اَبُوۡ
Appears 5 times in Quran
Derived Words (4)
Words derived from the stem "اَبُوۡ".
Occurrences in Quran
Found 5 verses containing "اَبُوۡ".
وَلَمَّا دَخَلُوۡا مِنۡ حَیۡثُ اَمَرَہُمۡ اَبُوۡہُمۡ مَّا کَانَ یُغۡنِیۡ عَنۡہُمۡ مِّنَ اللّٰہِ مِنۡ شَیۡءٍ اِلَّا حَاجَۃً فِیۡ نَفۡسِ یَعۡقُوۡبَ قَضٰٮہَا ۚ وَاِنَّہٗ لَذُوۡ عِلۡمٍ لِّمَا عَلَّمۡنٰہُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
1570
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1392
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
وَلَمَّا فَصَلَتِ الۡعِیۡرُ قَالَ اَبُوۡہُمۡ اِنِّیۡ لَاَجِدُ رِیۡحَ یُوۡسُفَ ۖ لَوۡلَاۤ اَنۡ تُفَنِّدُوۡنِ
Even before the caravan reached home, Jacob had told his people that, in spite of all appearances to the contrary, he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words 'even though you take me to be a dotard' meaning thereby, 'you consider this meeting to be an impossibility, being not more than the illusion and wishful thinking of an old man, but I know it as a fact and a certainty.'
Important Words:
تفندون (take me to be a dotard) is derived from فند (fannada) which is derived from فند (fanada) which means, he uttered a falsehood; he committed mistakes in extreme old age; he became weak in judgement by reason of extreme old age. افندmeans, he became weak in intellect or he doted. فندہ (fannada-hu) means, he pronounced him to be an utterer of falsehood; he blamed him; he pronounced his judgement to be weak; مفند (mufannad) is one who is weak in judgement or unsound in mind by reason of extreme old age or disease; one who confounds things in his speech (Lane).
Commentary:
The verse shows that even before the caravan reached home, Jacob told his people that in spite of all appearances to the contrary he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words "even though you take me to be a dotard" meaning thereby, "you consider this meeting to be an impossibility, being not more than the wishful thinking of an old man, but I know it as a fact and a certainty."
1594
Important Words:
تفندون (take me to be a dotard) is derived from فند (fannada) which is derived from فند (fanada) which means, he uttered a falsehood; he committed mistakes in extreme old age; he became weak in judgement by reason of extreme old age. افندmeans, he became weak in intellect or he doted. فندہ (fannada-hu) means, he pronounced him to be an utterer of falsehood; he blamed him; he pronounced his judgement to be weak; مفند (mufannad) is one who is weak in judgement or unsound in mind by reason of extreme old age or disease; one who confounds things in his speech (Lane).
Commentary:
The verse shows that even before the caravan reached home, Jacob told his people that in spite of all appearances to the contrary he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words "even though you take me to be a dotard" meaning thereby, "you consider this meeting to be an impossibility, being not more than the wishful thinking of an old man, but I know it as a fact and a certainty."
1408
Even before the caravan reached home, Jacob had told his people that, in spite of all appearances to the contrary, he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words 'even though you take me to be a dotard' meaning thereby, 'you consider this meeting to be an impossibility, being not more than the illusion and wishful thinking of an old man, but I know it as a fact and a certainty.'
وَاَمَّا الۡجِدَارُ فَکَانَ لِغُلٰمَیۡنِ یَتِیۡمَیۡنِ فِی الۡمَدِیۡنَۃِ وَکَانَ تَحۡتَہٗ کَنۡزٌ لَّہُمَا وَکَانَ اَبُوۡہُمَا صٰلِحًا فَاَرَادَ رَبُّکَ اَنۡ یَّبۡلُغَاۤ اَشُدَّہُمَا وَیَسۡتَخۡرِجَا کَنۡزَہُمَا رَحۡمَۃً مِّنۡ رَّبِّکَ ۚ وَمَا فَعَلۡتُہٗ عَنۡ اَمۡرِیۡ ۚ ذٰلِکَ تَاۡوِیۡلُ مَا لَمۡ تَسۡطِع عَّلَیۡہِ صَبۡرًا
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
It was done under Divine command.
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
773
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
3
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
4
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
2121
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
1717
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
1717A
It was done under Divine command.
1718
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
یٰۤاُخۡتَ ہٰرُوۡنَ مَا کَانَ اَبُوۡکِ امۡرَاَ سَوۡءٍ وَّمَا کَانَتۡ اُمُّکِ بَغِیًّا
حضرت مریمؑ کو ہارون کی بہن کہا گیا ہے اس پر مسیحی اعتراض کرتے ہیں کہ قرآن مجیدنے جہالت سے مریمؑ اُ مِّ عیسیٰؑ کو وہ مریم سمجھ لیا ہے جو ہارونؑ اور موسٰیؑ کی بہن تھی مگر ان کا اعتراض خود ان کی جہالت پر دلالت کرتا ہے۔ تمام اقوام میں رواج ہے کہ بچوں کے نام بزرگوں کے نام پر رکھتے ہیں۔ مریمؑ کے کسی بھائی کا نام بھی اگر ہارون ہو تو کیا تعجب ہے۔ اسے موسیٰ کا بھائی قرار دینا خود مسیحیوں کی ایجاد ہے۔ قرآن مجیدنے ایسا نہیں کہا۔ یہ سوال خود رسول اللہ صلی اللہ علیہ وسلم سے بھی کیا گیا تھا۔ اور آپ نے وہی جواب دیا تھا جو میں نے دیا ہے (دیکھیئے فتح البیان جلد۶ صفحہ۱۶)
The question of Mary having been called the sister of Aaron in the Qur’an was put before the Holy Prophet himself and he asked the questioner if he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir, vol. 16, p. 52). Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for, whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron"), and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives an insight into the meanings of such Arabic words as ab, ‘am, ukht, etc. When Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, once complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Holy Prophet told her to return the taunt by saying that Aaron was her father, Moses
Commentary:
Some Christian writers in their ignorance of the Arabic language have accused the Quran of an historical anachronism inasmuch as it has spoken of Mary as sister of Aaron. Instead of regretting their own ignorance they have blamed theQuran of ignorance. The question of Mary having been called the sister of Aaron in the Quran was put before the Holy Prophet himself and he told the questioner whether he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir vol. 16, p. 52).
Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron") and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives us an insight into the meanings of the Arabic words اب(ab), عم (‘amm),اخت (ukht) etc. When once Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Prophet told her to return the taunt by saying that Aaron was her father, Moses her uncle and Muhammad her husband. Surely, the Holy Prophet knew that Aaron was not Safiyyah’s father nor Moses her uncle. This tradition shows that the application of these Arabic words is by no means confined to the above-mentioned blood relations.
Mary might have been called a sister of Aaron by way of reproach or taunt inasmuch as another Mary, the real sister of Aaron and Moses’ stepsister or his sister-in-law, had charged him (Moses) with having unlawfully married a woman (Numbers 12:1). A reference to this accusation is also to be found in the Quran in 33:70. Thus the elders of the Jews, by calling Jesus’ mother sister of Aaron, meant that as Mary, the sister of Aaron had, by accusing Moses of unlawfully marrying a woman, committed a heinous crime, so did she, like her namesake, commit a heinous act of giving birth to an illegitimate child. See also 3:36.
1
حضرت مریمؑ کو ہارون کی بہن کہا گیا ہے اس پر مسیحی اعتراض کرتے ہیں کہ قرآن مجیدنے جہالت سے مریمؑ اُ مِّ عیسیٰؑ کو وہ مریم سمجھ لیا ہے جو ہارونؑ اور موسٰیؑ کی بہن تھی مگر ان کا اعتراض خود ان کی جہالت پر دلالت کرتا ہے۔ تمام اقوام میں رواج ہے کہ بچوں کے نام بزرگوں کے نام پر رکھتے ہیں۔ مریمؑ کے کسی بھائی کا نام بھی اگر ہارون ہو تو کیا تعجب ہے۔ اسے موسیٰ کا بھائی قرار دینا خود مسیحیوں کی ایجاد ہے۔ قرآن مجیدنے ایسا نہیں کہا۔ یہ سوال خود رسول اللہ صلی اللہ علیہ وسلم سے بھی کیا گیا تھا۔ اور آپ نے وہی جواب دیا تھا جو میں نے دیا ہے (دیکھیئے فتح البیان جلد۶ صفحہ۱۶)
2173
Commentary:
Some Christian writers in their ignorance of the Arabic language have accused the Quran of an historical anachronism inasmuch as it has spoken of Mary as sister of Aaron. Instead of regretting their own ignorance they have blamed theQuran of ignorance. The question of Mary having been called the sister of Aaron in the Quran was put before the Holy Prophet himself and he told the questioner whether he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir vol. 16, p. 52).
Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron") and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives us an insight into the meanings of the Arabic words اب(ab), عم (‘amm),اخت (ukht) etc. When once Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Prophet told her to return the taunt by saying that Aaron was her father, Moses her uncle and Muhammad her husband. Surely, the Holy Prophet knew that Aaron was not Safiyyah’s father nor Moses her uncle. This tradition shows that the application of these Arabic words is by no means confined to the above-mentioned blood relations.
Mary might have been called a sister of Aaron by way of reproach or taunt inasmuch as another Mary, the real sister of Aaron and Moses’ stepsister or his sister-in-law, had charged him (Moses) with having unlawfully married a woman (Numbers 12:1). A reference to this accusation is also to be found in the Quran in 33:70. Thus the elders of the Jews, by calling Jesus’ mother sister of Aaron, meant that as Mary, the sister of Aaron had, by accusing Moses of unlawfully marrying a woman, committed a heinous crime, so did she, like her namesake, commit a heinous act of giving birth to an illegitimate child. See also 3:36.
1763
The question of Mary having been called the sister of Aaron in the Qur’an was put before the Holy Prophet himself and he asked the questioner if he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir, vol. 16, p. 52). Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for, whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron"), and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives an insight into the meanings of such Arabic words as ab, ‘am, ukht, etc. When Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, once complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Holy Prophet told her to return the taunt by saying that Aaron was her father, Moses
وَلَمَّا وَرَدَ مَآءَ مَدۡیَنَ وَجَدَ عَلَیۡہِ اُمَّۃً مِّنَ النَّاسِ یَسۡقُوۡنَ وَوَجَدَ مِنۡ دُوۡنِہِمُ امۡرَاَتَیۡنِ تَذُوۡدَانِ ۖ قَالَ مَا خَطۡبُکُمَا ۖ قَالَتَا لَا نَسۡقِیۡ حَتّٰی یُصۡدِرَ الرِّعَآءُ ۖ وَاَبُوۡنَا شَیۡخٌ کَبِیۡرٌ
قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
What is your trouble; or what is the matter with you?
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
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قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
4
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
2893
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
2209A
What is your trouble; or what is the matter with you?