عَسَىٰٓ
Appears 13 times in Quran
Derived Words (7)
Words derived from the stem "عَسَىٰٓ".
- and it may be
- but it may be
- it may be
- maybe
- so these it is who may be
- who may be
- who may be
- Haply
- I hope
- It may be
- maybe
- may be that
Occurrences in Quran
Found 13 verses containing "عَسَىٰٓ".
كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًٔا وَهُوَ شَرٌّ لَّكُمْ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
شَرٌّ کا لفظ مقابلہ میں برا ہونے پر دلالت کرتا ہے۔ لیکن اردو میں اس سے مفہوم ادا نہیں ہوتا۔ اس لئے اس کے لئے ’’دوسری چیز‘‘ کے الفاظ بڑھائے گئے ہیں تاکہ مقابلہ پر دلالت کرے۔
8:6.
Muslims hated war not because they were afraid of it, but because they did not like to shed human blood; also because they thought that a peaceful atmosphere was much more conducive to the spread and propagation of Islam than a state of war.
8:6.
Important Words:
کرہ (repugnant) is the noun-infinitive from کرہ i.e. he disliked. کرہ means, a thing which is disliked; a thing which one is required to do against his wish or liking (Aqrab).
Commentary:
In 2:215, God warned Muslims that in order to reach the promised goal they must pass through an ordeal of poverty, affliction and violent shaking. In conformity with the ordeal of poverty, verse 2:216 called upon them to be prepared to make great monetary sacrifices. Now in the verse under comment, God refers to the ordeal of affliction and violent shakings by drawing the attention of the Faithful to the menace of war surrounding them. As, however, Muslims were averse to war, the verse also enjoins them to put implicit trust in the guidance of Allah: for, it may be that you dislike a thing while it is good for you.
But the aversion of the Holy Prophet’s Companions from war was not due to cowardice. They did not dislike war because they thought that they were few in number or because they were not properly equipped. History gives the direct lie to all such insinuations. Muslims hated war, because they did not like to shed human blood; also because they thought that a peaceful atmosphere was more conducive to the propagation of Islam than a state of war, for the obvious reason that atmosphere of peace gave disbelievers more opportunities for dispassionate consideration of the noble teachings of Islam.
But it was too late. The leaders of the disbelievers had gone too far in their evil designs against Islam and were bent upon extirpating the New Faith. It was evidently a war of self-defence, and he who shirks a war of self-defence, commits an act of suicide (22:40, 41). Thus the verse constitutes an eloquent testimony to the love of peace of the Holy Prophet’sCompanions and a convincing repudiation of the mischievous accusation that it was for the sake of booty or for spreading their faith by force that the early Muslims resorted to arms.
The clause, it may be that you dislike a thing while it is good for you and it may be that you like a thing while it is bad for you, points to a very important principle, i.e. that errors of judgement mostly result from two causes: (1) abuse of the sentiment of love; and (2) abuse of the sentiment of dislike or hatred. One should, therefore, be particularly careful about one’s judgement when one is swayed by either of these two sentiments. They undermine dispassionate thinking as nothing else does. Elsewhere the Quran gives a still clearer warning to Muslims to beware of the abuse of the sentiment of love and hatred (64:15, 16 & 5:9).
a
8:6.
158
穆斯林憎恨战争并不是因为他们害怕战争, 而是因为他们不喜欢人类流血; 还因为他们认为一个和平的环境要比战争状态更有利于伊斯兰教的扩展与传播。
1
شَرٌّ کا لفظ مقابلہ میں برا ہونے پر دلالت کرتا ہے۔ لیکن اردو میں اس سے مفہوم ادا نہیں ہوتا۔ اس لئے اس کے لئے ’’دوسری چیز‘‘ کے الفاظ بڑھائے گئے ہیں تاکہ مقابلہ پر دلالت کرے۔
a
8:6.
223
Important Words:
کرہ (repugnant) is the noun-infinitive from کرہ i.e. he disliked. کرہ means, a thing which is disliked; a thing which one is required to do against his wish or liking (Aqrab).
Commentary:
In 2:215, God warned Muslims that in order to reach the promised goal they must pass through an ordeal of poverty, affliction and violent shaking. In conformity with the ordeal of poverty, verse 2:216 called upon them to be prepared to make great monetary sacrifices. Now in the verse under comment, God refers to the ordeal of affliction and violent shakings by drawing the attention of the Faithful to the menace of war surrounding them. As, however, Muslims were averse to war, the verse also enjoins them to put implicit trust in the guidance of Allah: for, it may be that you dislike a thing while it is good for you.
But the aversion of the Holy Prophet’s Companions from war was not due to cowardice. They did not dislike war because they thought that they were few in number or because they were not properly equipped. History gives the direct lie to all such insinuations. Muslims hated war, because they did not like to shed human blood; also because they thought that a peaceful atmosphere was more conducive to the propagation of Islam than a state of war, for the obvious reason that atmosphere of peace gave disbelievers more opportunities for dispassionate consideration of the noble teachings of Islam.
But it was too late. The leaders of the disbelievers had gone too far in their evil designs against Islam and were bent upon extirpating the New Faith. It was evidently a war of self-defence, and he who shirks a war of self-defence, commits an act of suicide (22:40, 41). Thus the verse constitutes an eloquent testimony to the love of peace of the Holy Prophet’sCompanions and a convincing repudiation of the mischievous accusation that it was for the sake of booty or for spreading their faith by force that the early Muslims resorted to arms.
The clause, it may be that you dislike a thing while it is good for you and it may be that you like a thing while it is bad for you, points to a very important principle, i.e. that errors of judgement mostly result from two causes: (1) abuse of the sentiment of love; and (2) abuse of the sentiment of dislike or hatred. One should, therefore, be particularly careful about one’s judgement when one is swayed by either of these two sentiments. They undermine dispassionate thinking as nothing else does. Elsewhere the Quran gives a still clearer warning to Muslims to beware of the abuse of the sentiment of love and hatred (64:15, 16 & 5:9).
a
8:6.
259
Muslims hated war not because they were afraid of it, but because they did not like to shed human blood; also because they thought that a peaceful atmosphere was much more conducive to the spread and propagation of Islam than a state of war.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلَّآ أَن يَأْتِينَ بِفَٰحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًا كَثِيرًا
2:217.
4:16.
死者的亲戚不能阻止他的寡妇再婚以求得到她的财产; 但如果她打算嫁一个品质显然可恶的人, 他们可以阻止她结婚。如果这话是对丈夫说的, 本节经文就意味着, 假如妻子不想与其丈夫生活在一起而要与丈夫分居, 她们可以根据 خُلْع (Khul‘) 这样做, 丈夫不应出于贪图妻子的钱而阻止分居。可是倘若妻子要干出明显的丑事时, 他们可以阻止。
خُلْع (Khul‘): 经由交付赔偿或商量, 妻子所获得的离婚权利。
据传穆圣说过, “你们之中最好的人就是对待妻子最好的人。” (بُخَارِی, Bukhari)。عَاشِرُوْهُنَّ (‘Ashiruhunna) 一词属于阿语词律 مُفَاعَلَة (Mufa‘alah), 表示互惠;夫妻双方都应该和睦相处, 相亲相爱。
یعنی پہلی آیت کے مطابق ان کو باہر نکلنے سے روک سکتے ہو۔ ان کا مال چھیننے کے لئے ایسا نہ کرو۔ اس آیت میں جو اِلَّا (یعنی سوائے) کا لفظ ہے اس سے یہ مرادنہیں کہ اگر وہ فاحشہ کی مرتکب ہوں تو مال چھین سکتے ہو بلکہ استثنا گھروں میں روکنے کے متعلق ہے نہ کہ مال لینے کے متعلق اور مراد یہ ہے کہ پہلی آیت کے مطابق وہ فاحشہ کی مرتکب ہوں تو صرف اس صورت میں ان کو گھروں سے نکلنے سے روک سکتے ہو۔
See 4:16.
2:217.
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so if she intends to marry a person of manifestly objectionable character. If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of Khula’ the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
The Holy Prophet is reported to have said, "The best among you is he who treats his wife best" (Bukhari). The expression ‘Ashiruhunna being of the measure Mufa‘alah denotes reciprocity; husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love.
See 4:16.
2:217.
Commentary:
Men become heirs of women against their will in various ways: (1) A man does not like his wife and does not treat her well, yet he does not divorce her, hoping to possess her property after her death; (2) He treats his wife harshly and compels her by ill-treatment to obtain separation (khula‘) from him by giving him a part or whole of her property, or by surrendering her dowry; (3) The relations of the deceased husband of a widow prevent her from marrying another husband in order to get possession of her property after her death; (4) They force her to marry someone from among themselves against her will, treating her virtually as a part of the property left by her dead husband; (5) The husband takes by force the property of his wife, as if it were his by legal right; (6) The relatives of the deceased husband take away by force the property of his widow, depriving her of her right of inheritance.
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so, if she intends to marry a person of manifestly objectionable character.
If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of khula‘, the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
The words, consort with them in kindness, embody the pith of the Islamic teachings about the treatment of wives. They are not to be treated in a dry, businesslike way, but with love and kindness. The Holy Prophet is reported to have said: خیر کم خیر کم لاھله i.e. "the best among you is he who is best in his treatment of his wife" (Tirmidhi). But as a one-sided affair can never be truly successful, the Quran uses the expression عاشروھن (consort with them), which, being of the measure مفاعلةdenotes reciprocity. So husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love and kindness.
A woman cannot adequately appreciate and acknowledge the great debt she owes to the Quran. No other Scripture has given to her the high status that the Quran gives her. It not only lays down her inalienable rights but also exhorts men to overlook the weaknesses and shortcomings of their wives, and treat them with kindness and benevolence even if they do not like them. The memorable words of the Holy Prophet quoted above, i.e. "The best of you is he who is best in his treatment of his wife" (Tirmidhi), are only an echo of the noble teachings of the Quran with regard to women.
a
2:217.
c
4:16.
321
死者的亲戚不能阻止他的寡妇再婚以求得到她的财产; 但如果她打算嫁一个品质显然可恶的人, 他们可以阻止她结婚。如果这话是对丈夫说的, 本节经文就意味着, 假如妻子不想与其丈夫生活在一起而要与丈夫分居, 她们可以根据 خُلْع (Khul‘) 这样做, 丈夫不应出于贪图妻子的钱而阻止分居。可是倘若妻子要干出明显的丑事时, 他们可以阻止。
خُلْع (Khul‘): 经由交付赔偿或商量, 妻子所获得的离婚权利。
322
据传穆圣说过, “你们之中最好的人就是对待妻子最好的人。” (بُخَارِی, Bukhari)。عَاشِرُوْهُنَّ (‘Ashiruhunna) 一词属于阿语词律 مُفَاعَلَة (Mufa‘alah), 表示互惠;夫妻双方都应该和睦相处, 相亲相爱。
1
یعنی پہلی آیت کے مطابق ان کو باہر نکلنے سے روک سکتے ہو۔ ان کا مال چھیننے کے لئے ایسا نہ کرو۔ اس آیت میں جو اِلَّا (یعنی سوائے) کا لفظ ہے اس سے یہ مرادنہیں کہ اگر وہ فاحشہ کی مرتکب ہوں تو مال چھین سکتے ہو بلکہ استثنا گھروں میں روکنے کے متعلق ہے نہ کہ مال لینے کے متعلق اور مراد یہ ہے کہ پہلی آیت کے مطابق وہ فاحشہ کی مرتکب ہوں تو صرف اس صورت میں ان کو گھروں سے نکلنے سے روک سکتے ہو۔
b
See 4:16.
c
2:217.
499
Commentary:
Men become heirs of women against their will in various ways: (1) A man does not like his wife and does not treat her well, yet he does not divorce her, hoping to possess her property after her death; (2) He treats his wife harshly and compels her by ill-treatment to obtain separation (khula‘) from him by giving him a part or whole of her property, or by surrendering her dowry; (3) The relations of the deceased husband of a widow prevent her from marrying another husband in order to get possession of her property after her death; (4) They force her to marry someone from among themselves against her will, treating her virtually as a part of the property left by her dead husband; (5) The husband takes by force the property of his wife, as if it were his by legal right; (6) The relatives of the deceased husband take away by force the property of his widow, depriving her of her right of inheritance.
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so, if she intends to marry a person of manifestly objectionable character.
If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of khula‘, the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
The words, consort with them in kindness, embody the pith of the Islamic teachings about the treatment of wives. They are not to be treated in a dry, businesslike way, but with love and kindness. The Holy Prophet is reported to have said: خیر کم خیر کم لاھله i.e. "the best among you is he who is best in his treatment of his wife" (Tirmidhi). But as a one-sided affair can never be truly successful, the Quran uses the expression عاشروھن (consort with them), which, being of the measure مفاعلةdenotes reciprocity. So husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love and kindness.
A woman cannot adequately appreciate and acknowledge the great debt she owes to the Quran. No other Scripture has given to her the high status that the Quran gives her. It not only lays down her inalienable rights but also exhorts men to overlook the weaknesses and shortcomings of their wives, and treat them with kindness and benevolence even if they do not like them. The memorable words of the Holy Prophet quoted above, i.e. "The best of you is he who is best in his treatment of his wife" (Tirmidhi), are only an echo of the noble teachings of the Quran with regard to women.
b
See 4:16.
c
2:217.
580
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so if she intends to marry a person of manifestly objectionable character. If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of Khula’ the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
581
The Holy Prophet is reported to have said, "The best among you is he who treats his wife best" (Bukhari). The expression ‘Ashiruhunna being of the measure Mufa‘alah denotes reciprocity; husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love.
أَوَلَمْ يَنظُرُوا۟ فِى مَلَكُوتِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا خَلَقَ ٱللَّهُ مِن شَىْءٍ وَأَنْ عَسَىٰٓ أَن يَكُونَ قَدِ ٱقْتَرَبَ أَجَلُهُمْ ۖ فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ
6:76; 10:102.
45:7; 77:51.
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
6:76; 10:102.
45:7; 77:51.
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
a
6:76; 10:102.
b
45:7; 77:51.
a
6:76; 10:102.
b
45:7; 77:51.
1072
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
b
6:76; 10:102.
c
45:7; 77:51.
1079
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
1080
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
إِنَّمَا يَعْمُرُ مَسَٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمْ يَخْشَ إِلَّا ٱللَّهَ ۖ فَعَسَىٰٓ أُو۟لَٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ
“安拉的礼拜寺” 指的是第十九节经文中的禁寺, 因为禁寺即 كَعْبَة (Ka‘bah) 是伊斯兰教的中 (央) 心清真寺, 它代表世界上所有的清真寺。
The words "Mosques of Allah" refer to the Sacred Mosque in v. 19 because the Sacred Mosque or the Ka‘bah being the Central Mosque of Islam stands for all the mosques in the world.
Important Words:
عسی (may be) is meant to express desire or hope of obtaining something good or to express fear lest one should fall into an evil way (Aqrab). The word thus implies either desire or hope of good or fear of evil. They say عسی زید ان یقوم i.e. Zaid is near to standing; or I eagerly desire or I hope that Zaid may be performing the act of standing; or it may be that Zaid is, or will be, standing. عسیmay thus be explained as meaning, it may be that, or simply may be. When uttered by God, the word is expressive of an event of necessary occurrence (Lane). See also the meaning of the word لعل under 2:22. Though desire or hope are not attributable to God, yet the words لعل and عسی are used by God to point to the fact that a certain thing is such that people may base their desire or hope on it (Mufradat).
Commentary:
The prosperity of a Mosque of God, and for that matter of the Ka‘bah itself, lies in the fulfilment of the noble object for which it is built. This object is the glorification and the remembrance of the name of God in it; and certainly this object is much the better realized by prohibiting those from visiting it who, instead of glorifying God, attribute co-partners to Him, and by encouraging and exhorting true believers to frequent it.
The words, these it is who may be among those who reach the goal, signify that, since believers are destined to prosper, even the material prosperity of the Ka‘bah will not suffer from the exclusion of infidels; for, believers will go on pilgrimage to it in ever-increasing numbers.
561
“安拉的礼拜寺” 指的是第十九节经文中的禁寺, 因为禁寺即 كَعْبَة (Ka‘bah) 是伊斯兰教的中 (央) 心清真寺, 它代表世界上所有的清真寺。
1181
Important Words:
عسی (may be) is meant to express desire or hope of obtaining something good or to express fear lest one should fall into an evil way (Aqrab). The word thus implies either desire or hope of good or fear of evil. They say عسی زید ان یقوم i.e. Zaid is near to standing; or I eagerly desire or I hope that Zaid may be performing the act of standing; or it may be that Zaid is, or will be, standing. عسیmay thus be explained as meaning, it may be that, or simply may be. When uttered by God, the word is expressive of an event of necessary occurrence (Lane). See also the meaning of the word لعل under 2:22. Though desire or hope are not attributable to God, yet the words لعل and عسی are used by God to point to the fact that a certain thing is such that people may base their desire or hope on it (Mufradat).
Commentary:
The prosperity of a Mosque of God, and for that matter of the Ka‘bah itself, lies in the fulfilment of the noble object for which it is built. This object is the glorification and the remembrance of the name of God in it; and certainly this object is much the better realized by prohibiting those from visiting it who, instead of glorifying God, attribute co-partners to Him, and by encouraging and exhorting true believers to frequent it.
The words, these it is who may be among those who reach the goal, signify that, since believers are destined to prosper, even the material prosperity of the Ka‘bah will not suffer from the exclusion of infidels; for, believers will go on pilgrimage to it in ever-increasing numbers.
1169
The words "Mosques of Allah" refer to the Sacred Mosque in v. 19 because the Sacred Mosque or the Ka‘bah being the Central Mosque of Islam stands for all the mosques in the world.
وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
12:57.
12:57.
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39: 1). He was captain of the royal guard, an officer of high rank in ancient times.
12:57.
Important Words:
مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).
Commentary:
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.
a
12:57.
a
12:57.
1525
Important Words:
مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).
Commentary:
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.
a
12:57.
1369
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39: 1). He was captain of the royal guard, an officer of high rank in ancient times.
أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ ٱلَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰٓ أَن يَكُونَ قَرِيبًا
اس سے معلوم ہوتا ہے کہ یہ آیت دنیوی تباہی اور اس کے بعد کی زندگی کے متعلق ہے۔ کیونکہ اُخروی زندگی کے متعلق تو کفار سمجھ نہیں سکتے تھے کہ اس کا وقت قریب آگیا ہے۔ نہ ابھی ہڈیاں ہو کر چُورا ہونے کا وقت آیا تھا۔ پس اس جگہ مراد اسی دنیا کی سیاسی یا قومی موت اور پھر دوبارہ احیا ہے۔
36:79, 80.
34:30; 36:49; 67:26.
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He has decreed to bring about through the Holy Prophet. Or, it may be taken as answering their doubts about Resurrection mentioned in the previous verse, and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
36:79-80.
34:30; 36:49; 67:26.
Commentary:
The expression, Who shall restore us to life, does not mean that disbelievers really enquire as to who will bring them to life again. It only signifies that they ridicule the very idea of their being restored to a new life.
The words, maybe it is nigh, signify that the resurrection promised to disbelievers in this verse is not the one which will take place after death, but the one which was to take place shortly in their lives. This prophecy was fulfilled after the Fall of Mecca when the whole of Arabia embraced Islam. Those who were spiritually dead were restored to a new life.
d
36:79, 80.
e
34:30; 36:49; 67:26.
1
اس سے معلوم ہوتا ہے کہ یہ آیت دنیوی تباہی اور اس کے بعد کی زندگی کے متعلق ہے۔ کیونکہ اُخروی زندگی کے متعلق تو کفار سمجھ نہیں سکتے تھے کہ اس کا وقت قریب آگیا ہے۔ نہ ابھی ہڈیاں ہو کر چُورا ہونے کا وقت آیا تھا۔ پس اس جگہ مراد اسی دنیا کی سیاسی یا قومی موت اور پھر دوبارہ احیا ہے۔
a
36:79-80.
b
34:30; 36:49; 67:26.
1981
Commentary:
The expression, Who shall restore us to life, does not mean that disbelievers really enquire as to who will bring them to life again. It only signifies that they ridicule the very idea of their being restored to a new life.
The words, maybe it is nigh, signify that the resurrection promised to disbelievers in this verse is not the one which will take place after death, but the one which was to take place shortly in their lives. This prophecy was fulfilled after the Fall of Mecca when the whole of Arabia embraced Islam. Those who were spiritually dead were restored to a new life.
d
36:79, 80.
e
34:30; 36:49; 67:26.
1624
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He has decreed to bring about through the Holy Prophet. Or, it may be taken as answering their doubts about Resurrection mentioned in the previous verse, and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
وَمِنَ ٱلَّيْلِ فَتَهَجَّدْ بِهِۦ نَافِلَةً لَّكَ عَسَىٰٓ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
50:41; 52:50; 73:3-5; 76:27.
In addition to the meaning given in the text Nafilah means a special favour, and signifies that Prayers are not a burden to weary the flesh but a privilege and a special favour from God.
Perhaps no other person has been so much maligned and abused as the Holy Prophet of Islam and certainly no other person has been the recipient of so much Divine praise and the object of the invocation of so many Divine blessings and favours upon him as he. The Tahajjud Prayer is best suited for the believer’s spiritual exaltation as in the stillness of the night, being all alone with his Creator, he enjoys special Divine communion.
50:41; 52:50; 73:3-5; 76:27.
Important Words:
فتھجد به (wake up for it in the latter part of the night). تھجد is derived from ھجد (hajada). ھجد (hajada) and ھجد (hajjada) and تھجد (tahajjada) mean the same thing i.e. (1) he slept or slept in the night or in the latter part of the night; (2) he remained awake or was sleepless or wakeful in the night; (3) he awoke from sleep to pray or for some other purpose; (4) he prayed in the night. Hence praying in the latter part of the night is called تھجد (tahajjud). Some say that ھجود which is the noun infinitive from ھجد means, to sleep in the day and ھجوع means, to sleep in the night or simply to sleep (Lane & Aqrab).
نافلة (as a supererogatory service) is derived from نفل. They say نفل الرجل i.e. he presented to the man a thing for which he desired no return or reward. نفل الامیر الجند means, the commander gave to the soldiers the booty. نفل (nafal) is to do more than one is bound to do by duty or of which the doing is not obligatory. نافلة means, what accedes to or exceeds the original; a voluntary gift by way of alms or as a good work; a gift; a deed beyond what is incumbent or obligatory; grandson or grandchild; supererogatory Prayer (Lane & Aqrab).
Commentary:
The words نافلة لک (as supererogatory service for thee) refer to the Tahajjud Prayer offered in the latter part of the night. The word نافلة, as its meanings show, implies that the Tahajjud Prayer is not obligatory for Muslims. The verse may also be taken to indicate that this Prayer was obligatory only for the Holy Prophet, and not for any other Prophet. The word نافلة further means a special favour and signifies that Prayers are not a burden to weary the flesh but a privilege and a favour from God.
The expression, It may be that thy Lord will raise thee to an exalted station, embodies a great prophecy. Perhaps no other person has been so much maligned and abused as the Holy Prophet of Islam and certainly no other person has been the recipient of so much Divine praise and the object of the invocation of so many Divine blessings and favours upon him as he. The implied prophecy was that whereas the sons of darkness would abuse and condemn the Prophet, the good, the noble and the righteous would invoke God’s blessings upon him and God Himself would proclaim his praises from His Exalted Throne. Thus the Prophet’s praise by God and His Elect would far outweigh the undeserved abuse heaped upon him by the sons of darkness.
The expression مقاما محمود (exalted station) may also be understood to imply the special prerogative of شفاعة (intercession) which God bestowed upon the Holy Prophet. There is a well-known hadith that the followers of all other Prophets, having despaired of the intercession of their own Prophets on the Day of Judgement, will seek the Holy Prophet’s intercession and he will intercede for them, and thus they will acknowledge his greatness. The advent of the Promised Messiah and Mahdi is another manifestation of this مقام محمود(exalted station) of the Holy Prophet. When denunciation of him reached its climax, and he was also deserted by his own so-called followers and friends, God raised the Promised Messiah and Mahdi from among his followers and through him vindicated his honour. The Promised Messiah refuted and rebutted the charges of his enemies, and by imparting to his followers true knowledge of the manifold excellences and beauties of his teaching and character, inspired them with a new love and veneration for him. The mention of the grant of the مقام محمود after the command for obligatory and supererogatory Prayers implies the hint that the real remedy for him who receives mockery and abuse from the people of the world is not to retaliate with mockery and abuse but to turn to God and seek His help. This is sure to turn enemies into friends, as happened in the Prophet’s case. His bitterest enemies became his most devoted followers. Of the many exalted stations the Holy Prophet was destined to obtain, the first was his possession of Medina from where spread his praise and holiness to the ends of the earth. This is why the next verse refers to his Migration to Medina.
d
50:41; 52:50; 73:3-5; 76:27.
725
或许没有任何其他人像伊斯兰教穆圣那样受到过如此多的恶意中伤和辱骂; 当然, 也没有任何其他人像他那样受到过如此多的安拉的赞扬, 以及向安拉祈求到如此多的赐福和恩典。تَهَجُّدْ (Tahajjud) (额外) 拜功最适宜于提高信者的精神, 因为在夜晚的寂静中, 只一个人和创造主在一起, 他可享有和安拉进行特殊思想交流的机会。
a
50:41; 52:50; 73:3-5; 76:27.
2009
Important Words:
فتھجد به (wake up for it in the latter part of the night). تھجد is derived from ھجد (hajada). ھجد (hajada) and ھجد (hajjada) and تھجد (tahajjada) mean the same thing i.e. (1) he slept or slept in the night or in the latter part of the night; (2) he remained awake or was sleepless or wakeful in the night; (3) he awoke from sleep to pray or for some other purpose; (4) he prayed in the night. Hence praying in the latter part of the night is called تھجد (tahajjud). Some say that ھجود which is the noun infinitive from ھجد means, to sleep in the day and ھجوع means, to sleep in the night or simply to sleep (Lane & Aqrab).
نافلة (as a supererogatory service) is derived from نفل. They say نفل الرجل i.e. he presented to the man a thing for which he desired no return or reward. نفل الامیر الجند means, the commander gave to the soldiers the booty. نفل (nafal) is to do more than one is bound to do by duty or of which the doing is not obligatory. نافلة means, what accedes to or exceeds the original; a voluntary gift by way of alms or as a good work; a gift; a deed beyond what is incumbent or obligatory; grandson or grandchild; supererogatory Prayer (Lane & Aqrab).
Commentary:
The words نافلة لک (as supererogatory service for thee) refer to the Tahajjud Prayer offered in the latter part of the night. The word نافلة, as its meanings show, implies that the Tahajjud Prayer is not obligatory for Muslims. The verse may also be taken to indicate that this Prayer was obligatory only for the Holy Prophet, and not for any other Prophet. The word نافلة further means a special favour and signifies that Prayers are not a burden to weary the flesh but a privilege and a favour from God.
The expression, It may be that thy Lord will raise thee to an exalted station, embodies a great prophecy. Perhaps no other person has been so much maligned and abused as the Holy Prophet of Islam and certainly no other person has been the recipient of so much Divine praise and the object of the invocation of so many Divine blessings and favours upon him as he. The implied prophecy was that whereas the sons of darkness would abuse and condemn the Prophet, the good, the noble and the righteous would invoke God’s blessings upon him and God Himself would proclaim his praises from His Exalted Throne. Thus the Prophet’s praise by God and His Elect would far outweigh the undeserved abuse heaped upon him by the sons of darkness.
The expression مقاما محمود (exalted station) may also be understood to imply the special prerogative of شفاعة (intercession) which God bestowed upon the Holy Prophet. There is a well-known hadith that the followers of all other Prophets, having despaired of the intercession of their own Prophets on the Day of Judgement, will seek the Holy Prophet’s intercession and he will intercede for them, and thus they will acknowledge his greatness. The advent of the Promised Messiah and Mahdi is another manifestation of this مقام محمود(exalted station) of the Holy Prophet. When denunciation of him reached its climax, and he was also deserted by his own so-called followers and friends, God raised the Promised Messiah and Mahdi from among his followers and through him vindicated his honour. The Promised Messiah refuted and rebutted the charges of his enemies, and by imparting to his followers true knowledge of the manifold excellences and beauties of his teaching and character, inspired them with a new love and veneration for him. The mention of the grant of the مقام محمود after the command for obligatory and supererogatory Prayers implies the hint that the real remedy for him who receives mockery and abuse from the people of the world is not to retaliate with mockery and abuse but to turn to God and seek His help. This is sure to turn enemies into friends, as happened in the Prophet’s case. His bitterest enemies became his most devoted followers. Of the many exalted stations the Holy Prophet was destined to obtain, the first was his possession of Medina from where spread his praise and holiness to the ends of the earth. This is why the next verse refers to his Migration to Medina.
a
50:41; 52:50; 73:3-5; 76:27.
1642
In addition to the meaning given in the text Nafilah means a special favour, and signifies that Prayers are not a burden to weary the flesh but a privilege and a special favour from God.
1643
Perhaps no other person has been so much maligned and abused as the Holy Prophet of Islam and certainly no other person has been the recipient of so much Divine praise and the object of the invocation of so many Divine blessings and favours upon him as he. The Tahajjud Prayer is best suited for the believer’s spiritual exaltation as in the stillness of the night, being all alone with his Creator, he enjoys special Divine communion.
إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ وَٱذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰٓ أَن يَهْدِيَنِ رَبِّى لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا
18:40; 74:57; 76:31; 81:30.
18:40; 74:57; 76:31; 81:30.
18:40; 74:57; 76:31; 81:30.
Commentary:
The verse purports to say to Muslims that in their hour of despondency and helplessness before the irresistible might of Christian nations, they should not for a moment entertain the idea that they can ever successfully fight them with material means. On the contrary, they should have firm faith in God’s promises that He would never let Islam down and would Himself create circumstances that would bring about the complete downfall and destruction of these nations.
a
18:40; 74:57; 76:31; 81:30.
a
18:40; 74:57; 76:31; 81:30.
2065
Commentary:
The verse purports to say to Muslims that in their hour of despondency and helplessness before the irresistible might of Christian nations, they should not for a moment entertain the idea that they can ever successfully fight them with material means. On the contrary, they should have firm faith in God’s promises that He would never let Islam down and would Himself create circumstances that would bring about the complete downfall and destruction of these nations.
a
18:40; 74:57; 76:31; 81:30.
وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ ٱللَّهِ وَأَدْعُوا۟ رَبِّى عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا
29:27.
29:27.
In this verse Abraham seems to be referring to his emigration to Canaan. He went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
29:27.
Commentary:
In this verse Abraham seems to be referring to his migration to Canaan. It is on record that Abraham went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
e
29:27.
b
29:27.
2191
Commentary:
In this verse Abraham seems to be referring to his migration to Canaan. It is on record that Abraham went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
b
29:27.
1777
In this verse Abraham seems to be referring to his emigration to Canaan. He went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
قُلْ عَسَىٰٓ أَن يَكُونَ رَدِفَ لَكُم بَعْضُ ٱلَّذِى تَسْتَعْجِلُونَ
22:48; 26:205; 29:55.
22:48; 26:205; 29:55.
22:48; 26:205; 29:55.
Commentary:
To the challenge of disbelievers referred to in the preceding verse as to when the promise about the departure of their glory and greatness will be fulfilled, they are told that a part of it will be fulfilled very soon. At another place in the Quran it is stated that the promise of punishment to the disbelievers will be fulfilled within a year after the Holy Prophet’s flight from Mecca when "the glory of Kedar (Quraish) shall depart" (34:31).
f
22:48; 26:205; 29:55.
c
22:48; 26:205; 29:55.
2862
Commentary:
To the challenge of disbelievers referred to in the preceding verse as to when the promise about the departure of their glory and greatness will be fulfilled, they are told that a part of it will be fulfilled very soon. At another place in the Quran it is stated that the promise of punishment to the disbelievers will be fulfilled within a year after the Holy Prophet’s flight from Mecca when "the glory of Kedar (Quraish) shall depart" (34:31).
f
22:48; 26:205; 29:55.