تَاۡوِیۡلِ
Appears 9 times in Quran
Derived Words (7)
Words derived from the stem "تَاۡوِیۡلِ".
- interpretation of it
- the interpretation
- the interpretation of dreams
- the interpretation of
- the meaning of
- its interpretation
- of the interpretation thereof
- of the interpretation thereof
- interpretation
Occurrences in Quran
Found 9 verses containing "تَاۡوِیۡلِ".
ہُوَ الَّذِیۡۤ اَنۡزَلَ عَلَیۡکَ الۡکِتٰبَ مِنۡہُ اٰیٰتٌ مُّحۡکَمٰتٌ ہُنَّ اُمُّ الۡکِتٰبِ وَاُخَرُ مُتَشٰبِہٰتٌ ۖ فَاَمَّا الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ زَیۡغٌ فَیَتَّبِعُوۡنَ مَا تَشٰبَہَ مِنۡہُ ابۡتِغَآءَ الۡفِتۡنَۃِ وَابۡتِغَآءَ تَاۡوِیۡلِہٖ ۗ وَمَا یَعۡلَمُ تَاۡوِیۡلَہٗۤ اِلَّا اللّٰہُ ۗ وَالرّٰسِخُوۡنَ فِی الۡعِلۡمِ یَقُوۡلُوۡنَ اٰمَنَّا بِہٖ کُلٌّ مِّنۡ عِنۡدِ رَبِّنَا ۗ وَمَا یَذَّکَّرُ اِلَّاۤ اُولُوا الۡاَلۡبٰبِ
11:2.
39:24.
7:54; 18:79.
4:163.
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
7:54; 18:79.
4:163.
11:2.
39:24.
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
11:2.
39:24.
7:54; 18:79.
4:163.
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
c
11:2.
d
39:24.
e
7:54; 18:79.
f
4:163.
224
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
225
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
226
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
227
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
228
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
1
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
2
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
3
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
a
11:2.
b
39:24.
c
7:54; 18:79.
d
4:163.
299
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
a
7:54; 18:79.
b
4:163.
d
11:2.
e
39:24.
369
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
370
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
371
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
372
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
373
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
وَکَذٰلِکَ یَجۡتَبِیۡکَ رَبُّکَ وَیُعَلِّمُکَ مِنۡ تَاۡوِیۡلِ الۡاَحَادِیۡثِ وَیُتِمُّ نِعۡمَتَہٗ عَلَیۡکَ وَعَلٰۤی اٰلِ یَعۡقُوۡبَ کَمَاۤ اَتَمَّہَا عَلٰۤی اَبَوَیۡکَ مِنۡ قَبۡلُ اِبۡرٰہِیۡمَ وَاِسۡحٰقَ ۚ اِنَّ رَبَّکَ عَلِیۡمٌ حَکِیۡمٌ
12:22, 102.
12:22, 102.
The name is explained in the Bible as 'the supplanter' (Gen. 27: 36). It is the prevalent critical opinion that Ya‘qub (Jacob) is really a shortened form of Ya‘akobel admitting several meanings such as 'God follows' or 'God rewards.' Jacob was the son of Isaac and Rebekah and the grandson of Abraham and the traditional ancestor of the people of Israel and known as the Third Patriarch (Enc. Bib. & Jew. Enc.).
12:22, 102.
Important Words:
یعقوب (Jacob) may, be said to have been derived from عقب. They say عقبه i.e. he struck his heel; he came after him as though at his heel. The Bible says, "And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob," (Gen. 25:26) as if "one who takes hold by the heel." The name is also explained in the Bible as "the supplanter" (Gen. 27:36). It is the prevalent critical opinion that Ya‘akob (Jacob) is really a shortened form of Ya‘akob-el, admitting several explanations such as "God follows" or "God rewards." Jacob was the son of Isaac and Rebekah and the grandson of Abraham and the traditional ancestor of the people of Israel (another name of Jacob) and known as the third Patriarch (Enc. Bib. & Jew. Enc.). See also 2:41.
Commentary:
The words, thy Lord shall choose thee, mean that God will deal with you (Joseph) according to your dream, and you will attain to the greatness which has been promised to you in the vision.
The expression, shall teach you the interpretation of things, is capable of two meanings: (a) what you have seen in the dream will come to pass (b) God will teach you how to interpret dreams.
By the word "favour" occurring in this verse is meant the boon of prophethood, which means that Joseph received the promise that God would bestow prophethood on him, and through him He would bestow distinction on Jacob’s family also. God would make them believe in Joseph and thus they would share with him the favours and blessings of God.
This verse also embodies a divergence from the Bible. According to the Quran, Jacob was pleased to hear of the dream of Joseph and held it as true. But the Bible says: "His father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?" (Gen. 37:10). Evidently there was no reason or occasion for Jacob to become angry with his son for having seen a dream in which he had no hand. No reasonable person, much less a Prophet of God, would act so unreasonably. Neither can it be said that Jacob thought Joseph was telling a lie and that really he had dreamt no dream, for the words which Jacob uttered when he heard of the dream i.e. "What is this dream that thou hast dreamed?" show that Jacob did believe that Joseph had really seen a dream. It is curious that the Bible contradicts itself in this very passage, for it says, "His brethren envied him; but his father observed the saying" (Gen. 37:11). The fact that Jacob "observed the saying" i.e. remembered it and bore it in mind, shows that he believed it to be a true dream and a genuine heavenly vision.
This incident furnishes a fourth point of similarity between Joseph and the Holy Prophet. Just as Jacob believed in the truth of Joseph’s dream, similarly, when Waraqah heard of the first revelation of the Holy Prophet, he accepted it as the true Word of God and even likened it to the revelation of Moses.
g
12:22, 102.
a
12:22, 102.
1511
Important Words:
یعقوب (Jacob) may, be said to have been derived from عقب. They say عقبه i.e. he struck his heel; he came after him as though at his heel. The Bible says, "And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob," (Gen. 25:26) as if "one who takes hold by the heel." The name is also explained in the Bible as "the supplanter" (Gen. 27:36). It is the prevalent critical opinion that Ya‘akob (Jacob) is really a shortened form of Ya‘akob-el, admitting several explanations such as "God follows" or "God rewards." Jacob was the son of Isaac and Rebekah and the grandson of Abraham and the traditional ancestor of the people of Israel (another name of Jacob) and known as the third Patriarch (Enc. Bib. & Jew. Enc.). See also 2:41.
Commentary:
The words, thy Lord shall choose thee, mean that God will deal with you (Joseph) according to your dream, and you will attain to the greatness which has been promised to you in the vision.
The expression, shall teach you the interpretation of things, is capable of two meanings: (a) what you have seen in the dream will come to pass (b) God will teach you how to interpret dreams.
By the word "favour" occurring in this verse is meant the boon of prophethood, which means that Joseph received the promise that God would bestow prophethood on him, and through him He would bestow distinction on Jacob’s family also. God would make them believe in Joseph and thus they would share with him the favours and blessings of God.
This verse also embodies a divergence from the Bible. According to the Quran, Jacob was pleased to hear of the dream of Joseph and held it as true. But the Bible says: "His father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?" (Gen. 37:10). Evidently there was no reason or occasion for Jacob to become angry with his son for having seen a dream in which he had no hand. No reasonable person, much less a Prophet of God, would act so unreasonably. Neither can it be said that Jacob thought Joseph was telling a lie and that really he had dreamt no dream, for the words which Jacob uttered when he heard of the dream i.e. "What is this dream that thou hast dreamed?" show that Jacob did believe that Joseph had really seen a dream. It is curious that the Bible contradicts itself in this very passage, for it says, "His brethren envied him; but his father observed the saying" (Gen. 37:11). The fact that Jacob "observed the saying" i.e. remembered it and bore it in mind, shows that he believed it to be a true dream and a genuine heavenly vision.
This incident furnishes a fourth point of similarity between Joseph and the Holy Prophet. Just as Jacob believed in the truth of Joseph’s dream, similarly, when Waraqah heard of the first revelation of the Holy Prophet, he accepted it as the true Word of God and even likened it to the revelation of Moses.
b
12:22, 102.
1361
The name is explained in the Bible as 'the supplanter' (Gen. 27: 36). It is the prevalent critical opinion that Ya‘qub (Jacob) is really a shortened form of Ya‘akobel admitting several meanings such as 'God follows' or 'God rewards.' Jacob was the son of Isaac and Rebekah and the grandson of Abraham and the traditional ancestor of the people of Israel and known as the Third Patriarch (Enc. Bib. & Jew. Enc.).
وَقَالَ الَّذِی اشۡتَرٰٮہُ مِنۡ مِّصۡرَ لِامۡرَاَتِہٖۤ اَکۡرِمِیۡ مَثۡوٰٮہُ عَسٰۤی اَنۡ یَّنۡفَعَنَاۤ اَوۡ نَتَّخِذَہٗ وَلَدًا ۚ وَکَذٰلِکَ مَکَّنَّا لِیُوۡسُفَ فِی الۡاَرۡضِ وَلِنُعَلِّمَہٗ مِنۡ تَاۡوِیۡلِ الۡاَحَادِیۡثِ ۚ وَاللّٰہُ غَالِبٌ عَلٰۤی اَمۡرِہٖ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
12:57.
12:57.
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39: 1). He was captain of the royal guard, an officer of high rank in ancient times.
12:57.
Important Words:
مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).
Commentary:
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.
a
12:57.
a
12:57.
1525
Important Words:
مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).
Commentary:
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.
a
12:57.
1369
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39: 1). He was captain of the royal guard, an officer of high rank in ancient times.
وَدَخَلَ مَعَہُ السِّجۡنَ فَتَیَانِ ۖ قَالَ اَحَدُہُمَاۤ اِنِّیۡۤ اَرٰٮنِیۡۤ اَعۡصِرُ خَمۡرًا ۖ وَّقَالَ الۡاٰخَرُ اِنِّیۡۤ اَرٰٮنِیۡۤ اَحۡمِلُ فَوۡقَ رَاۡسِیۡ خُبۡزًا تَاۡکُلُ الطَّیۡرُ مِنۡہُ ۖ نَبِّئۡنَا بِتَاۡوِیۡلِہٖۤ ۖ اِنَّا نَرٰٮکَ مِنَ الۡمُحۡسِنِیۡنَ
For the dreams of the butler and the baker see Gen. ch. 40.
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1540
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1382
For the dreams of the butler and the baker see Gen. ch. 40.
قَالَ لَا یَاۡتِیۡکُمَا طَعَامٌ تُرۡزَقَانِہٖۤ اِلَّا نَبَّاۡتُکُمَا بِتَاۡوِیۡلِہٖ قَبۡلَ اَنۡ یَّاۡتِیَکُمَا ۚ ذٰلِکُمَا مِمَّا عَلَّمَنِیۡ رَبِّیۡۤ ۚ اِنِّیۡ تَرَکۡتُ مِلَّۃَ قَوۡمٍ لَّا یُؤۡمِنُوۡنَ بِاللّٰہِ وَہُمۡ بِالۡاٰخِرَۃِ ہُمۡ کٰفِرُوۡنَ
Commentary:
This verse provides a very useful lesson for preachers, for it shows that a preacher should preach his message in a manner as not to tire or bore his hearers. Joseph assured the young men that he would not detain them long and would finish his discourse before their meal-time. The verse also shows how solicitous Joseph was in preaching the truth. Like Joseph, the Holy Prophet was also ever on the lookout for an opportunity to preach to the people and sometimes he had had recourse to extraordinary devices such as inviting them to a feast.
1541
Commentary:
This verse provides a very useful lesson for preachers, for it shows that a preacher should preach his message in a manner as not to tire or bore his hearers. Joseph assured the young men that he would not detain them long and would finish his discourse before their meal-time. The verse also shows how solicitous Joseph was in preaching the truth. Like Joseph, the Holy Prophet was also ever on the lookout for an opportunity to preach to the people and sometimes he had had recourse to extraordinary devices such as inviting them to a feast.
قَالُوۡۤا اَضۡغٰثُ اَحۡلٰمٍ ۖ وَّمَا نَحۡنُ بِتَاۡوِیۡلِ الۡاَحۡلٰمِ بِعٰلِمِیۡنَ
Important Words:
اضغاث (confused) of which the singular is ضغث (dighthun) is derived from ضغث (daghatha) which means, he collected together the thing. ضغث الحدیث means, he confused or confounded the tradition or story. ضغث of which the plural is اضغاثmeans, a handful of things mixed together; what is confused and without truth and reality (Lane).
احلام (dreams) is the plural of حلم (hulm) which means, a dream or vision in sleep, especially one that is evil (Lane).
Commentary:
By "such dreams" is here meant "the evil dreams" of the kind mentioned above, namely, dreams which cannot be interpreted by reason of their being vague and confused. In such dreams truth is often mixed with falsehood, and, not being free from the wanderings of the mind, they cannot be said to be wholly divine. But, as later events showed, the dream of the King was not of that nature.
1548
Important Words:
اضغاث (confused) of which the singular is ضغث (dighthun) is derived from ضغث (daghatha) which means, he collected together the thing. ضغث الحدیث means, he confused or confounded the tradition or story. ضغث of which the plural is اضغاثmeans, a handful of things mixed together; what is confused and without truth and reality (Lane).
احلام (dreams) is the plural of حلم (hulm) which means, a dream or vision in sleep, especially one that is evil (Lane).
Commentary:
By "such dreams" is here meant "the evil dreams" of the kind mentioned above, namely, dreams which cannot be interpreted by reason of their being vague and confused. In such dreams truth is often mixed with falsehood, and, not being free from the wanderings of the mind, they cannot be said to be wholly divine. But, as later events showed, the dream of the King was not of that nature.
وَقَالَ الَّذِیۡ نَجَا مِنۡہُمَا وَادَّکَرَ بَعۡدَ اُمَّۃٍ اَنَا۠ اُنَبِّئُکُمۡ بِتَاۡوِیۡلِہٖ فَاَرۡسِلُوۡنِ
Important Words:
اذکر (remembered) which is derived from ذکر is really اذتکر and gives the same meaning as تذکر i.e. he remembered or he became reminded of (Lane).
امة (time). See 11:9.
Commentary:
The verse shows that the man who escaped was an ordinary person and not a court dignitary. This is why he asked the permission of the court to go to Joseph. The words, I will let you know its interpretation, show that, because of his past experience, this man was sure that Joseph would be able to interpret the vision correctly. In ancient times priests and religious divines exercised great influence in the royal courts.
1549
Important Words:
اذکر (remembered) which is derived from ذکر is really اذتکر and gives the same meaning as تذکر i.e. he remembered or he became reminded of (Lane).
امة (time). See 11:9.
Commentary:
The verse shows that the man who escaped was an ordinary person and not a court dignitary. This is why he asked the permission of the court to go to Joseph. The words, I will let you know its interpretation, show that, because of his past experience, this man was sure that Joseph would be able to interpret the vision correctly. In ancient times priests and religious divines exercised great influence in the royal courts.
۞ رَبِّ قَدۡ اٰتَیۡتَنِیۡ مِنَ الۡمُلۡکِ وَعَلَّمۡتَنِیۡ مِنۡ تَاۡوِیۡلِ الۡاَحَادِیۡثِ ۚ فَاطِرَ السَّمٰوٰتِ وَالۡاَرۡضِ اَنۡتَ وَلِیّٖ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۖ تَوَفَّنِیۡ مُسۡلِمًا وَّاَلۡحِقۡنِیۡ بِالصّٰلِحِیۡنَ
12:7, 22.
6:15; 14:11; 35:2; 39:47.
12:7, 22.
6:15; 14:11; 35:2; 39:47.
Commentary:
This verse bespeaks the great love which the righteous servants of God cherish for Him. Neither prosperity nor adversity can make them forget their Lord and Creator. Even amidst rejoicing at meeting with his parents and brothers after a long time, Joseph feels the flame of Divine love rising in his breast, and ignoring and forgetting all, he turns to his Lord and Master. It is this yearning of the human soul for God in which lies all spiritual progress. Without it outward acts of devotion are a mere shell without kernel.
The verse also shows how the lives of Prophets furnish strong proof of the attributes of God. This rise of Joseph from a state of utter helplessness to a position of great power and authority signified that God, as it were, created for him a new heaven and a new earth, thus providing evidence of the fact that He is the Creator of the heavens and the earth. This is what is hinted at in the words, O Maker of the heavens and the earth.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
1601
Commentary:
This verse bespeaks the great love which the righteous servants of God cherish for Him. Neither prosperity nor adversity can make them forget their Lord and Creator. Even amidst rejoicing at meeting with his parents and brothers after a long time, Joseph feels the flame of Divine love rising in his breast, and ignoring and forgetting all, he turns to his Lord and Master. It is this yearning of the human soul for God in which lies all spiritual progress. Without it outward acts of devotion are a mere shell without kernel.
The verse also shows how the lives of Prophets furnish strong proof of the attributes of God. This rise of Joseph from a state of utter helplessness to a position of great power and authority signified that God, as it were, created for him a new heaven and a new earth, thus providing evidence of the fact that He is the Creator of the heavens and the earth. This is what is hinted at in the words, O Maker of the heavens and the earth.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
قَالَ ہٰذَا فِرَاقُ بَیۡنِیۡ وَبَیۡنِکَ ۚ سَاُنَبِّئُکَ بِتَاۡوِیۡلِ مَا لَمۡ تَسۡتَطِع عَّلَیۡہِ صَبۡرًا
3:8; 12:22.
3:8; 12:22.
3:8; 12:22.
Commentary:
When the righteous servant of God (the Holy Prophet) saw that Moses, i.e. his followers, in spite of his earnest appeal for their cooperation in the propagation of the ideals which were common between them, would not give up their attitude of sullen aloofness and hostility, he realized that he would have to sever all connection with them.
a
3:8; 12:22.
a
3:8; 12:22.
2117
Commentary:
When the righteous servant of God (the Holy Prophet) saw that Moses, i.e. his followers, in spite of his earnest appeal for their cooperation in the propagation of the ideals which were common between them, would not give up their attitude of sullen aloofness and hostility, he realized that he would have to sever all connection with them.
a
3:8; 12:22.