اَخُوۡ
Appears 7 times in Quran
Derived Words (4)
Words derived from the stem "اَخُوۡ".
Occurrences in Quran
Found 7 verses containing "اَخُوۡ".
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.
وَلَمَّا دَخَلُوۡا عَلٰی یُوۡسُفَ اٰوٰۤی اِلَیۡہِ اَخَاہُ ۖ قَالَ اِنِّیۡۤ اَنَا۠ اَخُوۡکَ فَلَا تَبۡتَئِسۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.
1571
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.
اِذۡہَبۡ اَنۡتَ وَاَخُوۡکَ بِاٰیٰتِیۡ وَلَا تَنِیَا فِیۡ ذِکۡرِیۡ
28:36.
28:36.
28:36.
Important Words:
لا تنیا (slacken not) is derived from ونی which means, he was or became languid, remiss, weak, feeble or faint. ونی فیه means, he entered upon a thing languidly or weakly; توانی فی الامر he flagged or was remiss in the affair; ونی عنه, he passed from it and left it (Lane & Aqrab).
Commentary:
The words, and slacken not in remembering Me, show that prayer and constant remembrance of God are greatly helpful in attaining success. They constitute the spiritual means which one must employ along with physical and material means for the furtherance and success of one’s cause. They are as essential as the physical means.
God’s command to Moses and Aaron to adopt these means, although He had promised them His help, makes it abundantly clear that the promise of Divine help does not absolve one of the obligation to use those means which God has created for the attainment of a certain object. God wants us to use all legitimate means that lie in our power for the accomplishment of our object and leave the rest to Him.
f
28:36.
b
28:36.
2266
Important Words:
لا تنیا (slacken not) is derived from ونی which means, he was or became languid, remiss, weak, feeble or faint. ونی فیه means, he entered upon a thing languidly or weakly; توانی فی الامر he flagged or was remiss in the affair; ونی عنه, he passed from it and left it (Lane & Aqrab).
Commentary:
The words, and slacken not in remembering Me, show that prayer and constant remembrance of God are greatly helpful in attaining success. They constitute the spiritual means which one must employ along with physical and material means for the furtherance and success of one’s cause. They are as essential as the physical means.
God’s command to Moses and Aaron to adopt these means, although He had promised them His help, makes it abundantly clear that the promise of Divine help does not absolve one of the obligation to use those means which God has created for the attainment of a certain object. God wants us to use all legitimate means that lie in our power for the accomplishment of our object and leave the rest to Him.
d
28:36.
اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ نُوۡحٌ اَلَا تَتَّقُوۡنَ
اس جگہ صرف نوحؑ کا ذکر ہے مگر انکار رسولوں کا بتایا ہے پس یا تو نوح علیہ السلام کو رسولوں کا مجموعہ اس لئے قرار دیا ہے کہ تمام رسولوں میں مشابہت پائی جاتی ہے اور ایک رسول کا انکار حقیقت میں سب رسولوں کا انکار ہوتا ہے یا پھر اس لئے کہ نوح علیہ السلام کی امت میں اس کے تابع بہت سے رسول گزرے۔
1
اس جگہ صرف نوحؑ کا ذکر ہے مگر انکار رسولوں کا بتایا ہے پس یا تو نوح علیہ السلام کو رسولوں کا مجموعہ اس لئے قرار دیا ہے کہ تمام رسولوں میں مشابہت پائی جاتی ہے اور ایک رسول کا انکار حقیقت میں سب رسولوں کا انکار ہوتا ہے یا پھر اس لئے کہ نوح علیہ السلام کی امت میں اس کے تابع بہت سے رسول گزرے۔
اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ ہُوۡدٌ اَلَا تَتَّقُوۡنَ
اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ صٰلِحٌ اَلَا تَتَّقُوۡنَ
اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ لُوۡطٌ اَلَا تَتَّقُوۡنَ