebius followed neither Genesis (11: 26) nor (Luke 3: 34) indicates that he had very strong reasons to differ from these two well-known sources. The two names, Athar of Eusebius and Azar of the Quran closely resemble each other. The Quranic version is therefore much more reliable and akin to reality than that of the Bible. See also 6:75.
The attributes "All-Hearing" and "All-Seeing" are among the most important Divine attributes. It is our conviction that God sees us when we are in trouble and hears our prayers when we pray to Him which is really at the root of our belief in God. If once we cease to believe in these two attributes, we cease to believe in God. But these two attributes are here further complemented by a third—the attribute غنیwhich means, One Who has no need of others and is Self-Sufficient but Whose help others need and upon Whom they are dependent. If God is not غنی and cannot come to our help when we need it, then His attributes "All-Seeing" and "All-Hearing" are of no use. Abraham has indeed adduced a most convincing and unassailable argument against idol-worship, viz. if the idols do neither see when their votaries are in trouble, nor hear their prayers when they call on them, nor do they come to their help when they need it, then what sense or purpose there is in worshipping such useless things?
a
6:75; 21:53; 26:71; 37:86, 87.
يَٰٓأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ ٱلْعِلْمِ مَا لَمْ يَأْتِكَ فَٱتَّبِعْنِىٓ أَهْدِكَ صِرَٰطًا سَوِيًّا
يَٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَٰنَ ۖ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا
6:143; 24:22; 36:61.
6:143; 24:22; 36:61.
‘Ibadah which is noun-infinitive from the verb ‘Abada does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This latter significance of the word is clear from the verse itself because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him.
In this verse, in fact, in the whole Surah, Shirk (idolatry) has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute Ar-Rahman (The Gracious) has also been mentioned again and again, because Shirk (idolatry) in every shape and form is the direct result of the denial of Rahmaniyyah (Divine Grace).
6:143; 24:22; 36:61.
Commentary:
عبادة which is noun-infinitive from the verb عبد does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This significance of the word is clear from the verse itself, because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him. It also appears from this verse that the word شیطان (Satan) here does not mean the 'Devil' or even the idols. Here it only signifies evil inclinations, wrong ideas and beliefs and bad associates and evil spirits. According to these meanings of the words عبادة and شیطان the verse would signify that one should not follow blindly or unthinkingly evil inclinations, wrong beliefs or bad friends or associates. Such an attitude on one’s part is tantamount to giving them Divine status and to worshipping them.
The word عصیا (rebel) also indicates that شیطان in this verse does not signify idols made of wood or stone because idols of stone do not disobey God. From the previous verse one may have been led to think that Abraham had advised his father against idol-worship only. This verse belies that idea and indicates that he advised him also against blindly following evil inclinations, wrong beliefs and association with evil persons. The words الشیطان (Satan) includes all these things.
b
6:143; 24:22; 36:61.
a
6:143; 24:22; 36:61.
2187
Commentary:
عبادة which is noun-infinitive from the verb عبد does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This significance of the word is clear from the verse itself, because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him. It also appears from this verse that the word شیطان (Satan) here does not mean the 'Devil' or even the idols. Here it only signifies evil inclinations, wrong ideas and beliefs and bad associates and evil spirits. According to these meanings of the words عبادة and شیطان the verse would signify that one should not follow blindly or unthinkingly evil inclinations, wrong beliefs or bad friends or associates. Such an attitude on one’s part is tantamount to giving them Divine status and to worshipping them.
The word عصیا (rebel) also indicates that شیطان in this verse does not signify idols made of wood or stone because idols of stone do not disobey God. From the previous verse one may have been led to think that Abraham had advised his father against idol-worship only. This verse belies that idea and indicates that he advised him also against blindly following evil inclinations, wrong beliefs and association with evil persons. The words الشیطان (Satan) includes all these things.
b
6:143; 24:22; 36:61.
1774
‘Ibadah which is noun-infinitive from the verb ‘Abada does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This latter significance of the word is clear from the verse itself because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him.
1775
In this verse, in fact, in the whole Surah, Shirk (idolatry) has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute Ar-Rahman (The Gracious) has also been mentioned again and again, because Shirk (idolatry) in every shape and form is the direct result of the denial of Rahmaniyyah (Divine Grace).
يَٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ ٱلرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَٰنِ وَلِيًّا
Commentary:
The linking of عذاب (punishment) with the Divine attribute الرحمن (the Gracious) in this and other verses of this Surahappears to be somewhat incongruent and inconsistent. Punishment seems more appropriately related to God’s other attributes such as الجبار (the Subduer), القھار (the Most Supreme), ذو انتقام (the Avenger) etc. In fact, every punishment is the result of the defiance or disobedience of a particular Divine attribute. Sometimes a person is punished because he defies the Divine attribute الغفار (the Great Forgiver), at another time punishment comes upon him because he disobeys the Divine attribute الکریم (Most Generous) and so on. In this verse, in fact in the whole Surah, شرک i.e. idolatry, has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute الرحمن i.e. the Gracious, has also been mentioned again and again because شرک (idolatry) in every shape and form is the direct result of denial of رحمانیةi.e. Divine grace. The two great idolatrous peoples—the Hindus and the Christians, have hopelessly fallen victim to the most degraded form of idolatry because they both deny رحمانیة i.e. Divine grace—the former by believing in the indestructibility and eternity of matter and soul and the latter by subscribing to the foolish doctrine that salvation is impossible without Atonement. So the mentioning together of the Divine attribute الرحمن (the Gracious) and Divine punishment shows that it is not رحمانیة i.e. Divine grace, which is the cause of Divine punishment, rather it is its denial and rejection.
شیطان (Satan), as stated above, may signify man’s evil inclinations and propensities, his bad friends and associates and evil spirits that cast their shadows upon him and lead him deeper and deeper into sin and transgression.
2188
Commentary:
The linking of عذاب (punishment) with the Divine attribute الرحمن (the Gracious) in this and other verses of this Surahappears to be somewhat incongruent and inconsistent. Punishment seems more appropriately related to God’s other attributes such as الجبار (the Subduer), القھار (the Most Supreme), ذو انتقام (the Avenger) etc. In fact, every punishment is the result of the defiance or disobedience of a particular Divine attribute. Sometimes a person is punished because he defies the Divine attribute الغفار (the Great Forgiver), at another time punishment comes upon him because he disobeys the Divine attribute الکریم (Most Generous) and so on. In this verse, in fact in the whole Surah, شرک i.e. idolatry, has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute الرحمن i.e. the Gracious, has also been mentioned again and again because شرک (idolatry) in every shape and form is the direct result of denial of رحمانیةi.e. Divine grace. The two great idolatrous peoples—the Hindus and the Christians, have hopelessly fallen victim to the most degraded form of idolatry because they both deny رحمانیة i.e. Divine grace—the former by believing in the indestructibility and eternity of matter and soul and the latter by subscribing to the foolish doctrine that salvation is impossible without Atonement. So the mentioning together of the Divine attribute الرحمن (the Gracious) and Divine punishment shows that it is not رحمانیة i.e. Divine grace, which is the cause of Divine punishment, rather it is its denial and rejection.
شیطان (Satan), as stated above, may signify man’s evil inclinations and propensities, his bad friends and associates and evil spirits that cast their shadows upon him and lead him deeper and deeper into sin and transgression.
قَالَتْ إِحْدَىٰهُمَا يَٰٓأَبَتِ ٱسْتَـْٔجِرْهُ ۖ إِنَّ خَيْرَ مَنِ ٱسْتَـْٔجَرْتَ ٱلْقَوِىُّ ٱلْأَمِينُ
وہ لڑکیاں اجنبی تھیں پھر یہ تعریف موسیٰ کی انہوں نے کیوں کی۔ اس کا جواب یہ ہے کہ بہت سے چرواہوں کو ہٹا کر چشمہ سے جانوروں کو پہلے پانی پلا دینا مضبوط لوگوں کا کام ہے۔ پھر پانی پلانے کے بعد ایک طرف سائے میں جا بیٹھنا اور لڑکیوں سے کسی شکریہ کی امیدنہ رکھنا ایک امانت دار آدمی کا کام ہے۔ یہ دونوں باتیں دیکھ کر لڑکی نے صحیح نتیجہ نکالا۔
1
وہ لڑکیاں اجنبی تھیں پھر یہ تعریف موسیٰ کی انہوں نے کیوں کی۔ اس کا جواب یہ ہے کہ بہت سے چرواہوں کو ہٹا کر چشمہ سے جانوروں کو پہلے پانی پلا دینا مضبوط لوگوں کا کام ہے۔ پھر پانی پلانے کے بعد ایک طرف سائے میں جا بیٹھنا اور لڑکیوں سے کسی شکریہ کی امیدنہ رکھنا ایک امانت دار آدمی کا کام ہے۔ یہ دونوں باتیں دیکھ کر لڑکی نے صحیح نتیجہ نکالا۔
فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga
Commentary:
See next verse.
3
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
3336
Commentary:
See next verse.
2497
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga