اَبِ
Appears 22 times in Quran
Derived Words (12)
Words derived from the stem "اَبِ".
- Was it Allah
- our father
- for his father
- to his father
- so that your father’s favour may become exclusively yours
- my father
- Abu
- their father
- your father
- your father’s side
- and his father
- My father
- my father
- before my father
Occurrences in Quran
Found 22 verses containing "اَبِ".
وَلَئِنۡ سَاَلۡتَہُمۡ لَیَقُوۡلُنَّ اِنَّمَا کُنَّا نَخُوۡضُ وَنَلۡعَبُ ۚ قُلۡ اَبِاللّٰہِ وَاٰیٰتِہٖ وَرَسُوۡلِہٖ کُنۡتُمۡ تَسۡتَہۡزِءُوۡنَ
2:45.
2:45.
2:15.
Commentary:
The verse signifies that if and when the hypocrites are asked why they make insulting remarks about the Prophet in their private meetings, they naively reply that they only diverted themselves with idle and playful discourse. The verse proceeds to rebuke them by asking whether they could get hold of nothing else than God and His Messenger to make the butt of their jokes and scoffing.
d
2:45.
a
2:15.
1219
Commentary:
The verse signifies that if and when the hypocrites are asked why they make insulting remarks about the Prophet in their private meetings, they naively reply that they only diverted themselves with idle and playful discourse. The verse proceeds to rebuke them by asking whether they could get hold of nothing else than God and His Messenger to make the butt of their jokes and scoffing.
a
2:45.
۞ وَاِذۡ قَالَ اِبۡرٰہِیۡمُ لِاَبِیۡہِ اٰزَرَ اَتَتَّخِذُ اَصۡنَامًا اٰلِہَۃً ۖ اِنِّیۡۤ اَرٰٮکَ وَقَوۡمَکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
19:43.
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
19:43.
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab
19:43.
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
e
19:43.
432
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
a
19:43.
820
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
b
19:43.
864
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab
اِذۡ قَالَ یُوۡسُفُ لِاَبِیۡہِ یٰۤاَبَتِ اِنِّیۡ رَاَیۡتُ اَحَدَ عَشَرَ کَوۡکَبًا وَّالشَّمۡسَ وَالۡقَمَرَ رَاَیۡتُہُمۡ لِیۡ سٰجِدِیۡنَ
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.
وَمَا کَانَ اسۡتِغۡفَارُ اِبۡرٰہِیۡمَ لِاَبِیۡہِ اِلَّا عَنۡ مَّوۡعِدَۃٍ وَّعَدَہَاۤ اِیَّاہُ فَلَمَّا تَبَیَّنَ لَہٗۤ اَنَّہٗ عَدُوٌّ لِّلّٰہِ تَبَرَّاَ مِنۡہُ ۚ اِنَّ اِبۡرٰہِیۡمَ لَاَوّٰہٌ حَلِیۡمٌ
19:48; 26:87; 60:5.
19:48; 26:87; 60:5.
11:76.
Important Words:
اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).
Commentary:
The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75.
a
19:48; 26:87; 60:5.
a
19:48; 26:87; 60:5.
b
11:76.
1263
Important Words:
اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).
Commentary:
The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75.
a
19:48; 26:87; 60:5.
1220
See 19:48.
اِذۡ قَالُوۡا لَیُوۡسُفُ وَاَخُوۡہُ اَحَبُّ اِلٰۤی اَبِیۡنَا مِنَّا وَنَحۡنُ عُصۡبَۃٌ اِنَّ اَبَانَا لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ
12:96.
12:96.
Like Joseph’s brothers who were angry that instead of themselves, who, as they imagined, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention, the Quraish leaders said that the Qur’an ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
12:96.
Important Words:
عصبة (a strong party) is derived from عصب which means, he twisted a thing or wound it round or he folded it tightly; he bound or tied a thing. عصبة means, party or company of men who league together to defend one another, generally from ten to forty in number; a company of men absolutely. عصبیة (‘asabiyyat) means, zeal in the cause of one’s party; a strong attachment which holds several persons closely united by the same interests or the same opinion and which causes them to defend one another; partisanship or party spirit (Lane).
Commentary:
The verse under comment contains the fifth resemblance of the Holy Prophet with Joseph. Joseph’s brothers were annoyed that instead of them, who, as they thought, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention. In the same way it is on record that when some Arab chiefs were asked what they thought of the Prophet’s claims, they answered that if God had intended to raise a Prophet it was they who deserved this honour."
The Meccans also seemed to hold the view that the Quran ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
a
12:96.
a
12:96.
1513
Important Words:
عصبة (a strong party) is derived from عصب which means, he twisted a thing or wound it round or he folded it tightly; he bound or tied a thing. عصبة means, party or company of men who league together to defend one another, generally from ten to forty in number; a company of men absolutely. عصبیة (‘asabiyyat) means, zeal in the cause of one’s party; a strong attachment which holds several persons closely united by the same interests or the same opinion and which causes them to defend one another; partisanship or party spirit (Lane).
Commentary:
The verse under comment contains the fifth resemblance of the Holy Prophet with Joseph. Joseph’s brothers were annoyed that instead of them, who, as they thought, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention. In the same way it is on record that when some Arab chiefs were asked what they thought of the Prophet’s claims, they answered that if God had intended to raise a Prophet it was they who deserved this honour."
The Meccans also seemed to hold the view that the Quran ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
a
12:96.
1362
Like Joseph’s brothers who were angry that instead of themselves, who, as they imagined, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention, the Quraish leaders said that the Qur’an ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
اُقۡتُلُوۡا یُوۡسُفَ اَوِ اطۡرَحُوۡہُ اَرۡضًا یَّخۡلُ لَکُمۡ وَجۡہُ اَبِیۡکُمۡ وَتَکُوۡنُوۡا مِنۡۢ بَعۡدِہٖ قَوۡمًا صٰلِحِیۡنَ
Just as the brothers of Joseph plotted to kill him, the Quraish also conspired to put the Holy Prophet to death (8:31).
Commentary:
Like the brothers of Joseph, who plotted to kill him, the Quraish of Mecca also conspired to put the Holy Prophet to death (8:31). This is the sixth point of resemblance between the two Prophets. But here again the Quran differs from the Bible. According to the Quran, Joseph’s brothers first held a secret conference and matured a plan to put Joseph out of their way, and then went in a body to their father asking him to send him with them, while according to the Bible, they came to a sudden decision to slay him as soon as they saw him approaching them in the fields, without previous consultation (Gen. 37:18-20). Of the two accounts the Quranic one is obviously nearer truth. Only an insane person or a hardened or habitual murderer or dacoit can take the life of an innocent person suddenly and without premeditation. The brothers of Joseph were members of a respectable family. They could not be expected to come to so atrocious a decision on the spur of the moment. Their decision to murder Joseph was the result of a mature and well-thought-out plan. Moreover, if the decision to kill Joseph was the outcome of a sudden impulse, the man who made the suggestion should have thought twice before doing so lest the others refused to accept his suggestion and he should be branded a potential murderer. Their words, and you can thereafter become a righteous people, also show that they were not habitual criminals and that in their heart of hearts they disliked the foul deed, though they were temporarily blinded by hatred and jealousy.
1514
Commentary:
Like the brothers of Joseph, who plotted to kill him, the Quraish of Mecca also conspired to put the Holy Prophet to death (8:31). This is the sixth point of resemblance between the two Prophets. But here again the Quran differs from the Bible. According to the Quran, Joseph’s brothers first held a secret conference and matured a plan to put Joseph out of their way, and then went in a body to their father asking him to send him with them, while according to the Bible, they came to a sudden decision to slay him as soon as they saw him approaching them in the fields, without previous consultation (Gen. 37:18-20). Of the two accounts the Quranic one is obviously nearer truth. Only an insane person or a hardened or habitual murderer or dacoit can take the life of an innocent person suddenly and without premeditation. The brothers of Joseph were members of a respectable family. They could not be expected to come to so atrocious a decision on the spur of the moment. Their decision to murder Joseph was the result of a mature and well-thought-out plan. Moreover, if the decision to kill Joseph was the outcome of a sudden impulse, the man who made the suggestion should have thought twice before doing so lest the others refused to accept his suggestion and he should be branded a potential murderer. Their words, and you can thereafter become a righteous people, also show that they were not habitual criminals and that in their heart of hearts they disliked the foul deed, though they were temporarily blinded by hatred and jealousy.
1363
Just as the brothers of Joseph plotted to kill him, the Quraish also conspired to put the Holy Prophet to death (8:31).
وَلَمَّا جَہَّزَہُمۡ بِجَہَازِہِمۡ قَالَ ائۡتُوۡنِیۡ بِاَخٍ لَّکُمۡ مِّنۡ اَبِیۡکُمۡ ۚ اَلَا تَرَوۡنَ اَنِّیۡۤ اُوۡفِی الۡکَیۡلَ وَاَنَا۠ خَیۡرُ الۡمُنۡزِلِیۡنَ
雅尔孤布 (雅各) 的十二个儿子。尤素夫和卡雅悯 (Benjamin) 为他的妻子雷切尔 (Rachil) 所生; 其余十个为其他几个妻子所生。
Jacob had twelve sons, two sons––Joseph and Benjamin, from his wife, Rachel, and ten other sons from other wives.
Important Words:
جھزھم (he provided them) and جھازھم (their provision) are both derived from جھز which means, he fitted out, equipped, furnished or supplied (a bride, a traveller, a corps or an army) with requisites. جھاز means, requisites or equipment, etc. It also means, excellent goods that are conveyed to another (Lane).
کیل (measure) is derived from کال. They say کال له الطعام or کاله الطعام i.e. he measured out the food to him. اکتال علیه الطعام means, he measured for himself the food from him. This is why the Arabs say کال المعطی و اکتال الآخذ i.e. for the giver the word used is کال and for him who receives the word used is اکتال . کیل means, a measure with which corn etc., is measured, whether of wood or iron. Sometimes the word کیل is used in the sense of weighing also, as they say کال الدراھم i.e. he weighed the dirhams (Aqrab & Taj).
Commentary:
According to the Bible, Joseph said to his brethren, "And bring your youngest brother unto me; then shall I know that ye are no spies" (Gen. 42:34). This shows that Joseph declared his brothers to be spies and threatened to take action against them. The Quran, on the other hand, represents Joseph as showing kindness to them. It is possible that, from the way in which Joseph put so many searching questions to his brothers regarding their family and parents, they might have themselves thought that he had taken them for spies. Otherwise, a Prophet of God such as Joseph could not condemn them as spies, when he knew they were his brothers. Such a statement on his part would have amounted to a lie. The Bible seems only to have reported what Joseph’s brothers thought and has not described the facts as they actually happened. Joseph could not possibly accuse his brothers of espionage simply because they failed to bring Benjamin with them.
631
雅尔孤布 (雅各) 的十二个儿子。尤素夫和卡雅悯 (Benjamin) 为他的妻子雷切尔 (Rachil) 所生; 其余十个为其他几个妻子所生。
1562
Important Words:
جھزھم (he provided them) and جھازھم (their provision) are both derived from جھز which means, he fitted out, equipped, furnished or supplied (a bride, a traveller, a corps or an army) with requisites. جھاز means, requisites or equipment, etc. It also means, excellent goods that are conveyed to another (Lane).
کیل (measure) is derived from کال. They say کال له الطعام or کاله الطعام i.e. he measured out the food to him. اکتال علیه الطعام means, he measured for himself the food from him. This is why the Arabs say کال المعطی و اکتال الآخذ i.e. for the giver the word used is کال and for him who receives the word used is اکتال . کیل means, a measure with which corn etc., is measured, whether of wood or iron. Sometimes the word کیل is used in the sense of weighing also, as they say کال الدراھم i.e. he weighed the dirhams (Aqrab & Taj).
Commentary:
According to the Bible, Joseph said to his brethren, "And bring your youngest brother unto me; then shall I know that ye are no spies" (Gen. 42:34). This shows that Joseph declared his brothers to be spies and threatened to take action against them. The Quran, on the other hand, represents Joseph as showing kindness to them. It is possible that, from the way in which Joseph put so many searching questions to his brothers regarding their family and parents, they might have themselves thought that he had taken them for spies. Otherwise, a Prophet of God such as Joseph could not condemn them as spies, when he knew they were his brothers. Such a statement on his part would have amounted to a lie. The Bible seems only to have reported what Joseph’s brothers thought and has not described the facts as they actually happened. Joseph could not possibly accuse his brothers of espionage simply because they failed to bring Benjamin with them.
1390A
Jacob had twelve sons, two sons––Joseph and Benjamin, from his wife, Rachel, and ten other sons from other wives.
فَلَمَّا رَجَعُوۡۤا اِلٰۤی اَبِیۡہِمۡ قَالُوۡا یٰۤاَبَانَا مُنِعَ مِنَّا الۡکَیۡلُ فَاَرۡسِلۡ مَعَنَاۤ اَخَانَا نَکۡتَلۡ وَاِنَّا لَہٗ لَحٰفِظُوۡنَ
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.
فَلَمَّا اسۡتَیۡـَٔسُوۡا مِنۡہُ خَلَصُوۡا نَجِیًّا ۖ قَالَ کَبِیۡرُہُمۡ اَلَمۡ تَعۡلَمُوۡۤا اَنَّ اَبَاکُمۡ قَدۡ اَخَذَ عَلَیۡکُمۡ مَّوۡثِقًا مِّنَ اللّٰہِ وَمِنۡ قَبۡلُ مَا فَرَّطتُّمۡ فِیۡ یُوۡسُفَ ۖ فَلَنۡ اَبۡرَحَ الۡاَرۡضَ حَتّٰی یَاۡذَنَ لِیۡۤ اَبِیۡۤ اَوۡ یَحۡکُمَ اللّٰہُ لِیۡ ۖ وَہُوَ خَیۡرُ الۡحٰکِمِیۡنَ
Najiyy means, (1) a secret; (2) one to whom a secret is confided; one who confers with another in private; (4) the act of conferring in private (Aqrab).
According to the Bible it was Judah, the fourth among the brothers, and not Reuben, the eldest of them, who refused to go back to his father without Benjamin. The word which the Qur’an has used is Kabir which means, 'big' or 'elder' and not Akbar which means, 'the eldest.' Judah, being the fourth son of Jacob, was indeed one of the bigger or elder brothers of Joseph. Moreover, Kabir does not only mean 'big' or 'elder' but also means 'leader' and 'great in estimation, rank or dignity,' and it is in this sense that the word has been used here and so applies to Judah and not to Reuben. Judah was more important than Reuben in the eyes of Jacob (Gen. 43: 8-10).
Important Words:
خلصوا (they retired) is derived from خلص which means: (1) it was or became clear or pure or unmixed. They say خلص من القومi.e. he retired or withdrew or went away from the people. The Quranic expression خلصوا نجیا means, they retired, conferring privately together (Lane).
نجیا (conferring together in private). نجى is derived from نجا and means: (1) a secret; (2) one to whom a secret is confided; (3) one who confers with another in private; (4) the act of conferring in private (Aqrab).
کبیر (leader) means, great in body or rank or nobility; big or full-grown; learned or most knowing; teacher or master; lord or chief; old or advanced in age, etc. (Lane). See also 11:4.
Commentary:
Christian critics of the Quran accuse it of being ignorant of even well-known facts of history, basing their criticism on the fact that it was Judah, the fourth among the brothers, and not Reuben, the eldest of them—as they take the word کبیر(leader) to mean—who declared that he would not go back to his father without Benjamin. It is strange that, whenever these self-styled judges of the Quran happen to come across any difference between the narrative of the Quran and that of the Bible, they complacently assume the Bible to be right, as if it is altogether free from anachronism and misstatements, while the fact is that it has been shown even by Christian writers themselves to occupy a very low place among reliable books of history. To doubt the authenticity of an historical fact related by the Quran merely on the basis that it does not agree with the Bible is, to say the least, simply capricious. But even assuming the present Biblical account to be correct, the Quranic account cannot be found fault with. The word which the Quran has used with respect to the brother who refused to go is کبیر which means, "big" or "elder" and not اکبر which means "the eldest." Judah, being the fourth son of Jacob, was indeed one of the big or elder brothers of Joseph.
Again, کبیر does not always mean "big" or "elder" but, as shown under Important Words, it also means "leader" and "great in estimation, rank or dignity," and it is in this sense that the word has been used here and applies to Judah and not to Reuben. For, according to the Bible, the misconduct of Judah’s three elder brothers had resulted in his taking precedence over them (Gen. 49:3-8). Of him Jacob said, "Judah, thou art he whom thy brethren shall praise…thy father’s children shall bow down before thee." (Gen. 49:8). That Judah was greater than Reuben in the eyes of Jacob is also apparent from the fact that, when Reuben offered his two sons as hostages for Benjamin, Jacob refused to send Benjamin (Gen. 42:37, 38), but when Judah said, "I will be surety for him," Jacob gave his consent (Gen. 43:9-10).
Jacob’s prediction of Judah’s superiority started the long feud which later separated Judah and Israel.
1580
Important Words:
خلصوا (they retired) is derived from خلص which means: (1) it was or became clear or pure or unmixed. They say خلص من القومi.e. he retired or withdrew or went away from the people. The Quranic expression خلصوا نجیا means, they retired, conferring privately together (Lane).
نجیا (conferring together in private). نجى is derived from نجا and means: (1) a secret; (2) one to whom a secret is confided; (3) one who confers with another in private; (4) the act of conferring in private (Aqrab).
کبیر (leader) means, great in body or rank or nobility; big or full-grown; learned or most knowing; teacher or master; lord or chief; old or advanced in age, etc. (Lane). See also 11:4.
Commentary:
Christian critics of the Quran accuse it of being ignorant of even well-known facts of history, basing their criticism on the fact that it was Judah, the fourth among the brothers, and not Reuben, the eldest of them—as they take the word کبیر(leader) to mean—who declared that he would not go back to his father without Benjamin. It is strange that, whenever these self-styled judges of the Quran happen to come across any difference between the narrative of the Quran and that of the Bible, they complacently assume the Bible to be right, as if it is altogether free from anachronism and misstatements, while the fact is that it has been shown even by Christian writers themselves to occupy a very low place among reliable books of history. To doubt the authenticity of an historical fact related by the Quran merely on the basis that it does not agree with the Bible is, to say the least, simply capricious. But even assuming the present Biblical account to be correct, the Quranic account cannot be found fault with. The word which the Quran has used with respect to the brother who refused to go is کبیر which means, "big" or "elder" and not اکبر which means "the eldest." Judah, being the fourth son of Jacob, was indeed one of the big or elder brothers of Joseph.
Again, کبیر does not always mean "big" or "elder" but, as shown under Important Words, it also means "leader" and "great in estimation, rank or dignity," and it is in this sense that the word has been used here and applies to Judah and not to Reuben. For, according to the Bible, the misconduct of Judah’s three elder brothers had resulted in his taking precedence over them (Gen. 49:3-8). Of him Jacob said, "Judah, thou art he whom thy brethren shall praise…thy father’s children shall bow down before thee." (Gen. 49:8). That Judah was greater than Reuben in the eyes of Jacob is also apparent from the fact that, when Reuben offered his two sons as hostages for Benjamin, Jacob refused to send Benjamin (Gen. 42:37, 38), but when Judah said, "I will be surety for him," Jacob gave his consent (Gen. 43:9-10).
Jacob’s prediction of Judah’s superiority started the long feud which later separated Judah and Israel.
1399A
Najiyy means, (1) a secret; (2) one to whom a secret is confided; one who confers with another in private; (4) the act of conferring in private (Aqrab).
1400
According to the Bible it was Judah, the fourth among the brothers, and not Reuben, the eldest of them, who refused to go back to his father without Benjamin. The word which the Qur’an has used is Kabir which means, 'big' or 'elder' and not Akbar which means, 'the eldest.' Judah, being the fourth son of Jacob, was indeed one of the bigger or elder brothers of Joseph. Moreover, Kabir does not only mean 'big' or 'elder' but also means 'leader' and 'great in estimation, rank or dignity,' and it is in this sense that the word has been used here and so applies to Judah and not to Reuben. Judah was more important than Reuben in the eyes of Jacob (Gen. 43: 8-10).
اِرۡجِعُوۡۤا اِلٰۤی اَبِیۡکُمۡ فَقُوۡلُوۡا یٰۤاَبَانَاۤ اِنَّ ابۡنَکَ سَرَقَ وَمَا شَہِدۡنَاۤ اِلَّا بِمَا عَلِمۡنَا وَمَا کُنَّا لِلۡغَیۡبِ حٰفِظِیۡنَ
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.