Topic: Dream (Ru’ya’, Manam)
View Aspects
۞ وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ ٱلْمَلَٰٓئِكَةَ وَكَلَّمَهُمُ ٱلْمَوْتَىٰ وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلًا مَّا كَانُوا۟ لِيُؤْمِنُوٓا۟ إِلَّآ أَن يَشَآءَ ٱللَّهُ وَلَٰكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ
13:32.
天使的职能之一, 是向人们提出好的思想并要求他们接受真理 (41:32, 33)。有时他们通过梦和精神境界来完成这种职能。已死的正直的人们, 可以在梦中出现在人们眼前来为先知的宣称作证。还有另一种已死的人向人们说话的方式。一个精神已死的民族, 由於他们的先知的教导而在一种新的精神生活中复生时, 他们精神上的复生, 可以说是, 对不信的人在说话, 而且证实先知所宣称的真理。
这些话指的是自然界不同对象的明证, 这些对象以地震、瘟疫、饥馑、战争与其他天灾的形式来证明先知的真理。这样, 自然界本身看来对不信的人在生气; 各种自然力量在对他们进行战争。
13:32.
One of the functions of the angels is to suggest good ideas to men and to invite them to truth (41:32, 33). Sometimes they perform this function through dreams and visions. The righteous, who are dead, appear to men in dreams to testify to the claim of the Prophets. There is another way in which the dead speak to men. When a people who are spiritually dead are quickened to a new spiritual life by the teaching of their Prophet, their spiritual regeneration, as it were, speaks to the disbelievers and testifies to the truth of his claim.
The words refer to the testimony of the different objects of nature which bear testimony to the truth of a Prophet in the form of earthquakes, pestilences, famines, wars and other visitations. Thus nature itself appears to be angry with disbelievers; the very elements are up in arms against them.
13:32.
Commentary:
The subject of the previous verse is continued in this one. One of the functions of the angels is to suggest good ideas to men and to invite them to virtue (2:32). They sometimes perform this function through the medium of dreams and visions. The opening words of the verse refer to this very function.
The words, the dead speak to them, refer to the testimony of pious men of the past to the truth of a Divine Messenger either by means of prophecies which are handed down to posterity in writing or orally, or by their appearing to men in dreams and visions.
There is another way also in which the dead may speak to men. This happens when a person who is spiritually dead or a nation which is devoid of spiritual life is quickened to life by seeing the truth of their Prophet and then testifies to his truth before other persons or nations.
The words, and We gather to them all things face to face, refer to the testimony of the different objects of nature to the truth of a Prophet before his enemies. The different objects of nature bear testimony in the form of earthquakes, pestilences, storms, floods, famines and other visitations. These things come upon the enemies of a Prophet as punishments from heaven. Nature itself appears to be angry with them; the very elements are up in arms against them. All things that are God’s (and what is there that is not God’s?) stand up in opposition to the enemies of a Divine Messenger. Thus it is that both heaven and earth bear testimony to a Prophet’s truth.
It should be noted that all these signs were actually shown in the time of the Holy Prophet. As for the angels, they appeared at the Battle of Badr and were even seen by some of the disbelievers (Jarir, iv. 47), but those who were hard-hearted did not believe. They knew the Holy Prophet to be a truthful and upright man but, surrounded by evil associates and swayed by evil passions, they denied his claims. In the beginning even men like Abu Jahl were impressed by the truth and honesty of the Holy Prophet; for it is recorded that when the verses of the Quran were recited to Abu Jahl for the first time, he admitted that it was the truth. In spite of this, however, he exclaimed, "When did we follow the children of ‘Abd Manaf?" (an ancestor of the Holy Prophet), meaning that he could not accept the leadership of the Prophet. Thereafter he gradually increased in perversity, so much so that at the Battle of Badr he actually prayed to God to destroy whichever of them (meaning himself and the Holy Prophet) had created mischief and discord among his people. The prayer was heard, but he himself was its victim. His case is a typical instance of how the hearts of men were hardened because they rejected the Holy Prophet at the very outset, in spite of knowing him to be sincere and truthful.
The words, most of them behave ignorantly, imply that they will not believe unless God forces His will on them and compels them to accept the truth; but God will not do that, and these people are so foolhardy that they would not change their hostile attitude unless compelled to do so.
b
13:32.
453
天使的职能之一, 是向人们提出好的思想并要求他们接受真理 (41:32, 33)。有时他们通过梦和精神境界来完成这种职能。已死的正直的人们, 可以在梦中出现在人们眼前来为先知的宣称作证。还有另一种已死的人向人们说话的方式。一个精神已死的民族, 由於他们的先知的教导而在一种新的精神生活中复生时, 他们精神上的复生, 可以说是, 对不信的人在说话, 而且证实先知所宣称的真理。
454
这些话指的是自然界不同对象的明证, 这些对象以地震、瘟疫、饥馑、战争与其他天灾的形式来证明先知的真理。这样, 自然界本身看来对不信的人在生气; 各种自然力量在对他们进行战争。
a
13:32.
853
Commentary:
The subject of the previous verse is continued in this one. One of the functions of the angels is to suggest good ideas to men and to invite them to virtue (2:32). They sometimes perform this function through the medium of dreams and visions. The opening words of the verse refer to this very function.
The words, the dead speak to them, refer to the testimony of pious men of the past to the truth of a Divine Messenger either by means of prophecies which are handed down to posterity in writing or orally, or by their appearing to men in dreams and visions.
There is another way also in which the dead may speak to men. This happens when a person who is spiritually dead or a nation which is devoid of spiritual life is quickened to life by seeing the truth of their Prophet and then testifies to his truth before other persons or nations.
The words, and We gather to them all things face to face, refer to the testimony of the different objects of nature to the truth of a Prophet before his enemies. The different objects of nature bear testimony in the form of earthquakes, pestilences, storms, floods, famines and other visitations. These things come upon the enemies of a Prophet as punishments from heaven. Nature itself appears to be angry with them; the very elements are up in arms against them. All things that are God’s (and what is there that is not God’s?) stand up in opposition to the enemies of a Divine Messenger. Thus it is that both heaven and earth bear testimony to a Prophet’s truth.
It should be noted that all these signs were actually shown in the time of the Holy Prophet. As for the angels, they appeared at the Battle of Badr and were even seen by some of the disbelievers (Jarir, iv. 47), but those who were hard-hearted did not believe. They knew the Holy Prophet to be a truthful and upright man but, surrounded by evil associates and swayed by evil passions, they denied his claims. In the beginning even men like Abu Jahl were impressed by the truth and honesty of the Holy Prophet; for it is recorded that when the verses of the Quran were recited to Abu Jahl for the first time, he admitted that it was the truth. In spite of this, however, he exclaimed, "When did we follow the children of ‘Abd Manaf?" (an ancestor of the Holy Prophet), meaning that he could not accept the leadership of the Prophet. Thereafter he gradually increased in perversity, so much so that at the Battle of Badr he actually prayed to God to destroy whichever of them (meaning himself and the Holy Prophet) had created mischief and discord among his people. The prayer was heard, but he himself was its victim. His case is a typical instance of how the hearts of men were hardened because they rejected the Holy Prophet at the very outset, in spite of knowing him to be sincere and truthful.
The words, most of them behave ignorantly, imply that they will not believe unless God forces His will on them and compels them to accept the truth; but God will not do that, and these people are so foolhardy that they would not change their hostile attitude unless compelled to do so.
b
13:32.
898
One of the functions of the angels is to suggest good ideas to men and to invite them to truth (41:32, 33). Sometimes they perform this function through dreams and visions. The righteous, who are dead, appear to men in dreams to testify to the claim of the Prophets. There is another way in which the dead speak to men. When a people who are spiritually dead are quickened to a new spiritual life by the teaching of their Prophet, their spiritual regeneration, as it were, speaks to the disbelievers and testifies to the truth of his claim.
899
The words refer to the testimony of the different objects of nature which bear testimony to the truth of a Prophet in the form of earthquakes, pestilences, famines, wars and other visitations. Thus nature itself appears to be angry with disbelievers; the very elements are up in arms against them.
إِذْ يُرِيكَهُمُ ٱللَّهُ فِى مَنَامِكَ قَلِيلًا ۖ وَلَوْ أَرَىٰكَهُمْ كَثِيرًا لَّفَشِلْتُمْ وَلَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَلَٰكِنَّ ٱللَّهَ سَلَّمَ ۗ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
3:14.
خواب میں دشمن کی تعداد کم کرکے دکھائے جانے کا مطلب یہ ہوتا ہے کہ دشمن پر غلبہ ملے گا۔
یعنی کفار کے لشکر کو۔
یعنی خواب میں کفار زیادہ دکھائے جاتے تو اس کی تعبیر یہ ہوتی کہ وہ غالب آئیں گے۔
3:14.
On his way to Badr the Holy Prophet in a vision saw the Meccan army to be less in number than they actually were (Jarir, x.9). This meant that in spite of their superior numbers and equipment they would be defeated.
3:14.
Important Words:
منام (dream) is derived from نام i.e. he slept. منام means, sleep; place where one sleeps; dream (Aqrab).
Commentary:
While on his way to Badr, the Holy Prophet was shown the Meccan army in a dream to be less in number than they actually were (Tabari, x. 9). In the language of dreams, this meant that the Meccan force, in spite of their superior numbers and equip-ment, would be overcome by the Muslims. On the other hand, if the enemy had been shown in a dream to be in large numbers, the interpretation of the dream would have been that the party to which the dreamer belonged would lose heart and would be overpowered by the enemy.
c
3:14.
2
خواب میں دشمن کی تعداد کم کرکے دکھائے جانے کا مطلب یہ ہوتا ہے کہ دشمن پر غلبہ ملے گا۔
3
یعنی کفار کے لشکر کو۔
4
یعنی خواب میں کفار زیادہ دکھائے جاتے تو اس کی تعبیر یہ ہوتی کہ وہ غالب آئیں گے۔
a
3:14.
1132
Important Words:
منام (dream) is derived from نام i.e. he slept. منام means, sleep; place where one sleeps; dream (Aqrab).
Commentary:
While on his way to Badr, the Holy Prophet was shown the Meccan army in a dream to be less in number than they actually were (Tabari, x. 9). In the language of dreams, this meant that the Meccan force, in spite of their superior numbers and equip-ment, would be overcome by the Muslims. On the other hand, if the enemy had been shown in a dream to be in large numbers, the interpretation of the dream would have been that the party to which the dreamer belonged would lose heart and would be overpowered by the enemy.
b
3:14.
1126
On his way to Badr the Holy Prophet in a vision saw the Meccan army to be less in number than they actually were (Jarir, x.9). This meant that in spite of their superior numbers and equipment they would be defeated.
إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَٰٓأَبَتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَٰجِدِينَ
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.
قَالَ يَٰبُنَىَّ لَا تَقْصُصْ رُءْيَاكَ عَلَىٰٓ إِخْوَتِكَ فَيَكِيدُوا۟ لَكَ كَيْدًا ۖ إِنَّ ٱلشَّيْطَٰنَ لِلْإِنسَٰنِ عَدُوٌّ مُّبِينٌ
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
f
2:169; 18:51; 35:7.
a
2:169; 18:51; 35:7.
1510
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
a
2:169; 18:51; 35:7.
وَدَخَلَ مَعَهُ ٱلسِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَآ إِنِّىٓ أَرَىٰنِىٓ أَعْصِرُ خَمْرًا ۖ وَقَالَ ٱلْءَاخَرُ إِنِّىٓ أَرَىٰنِىٓ أَحْمِلُ فَوْقَ رَأْسِى خُبْزًا تَأْكُلُ ٱلطَّيْرُ مِنْهُ ۖ نَبِّئْنَا بِتَأْوِيلِهِۦٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ
For the dreams of the butler and the baker see Gen. ch. 40.
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1540
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1382
For the dreams of the butler and the baker see Gen. ch. 40.
قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِۦٓ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِۦ قَبْلَ أَن يَأْتِيَكُمَا ۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِى رَبِّىٓ ۚ إِنِّى تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِٱللَّهِ وَهُم بِٱلْءَاخِرَةِ هُمْ كَٰفِرُونَ
Commentary:
This verse provides a very useful lesson for preachers, for it shows that a preacher should preach his message in a manner as not to tire or bore his hearers. Joseph assured the young men that he would not detain them long and would finish his discourse before their meal-time. The verse also shows how solicitous Joseph was in preaching the truth. Like Joseph, the Holy Prophet was also ever on the lookout for an opportunity to preach to the people and sometimes he had had recourse to extraordinary devices such as inviting them to a feast.
1541
Commentary:
This verse provides a very useful lesson for preachers, for it shows that a preacher should preach his message in a manner as not to tire or bore his hearers. Joseph assured the young men that he would not detain them long and would finish his discourse before their meal-time. The verse also shows how solicitous Joseph was in preaching the truth. Like Joseph, the Holy Prophet was also ever on the lookout for an opportunity to preach to the people and sometimes he had had recourse to extraordinary devices such as inviting them to a feast.
وَقَالَ ٱلْمَلِكُ إِنِّىٓ أَرَىٰ سَبْعَ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ ۖ يَٰٓأَيُّهَا ٱلْمَلَأُ أَفْتُونِى فِى رُءْيَٰىَ إِن كُنتُمْ لِلرُّءْيَا تَعْبُرُونَ
Important Words:
عجاف (withered) of which the singular is اعجف is derived from عجف i.e. it (a beast) became lean, meagre and emaciated. اعجف means, lean, meagre or emaciated, having lost fatness or plumpness. وجه اعجف means, a face that has little flesh (Lane).
تعبرون (you can interpret a dream) is derived from عبر. They say عبر السبیل (‘abara) i.e. he travelled or passed along the way as though he cut it. عبر النھر (‘abbara) means he conveyed him across the river. عبر الرؤیا means, he interpreted or explained the dream and told its final sequel or result. They say عبر عما فی نفسه i.e. he declared or explained what was in his mind. They say عبرت عن فلان i.e. I spoke for such a one. The Quranic expression ان کنتم للرؤیا تعبرون means, if you be the interpreters of the dream, or if you can interpret a dream (Lane & Aqrab).
Commentary:
It appears from this verse that the King was so fully convinced that his vision was real and true that he not only asked the learned men of his court to interpret it but also wished them to tell him what he should do to escape its evil effects, if any. The vision seemed to be so vivid that the King was deeply affected by it and his fright became the means of Joseph’s deliverance from the prison.
1547
Important Words:
عجاف (withered) of which the singular is اعجف is derived from عجف i.e. it (a beast) became lean, meagre and emaciated. اعجف means, lean, meagre or emaciated, having lost fatness or plumpness. وجه اعجف means, a face that has little flesh (Lane).
تعبرون (you can interpret a dream) is derived from عبر. They say عبر السبیل (‘abara) i.e. he travelled or passed along the way as though he cut it. عبر النھر (‘abbara) means he conveyed him across the river. عبر الرؤیا means, he interpreted or explained the dream and told its final sequel or result. They say عبر عما فی نفسه i.e. he declared or explained what was in his mind. They say عبرت عن فلان i.e. I spoke for such a one. The Quranic expression ان کنتم للرؤیا تعبرون means, if you be the interpreters of the dream, or if you can interpret a dream (Lane & Aqrab).
Commentary:
It appears from this verse that the King was so fully convinced that his vision was real and true that he not only asked the learned men of his court to interpret it but also wished them to tell him what he should do to escape its evil effects, if any. The vision seemed to be so vivid that the King was deeply affected by it and his fright became the means of Joseph’s deliverance from the prison.
قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَٰمِ بِعَٰلِمِينَ
Important Words:
اضغاث (confused) of which the singular is ضغث (dighthun) is derived from ضغث (daghatha) which means, he collected together the thing. ضغث الحدیث means, he confused or confounded the tradition or story. ضغث of which the plural is اضغاثmeans, a handful of things mixed together; what is confused and without truth and reality (Lane).
احلام (dreams) is the plural of حلم (hulm) which means, a dream or vision in sleep, especially one that is evil (Lane).
Commentary:
By "such dreams" is here meant "the evil dreams" of the kind mentioned above, namely, dreams which cannot be interpreted by reason of their being vague and confused. In such dreams truth is often mixed with falsehood, and, not being free from the wanderings of the mind, they cannot be said to be wholly divine. But, as later events showed, the dream of the King was not of that nature.
1548
Important Words:
اضغاث (confused) of which the singular is ضغث (dighthun) is derived from ضغث (daghatha) which means, he collected together the thing. ضغث الحدیث means, he confused or confounded the tradition or story. ضغث of which the plural is اضغاثmeans, a handful of things mixed together; what is confused and without truth and reality (Lane).
احلام (dreams) is the plural of حلم (hulm) which means, a dream or vision in sleep, especially one that is evil (Lane).
Commentary:
By "such dreams" is here meant "the evil dreams" of the kind mentioned above, namely, dreams which cannot be interpreted by reason of their being vague and confused. In such dreams truth is often mixed with falsehood, and, not being free from the wanderings of the mind, they cannot be said to be wholly divine. But, as later events showed, the dream of the King was not of that nature.
وَقَالَ ٱلَّذِى نَجَا مِنْهُمَا وَٱدَّكَرَ بَعْدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ فَأَرْسِلُونِ
Important Words:
اذکر (remembered) which is derived from ذکر is really اذتکر and gives the same meaning as تذکر i.e. he remembered or he became reminded of (Lane).
امة (time). See 11:9.
Commentary:
The verse shows that the man who escaped was an ordinary person and not a court dignitary. This is why he asked the permission of the court to go to Joseph. The words, I will let you know its interpretation, show that, because of his past experience, this man was sure that Joseph would be able to interpret the vision correctly. In ancient times priests and religious divines exercised great influence in the royal courts.
1549
Important Words:
اذکر (remembered) which is derived from ذکر is really اذتکر and gives the same meaning as تذکر i.e. he remembered or he became reminded of (Lane).
امة (time). See 11:9.
Commentary:
The verse shows that the man who escaped was an ordinary person and not a court dignitary. This is why he asked the permission of the court to go to Joseph. The words, I will let you know its interpretation, show that, because of his past experience, this man was sure that Joseph would be able to interpret the vision correctly. In ancient times priests and religious divines exercised great influence in the royal courts.
يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.
1550
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.
قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنۢبُلِهِۦٓ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ
Important Words:
دابا (working hard and continuously). See 3:12.
Commentary:
Joseph, while interpreting the dream, not only advised the people to lay up corn for the years of famine but also suggested to them the way in which they could safely do so, viz. by leaving the corn in the ear, for that was the safest way of preserving it. It is quite possible that Joseph should have deduced this method of preserving corn from the words of the dream itself, for after being shown seven fat and seven lean cows, the king was shown seven green and seven dry ears, and from this repetition Joseph might have deduced the remedy for the impending calamity.
1551
Important Words:
دابا (working hard and continuously). See 3:12.
Commentary:
Joseph, while interpreting the dream, not only advised the people to lay up corn for the years of famine but also suggested to them the way in which they could safely do so, viz. by leaving the corn in the ear, for that was the safest way of preserving it. It is quite possible that Joseph should have deduced this method of preserving corn from the words of the dream itself, for after being shown seven fat and seven lean cows, the king was shown seven green and seven dry ears, and from this repetition Joseph might have deduced the remedy for the impending calamity.
ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ
Arabia, in the Holy Prophet’s time, was visited with a terrible famine which lasted for seven long years. It was so severe that people were forced to eat carrion (Bukhari).
Commentary:
Joseph explains that the seven years of famine would be so severe that all that the people had stored up during the first seven years of plenty would be eaten up except very little which they might have saved, for fear lest the famine should become prolonged or for the purpose of seed.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as in the time of Joseph, Egypt was visited with a severe seven-year famine, so in the Holy Prophet’s time Arabia had a terrible famine which lasted for seven long years. It was so severe that some people were forced to eat carrion. At last, the Holy Prophet was requested to pray to God for the removal of the famine. He prayed to God and the famine left the land after the people had been reduced to a most pitiable plight (Bukhari and Muslim). This is the twelfth point of resemblance between these two noble Prophets.
1552
Commentary:
Joseph explains that the seven years of famine would be so severe that all that the people had stored up during the first seven years of plenty would be eaten up except very little which they might have saved, for fear lest the famine should become prolonged or for the purpose of seed.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as in the time of Joseph, Egypt was visited with a severe seven-year famine, so in the Holy Prophet’s time Arabia had a terrible famine which lasted for seven long years. It was so severe that some people were forced to eat carrion. At last, the Holy Prophet was requested to pray to God for the removal of the famine. He prayed to God and the famine left the land after the people had been reduced to a most pitiable plight (Bukhari and Muslim). This is the twelfth point of resemblance between these two noble Prophets.
1384
Arabia, in the Holy Prophet’s time, was visited with a terrible famine which lasted for seven long years. It was so severe that people were forced to eat carrion (Bukhari).
ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ
دوسرے مترجموں نے اس کے یہ معنے کیے ہیں کہ اُن پر بارش نازل ہوگی۔ مسیحی مصنفین یہ اعتراض کرتے ہیں کہ مصر کے اس علاقہ میں تو بارش ہوتی نہیں۔ یہ قرآن کی لاعلمی ہے۔ لیکن اول تو یہ غلط ہے کہ وہاں کبھی بھی بارش نہیں ہوتی۔ کیونکہ تھوڑی بارش وہاں ہو جاتی ہے۔ دوسرے یُغَاثُ کے معنے فریاد سنی جانے کے بھی ہوتے ہیں اور اس پر کوئی اعتراض پڑتا ہی نہیں۔ یہ لوگ دیکھتے نہیں کہ اللہ تعالیٰ کا ایک نام مُسْتَغَاث بھی ہے کیونکہ وہ لوگوں کی فریاد سنتا ہے۔
یہاں یَعْصِرُوْنَ ہے جس کے عام معنے انگور نچوڑنے کے ہوتے ہیں۔ لیکن لغت میں اس کے معنے عطیے دینے کے بھی لکھے ہیں‘ جو خوشی کے موقعہ پر دیئے جاتے ہیں۔ قحط کے بعد فراخی کے سالوں میں سارے ملک نے عید منانی ہی تھی اور ایک دوسرے کو تحفے دینے ہی تھے۔ اس لئے ہم نے یَعْصِرُوْن کے یہ معنے کیے ہیں کہ وہ ایک دوسرے کو تحفے دیں گے۔
In their ignorance of the meaning of the word Yughathu which besides meaning, 'They will be rained upon' also means, 'They will be relieved of their distress' or 'They will be aided and helped,' some Christian writers have objected that as it very seldom rains in Egypt and that the fertility of its soil depends upon the flooding of the Nile, the Quranic statement is against the elementary facts of geography. Obviously, the latter two meanings quite agree with the text of the Qur’an. But if the word be taken in the first-mentioned sense, even then there is no ground for any objection, for though the fertility of the soil of Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on rain on the mountains in which lies its source.
Ya‘sirun is derived from ‘Asira which means, (l) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he aided or succoured or saved or preserved (him); (3) he gave something to someone or did some benefit to someone (Lane).
Important Words:
یغاث (shall be relieved) is derived from غاث (aorist یغیث) and غاث (aorist یغوث) and اغاث. They say غاث الله البلاد (aorist یغیث) i.e. God watered the country with rain; sent down rain on the land. غاثه (aorist یغوث) or اغاثه means, he aided or helped him; he removed from him trouble or affliction. اغاثنا المطر means, the rain gave us relief. (Lane & Aqrab).
یعصرون (give presents) is derived from عصر which means: (1) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he took or collected the produce of the earth; (3) he aided or succoured or saved or preserved (him); (4) he gave something to someone or did some benefit to someone (Lane).
Commentary:
Thinking in their ignorance that the verb is used only in the sense "they shall be rained upon," some Christian critics of the Quran have objected that as it very seldom rains in Egypt and the fertility of its soil depends entirely on the flooding of the Nile, therefore the statement that "the people shall be rained upon" betrays the ignorance of the Revealer of the Quran of even the elementary facts of geography. But these critics, instead of exposing the ignorance of the Quran, have betrayed their own ignorance of the Arabic language. The verb as shown under Important Words is used in three different senses, i.e. (1) sending down rain; (2) helping and aiding; and (3) relieving and removing trouble. Of these the latter two quite agree with the text of the Quran. But even if the word be taken in the first-mentioned sense there is no ground for objection, for though it is true that the fertility of the soil in Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on the rain on the mountains where lies its source. So if Joseph is represented here as saying that after seven years of famine, rains would fall, he obviously meant to say that rains would fall in such parts of the land as would cause the swelling of the Nile, which would bring relief to the famine-stricken people of Egypt.
The objection that the Quran has used an ambiguous and equivocal word is also devoid of all substance. The ambiguity lies in the critics’ own minds. The Quran has every right to use any word in the sense in which it is used in the Arabic language. If the critics of the Quran are not conversant with the particular use of a certain word, they should blame their own ignorance and not the Quran. In fact, the beauty of the Quranic style lies in the fact that it has used a word which applies with equal appropriateness to the times both of Joseph and the Holy Prophet, whose respective peoples were visited with a severe seven-year famine. Of the three meanings of the word یغاث given under Important Words, the first applied to the time of the Holy Prophet and the latter two to that of Joseph. Thus instead of exposing any weakness in the diction of the Quran, the use of this word emphasizes its excellence.
1
دوسرے مترجموں نے اس کے یہ معنے کیے ہیں کہ اُن پر بارش نازل ہوگی۔ مسیحی مصنفین یہ اعتراض کرتے ہیں کہ مصر کے اس علاقہ میں تو بارش ہوتی نہیں۔ یہ قرآن کی لاعلمی ہے۔ لیکن اول تو یہ غلط ہے کہ وہاں کبھی بھی بارش نہیں ہوتی۔ کیونکہ تھوڑی بارش وہاں ہو جاتی ہے۔ دوسرے یُغَاثُ کے معنے فریاد سنی جانے کے بھی ہوتے ہیں اور اس پر کوئی اعتراض پڑتا ہی نہیں۔ یہ لوگ دیکھتے نہیں کہ اللہ تعالیٰ کا ایک نام مُسْتَغَاث بھی ہے کیونکہ وہ لوگوں کی فریاد سنتا ہے۔
2
یہاں یَعْصِرُوْنَ ہے جس کے عام معنے انگور نچوڑنے کے ہوتے ہیں۔ لیکن لغت میں اس کے معنے عطیے دینے کے بھی لکھے ہیں‘ جو خوشی کے موقعہ پر دیئے جاتے ہیں۔ قحط کے بعد فراخی کے سالوں میں سارے ملک نے عید منانی ہی تھی اور ایک دوسرے کو تحفے دینے ہی تھے۔ اس لئے ہم نے یَعْصِرُوْن کے یہ معنے کیے ہیں کہ وہ ایک دوسرے کو تحفے دیں گے۔
1553
Important Words:
یغاث (shall be relieved) is derived from غاث (aorist یغیث) and غاث (aorist یغوث) and اغاث. They say غاث الله البلاد (aorist یغیث) i.e. God watered the country with rain; sent down rain on the land. غاثه (aorist یغوث) or اغاثه means, he aided or helped him; he removed from him trouble or affliction. اغاثنا المطر means, the rain gave us relief. (Lane & Aqrab).
یعصرون (give presents) is derived from عصر which means: (1) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he took or collected the produce of the earth; (3) he aided or succoured or saved or preserved (him); (4) he gave something to someone or did some benefit to someone (Lane).
Commentary:
Thinking in their ignorance that the verb is used only in the sense "they shall be rained upon," some Christian critics of the Quran have objected that as it very seldom rains in Egypt and the fertility of its soil depends entirely on the flooding of the Nile, therefore the statement that "the people shall be rained upon" betrays the ignorance of the Revealer of the Quran of even the elementary facts of geography. But these critics, instead of exposing the ignorance of the Quran, have betrayed their own ignorance of the Arabic language. The verb as shown under Important Words is used in three different senses, i.e. (1) sending down rain; (2) helping and aiding; and (3) relieving and removing trouble. Of these the latter two quite agree with the text of the Quran. But even if the word be taken in the first-mentioned sense there is no ground for objection, for though it is true that the fertility of the soil in Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on the rain on the mountains where lies its source. So if Joseph is represented here as saying that after seven years of famine, rains would fall, he obviously meant to say that rains would fall in such parts of the land as would cause the swelling of the Nile, which would bring relief to the famine-stricken people of Egypt.
The objection that the Quran has used an ambiguous and equivocal word is also devoid of all substance. The ambiguity lies in the critics’ own minds. The Quran has every right to use any word in the sense in which it is used in the Arabic language. If the critics of the Quran are not conversant with the particular use of a certain word, they should blame their own ignorance and not the Quran. In fact, the beauty of the Quranic style lies in the fact that it has used a word which applies with equal appropriateness to the times both of Joseph and the Holy Prophet, whose respective peoples were visited with a severe seven-year famine. Of the three meanings of the word یغاث given under Important Words, the first applied to the time of the Holy Prophet and the latter two to that of Joseph. Thus instead of exposing any weakness in the diction of the Quran, the use of this word emphasizes its excellence.
1385
In their ignorance of the meaning of the word Yughathu which besides meaning, 'They will be rained upon' also means, 'They will be relieved of their distress' or 'They will be aided and helped,' some Christian writers have objected that as it very seldom rains in Egypt and that the fertility of its soil depends upon the flooding of the Nile, the Quranic statement is against the elementary facts of geography. Obviously, the latter two meanings quite agree with the text of the Qur’an. But if the word be taken in the first-mentioned sense, even then there is no ground for any objection, for though the fertility of the soil of Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on rain on the mountains in which lies its source.
1386
Ya‘sirun is derived from ‘Asira which means, (l) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he aided or succoured or saved or preserved (him); (3) he gave something to someone or did some benefit to someone (Lane).
وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًا ۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
۞ رَبِّ قَدْ ءَاتَيْتَنِى مِنَ ٱلْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَنتَ وَلِىِّۦ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۖ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِٱلصَّٰلِحِينَ
12:7, 22.
6:15; 14:11; 35:2; 39:47.
12:7, 22.
6:15; 14:11; 35:2; 39:47.
Commentary:
This verse bespeaks the great love which the righteous servants of God cherish for Him. Neither prosperity nor adversity can make them forget their Lord and Creator. Even amidst rejoicing at meeting with his parents and brothers after a long time, Joseph feels the flame of Divine love rising in his breast, and ignoring and forgetting all, he turns to his Lord and Master. It is this yearning of the human soul for God in which lies all spiritual progress. Without it outward acts of devotion are a mere shell without kernel.
The verse also shows how the lives of Prophets furnish strong proof of the attributes of God. This rise of Joseph from a state of utter helplessness to a position of great power and authority signified that God, as it were, created for him a new heaven and a new earth, thus providing evidence of the fact that He is the Creator of the heavens and the earth. This is what is hinted at in the words, O Maker of the heavens and the earth.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
1601
Commentary:
This verse bespeaks the great love which the righteous servants of God cherish for Him. Neither prosperity nor adversity can make them forget their Lord and Creator. Even amidst rejoicing at meeting with his parents and brothers after a long time, Joseph feels the flame of Divine love rising in his breast, and ignoring and forgetting all, he turns to his Lord and Master. It is this yearning of the human soul for God in which lies all spiritual progress. Without it outward acts of devotion are a mere shell without kernel.
The verse also shows how the lives of Prophets furnish strong proof of the attributes of God. This rise of Joseph from a state of utter helplessness to a position of great power and authority signified that God, as it were, created for him a new heaven and a new earth, thus providing evidence of the fact that He is the Creator of the heavens and the earth. This is what is hinted at in the words, O Maker of the heavens and the earth.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِ ۚ وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَٰكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلْمَلْعُونَةَ فِى ٱلْقُرْءَانِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَٰنًا كَبِيرًا
17:2.
这里指的是本章第二节经文中所谈到的那一精神境界。在那一精神境界中, 穆圣看到自己领着所有其他的先知在耶路撒冷的那座犹太人的朝向寺里祈祷。这一梦境意示在将来的某一时间那些先知的追随者会参加到伊斯兰教的行列中来。这就是 “你的养主业已作了消灭那些人们 (的决定)” 这句话的意思。伊斯兰教的全面传播将紧跟在第59节经文中谈到的世界性灾难发生之后展开。
“被诅咒的树” 看来就是犹太民族。«古兰经» 反复谈到他们受到安拉的诅咒 (5:14, 61, 65, 79)。安拉从达五德时代起一直到现在诅咒着这个不幸的民族。这句话的这种解释, 在本章中述及以色列人时专门用 بَنِی اِسْرَائِيْل (Bani-Isra’il) 这一名称所暗示的这点上, 得到更多的证实。本章开始时谈到那个精神境界, 穆圣看到自己领导着以色列的许多先知在犹太教的中心--------耶路撒冷祈祷。这件事进一步证实了 “被诅咒的树” 的意思就是犹太民族这一假设, 因为 شَجَرَة (Shajarah) 这一单词意指一个部族。这节经文既谈到了那个精神境界, 又谈到了犹太民族 (被诅咒的树), 这一精神境界特别说他们是 “对人的考验罢了”。犹太人, 长期以来, 证明是人类许多痛苦和患难的根源, 尤其对穆斯林更是如此。
شجرۃ سے مراد خاندان اور قوم بھی ہوتی ہے۔ چنانچہ خاندان کے سلسلہ کو شجرہ ٔنسب کہتے ہیں۔ اقرب نے بھی شجرہ کے ایک معنے شجرہ ٔنسب یعنی خاندان کے سلسلہ کے کیے ہیں نہ صرف درخت کے۔ چونکہ قرآن کریم میں یہود کی قوم پر لعنت کی گئی ہے۔ اس لئے یہاں انہیں کا ذکر ہے۔
اس جگہ رؤیا اور ایک شجرۂ ملعونہ کا اکٹھا ذکر کیا گیا ہے اس سے مضمون واضح ہو جاتا ہے کیونکہ رؤیا اسی سورۃ میں اسراء کے واقعہ میں بیان کی گئی ہے اور اسراء وہ کشفی سفر تھا جو فلسطین کی طرف ہوا جو یہود کا مقام تھا اور شجرۂ ملعونہ سے بھی یہود مراد ہیں۔ پس دونوں کے اکٹھا ذکر کرنے سے ایک واقعہ نے دوسرے کی تفسیر کر دی ہے۔
17:2.
The reference here is to the Vision mentioned in v. 2 of this Surah. In this Vision the Holy Prophet saw himself leading all other Prophets in Prayers in the Temple at Jerusalem which was the Qiblah of the Jews. The Vision implied that in some future time the followers of those Prophets would join the fold of Islam. This is what is meant by the words, thy Lord has decreed the ruin of this people. The general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59.
'The cursed tree' seems to be the Jewish people who have been repeatedly mentioned in the Qur’an as having been cursed by God (5:14, 5:61, 5:65, 5:79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to our own time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, Bani- Isra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the centre of the Jewish Faith, lends further support to the assumption that by 'cursed tree' is meant the Jewish people, the word Shajarah signifying a tribe. The verse speaks both of the Vision and the Jewish people (the accursed tree) to whom this Vision specially refers as 'a trial for men.'
The Jews have, throughout the ages, proved to be a source of much misery and di
17:2.
Important Words:
احاط بالناس (has encompassed the people). احاط is derived from حاط. They say احاط به العدو i.e. the enemy surrounded him. احیط بفلان means, such a one was destroyed or his destruction drew near. احاط به علما means, he had a comprehensive or complete knowledge thereof, or he attained the utmost knowledge thereof. The Quranic expression ان ربک احاط بالناسmeans, verily thy Lord hath men in His grasp or power or hath destroyed them (Lane & Aqrab).
الشجرة الملعونة (the cursed tree). شجرة is the noun infinitive from شجر. They say شجر الامر بینھم i.e. the affair was or became confused or complicated so as to be a subject of disagreement or difference between them. شجرہ means, he tied it. شجرةmeans, a tree; the stock or origin of a man. They say ھو من شجرة طیبة i.e. he is of good stock or origin (Lane & Aqrab).
Commentary:
The reference in the words, When We said to thee, is to the Vision mentioned under v. 2 of this Surah. In that Vision the Holy Prophet saw himself leading all other Prophets in Prayers. The Vision implied that at some future time, the followers of those Prophets would join the fold of Islam. This is what is meant by the words, Thy Lord has encompassed the people. This general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. The object of these disasters was to open the way for the propagation of Islam, to induce all men to rally round its banner and to demonstrate the futility of the present materialistic Western civilization to stand in its way. Some of these disasters have already taken place and others are waiting to shake the present order of things to its foundation.
The signs of these impending disasters are already in evidence everywhere in the world. They will be followed by conditions favourable to the general and widespread acceptance and expansion of Islam.
Commentators of the Quran have greatly differed as to what the expression الشجرة الملعونة (the accursed tree) means. According to some of them it means شجرة خبیثة (evil tree) mentioned in 14:27. The word خبیث (evil) meaning a thing devoid of all good is synonymous with ملعون (accursed) which means, far removed from good. But the word شجرةas shown under Important Words, also means, a family. According to this meaning of the word the expression الشجرة الملعونةappears to apply more appropriately to a people—the Jewish people—who have been repeatedly mentioned in the Quran as having been cursed by God (5:14, 61, 65, 79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to the present time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, BaniIsra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the Centre of the Jewish Faith, lends further support to the assumption that by الشجرة الملعونة (cursed tree) is meant the Jewish people.
The verse speaks both of "the vision" and the Jewish people (the accursed tree) to whom that Vision specially refers as "a trial for men". The Jews have, throughout the ages, proved a source of much misery and distress for mankind, particularly for Muslims, under whose benign rule they have enjoyed more freedom and security than under any other people. The two World Wars have been the result directly or indirectly of the plots and machinations of the Jews. They led an organized opposition to the German people in the First Great War and the Second Great War was also the result of their widespread and highly organized propaganda against Hitler. In the Russian Revolution which, too, forms a part of the Divine punishment (v. 59) the Jews took a prominent part and some of its foremost leaders are Jews by blood. The Jewish machinations have now extended to Palestine and have turned this "land of the Prophets" into a veritable hot-bed of intrigue, murder and arson. But all their intrigues and efforts to go back to, and take possession of, Palestine, will meet with only temporary success because this country has been divinely decreed to remain in Muslim hands.
b
17:2.
716
这里指的是本章第二节经文中所谈到的那一精神境界。在那一精神境界中, 穆圣看到自己领着所有其他的先知在耶路撒冷的那座犹太人的朝向寺里祈祷。这一梦境意示在将来的某一时间那些先知的追随者会参加到伊斯兰教的行列中来。这就是 “你的养主业已作了消灭那些人们 (的决定)” 这句话的意思。伊斯兰教的全面传播将紧跟在第59节经文中谈到的世界性灾难发生之后展开。
717
“被诅咒的树” 看来就是犹太民族。«古兰经» 反复谈到他们受到安拉的诅咒 (5:14, 61, 65, 79)。安拉从达五德时代起一直到现在诅咒着这个不幸的民族。这句话的这种解释, 在本章中述及以色列人时专门用 بَنِی اِسْرَائِيْل (Bani-Isra’il) 这一名称所暗示的这点上, 得到更多的证实。本章开始时谈到那个精神境界, 穆圣看到自己领导着以色列的许多先知在犹太教的中心--------耶路撒冷祈祷。这件事进一步证实了 “被诅咒的树” 的意思就是犹太民族这一假设, 因为 شَجَرَة (Shajarah) 这一单词意指一个部族。这节经文既谈到了那个精神境界, 又谈到了犹太民族 (被诅咒的树), 这一精神境界特别说他们是 “对人的考验罢了”。犹太人, 长期以来, 证明是人类许多痛苦和患难的根源, 尤其对穆斯林更是如此。
1
شجرۃ سے مراد خاندان اور قوم بھی ہوتی ہے۔ چنانچہ خاندان کے سلسلہ کو شجرہ ٔنسب کہتے ہیں۔ اقرب نے بھی شجرہ کے ایک معنے شجرہ ٔنسب یعنی خاندان کے سلسلہ کے کیے ہیں نہ صرف درخت کے۔ چونکہ قرآن کریم میں یہود کی قوم پر لعنت کی گئی ہے۔ اس لئے یہاں انہیں کا ذکر ہے۔
2
اس جگہ رؤیا اور ایک شجرۂ ملعونہ کا اکٹھا ذکر کیا گیا ہے اس سے مضمون واضح ہو جاتا ہے کیونکہ رؤیا اسی سورۃ میں اسراء کے واقعہ میں بیان کی گئی ہے اور اسراء وہ کشفی سفر تھا جو فلسطین کی طرف ہوا جو یہود کا مقام تھا اور شجرۂ ملعونہ سے بھی یہود مراد ہیں۔ پس دونوں کے اکٹھا ذکر کرنے سے ایک واقعہ نے دوسرے کی تفسیر کر دی ہے۔
a
17:2.
1990
Important Words:
احاط بالناس (has encompassed the people). احاط is derived from حاط. They say احاط به العدو i.e. the enemy surrounded him. احیط بفلان means, such a one was destroyed or his destruction drew near. احاط به علما means, he had a comprehensive or complete knowledge thereof, or he attained the utmost knowledge thereof. The Quranic expression ان ربک احاط بالناسmeans, verily thy Lord hath men in His grasp or power or hath destroyed them (Lane & Aqrab).
الشجرة الملعونة (the cursed tree). شجرة is the noun infinitive from شجر. They say شجر الامر بینھم i.e. the affair was or became confused or complicated so as to be a subject of disagreement or difference between them. شجرہ means, he tied it. شجرةmeans, a tree; the stock or origin of a man. They say ھو من شجرة طیبة i.e. he is of good stock or origin (Lane & Aqrab).
Commentary:
The reference in the words, When We said to thee, is to the Vision mentioned under v. 2 of this Surah. In that Vision the Holy Prophet saw himself leading all other Prophets in Prayers. The Vision implied that at some future time, the followers of those Prophets would join the fold of Islam. This is what is meant by the words, Thy Lord has encompassed the people. This general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. The object of these disasters was to open the way for the propagation of Islam, to induce all men to rally round its banner and to demonstrate the futility of the present materialistic Western civilization to stand in its way. Some of these disasters have already taken place and others are waiting to shake the present order of things to its foundation.
The signs of these impending disasters are already in evidence everywhere in the world. They will be followed by conditions favourable to the general and widespread acceptance and expansion of Islam.
Commentators of the Quran have greatly differed as to what the expression الشجرة الملعونة (the accursed tree) means. According to some of them it means شجرة خبیثة (evil tree) mentioned in 14:27. The word خبیث (evil) meaning a thing devoid of all good is synonymous with ملعون (accursed) which means, far removed from good. But the word شجرةas shown under Important Words, also means, a family. According to this meaning of the word the expression الشجرة الملعونةappears to apply more appropriately to a people—the Jewish people—who have been repeatedly mentioned in the Quran as having been cursed by God (5:14, 61, 65, 79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to the present time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, BaniIsra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the Centre of the Jewish Faith, lends further support to the assumption that by الشجرة الملعونة (cursed tree) is meant the Jewish people.
The verse speaks both of "the vision" and the Jewish people (the accursed tree) to whom that Vision specially refers as "a trial for men". The Jews have, throughout the ages, proved a source of much misery and distress for mankind, particularly for Muslims, under whose benign rule they have enjoyed more freedom and security than under any other people. The two World Wars have been the result directly or indirectly of the plots and machinations of the Jews. They led an organized opposition to the German people in the First Great War and the Second Great War was also the result of their widespread and highly organized propaganda against Hitler. In the Russian Revolution which, too, forms a part of the Divine punishment (v. 59) the Jews took a prominent part and some of its foremost leaders are Jews by blood. The Jewish machinations have now extended to Palestine and have turned this "land of the Prophets" into a veritable hot-bed of intrigue, murder and arson. But all their intrigues and efforts to go back to, and take possession of, Palestine, will meet with only temporary success because this country has been divinely decreed to remain in Muslim hands.
c
17:2.
1627A
The reference here is to the Vision mentioned in v. 2 of this Surah. In this Vision the Holy Prophet saw himself leading all other Prophets in Prayers in the Temple at Jerusalem which was the Qiblah of the Jews. The Vision implied that in some future time the followers of those Prophets would join the fold of Islam. This is what is meant by the words, thy Lord has decreed the ruin of this people. The general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59.
1628
'The cursed tree' seems to be the Jewish people who have been repeatedly mentioned in the Qur’an as having been cursed by God (5:14, 5:61, 5:65, 5:79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to our own time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, Bani- Isra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the centre of the Jewish Faith, lends further support to the assumption that by 'cursed tree' is meant the Jewish people, the word Shajarah signifying a tribe. The verse speaks both of the Vision and the Jewish people (the accursed tree) to whom this Vision specially refers as 'a trial for men.'
The Jews have, throughout the ages, proved to be a source of much misery and di
بَلْ قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍۭ بَلِ ٱفْتَرَىٰهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِـَٔايَةٍ كَمَآ أُرْسِلَ ٱلْأَوَّلُونَ
52:31.
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
52:31.
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
52:31.
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
d
52:31.
1
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
a
52:31.
2347
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
a
52:31.
1872
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga
Commentary:
See next verse.
3
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
3336
Commentary:
See next verse.
2497
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga