رَاَیۡ
Appears 14 times in Quran
Derived Words (9)
Words derived from the stem "رَاَیۡ".
- I saw them
- thou wouldst certainly have seen it
- thou sees
- thou seest
- and thou seest them
- And thou seest
- saw
- they saw him
- thou didst see them
- thou seest them
- you have seen it
Occurrences in Quran
Found 14 verses containing "رَاَیۡ".
وَلَقَدۡ کُنۡتُمۡ تَمَنَّوۡنَ الۡمَوۡتَ مِنۡ قَبۡلِ اَنۡ تَلۡقَوۡہُ فَقَدۡ رَاَیۡتُمُوۡہُ وَاَنۡتُمۡ تَنۡظُرُوۡنَ
“死亡” 这里代表战争, 因为战争的结果是死亡。可以说战争对穆斯林来说意味着死亡。与他们强大的敌人相比, 穆斯林在装备和人数方面都是非常薄弱的。在吴候德战役中, 穆圣提议从麦地那内部和敌人作战, 但是他的一些伙伴们, 特别是那些没有参加过白德尔战役的人说: “我们渴望这一天。让我们出去 和我们的敌人战斗, 以免他们认为我们是懦夫” (زُرْقَانِی, Zurqani, i. 22)。“你们以前但愿这样死去” 这句话指的正是穆斯林的这种经常的愿望。
یعنی جہاد اور شہادت۔
"Death" here stands for war, for the result of war is death. War, as it were, meant death for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In the Battle of Uhud the Holy Prophet proposed to fight the enemy from inside Medina, but some of his Companions, particularly those, who had not taken part in the Battle of Badr, said, "We had longed for this day. Let us go out to fight our enemies, lest they think we are cowards" (Zurqani, i. 22). It is to this desire of the Muslims that reference is made in the words, you used to wish for such a death.
Important Words:
تنظرون (looking for) is derived fromنظر which ordinarily means, he saw or he looked. نظرہ or نظر الیه means, he looked at, or he looked towards, him in order to see him; or he extended or stretched his sight towards him whether he saw him or not. نظرہ also means, he waited for him or it. داری تنظر دارہ means, my house faces his house (Aqrab & Lane).
Commentary:
The word موت (death) here stands for war, for the result of war is death. War was death particularly for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In Zurqani، we read that when, before the Battle of Uhud, the Holy Prophet proposed to fight the enemy from inside Medina, some of his Companions, particularly those who had not taken part in the Battle of Badr, said, "We had longed for this day. So go out with us to our enemies, so that they may not think that we have played the coward" (Zurqani, i. 22). It is to this longing of the Muslims that reference is made in the words, you used to wish for this death. This longing meant that the Muslims wished to achieve something in the way of God, but God here reprimands them by saying that now they have seen that they could do nothing by themselves. This is why Islam teaches that one should never desire encounter with the enemy; but that if and when the occasion actually comes, one should be brave and steadfast. The Holy Prophet says: "Do not desire encounter with the enemy; rather ask for peace and security from Allah. But when you meet the enemy, then be steadfast and patient and know that Paradise lies under the shadow of the swords, i.e. if you die fighting in the cause of God, He will surely grant you bliss and happiness in the life to come (Muslim, ch. on Jihad).
The pronoun in the words, seen it, refers to fighting. It signifies that you have now seen fighting and have, as a result of that, realized that without the help of God you possess no power to fight the enemy and can achieve nothing. The closing words, while you were actually looking for it, are intended to cheer up the spirits of believers. The reverse only brought about the very thing they were looking for.
282
“死亡” 这里代表战争, 因为战争的结果是死亡。可以说战争对穆斯林来说意味着死亡。与他们强大的敌人相比, 穆斯林在装备和人数方面都是非常薄弱的。在吴候德战役中, 穆圣提议从麦地那内部和敌人作战, 但是他的一些伙伴们, 特别是那些没有参加过白德尔战役的人说: “我们渴望这一天。让我们出去 和我们的敌人战斗, 以免他们认为我们是懦夫” (زُرْقَانِی, Zurqani, i. 22)。“你们以前但愿这样死去” 这句话指的正是穆斯林的这种经常的愿望。
1
یعنی جہاد اور شہادت۔
427
Important Words:
تنظرون (looking for) is derived fromنظر which ordinarily means, he saw or he looked. نظرہ or نظر الیه means, he looked at, or he looked towards, him in order to see him; or he extended or stretched his sight towards him whether he saw him or not. نظرہ also means, he waited for him or it. داری تنظر دارہ means, my house faces his house (Aqrab & Lane).
Commentary:
The word موت (death) here stands for war, for the result of war is death. War was death particularly for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In Zurqani، we read that when, before the Battle of Uhud, the Holy Prophet proposed to fight the enemy from inside Medina, some of his Companions, particularly those who had not taken part in the Battle of Badr, said, "We had longed for this day. So go out with us to our enemies, so that they may not think that we have played the coward" (Zurqani, i. 22). It is to this longing of the Muslims that reference is made in the words, you used to wish for this death. This longing meant that the Muslims wished to achieve something in the way of God, but God here reprimands them by saying that now they have seen that they could do nothing by themselves. This is why Islam teaches that one should never desire encounter with the enemy; but that if and when the occasion actually comes, one should be brave and steadfast. The Holy Prophet says: "Do not desire encounter with the enemy; rather ask for peace and security from Allah. But when you meet the enemy, then be steadfast and patient and know that Paradise lies under the shadow of the swords, i.e. if you die fighting in the cause of God, He will surely grant you bliss and happiness in the life to come (Muslim, ch. on Jihad).
The pronoun in the words, seen it, refers to fighting. It signifies that you have now seen fighting and have, as a result of that, realized that without the help of God you possess no power to fight the enemy and can achieve nothing. The closing words, while you were actually looking for it, are intended to cheer up the spirits of believers. The reverse only brought about the very thing they were looking for.
493
"Death" here stands for war, for the result of war is death. War, as it were, meant death for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In the Battle of Uhud the Holy Prophet proposed to fight the enemy from inside Medina, but some of his Companions, particularly those, who had not taken part in the Battle of Badr, said, "We had longed for this day. Let us go out to fight our enemies, lest they think we are cowards" (Zurqani, i. 22). It is to this desire of the Muslims that reference is made in the words, you used to wish for such a death.
وَاِذَا قِیۡلَ لَہُمۡ تَعَالَوۡا اِلٰی مَاۤ اَنۡزَلَ اللّٰہُ وَاِلَی الرَّسُوۡلِ رَاَیۡتَ الۡمُنٰفِقِیۡنَ یَصُدُّوۡنَ عَنۡکَ صُدُوۡدًا
63:6.
63:6
63:6.
c
63:6.
a
63:6.
a
63:6
وَاِذَا رَاَیۡتَ الَّذِیۡنَ یَخُوۡضُوۡنَ فِیۡۤ اٰیٰتِنَا فَاَعۡرِضۡ عَنۡہُمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِہٖ ۚ وَاِمَّا یُنۡسِیَنَّکَ الشَّیۡطٰنُ فَلَا تَقۡعُدۡ بَعۡدَ الذِّکۡرٰی مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ
4:141.
4:141.
4:141.
Important Words:
ذکری (recollection) is the noun-infinitive from ذکر i.e. "he remembered, etc." for which see 2:41, 153, 201. ذکری means, remembering or recollecting; remembrance; the presence of a thing in the mind; mentioning or relating a thing; accepting of an exhortation; reminding or causing to remember; admonition. Thus the word is used both intransitively and transitively (Lane & Aqrab).
Commentary:
When the disbelievers, in reply to their demand for punishment, were told that there was a time fixed for every prophecy and that the punishment of God could not come before its time, they began to laugh at the prophecy. So the Quran calls upon the Holy Prophet and, through him, the believers to turn away from them, i.e. to quit their company and depart from the place, so that they might not provoke the further wrath of God by indulging in their vain and insolent discourse. Believers are told not to afford disbelievers an occasion to commit further excesses by sitting in their company but to leave them at once on such occasions, so that they may be induced to turn to other talk.
The words, turn thou away from them, may also be taken figuratively, signifying that you should overlook and treat as unnoticed their action of ridiculing and should not dispute with them about it, so that they might drop the subject and turn to some other topic.
"Satan", for which see 2:15, does not always mean the Evil Spirit; the word is also applied to other harmful things.
It has even been applied to "anger" and "jealousy" in some of the sayings of the Holy Prophet. Here, also, it is used in the sense of "anger" and the sentence would thus mean, "if anger or wrath should cause you to forget the injunction to leave the company of such persons and to quit the place…" This interpretation, however, will hold good only in the case of men who stand on a high level of righteousness. In the case of ordinary men, the word would be taken to mean "evil suggestion" or "negligence".
The word ذکری (recollection), as shown under Important Words, means both "recollection", i.e. remembering, and "reminding." Taking it in the intransitive sense, the sentence would mean that when you recollect the injunction to quit the place, you should do so forthwith. Taking the word ذکری in the sense of "reminding," the sentence would mean that before quitting the place, you should remind the scoffers of their mischievous conduct and tell them that it is an evil and dishonourable course which they follow and that it is calculated to excite against them the wrath of God.
It should also be remembered that really it is not the Holy Prophet but every believer that is addressed in this verse.
d
4:141.
b
4:141.
814
Important Words:
ذکری (recollection) is the noun-infinitive from ذکر i.e. "he remembered, etc." for which see 2:41, 153, 201. ذکری means, remembering or recollecting; remembrance; the presence of a thing in the mind; mentioning or relating a thing; accepting of an exhortation; reminding or causing to remember; admonition. Thus the word is used both intransitively and transitively (Lane & Aqrab).
Commentary:
When the disbelievers, in reply to their demand for punishment, were told that there was a time fixed for every prophecy and that the punishment of God could not come before its time, they began to laugh at the prophecy. So the Quran calls upon the Holy Prophet and, through him, the believers to turn away from them, i.e. to quit their company and depart from the place, so that they might not provoke the further wrath of God by indulging in their vain and insolent discourse. Believers are told not to afford disbelievers an occasion to commit further excesses by sitting in their company but to leave them at once on such occasions, so that they may be induced to turn to other talk.
The words, turn thou away from them, may also be taken figuratively, signifying that you should overlook and treat as unnoticed their action of ridiculing and should not dispute with them about it, so that they might drop the subject and turn to some other topic.
"Satan", for which see 2:15, does not always mean the Evil Spirit; the word is also applied to other harmful things.
It has even been applied to "anger" and "jealousy" in some of the sayings of the Holy Prophet. Here, also, it is used in the sense of "anger" and the sentence would thus mean, "if anger or wrath should cause you to forget the injunction to leave the company of such persons and to quit the place…" This interpretation, however, will hold good only in the case of men who stand on a high level of righteousness. In the case of ordinary men, the word would be taken to mean "evil suggestion" or "negligence".
The word ذکری (recollection), as shown under Important Words, means both "recollection", i.e. remembering, and "reminding." Taking it in the intransitive sense, the sentence would mean that when you recollect the injunction to quit the place, you should do so forthwith. Taking the word ذکری in the sense of "reminding," the sentence would mean that before quitting the place, you should remind the scoffers of their mischievous conduct and tell them that it is an evil and dishonourable course which they follow and that it is calculated to excite against them the wrath of God.
It should also be remembered that really it is not the Holy Prophet but every believer that is addressed in this verse.
a
4:141.
اِذۡ قَالَ یُوۡسُفُ لِاَبِیۡہِ یٰۤاَبَتِ اِنِّیۡ رَاَیۡتُ اَحَدَ عَشَرَ کَوۡکَبًا وَّالشَّمۡسَ وَالۡقَمَرَ رَاَیۡتُہُمۡ لِیۡ سٰجِدِیۡنَ
12:101.
12:101.
Joseph was the twelfth son of Prophet Jacob, otherwise known as Israel. He was the elder of the two sons of Rachel. The meaning given to the name is 'shall add,' i.e. 'The Lord shall add to me another son' (Gen. 30: 24).
The Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37: 9), but the Qur’an reverses the order; and the actual facts of history support the order followed by the Qur’an, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him, and his parents came afterwards. The verse signifies that the parents and brethren of Joseph would submit to his authority.
12:101.
Important Words:
یوسف (Joseph) was the eleventh son of the Prophet Jacob, otherwise known as Israel, and the elder of the two sons of Rachel. The meaning given to the name is "shall add" i.e. "The Lord shall add to me another son" (Gen. 30:24). A somewhat detailed account of his life is given in the present Surah. It should, however, be added that Joseph possesses the unique characteristic among all Prophets of God that not only was he himself a Prophet of God but his father, Jacob, his grandfather, Isaac, and his great-grandfather, Abraham, were all God’s chosen Messengers. The Holy Prophetreferred to this characteristic of Joseph in one of his well-known sayings when, on being asked by some of his Companions as to who was the noblest of men, he is reported to have replied, "Truly the noblest of men is the Prophet Joseph who was the son, grandson and great-grandson of a Prophet of God" (Bukhari, Kitab Bad’ul-Khalq). It may also be noted here that, though Joseph was buried in Egypt, his remains were later removed by Moses to Palestine when the Israelites were commanded by God to leave Egypt (Enc. Bib.).
کوکبا (stars) is derived from کوکب (kaukaba) which means, it (iron) glistened; was lustrous, or bright. کوکب (kaukabun) of which the plural is کواکب means, a star; an asterism; a constellation; the source or spring of a well; the lustre or brightness of iron, etc.; a sword; a whiteness in the eye; a tract which differs in colour from the land in which it lies; a youth nearly of the age of puberty; also a youth who has attained the period of adolescence and whose face has become beautiful; the chief or lord, or prince and horseman, or cavalier of a people; an armed man; a mountain; a troop of horses; the greater or chief part of a thing; the flower or flowers of a garden, etc. (Lane).
Commentary:
With this verse begins the story of Joseph, and in this very verse two important differences in the accounts of the Bible and the Quran and in the manner of their narration have been brought to light. Firstly, the Biblical account begins with a description of the pedigree of Joseph, while the Quran leaves this unimportant detail to be filled up by historians and begins the actual narration with the dream of Joseph, which constitutes its pivot. The whole life of Joseph revolves round this dream. Thus the Quran has opened the narrative with a much better and more appropriate beginning than the Bible. Secondly, while describing the dream of Joseph, the Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37:9), but the Quran reverses the order; and actual facts of history support the order followed by the Quran, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him and his parents came afterwards. The vision as given in the Quran was literally fulfilled in actual life.
The word ساجدین (making obeisance) in the verse does not mean that the brothers and parents of Joseph actually fell prostrate before him. The root-meaning of this word being "obedience" and "submission" (for which see 2:35), the expression signified only that they would become obedient to the authority of Joseph and so it actually came to pass, for the parents and brothers of Joseph came to reside in the land where Joseph held sway as a Minister of State. Thus it was that they became ساجد or obedient to him. The names of the eleven brothers of Joseph, as given in the Bible, are:Reuben, Simeon, Levi, Judah, Issachar and Zebulun, Benjamin, Dan and Naphtali, Gad and Asher.
The incident of the vision related by Joseph to his father furnishes two points of resemblance between him and the Holy Prophet. Just as Joseph’s vision, which was his first revelation, foretold his future greatness; so the first revelation of the Holy Prophet in the Cave of Hira predicted that he was to become the most honoured man of the human race. In 96:2-5, containing the first revelation which the Holy Prophet received, he was told that God would make him the most honoured among mankind and through him would teach men things which they did not know before, and that he would be the most honoured man not only among his contemporaries but also among those who had gone before him as well as those who would come after him. In this way, he would not only be the chief among his own brethren or followers, but also among his spiritual forefathers, the Prophets of yore. This is why the Holy Prophet is reported to have said لوکان موسی و عیسی حیین لما وسعھما الااتباعی i.e. even if Moses and Jesus had been living, they could not have helped tendering their allegiance to me (Kathir. vol. 2, p. 246). He also said انا سید ولد آدم i.e. I am the chief of all the children of Adam (Tirmidhi, ch. on Manaqib).
The second point of resemblance between the Holy Prophet and Joseph mentioned in this verse is that, whereas Joseph related his vision to his father, the Holy Prophet, at the instance of his wife, Khadijah, related his first revelation to Waraqah bin Naufal, who was one of the elders of the family (Bukhari).
e
12:101.
a
12:101.
1509
Important Words:
یوسف (Joseph) was the eleventh son of the Prophet Jacob, otherwise known as Israel, and the elder of the two sons of Rachel. The meaning given to the name is "shall add" i.e. "The Lord shall add to me another son" (Gen. 30:24). A somewhat detailed account of his life is given in the present Surah. It should, however, be added that Joseph possesses the unique characteristic among all Prophets of God that not only was he himself a Prophet of God but his father, Jacob, his grandfather, Isaac, and his great-grandfather, Abraham, were all God’s chosen Messengers. The Holy Prophetreferred to this characteristic of Joseph in one of his well-known sayings when, on being asked by some of his Companions as to who was the noblest of men, he is reported to have replied, "Truly the noblest of men is the Prophet Joseph who was the son, grandson and great-grandson of a Prophet of God" (Bukhari, Kitab Bad’ul-Khalq). It may also be noted here that, though Joseph was buried in Egypt, his remains were later removed by Moses to Palestine when the Israelites were commanded by God to leave Egypt (Enc. Bib.).
کوکبا (stars) is derived from کوکب (kaukaba) which means, it (iron) glistened; was lustrous, or bright. کوکب (kaukabun) of which the plural is کواکب means, a star; an asterism; a constellation; the source or spring of a well; the lustre or brightness of iron, etc.; a sword; a whiteness in the eye; a tract which differs in colour from the land in which it lies; a youth nearly of the age of puberty; also a youth who has attained the period of adolescence and whose face has become beautiful; the chief or lord, or prince and horseman, or cavalier of a people; an armed man; a mountain; a troop of horses; the greater or chief part of a thing; the flower or flowers of a garden, etc. (Lane).
Commentary:
With this verse begins the story of Joseph, and in this very verse two important differences in the accounts of the Bible and the Quran and in the manner of their narration have been brought to light. Firstly, the Biblical account begins with a description of the pedigree of Joseph, while the Quran leaves this unimportant detail to be filled up by historians and begins the actual narration with the dream of Joseph, which constitutes its pivot. The whole life of Joseph revolves round this dream. Thus the Quran has opened the narrative with a much better and more appropriate beginning than the Bible. Secondly, while describing the dream of Joseph, the Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37:9), but the Quran reverses the order; and actual facts of history support the order followed by the Quran, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him and his parents came afterwards. The vision as given in the Quran was literally fulfilled in actual life.
The word ساجدین (making obeisance) in the verse does not mean that the brothers and parents of Joseph actually fell prostrate before him. The root-meaning of this word being "obedience" and "submission" (for which see 2:35), the expression signified only that they would become obedient to the authority of Joseph and so it actually came to pass, for the parents and brothers of Joseph came to reside in the land where Joseph held sway as a Minister of State. Thus it was that they became ساجد or obedient to him. The names of the eleven brothers of Joseph, as given in the Bible, are:Reuben, Simeon, Levi, Judah, Issachar and Zebulun, Benjamin, Dan and Naphtali, Gad and Asher.
The incident of the vision related by Joseph to his father furnishes two points of resemblance between him and the Holy Prophet. Just as Joseph’s vision, which was his first revelation, foretold his future greatness; so the first revelation of the Holy Prophet in the Cave of Hira predicted that he was to become the most honoured man of the human race. In 96:2-5, containing the first revelation which the Holy Prophet received, he was told that God would make him the most honoured among mankind and through him would teach men things which they did not know before, and that he would be the most honoured man not only among his contemporaries but also among those who had gone before him as well as those who would come after him. In this way, he would not only be the chief among his own brethren or followers, but also among his spiritual forefathers, the Prophets of yore. This is why the Holy Prophet is reported to have said لوکان موسی و عیسی حیین لما وسعھما الااتباعی i.e. even if Moses and Jesus had been living, they could not have helped tendering their allegiance to me (Kathir. vol. 2, p. 246). He also said انا سید ولد آدم i.e. I am the chief of all the children of Adam (Tirmidhi, ch. on Manaqib).
The second point of resemblance between the Holy Prophet and Joseph mentioned in this verse is that, whereas Joseph related his vision to his father, the Holy Prophet, at the instance of his wife, Khadijah, related his first revelation to Waraqah bin Naufal, who was one of the elders of the family (Bukhari).
a
12:101.
1359
Joseph was the twelfth son of Prophet Jacob, otherwise known as Israel. He was the elder of the two sons of Rachel. The meaning given to the name is 'shall add,' i.e. 'The Lord shall add to me another son' (Gen. 30: 24).
1360
The Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37: 9), but the Qur’an reverses the order; and the actual facts of history support the order followed by the Qur’an, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him, and his parents came afterwards. The verse signifies that the parents and brethren of Joseph would submit to his authority.
فَلَمَّا سَمِعَتۡ بِمَکۡرِہِنَّ اَرۡسَلَتۡ اِلَیۡہِنَّ وَاَعۡتَدَتۡ لَہُنَّ مُتَّکَـًٔا وَّاٰتَتۡ کُلَّ وٰحِدَۃٍ مِّنۡہُنَّ سِکِّیۡنًا وَّقَالَتِ اخۡرُجۡ عَلَیۡہِنَّ ۖ فَلَمَّا رَاَیۡنَہٗۤ اَکۡبَرۡنَہٗ وَقَطَّعۡنَ اَیۡدِیَہُنَّ وَقُلۡنَ حٰشَ لِلّٰہِ مَا ہٰذَا بَشَرًا اِنۡ ہٰذَاۤ اِلَّا مَلَکٌ کَرِیۡمٌ
یعنی انگلیاں دانتوں میں دبالیں۔
12:51.
12:52.
They thought very highly of him.
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
12:51.
12:52.
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
2
یعنی انگلیاں دانتوں میں دبالیں۔
a
12:51.
b
12:52.
1535
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
1379A
They thought very highly of him.
1380
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
قَالَ یٰہٰرُوۡنُ مَا مَنَعَکَ اِذۡ رَاَیۡتَہُمۡ ضَلُّوۡۤا
اَشِحَّۃً عَلَیۡکُمۡ ۖ فَاِذَا جَآءَ الۡخَوۡفُ رَاَیۡتَہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ تَدُوۡرُ اَعۡیُنُہُمۡ کَالَّذِیۡ یُغۡشٰی عَلَیۡہِ مِنَ الۡمَوۡتِ ۖ فَاِذَا ذَہَبَ الۡخَوۡفُ سَلَقُوۡکُمۡ بِاَلۡسِنَۃٍ حِدَادٍ اَشِحَّۃً عَلَی الۡخَیۡرِ ۚ اُولٰٓئِکَ لَمۡ یُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰہُ اَعۡمٰلَہُمۡ ۚ وَکَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا
یعنی طعنہ دیتے ہیں۔
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
22:12; 70:21-22.
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
1
یعنی طعنہ دیتے ہیں۔
b
22:12; 70:21-22.
3088
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
2341
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
وَیَقُوۡلُ الَّذِیۡنَ اٰمَنُوۡا لَوۡلَا نُزِّلَتۡ سُوۡرَۃٌ ۖ فَاِذَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ مُّحۡکَمَۃٌ وَّذُکِرَ فِیۡہَا الۡقِتَالُ ۙ رَاَیۡتَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ یَّنۡظُرُوۡنَ اِلَیۡکَ نَظَرَ الۡمَغۡشِیِّ عَلَیۡہِ مِنَ الۡمَوۡتِ ۖ فَاَوۡلٰی لَہُمۡ
یعنی مومنوں کو عمل شریعت کا اس قدر شوق ہوتا ہے کہ وہ تو انتظار کرتے رہتے ہیں کہ خدا کا کوئی حکم نازل ہو اور ہم اس پر عمل کریں۔ مگر منافق کی حالت یہ ہوتی ہے کہ جب کوئی قربانی والا حکم نازل ہو تو اس پر موت اپنے آنے سے پہلے وارد ہو جاتی ہے۔
یعنی ایسی غشی جو موت کے قریب آتی ہے جس وقت آنکھیں بالکل پھٹی کی پھٹی رہ جاتی ہیں۔
Important Words:
أولٰی (ruin) is derived from ولی and means, nearer; more deserving; more competent; more fit. The expression أولٰی لک is used to give warning, and means mischief or trouble has approached near thee, so be on your guard. The expression also means, woe to thee; woe be thy lot (Aqrab).
Commentary:
The verse means to say that whereas true believers avidly wait for a verse to be revealed which should embody a Divine commandment directing them to fight in the way of Allah, "those in whose heart is a disease," shudder at the very idea of being invited to fight.
2
یعنی مومنوں کو عمل شریعت کا اس قدر شوق ہوتا ہے کہ وہ تو انتظار کرتے رہتے ہیں کہ خدا کا کوئی حکم نازل ہو اور ہم اس پر عمل کریں۔ مگر منافق کی حالت یہ ہوتی ہے کہ جب کوئی قربانی والا حکم نازل ہو تو اس پر موت اپنے آنے سے پہلے وارد ہو جاتی ہے۔
3
یعنی ایسی غشی جو موت کے قریب آتی ہے جس وقت آنکھیں بالکل پھٹی کی پھٹی رہ جاتی ہیں۔
3805
Important Words:
أولٰی (ruin) is derived from ولی and means, nearer; more deserving; more competent; more fit. The expression أولٰی لک is used to give warning, and means mischief or trouble has approached near thee, so be on your guard. The expression also means, woe to thee; woe be thy lot (Aqrab).
Commentary:
The verse means to say that whereas true believers avidly wait for a verse to be revealed which should embody a Divine commandment directing them to fight in the way of Allah, "those in whose heart is a disease," shudder at the very idea of being invited to fight.
لَوۡ اَنۡزَلۡنَا ہٰذَا الۡقُرۡاٰنَ عَلٰی جَبَلٍ لَّرَاَیۡتَہٗ خٰشِعًا مُّتَصَدِّعًا مِّنۡ خَشۡیَۃِ اللّٰہِ ۚ وَتِلۡکَ الۡاَمۡثٰلُ نَضۡرِبُہَا لِلنَّاسِ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
13:32.
اس آیت میں جو پہاڑ کا لفظ آتا ہے‘ اس سے مراد درحقیقت ایسے لوگ ہیں جو اپنی قوم میں پہاڑ کی حیثیت رکھتے ہیں۔ پس پہاڑ سے مراد پتھروں کے پہاڑ نہیں۔ بلکہ فرماتا ہے کہ قرآن کریم کے اندر جو خشیۃ اللہ کی تعلیم ہے اگر یہ ایک بڑی سے بڑی وجاہت والے آدمی پر بھی نازل ہوتی تو وہ شخص بھی خداتعالیٰ کے سامنے ٹکڑے ہو کر گر جاتا۔
13:32.
The verse may signify that the proud pagan Arabs whom no pre- Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who, like a strong rock, remained unmoved and firmly wedded to their Bedouin usages, unaffected by the corrosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before the sublime and powerful Message of Islam, and from their erstwhile stony hearts would gush forth fountains of light and learning.
13:32.
Commentary:
Metaphorically, the word جبل signifies a big and proud man; the chief or leader of a people. In this sense of the word the verse would mean that the Quran contains such a sublime and powerful Message that it would make the heart of even a proud man melt. Or the verse may signify that the proud pagan Arabs whom no pre-Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who like a strong rock remained unmoved and firmly wedded to their Bedouin usages unaffected by the erosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before its sublime and powerful Message, and from their stony hearts would gush forth fountains of light and learning.
c
13:32.
2
اس آیت میں جو پہاڑ کا لفظ آتا ہے‘ اس سے مراد درحقیقت ایسے لوگ ہیں جو اپنی قوم میں پہاڑ کی حیثیت رکھتے ہیں۔ پس پہاڑ سے مراد پتھروں کے پہاڑ نہیں۔ بلکہ فرماتا ہے کہ قرآن کریم کے اندر جو خشیۃ اللہ کی تعلیم ہے اگر یہ ایک بڑی سے بڑی وجاہت والے آدمی پر بھی نازل ہوتی تو وہ شخص بھی خداتعالیٰ کے سامنے ٹکڑے ہو کر گر جاتا۔
c
13:32.
4206
Commentary:
Metaphorically, the word جبل signifies a big and proud man; the chief or leader of a people. In this sense of the word the verse would mean that the Quran contains such a sublime and powerful Message that it would make the heart of even a proud man melt. Or the verse may signify that the proud pagan Arabs whom no pre-Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who like a strong rock remained unmoved and firmly wedded to their Bedouin usages unaffected by the erosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before its sublime and powerful Message, and from their stony hearts would gush forth fountains of light and learning.
b
13:32.
3027A
The verse may signify that the proud pagan Arabs whom no pre- Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who, like a strong rock, remained unmoved and firmly wedded to their Bedouin usages, unaffected by the corrosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before the sublime and powerful Message of Islam, and from their erstwhile stony hearts would gush forth fountains of light and learning.
۞ وَاِذَا رَاَیۡتَہُمۡ تُعۡجِبُکَ اَجۡسَامُہُمۡ ۖ وَاِنۡ یَّقُوۡلُوۡا تَسۡمَعۡ لِقَوۡلِہِمۡ ۖ کَاَنَّہُمۡ خُشُبٌ مُّسَنَّدَۃٌ ۖ یَّحۡسَبُوۡنَ کُلَّ صَیۡحَۃٍ عَلَیۡہِمۡ ۚ ہُمُ الۡعَدُوُّ فَاحۡذَرۡہُمۡ ۚ قٰتَلَہُمُ اللّٰہُ ۖ اَنّٰی یُؤۡفَکُوۡنَ
2:205.
A hypocrite lacks self-reliance. He is always in search of someone upon whom to lean. Or, the verse may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please people with his glib talk but, being a coward, he suspects and sees danger everywhere.
2:205.
Important Words:
مسندة (propped up) is derived from سند. They say سند الیه i.e. he leaned, rested or stayed himself against it or upon it. سند فی الجبلmeans, he ascended the mountain. سند (sannada) means, he set up pieces of wood as stays or props against a wall; he wore or clad himself with garments called سند (sanadun). The word also means, a thing upon or against which one leans, rests or stays himself, or a person upon whom one leans; mountain slope (Lane & Aqrab).
Commentary:
In this verse the hypocrites have been compared to blocks of wood propped up, or pieces of wood dressed up with clothes, which signifies that a hypocrite lacks self-reliance. He is always in search of some person or thing upon which to rest or lean. Or the word may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please with his glib talk but, being a coward, he suspects danger in every crisis.
d
2:205.
1431
伪信者缺乏自立精神。他总是寻求可以依赖的人。这节经文也可以表示, 伪信者内外不一。他的做人就是这样, 外表似乎是通情达理、道貌岸然的老实人而内在却十分空虚, 腐朽透顶。他只想花言巧语, 讨好人家, 可是胆小如鼠, 疑心重重, 但见四面楚歌。
a
2:205.
4247
Important Words:
مسندة (propped up) is derived from سند. They say سند الیه i.e. he leaned, rested or stayed himself against it or upon it. سند فی الجبلmeans, he ascended the mountain. سند (sannada) means, he set up pieces of wood as stays or props against a wall; he wore or clad himself with garments called سند (sanadun). The word also means, a thing upon or against which one leans, rests or stays himself, or a person upon whom one leans; mountain slope (Lane & Aqrab).
Commentary:
In this verse the hypocrites have been compared to blocks of wood propped up, or pieces of wood dressed up with clothes, which signifies that a hypocrite lacks self-reliance. He is always in search of some person or thing upon which to rest or lean. Or the word may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please with his glib talk but, being a coward, he suspects danger in every crisis.
d
2:205.
3051
A hypocrite lacks self-reliance. He is always in search of someone upon whom to lean. Or, the verse may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please people with his glib talk but, being a coward, he suspects and sees danger everywhere.