Topic: Egypt (Misr)
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قَالُوٓا۟ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِنۢ بَعْدِ مَا جِئْتَنَا ۚ قَالَ عَسَىٰ رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى ٱلْأَرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ
10:14, 15.
The verse does not necessarily mean that the Israelites were to be made to inherit Egypt after the destruction of Pharaoh. It only means that Pharaoh’s power was to be broken and others were to take possession of his kingdom. We know that after the destruction of Pharaoh and the break-up of his kingdom, another dynasty, friendly to the Israelites, took possession of the land. "Land" mentioned in the verse refers not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with that promise.
10:14, 15.
Commentary:
It appears from the Bible that, like the followers of other Prophets of God, the followers of Moses were made to bear additional burdens of which they complained to Moses (Exod. 5:21). To that complaint a reference is made in this verse.
The word "land" mentioned in the verse refer not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with the promise. The word may also mean "the earth" generally.
Though primarily the address in the words, that He may then see how you act, is to the Israelites of the time of Moses, the words possess a much wider application. They apply with equal force to succeeding generations as well.
It is noteworthy that similar words have been used with regard to Muslims also (10:15) and, like the Israelites, they have been told that God would make them successors in the land and would bestow upon them Khilafat and dominion, and then He would see whether they acted righteously in the earth. This resemblance also shows that Muslim dispensation is a counterpart of the Mosaic dispensation and that a time was to come when Muslims also were to become corrupt like the Jews. It is to this tragic fact that a reference has been made in the prayer, "Make us not of those upon whom Thy wrath has descended" (see note on 1:7).
d
10:14, 15.
515
这节经文并不一定意味着在消灭法老之后将使以色列人继承埃及。它只意味着法老的权力一定会被打垮而且其它的人会占有他的王国。我们知道, 在消灭法老以及他的王国崩溃之后, 与以色列人友好的另一王朝占有了这块土地。这节经文中提及的土地, 指的不是埃及, 而是许诺给以色列的神圣土地, 按照那一许诺他们继承了它。
a
10:14, 15.
1019
Commentary:
It appears from the Bible that, like the followers of other Prophets of God, the followers of Moses were made to bear additional burdens of which they complained to Moses (Exod. 5:21). To that complaint a reference is made in this verse.
The word "land" mentioned in the verse refer not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with the promise. The word may also mean "the earth" generally.
Though primarily the address in the words, that He may then see how you act, is to the Israelites of the time of Moses, the words possess a much wider application. They apply with equal force to succeeding generations as well.
It is noteworthy that similar words have been used with regard to Muslims also (10:15) and, like the Israelites, they have been told that God would make them successors in the land and would bestow upon them Khilafat and dominion, and then He would see whether they acted righteously in the earth. This resemblance also shows that Muslim dispensation is a counterpart of the Mosaic dispensation and that a time was to come when Muslims also were to become corrupt like the Jews. It is to this tragic fact that a reference has been made in the prayer, "Make us not of those upon whom Thy wrath has descended" (see note on 1:7).
c
10:14, 15.
1037
The verse does not necessarily mean that the Israelites were to be made to inherit Egypt after the destruction of Pharaoh. It only means that Pharaoh’s power was to be broken and others were to take possession of his kingdom. We know that after the destruction of Pharaoh and the break-up of his kingdom, another dynasty, friendly to the Israelites, took possession of the land. "Land" mentioned in the verse refers not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with that promise.
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.
فَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَبَوَيْهِ وَقَالَ ٱدْخُلُوا۟ مِصْرَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ
یعنی استقبال کے لئے باہر جاکر ان سے ملے اور ان کی عزت کی۔ الفاظ تو یہ ہیں کہ ماں باپ کو اپنے پاس جگہ دی۔ مگر مراد یہ ہے کہ باہر جاکر ان سے ملے۔ یہ ویسی ہی تقلیب نسبت ہے جیسے کہتے ہیں‘ پرنالہ چلتا ہے‘ حالانکہ پانی چلتا ہے۔ پرنالہ کھڑا رہتا ہے۔
Joseph’s own mother Rachel had already died, but the use of the word 'parents' in the verse implies that a step-mother is as much entitled to one’s respect and affection as one’s real mother.
Commentary:
Joseph’s real mother had died but the use of the word "parents" in the verse beautifully hints that a stepmother is as much entitled to one’s respect and affection as one’s real mother. The verse also shows that Joseph had gone out of the town to receive his parents.
On starting to do a new work, a Muslim is enjoined to say انشاء الله (if God wills or if it pleases God). By using this formula he associates God with his intentions and his works and invokes His protection from evil influences. It is certain that when a man associates God with his work he will not only try to perform that work in a virtuous manner but will also be prevented from thinking of evil deeds, for he cannot use this pious expression with respect to evil deeds. The offering of this prayer by Joseph, in spite of his being most resourceful and powerful in the land at that time, reveals his great piety and humility.
The words, Enter Egypt in peace, hint that Joseph had probably been informed by Divine revelation of the dangers that the progeny of Israel had later to face in Egypt.
1
یعنی استقبال کے لئے باہر جاکر ان سے ملے اور ان کی عزت کی۔ الفاظ تو یہ ہیں کہ ماں باپ کو اپنے پاس جگہ دی۔ مگر مراد یہ ہے کہ باہر جاکر ان سے ملے۔ یہ ویسی ہی تقلیب نسبت ہے جیسے کہتے ہیں‘ پرنالہ چلتا ہے‘ حالانکہ پانی چلتا ہے۔ پرنالہ کھڑا رہتا ہے۔
1599
Commentary:
Joseph’s real mother had died but the use of the word "parents" in the verse beautifully hints that a stepmother is as much entitled to one’s respect and affection as one’s real mother. The verse also shows that Joseph had gone out of the town to receive his parents.
On starting to do a new work, a Muslim is enjoined to say انشاء الله (if God wills or if it pleases God). By using this formula he associates God with his intentions and his works and invokes His protection from evil influences. It is certain that when a man associates God with his work he will not only try to perform that work in a virtuous manner but will also be prevented from thinking of evil deeds, for he cannot use this pious expression with respect to evil deeds. The offering of this prayer by Joseph, in spite of his being most resourceful and powerful in the land at that time, reveals his great piety and humility.
The words, Enter Egypt in peace, hint that Joseph had probably been informed by Divine revelation of the dangers that the progeny of Israel had later to face in Egypt.
1410
Joseph’s own mother Rachel had already died, but the use of the word 'parents' in the verse implies that a step-mother is as much entitled to one’s respect and affection as one’s real mother.
وَأَلْقَوْا۟ إِلَى ٱللَّهِ يَوْمَئِذٍ ٱلسَّلَمَ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
16:29.
16:29.
16:29.
Commentary:
When disbelievers see that their false gods had disowned them they will change their attitude and in a humble and penitent tone will profess their sincere loyalty to God and say that their idol-worship was but a means to an end—to have concentration of mind in worship, and that it was prompted by a sincere desire to win the pleasure of God and not by any motive of rebellion against Him.
e
16:29.
a
16:29.
1888
Commentary:
When disbelievers see that their false gods had disowned them they will change their attitude and in a humble and penitent tone will profess their sincere loyalty to God and say that their idol-worship was but a means to an end—to have concentration of mind in worship, and that it was prompted by a sincere desire to win the pleasure of God and not by any motive of rebellion against Him.
d
16:29.
وَنَادَىٰ فِرْعَوْنُ فِى قَوْمِهِۦ قَالَ يَٰقَوْمِ أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَٰذِهِ ٱلْأَنْهَٰرُ تَجْرِى مِن تَحْتِىٓ ۖ أَفَلَا تُبْصِرُونَ