Topic: On Earth
View Aspects
فَأَزَلَّهُمَا ٱلشَّيْطَٰنُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّ وَمَتَٰعٌ إِلَىٰ حِينٍ
7:21, 28; 20:121.
7:25; 20:124.
7:25-26; 20:56; 77:26-27.
本节经文最初两个子句指恶魔诱使阿丹和他的妻子离开他们被安置的地方, 从而使他丧失了舒适。按照2:35的解释, 欺诈和给阿丹带来烦恼的存在物是 شَیْطَانْ (Shaitan, 恶魔), 而不是一般所说的拒绝侍候阿丹的伊布利司。因此恶魔在这里不是指伊布利司, 而是指阿丹时期人们中他的某一别的敌人。17:66中认为伊布利司不可能对阿丹具有控制权, 这一推断得到了进一步证实。恶魔这词比伊布利司具有广泛得多的意义, 因为伊布利司是给拒绝侍候阿丹而属於精纳 (中一种) 的邪恶 (精神) 的名称, 由此成为全宇宙邪恶力量的魁首和代表, 恶魔就是任何邪恶或有害的人或事物, 不论是精神的东西或人, 是动物或一种疾病或任何别的东西。因此伊布利司是恶魔, 他的所有同伴和合伙人是恶魔, 真理的敌人是恶魔, 所有为害作恶的人是恶魔, 所有伤害人的动物是恶魔, 所有有害的疾病也是恶魔。«古兰经»、圣训以及阿拉伯书籍中充满着这样的例子, 把恶魔这词随便用于这样一个或所有这些事物。
«古兰经» 不赞同任何人活着升天的这种想法, 因为本节经文清楚地把大地定为人类的终身住所, 并否定了伊撒或其他任何人曾活着升天的意见。
7:21, 28; 20:121.
7:25; 20:124.
7:25-26; 20:56; 77:26-27.
The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place in which they were placed and thereby deprived them of the comfort they enjoyed. As explained in 2:35 the being who beguiled and brought trouble on Adam was Shaitan and not Iblis, who is spoken of as refusing to serve Adam. So Shaitan does not here refer to Iblis, but to someone else from among the people of Adam’s time who was his enemy. The inference is further supported by 17:66 according to which Iblis could have no power over Adam. The word Shaitan is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader and representative of the forces of evil in the universe, Shaitan is any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan,' his comrades and associates are 'satans
The Qur’an lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the life-long abode of man and rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.
7:21, 28; 20:121.
2:62; 7:25; 20:124.
7:25, 26; 20:56; 77:26, 27.
Important Words:
ازلھما (caused them both to slip). ازل derived from زل i.e. he slipped. ازل means: (1) he caused him to slip; (2) he turned him from the truth or from the right path (Aqrab). The word زل is sometimes used of slipping without intention (Mufradat).
اھبطوا (go forth) is derived from ھبط meaning, he descended or alighted or went down. But when the word is followed by the preposition من it generally means, he went forth or he departed. Thus ھبط من الوادی means, he went forth from the valley (Baqa). Arabic grammar, however, permits of the preposition being omitted. Thus the word اھبطوا in the present verse would mean, go forth or depart. Further on (in 2:39) we read اھبطوامنھا which means, go out of it or go forth from it.
مستقر (abode) is derived from استقر which again is derived from قر. They say قر فی المکان or استقر بالمکان i.e. he stayed or became established in the place; he adopted the place as his residence. So مستقر means, a place where one resides or abides for some length of time (Aqrab).
متاع (provision) is derived from متع. They say متعه الله بکذا. i.e. God made him profit by it for some length of time. So متاعmeans: (1) any of the necessaries of life like food, clothes and furniture; (2) goods of the world; (3) any short-lived profit that does not last for long (Aqrab). The word also means, deriving benefit from a thing for some length of time (Mufradat).
Commentary:
The pronoun "it" in, caused them both to slip by means of it, evidently refers to the شجرة or tree. The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place where they were and thereby deprived them of the comforts they enjoyed. As explained in 2:35 above, it will be noted that he who beguiled and brought trouble on Adam was Shaitan and not Iblis who is spoken of as refusing to serve Adam. This distinction is to be found not only in the verse under comment but throughout the Quran which invariably speaks of Iblis while mentioning the incident of refusal to bow down through pride, and of Shaitan wherever mention is made of Adam being instigated to eat of the prohibited شجرة (tree). The distinction points to the conclusion that the word Shaitan does not here refer to Iblis, but to someone from among the fellow beings of Adam who was hostile to him. The inference is further supported by the verse: As to My servants, thou (O Iblis) shalt certainly have no power over them (17: 66). As Adam was a vicegerent of God, Iblis could have no power over him, and the being who beguiled him was someone else. Hence, in order to bring out this fact, the word Shaitan, which has a much wider significance than Iblis, has been used here.
The concluding words of the verse, i.e. for you there is an abode in the earth, also prove that the Quran lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the lifelong abode of man. Thus the Quran rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.
A short note here on the word 'satan' will not be out of place. As will be readily seen, the word 'satan' is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader of the forces of evil in the universe, the word 'satan' is used about any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan'; his comrades and associates are 'satans'; enemies of truth are 'satans'; mischievous men are 'satans', injurious animals are 'satans' and harmful diseases are 'satans'. The Quran, the Hadith and the Arabic literature are full of instances in which the word 'satan' has been freely used about one or all of these things. Thus the Quran says that there are 'satans' both among men and the jinn (6:113). Again, mischievous enemies of truth are also called 'satans' in the Quran (2:15). The Holy Prophet once used the name 'satan' about a thief who had repeatedly robbed Abu Hurairah (Bukhari). Similarly the Holy Prophet once said that a black street dog was a 'satan' (Majah). Again he once ordered his Companions to cover up their utensils containing food and drink lest 'satan' should find its way into them, evidently meaning harmful insects and germs (Majah). At another place the Holy Prophet exhorts his followers to clean their nostrils when they rise from sleep in the morning as 'satan' rests in them, hinting that harmful matter accumulates in the nostrils which, if not removed, may injure health (Muslim).
From the above instances it is clear that 'satan' is a very general term and is freely used about all evil or harmful beings or things. For the meaning of the word 'satan' see note on 2:15.
a
7:21, 28; 20:121.
b
7:25; 20:124.
c
7:25-26; 20:56; 77:26-27.
45
本节经文最初两个子句指恶魔诱使阿丹和他的妻子离开他们被安置的地方, 从而使他丧失了舒适。按照2:35的解释, 欺诈和给阿丹带来烦恼的存在物是 شَیْطَانْ (Shaitan, 恶魔), 而不是一般所说的拒绝侍候阿丹的伊布利司。因此恶魔在这里不是指伊布利司, 而是指阿丹时期人们中他的某一别的敌人。17:66中认为伊布利司不可能对阿丹具有控制权, 这一推断得到了进一步证实。恶魔这词比伊布利司具有广泛得多的意义, 因为伊布利司是给拒绝侍候阿丹而属於精纳 (中一种) 的邪恶 (精神) 的名称, 由此成为全宇宙邪恶力量的魁首和代表, 恶魔就是任何邪恶或有害的人或事物, 不论是精神的东西或人, 是动物或一种疾病或任何别的东西。因此伊布利司是恶魔, 他的所有同伴和合伙人是恶魔, 真理的敌人是恶魔, 所有为害作恶的人是恶魔, 所有伤害人的动物是恶魔, 所有有害的疾病也是恶魔。«古兰经»、圣训以及阿拉伯书籍中充满着这样的例子, 把恶魔这词随便用于这样一个或所有这些事物。
46
«古兰经» 不赞同任何人活着升天的这种想法, 因为本节经文清楚地把大地定为人类的终身住所, 并否定了伊撒或其他任何人曾活着升天的意见。
a
7:21, 28; 20:121.
b
2:62; 7:25; 20:124.
c
7:25, 26; 20:56; 77:26, 27.
43
Important Words:
ازلھما (caused them both to slip). ازل derived from زل i.e. he slipped. ازل means: (1) he caused him to slip; (2) he turned him from the truth or from the right path (Aqrab). The word زل is sometimes used of slipping without intention (Mufradat).
اھبطوا (go forth) is derived from ھبط meaning, he descended or alighted or went down. But when the word is followed by the preposition من it generally means, he went forth or he departed. Thus ھبط من الوادی means, he went forth from the valley (Baqa). Arabic grammar, however, permits of the preposition being omitted. Thus the word اھبطوا in the present verse would mean, go forth or depart. Further on (in 2:39) we read اھبطوامنھا which means, go out of it or go forth from it.
مستقر (abode) is derived from استقر which again is derived from قر. They say قر فی المکان or استقر بالمکان i.e. he stayed or became established in the place; he adopted the place as his residence. So مستقر means, a place where one resides or abides for some length of time (Aqrab).
متاع (provision) is derived from متع. They say متعه الله بکذا. i.e. God made him profit by it for some length of time. So متاعmeans: (1) any of the necessaries of life like food, clothes and furniture; (2) goods of the world; (3) any short-lived profit that does not last for long (Aqrab). The word also means, deriving benefit from a thing for some length of time (Mufradat).
Commentary:
The pronoun "it" in, caused them both to slip by means of it, evidently refers to the شجرة or tree. The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place where they were and thereby deprived them of the comforts they enjoyed. As explained in 2:35 above, it will be noted that he who beguiled and brought trouble on Adam was Shaitan and not Iblis who is spoken of as refusing to serve Adam. This distinction is to be found not only in the verse under comment but throughout the Quran which invariably speaks of Iblis while mentioning the incident of refusal to bow down through pride, and of Shaitan wherever mention is made of Adam being instigated to eat of the prohibited شجرة (tree). The distinction points to the conclusion that the word Shaitan does not here refer to Iblis, but to someone from among the fellow beings of Adam who was hostile to him. The inference is further supported by the verse: As to My servants, thou (O Iblis) shalt certainly have no power over them (17: 66). As Adam was a vicegerent of God, Iblis could have no power over him, and the being who beguiled him was someone else. Hence, in order to bring out this fact, the word Shaitan, which has a much wider significance than Iblis, has been used here.
The concluding words of the verse, i.e. for you there is an abode in the earth, also prove that the Quran lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the lifelong abode of man. Thus the Quran rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.
A short note here on the word 'satan' will not be out of place. As will be readily seen, the word 'satan' is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader of the forces of evil in the universe, the word 'satan' is used about any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan'; his comrades and associates are 'satans'; enemies of truth are 'satans'; mischievous men are 'satans', injurious animals are 'satans' and harmful diseases are 'satans'. The Quran, the Hadith and the Arabic literature are full of instances in which the word 'satan' has been freely used about one or all of these things. Thus the Quran says that there are 'satans' both among men and the jinn (6:113). Again, mischievous enemies of truth are also called 'satans' in the Quran (2:15). The Holy Prophet once used the name 'satan' about a thief who had repeatedly robbed Abu Hurairah (Bukhari). Similarly the Holy Prophet once said that a black street dog was a 'satan' (Majah). Again he once ordered his Companions to cover up their utensils containing food and drink lest 'satan' should find its way into them, evidently meaning harmful insects and germs (Majah). At another place the Holy Prophet exhorts his followers to clean their nostrils when they rise from sleep in the morning as 'satan' rests in them, hinting that harmful matter accumulates in the nostrils which, if not removed, may injure health (Muslim).
From the above instances it is clear that 'satan' is a very general term and is freely used about all evil or harmful beings or things. For the meaning of the word 'satan' see note on 2:15.
a
7:21, 28; 20:121.
b
7:25; 20:124.
c
7:25-26; 20:56; 77:26-27.
70
The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place in which they were placed and thereby deprived them of the comfort they enjoyed. As explained in 2:35 the being who beguiled and brought trouble on Adam was Shaitan and not Iblis, who is spoken of as refusing to serve Adam. So Shaitan does not here refer to Iblis, but to someone else from among the people of Adam’s time who was his enemy. The inference is further supported by 17:66 according to which Iblis could have no power over Adam. The word Shaitan is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader and representative of the forces of evil in the universe, Shaitan is any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan,' his comrades and associates are 'satans
71
The Qur’an lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the life-long abode of man and rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.
قَالَ ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّ وَمَتَٰعٌ إِلَىٰ حِينٍ
اس آیت سے معلوم ہوتا ہے کہ پہلے جن شیطانوں کا ذکر ہے وہ انسان ہی تھے کیونکہ اس آیت سے ثابت ہے کہ انسانوں اور شیطانوں کو اکٹھے نکلنے کا حکم تھا اور یہ خبر دی گئی تھی کہ وہ ایک دوسرے کی دشمنی کرتے رہیں گے۔ ہم دیکھتے ہیں کہ اس دنیا میں انسان ہی نظر آتے ہیں شیطان تو ہم کو نظر نہیں آتے۔ پھر اس دنیا میں انسان ہی انسانوں سے دشمنیاں کر رہے ہیں‘ شیطانوں کا کوئی الگ گروہ نظر نہیں آتا جو انسانوں سے دشمنیاں کرتا ہو۔
یہ آیت بھی بتاتی ہے کہ یہاں انسانوں ہی کا ذکر ہے اور ابلیس اور اس کے اتباع سے مراد بھی بعض قسم کے انسان ہیں کیونکہ فرماتا ہے کہ انسان ابلیس اور اس کے اتباع اسی دنیا میں رہیں گے اور اسی دنیا میں کام کریں گے اور اس دنیا میں رہنے والے اور کام کرنے والے آدمی ہی آدمی نظر آتے ہیں۔
2:37, 39; 20:124.
The verse shows that Adam was commanded to emigrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that the "Garden" which Adam was commanded to leave was not Paradise. It appears that Adam emigrated from Mesopotamia, the land of his birth, to a neighbouring land. The emigration was perhaps a temporary one and he may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the emigration being a temporary one. Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
2:37, 39; 20:124.
Commentary:
The verse shows that Adam was commanded to migrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that "the garden" which Adam was bidden to leave was not the Heaven or Paradise of the Quran, because, as the Quran itself tells us, Paradise is a place from which nobody is ever turned out (15:49), nor can Satan deceive or even approach anyone there. It appears that Adam migrated from Mesopotamia, the land of his birth, to a neighbouring land. The migration was perhaps a temporary one, and Adam may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the migration being a temporary one.
d
2:37, 39; 20:124.
484
这节经文表明, 阿丹受命迁离他出生的地方, 因为他的社团不同成员之间产生了敌意和仇恨。这就进一步证明阿丹受命离开的那个 “天园” 不是天堂。看来阿丹迁离了他的出生地, 美索不达米亚, 移居邻国。他的移居他处可能是暂时的, 可能不久以后回到故土来。真的, “一个时期的供应品” 暗示这一移居是暂时的。这节经文中说阿丹得到警告, 要他以后当心些; 因为现在他将永远居住的正是他的故乡。
3
اس آیت سے معلوم ہوتا ہے کہ پہلے جن شیطانوں کا ذکر ہے وہ انسان ہی تھے کیونکہ اس آیت سے ثابت ہے کہ انسانوں اور شیطانوں کو اکٹھے نکلنے کا حکم تھا اور یہ خبر دی گئی تھی کہ وہ ایک دوسرے کی دشمنی کرتے رہیں گے۔ ہم دیکھتے ہیں کہ اس دنیا میں انسان ہی نظر آتے ہیں شیطان تو ہم کو نظر نہیں آتے۔ پھر اس دنیا میں انسان ہی انسانوں سے دشمنیاں کر رہے ہیں‘ شیطانوں کا کوئی الگ گروہ نظر نہیں آتا جو انسانوں سے دشمنیاں کرتا ہو۔
4
یہ آیت بھی بتاتی ہے کہ یہاں انسانوں ہی کا ذکر ہے اور ابلیس اور اس کے اتباع سے مراد بھی بعض قسم کے انسان ہیں کیونکہ فرماتا ہے کہ انسان ابلیس اور اس کے اتباع اسی دنیا میں رہیں گے اور اسی دنیا میں کام کریں گے اور اس دنیا میں رہنے والے اور کام کرنے والے آدمی ہی آدمی نظر آتے ہیں۔
b
2:37, 39; 20:124.
926
Commentary:
The verse shows that Adam was commanded to migrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that "the garden" which Adam was bidden to leave was not the Heaven or Paradise of the Quran, because, as the Quran itself tells us, Paradise is a place from which nobody is ever turned out (15:49), nor can Satan deceive or even approach anyone there. It appears that Adam migrated from Mesopotamia, the land of his birth, to a neighbouring land. The migration was perhaps a temporary one, and Adam may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the migration being a temporary one.
c
2:37, 39; 20:124.
961
The verse shows that Adam was commanded to emigrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that the "Garden" which Adam was commanded to leave was not Paradise. It appears that Adam emigrated from Mesopotamia, the land of his birth, to a neighbouring land. The emigration was perhaps a temporary one and he may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the emigration being a temporary one. Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ
اس آیت سے ثابت ہوتا ہے کہ کوئی انسان اس زمین سے باہر نہیں جا سکتا اور نہ آسمان پر جا سکتا ہے۔ جیسا کہ غلطی سے لوگ حضرت عیسیٰ علیہ السلام اور حضرت ادریس علیہ السلام کے متعلق یہ عقیدہ رکھتے ہیں کہ وہ آسمان پر چلے گئے۔ اگر وہ دونوں آسمان پر بیٹھے ہیں تو یا تو یہ آیت غلط ہے کہ تم اسی زمین میں زندہ رہو گے یا پھر عیسیٰ اور ادریس انسان نہیں تھے۔ اس آیت سے یہ بھی ثابت ہے کہ عیسیٰ اور ادریس اور تمام ایسے انسان جن کے متعلق کہا جاتا ہے کہ وہ آسمان پر ہیں‘ اسی زمین میں زندگی بسر کریں گے اسی میں دفن ہوں گے اور اس میں سے پھر زندہ ہو کر اٹھیں گے۔
20:56; 71:18-19.
Commentary:
Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
Taken in the general sense, the verse also hints that no human being can ascend into the heavens with his physical body. Man must live and die on the earth.
a
20:56; 71:18-19.
485
以一般意思来理解, 这节经文意示没有人能够带着肉体升天。人类一定得生活并死在这地球上。
1
اس آیت سے ثابت ہوتا ہے کہ کوئی انسان اس زمین سے باہر نہیں جا سکتا اور نہ آسمان پر جا سکتا ہے۔ جیسا کہ غلطی سے لوگ حضرت عیسیٰ علیہ السلام اور حضرت ادریس علیہ السلام کے متعلق یہ عقیدہ رکھتے ہیں کہ وہ آسمان پر چلے گئے۔ اگر وہ دونوں آسمان پر بیٹھے ہیں تو یا تو یہ آیت غلط ہے کہ تم اسی زمین میں زندہ رہو گے یا پھر عیسیٰ اور ادریس انسان نہیں تھے۔ اس آیت سے یہ بھی ثابت ہے کہ عیسیٰ اور ادریس اور تمام ایسے انسان جن کے متعلق کہا جاتا ہے کہ وہ آسمان پر ہیں‘ اسی زمین میں زندگی بسر کریں گے اسی میں دفن ہوں گے اور اس میں سے پھر زندہ ہو کر اٹھیں گے۔
c
20:56; 71:18-19.
927
Commentary:
Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
Taken in the general sense, the verse also hints that no human being can ascend into the heavens with his physical body. Man must live and die on the earth.
d
20:56; 71:18-19.
962
Taken in a general sense the verse hints that no human being can ascend to the heavens with his physical body. Man must live and die on this earth.
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.