اِخۡوَتِ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "اِخۡوَتِ".
Occurrences in Quran
Found 3 verses containing "اِخۡوَتِ".
قَالَ یٰبُنَیَّ لَا تَقۡصُصۡ رُءۡیَاکَ عَلٰۤی اِخۡوَتِکَ فَیَکِیۡدُوۡا لَکَ کَیۡدًا ۖ اِنَّ الشَّیۡطٰنَ لِلۡاِنۡسٰنِ عَدُوٌّ مُّبِیۡنٌ
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
f
2:169; 18:51; 35:7.
a
2:169; 18:51; 35:7.
1510
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
a
2:169; 18:51; 35:7.
۞ لَّقَدۡ کَانَ فِیۡ یُوۡسُفَ وَاِخۡوَتِہٖۤ اٰیٰتٌ لِّلسَّآئِلِیۡنَ
Commentary:
By "inquirers" is here meant those who inquire about the truth of the Holy Prophet.
This verse also shows that the life history of Joseph as given in this Surah was not meant as a mere narrative, but provided solid proof of the truth of the Holy Prophet. In fact, the incidents in the life of Joseph were so many signs or prophecies which were later to be fulfilled in the life of the Holy Prophet.
1512
Commentary:
By "inquirers" is here meant those who inquire about the truth of the Holy Prophet.
This verse also shows that the life history of Joseph as given in this Surah was not meant as a mere narrative, but provided solid proof of the truth of the Holy Prophet. In fact, the incidents in the life of Joseph were so many signs or prophecies which were later to be fulfilled in the life of the Holy Prophet.
وَرَفَعَ اَبَوَیۡہِ عَلَی الۡعَرۡشِ وَخَرُّوۡا لَہٗ سُجَّدًا ۖ وَّقَالَ یٰۤاَبَتِ ہٰذَا تَاۡوِیۡلُ رُءۡیٰیَ مِنۡ قَبۡلُ قَدۡ جَعَلَہَا رَبِّیۡ حَقًّا ۖ وَّقَدۡ اَحۡسَنَ بِیۡۤ اِذۡ اَخۡرَجَنِیۡ مِنَ السِّجۡنِ وَجَآءَ بِکُمۡ مِّنَ الۡبَدۡوِ مِنۡۢ بَعۡدِ اَنۡ نَّزَغَ الشَّیۡطٰنُ بَیۡنِیۡ وَبَیۡنَ اِخۡوَتِیۡۤ ۚ اِنَّ رَبِّیۡ لَطِیۡفٌ لِّمَا یَشَآءُ ۚ اِنَّہٗ ہُوَ الۡعَلِیۡمُ الۡحَکِیۡمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.