اَبَا
Appears 13 times in Quran
Derived Words (9)
Words derived from the stem "اَبَا".
- their father
- swarms
- his father
- our father
- your father
- father
- O our father
- They said,O our father
- O our father
- and ewers
Occurrences in Quran
Found 13 verses containing "اَبَا".
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.
قَالُوۡا یٰۤاَبَانَا مَا لَکَ لَا تَاۡمَ۫نَّا عَلٰی یُوۡسُفَ وَاِنَّا لَہٗ لَنٰصِحُوۡنَ
Commentary:
This verse points to another difference with the Biblical version; for, whereas in this verse we are told that the brothers of Joseph asked their father to send him with them, the Bible tells us that Jacob himself sent Joseph to his brothers (Gen. 37:13, 14). But the Bible seems to contradict itself in this respect for in Gen. 37:4 we are told that Joseph was hated by his brothers because Jacob loved him more than he loved them and that Jacob was aware of this hatred. How could Jacob, knowing that his brothers hated him, send Joseph to them?
Moreover, Joseph appears to be only eleven or twelve years old at the time when this incident took place, because it is only for a boy of this tender age that the language used by Joseph’s brothers about him can be used. The Bible, however, places Joseph’s age at that time at seventeen or eighteen, which is evidently wrong.
1516
Commentary:
This verse points to another difference with the Biblical version; for, whereas in this verse we are told that the brothers of Joseph asked their father to send him with them, the Bible tells us that Jacob himself sent Joseph to his brothers (Gen. 37:13, 14). But the Bible seems to contradict itself in this respect for in Gen. 37:4 we are told that Joseph was hated by his brothers because Jacob loved him more than he loved them and that Jacob was aware of this hatred. How could Jacob, knowing that his brothers hated him, send Joseph to them?
Moreover, Joseph appears to be only eleven or twelve years old at the time when this incident took place, because it is only for a boy of this tender age that the language used by Joseph’s brothers about him can be used. The Bible, however, places Joseph’s age at that time at seventeen or eighteen, which is evidently wrong.
وَجَآءُوۡۤ اَبَاہُمۡ عِشَآءً یَّبۡکُوۡنَ
Important Words:
عشاء (in the evening). عشاء (‘isha’) means, the time of nightfall or the first or beginning of the darkness of night; also the time from the declining of the sun (from the meridian) to the rising of the dawn (Lane).
1520
Important Words:
عشاء (in the evening). عشاء (‘isha’) means, the time of nightfall or the first or beginning of the darkness of night; also the time from the declining of the sun (from the meridian) to the rising of the dawn (Lane).
قَالُوۡا یٰۤاَبَانَاۤ اِنَّا ذَہَبۡنَا نَسۡتَبِقُ وَتَرَکۡنَا یُوۡسُفَ عِنۡدَ مَتٰعِنَا فَاَکَلَہُ الذِّئۡبُ ۖ وَمَاۤ اَنۡتَ بِمُؤۡمِنٍ لَّنَا وَلَوۡ کُنَّا صٰدِقِیۡنَ
The words bespoke their nervousness and betrayed their guilty minds.
Commentary:
This verse also indicates that when Joseph was cast into a well he was a mere lad of eleven or twelve, otherwise his brothers would not have said that they made him take care of their things while they were playing. A young man of seventeen or eighteen is not entrusted with work of this kind. He himself can take part in all kinds of sports. Nor is he, when armed, likely to be attacked by a wolf, unless there be a pack of wolves, and Palestine is not a land where wolves roam in packs.
The words, thou wilt not believe us even if we speak the truth, show that Joseph’s brethren were not habitual criminals, otherwise they would not have uttered words which bespoke nervousness and betrayed their offence.
1521
Commentary:
This verse also indicates that when Joseph was cast into a well he was a mere lad of eleven or twelve, otherwise his brothers would not have said that they made him take care of their things while they were playing. A young man of seventeen or eighteen is not entrusted with work of this kind. He himself can take part in all kinds of sports. Nor is he, when armed, likely to be attacked by a wolf, unless there be a pack of wolves, and Palestine is not a land where wolves roam in packs.
The words, thou wilt not believe us even if we speak the truth, show that Joseph’s brethren were not habitual criminals, otherwise they would not have uttered words which bespoke nervousness and betrayed their offence.
1366
The words bespoke their nervousness and betrayed their guilty minds.
قَالُوۡا سَنُرٰوِدُ عَنۡہُ اَبَاہُ وَاِنَّا لَفٰعِلُوۡنَ
Commentary:
The expression سنراودعنه اباه literally means, we will endeavour to turn his father from him by blandishment or artifice or we will endeavour to beguile his father (Lane). One sin leads to another. They committed one sin by their evil treatment of Joseph. Now they stoop to another. They declare insolently—and that to none other than Joseph himself—that they will beguile his (Benjamin’s) father. First, they speak of the Prophet Jacob not as our father, but as his (Benjamin’s) father and, secondly, they express their intention of making a fool of him.
1563
Commentary:
The expression سنراودعنه اباه literally means, we will endeavour to turn his father from him by blandishment or artifice or we will endeavour to beguile his father (Lane). One sin leads to another. They committed one sin by their evil treatment of Joseph. Now they stoop to another. They declare insolently—and that to none other than Joseph himself—that they will beguile his (Benjamin’s) father. First, they speak of the Prophet Jacob not as our father, but as his (Benjamin’s) father and, secondly, they express their intention of making a fool of him.
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.
وَلَمَّا فَتَحُوۡا مَتٰعَہُمۡ وَجَدُوۡا بِضٰعَتَہُمۡ رُدَّتۡ اِلَیۡہِمۡ ۖ قَالُوۡا یٰۤاَبَانَا مَا نَبۡغِیۡ ۖ ہٰذِہٖ بِضٰعَتُنَا رُدَّتۡ اِلَیۡنَا ۖ وَنَمِیۡرُ اَہۡلَنَا وَنَحۡفَظُ اَخَانَا وَنَزۡدَادُ کَیۡلَ بَعِیۡرٍ ۖ ذٰلِکَ کَیۡلٌ یَّسِیۡرٌ
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
2
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
1567
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1391
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
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.
قَالُوۡا یٰۤاَبَانَا اسۡتَغۡفِرۡ لَنَا ذُنُوۡبَنَاۤ اِنَّا کُنَّا خٰطِئِیۡنَ
Commentary:
One good action leads to another. When Joseph pardoned his brothers, the weight of sin to some extent became lifted from their hearts. They repented of their sins and, as this verse shows, they no longer thought their own repentance to be sufficient. So they also requested their father to pray to God to forgive them. They now realized that man’s anger was nothing compared with God’s wrath; therefore they thought it necessary first of all to make peace with God and to ask His forgiveness through their father. This request implied Jacob’s pardon, for he could not have prayed for them, as he promised in the following verse, unless he had himself forgiven them.
1597
Commentary:
One good action leads to another. When Joseph pardoned his brothers, the weight of sin to some extent became lifted from their hearts. They repented of their sins and, as this verse shows, they no longer thought their own repentance to be sufficient. So they also requested their father to pray to God to forgive them. They now realized that man’s anger was nothing compared with God’s wrath; therefore they thought it necessary first of all to make peace with God and to ask His forgiveness through their father. This request implied Jacob’s pardon, for he could not have prayed for them, as he promised in the following verse, unless he had himself forgiven them.