Search Results for "رَحْلِ"
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فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ
اس کے یہ معنے نہیں کہ اس کو پھنسانے کے لئے بلکہ اس نے پینے کے لئے پانی مانگا تھا۔ پھر غلطی سے برتن اس بورے میں جو اس کے بھائی کا تھا رکھ دیا۔ معلوم ہوتا ہے کہ یوسفؑ نے تھک کر پینے کے لئے پانی مانگا۔ نوکر پانی لائے اور پانی پی کر اس نے غلطی سے وہ برتن جو پانی پینے کے کام بھی آتا تھا اور ماپنے کے بھی‘ بھائی کے بورے میں رکھ دیا۔ ہمارے زمانہ میں بھی اکثر دودھ اور غلّے گلاس سے ماپے جاتے ہیں اور وہ پانی پینے کے بھی کام آتے ہیں۔
The word Ja‘ala (put) may either signify that Joseph himself ordered the cup to be put in his brother’s sack so that he might use it on his way home; or that the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
It is incorrect to say that Joseph himself first ordered the drinking- cup to be placed in his brother’s sack, and then accused him of theft—an action much below his dignity. In fact, it was a Siqayah (a drinking-cup) which Joseph had ordered to be placed in the sack of his brother while the vessel which was declared by the royal proclaimer to have been lost was a Suwa‘ (a measuring-vessel). It seems that in the excitement of helping his brothers to prepare for their return journey and in view of the approaching separation from Benjamin, after only a brief meeting, Joseph felt thirst and called for water. It was brought to him in the royal measuring vessel. Such vessels were then used both as measuring-vessels and drinking-cups. After satisfying his thirst he inadvertently placed the vessel among Benjamin’s things, and it thus became packed with the effects of his brother without having been noticed by anybody. Joseph at once understood how the mistake had occurred, but, thinking that
Commentary:
The word جعل (put) may either mean that Joseph ordered the cup to be put in his brother’s sack knowingly so that he might use it on his way home; or that it was put there by mistake i.e. when Joseph had drunk water from it while the two brothers were engaged in conversation, the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
2
اس کے یہ معنے نہیں کہ اس کو پھنسانے کے لئے بلکہ اس نے پینے کے لئے پانی مانگا تھا۔ پھر غلطی سے برتن اس بورے میں جو اس کے بھائی کا تھا رکھ دیا۔ معلوم ہوتا ہے کہ یوسفؑ نے تھک کر پینے کے لئے پانی مانگا۔ نوکر پانی لائے اور پانی پی کر اس نے غلطی سے وہ برتن جو پانی پینے کے کام بھی آتا تھا اور ماپنے کے بھی‘ بھائی کے بورے میں رکھ دیا۔ ہمارے زمانہ میں بھی اکثر دودھ اور غلّے گلاس سے ماپے جاتے ہیں اور وہ پانی پینے کے بھی کام آتے ہیں۔
1572
Commentary:
The word جعل (put) may either mean that Joseph ordered the cup to be put in his brother’s sack knowingly so that he might use it on his way home; or that it was put there by mistake i.e. when Joseph had drunk water from it while the two brothers were engaged in conversation, the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
1393
The word Ja‘ala (put) may either signify that Joseph himself ordered the cup to be put in his brother’s sack so that he might use it on his way home; or that the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
1394
It is incorrect to say that Joseph himself first ordered the drinking- cup to be placed in his brother’s sack, and then accused him of theft—an action much below his dignity. In fact, it was a Siqayah (a drinking-cup) which Joseph had ordered to be placed in the sack of his brother while the vessel which was declared by the royal proclaimer to have been lost was a Suwa‘ (a measuring-vessel). It seems that in the excitement of helping his brothers to prepare for their return journey and in view of the approaching separation from Benjamin, after only a brief meeting, Joseph felt thirst and called for water. It was brought to him in the royal measuring vessel. Such vessels were then used both as measuring-vessels and drinking-cups. After satisfying his thirst he inadvertently placed the vessel among Benjamin’s things, and it thus became packed with the effects of his brother without having been noticed by anybody. Joseph at once understood how the mistake had occurred, but, thinking that
قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ
Joseph’s brothers, in a fit of excitement, themselves suggested that he in whose sack the measuring-vessel might be found should be detained to explain his conduct. Thus Joseph was able to keep back his brother without the latter having been accused of theft.
Commentary:
It was so devised by God that Joseph’s brothers in a fit of excitement themselves suggested that he in whose sack the measuring cup might be found should be detained to explain his conduct. If they had said instead that he who was proved to be the thief should be kept as a prisoner, Joseph would have had no ground to detain his brother, for he knew that he was not a thief. But the words which escaped the lips of his brothers were that Joseph might detain him in whose sack the measuring cup was found. Thus Joseph was able to keep back his brother without the latter being accused of theft.
1575
Commentary:
It was so devised by God that Joseph’s brothers in a fit of excitement themselves suggested that he in whose sack the measuring cup might be found should be detained to explain his conduct. If they had said instead that he who was proved to be the thief should be kept as a prisoner, Joseph would have had no ground to detain his brother, for he knew that he was not a thief. But the words which escaped the lips of his brothers were that Joseph might detain him in whose sack the measuring cup was found. Thus Joseph was able to keep back his brother without the latter being accused of theft.
1395
Joseph’s brothers, in a fit of excitement, themselves suggested that he in whose sack the measuring-vessel might be found should be detained to explain his conduct. Thus Joseph was able to keep back his brother without the latter having been accused of theft.
إِۦلَٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ
因为 ل (Lam) 是小品词, 而在阿拉伯语中, 新句子开头从来不用小品词, 因此在这节经文之前的句子或子句或短语都可以看作有省略。这节经文之前有省略的短语, 大意可以是这样: “啊, 穆罕默德啊, 你因安拉施大恩于古莱什人而惊诧吧, 安拉在他们心中唤起了冬夏两季的旅程之爱。” 安拉的恩惠在于这个事实: 冬天古莱西人派商队到也门去, 夏天到叙利亚和巴勒斯坦, 把生活必需品带到麦加。他们以这种经商活动发展了一定的声誉, 使他们的城市益呈繁荣, 并且由于接触了也门的犹太人和知晓那些预言的叙利亚基督教徒, 所以也知晓在阿拉伯即将出现一位伟大先知的预言了。古莱西人遂在当地扎根, 并对天房极其重视, 所以他们宁可挨饿也决不离开它一步。他们从事这样的商贸是因为穆圣的曾祖父 هَاشِم (Hashim) 的劝说。因此这是给他们的伟大天恩, 就是说, 由于他们旅行到了这些地方, 从中得到了很多利益, 而且使他们做好准备以迎接即将莅临的穆圣。这几节经文还有一种解释, 也许由上下文来看更吻合。这种解释的大意是这样: “啊, 穆罕默德啊! 你的养主摧毁了大象的主人们, 为的是使古莱西人一心想着在冬夏两季自由旅行, 这就是施予他们的一大天恩。” 这个解释似乎说得通, 因为如果阿布拉哈没有被消灭, 古莱什人就不会愿意旅行到这些地方, 他们的旅行也不会安全。因此阿布拉哈的毁灭除了为古莱什人打开商旅的通路外, 还使阿拉伯人觉得天房更神圣, 虽然阿拉伯人已把天房看作朝圣地。这样就转而额外促进了古莱什人的贸易。这节经文的意思也可以是: “你们的养主为了保护古莱什人, 摧毁了大象的主人们。”
As lam is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression, therefore, must be taken as understood before this verse. The verse prefixed by the understood expression may read something like this: 'Dost thou wonder, O Muhammad, at God’s great favour upon the Quraish that He has created in their hearts love for journey in winter and summer.' The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige, added to the prosperity of their town and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with the Jews of Yemen and the Christians of Syria who knew those prophecies. The Quraish were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it even tempo
Commentary:
As ل is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression therefore must be taken as understood before the words لایلاف قریش as before بسم الله الرحمان الرحیم the word أقرء (I read) or أشرع (I begin) is taken to be understood. In the present case the understood expression, according to some commentators, is اعجب یا محمد and the verse is supposed to read something like this: اعجب یا محمد لنعم الله علی قریش فی ایلافھم رحلة الشتاء والصیف i.e. do thou wonder O Muhammad at God’s great favour upon the Quraish that He has created in their hearts love for journeying in winter and summer. The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with Jews of Yemen and Christians of Syria who knew those prophecies. It was indeed a great Divine favour that God created in the hearts of the Quraish a liking, for making journeys to Yemen and Syria. They were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it, even temporarily. It was by the exhortation of Hashim, the Holy Prophet’s great grandfather, that they took to this calling. Thus it constituted a great Divine favour upon the Quraish that by their journeys to these places they, besides other advantages of these journeys, were being prepared to accept the coming Prophet when he appeared.
Apart from the expression اعجب یا محمد لنعم الله علی قریش taken as understood, there is another explanation of the verses which fits in, perhaps more appropriately, with the context. This is as follows: "Thy Lord destroyed the Owner of the Elephant to attach the hearts of the Quraish to their journeying freely in winter and summer, which constituted a great Divine favour upon them." This is because if Abraha had not been destroyed it would have been impossible for the Quraish to make journeys to Yemen. The destruction of Abraha, therefore, besides opening the way for trade journeys to Yemen, made the Ka‘bah all the more sacred in the eyes of the Arabs for whom it was already a place of Pilgrimage. This in its turn gave added impetus to the trade of the Quraish.
1794
因为 ل (Lam) 是小品词, 而在阿拉伯语中, 新句子开头从来不用小品词, 因此在这节经文之前的句子或子句或短语都可以看作有省略。这节经文之前有省略的短语, 大意可以是这样: “啊, 穆罕默德啊, 你因安拉施大恩于古莱什人而惊诧吧, 安拉在他们心中唤起了冬夏两季的旅程之爱。” 安拉的恩惠在于这个事实: 冬天古莱西人派商队到也门去, 夏天到叙利亚和巴勒斯坦, 把生活必需品带到麦加。他们以这种经商活动发展了一定的声誉, 使他们的城市益呈繁荣, 并且由于接触了也门的犹太人和知晓那些预言的叙利亚基督教徒, 所以也知晓在阿拉伯即将出现一位伟大先知的预言了。古莱西人遂在当地扎根, 并对天房极其重视, 所以他们宁可挨饿也决不离开它一步。他们从事这样的商贸是因为穆圣的曾祖父 هَاشِم (Hashim) 的劝说。因此这是给他们的伟大天恩, 就是说, 由于他们旅行到了这些地方, 从中得到了很多利益, 而且使他们做好准备以迎接即将莅临的穆圣。这几节经文还有一种解释, 也许由上下文来看更吻合。这种解释的大意是这样: “啊, 穆罕默德啊! 你的养主摧毁了大象的主人们, 为的是使古莱西人一心想着在冬夏两季自由旅行, 这就是施予他们的一大天恩。” 这个解释似乎说得通, 因为如果阿布拉哈没有被消灭, 古莱什人就不会愿意旅行到这些地方, 他们的旅行也不会安全。因此阿布拉哈的毁灭除了为古莱什人打开商旅的通路外, 还使阿拉伯人觉得天房更神圣, 虽然阿拉伯人已把天房看作朝圣地。这样就转而额外促进了古莱什人的贸易。这节经文的意思也可以是: “你们的养主为了保护古莱什人, 摧毁了大象的主人们。”
4847
Commentary:
As ل is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression therefore must be taken as understood before the words لایلاف قریش as before بسم الله الرحمان الرحیم the word أقرء (I read) or أشرع (I begin) is taken to be understood. In the present case the understood expression, according to some commentators, is اعجب یا محمد and the verse is supposed to read something like this: اعجب یا محمد لنعم الله علی قریش فی ایلافھم رحلة الشتاء والصیف i.e. do thou wonder O Muhammad at God’s great favour upon the Quraish that He has created in their hearts love for journeying in winter and summer. The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with Jews of Yemen and Christians of Syria who knew those prophecies. It was indeed a great Divine favour that God created in the hearts of the Quraish a liking, for making journeys to Yemen and Syria. They were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it, even temporarily. It was by the exhortation of Hashim, the Holy Prophet’s great grandfather, that they took to this calling. Thus it constituted a great Divine favour upon the Quraish that by their journeys to these places they, besides other advantages of these journeys, were being prepared to accept the coming Prophet when he appeared.
Apart from the expression اعجب یا محمد لنعم الله علی قریش taken as understood, there is another explanation of the verses which fits in, perhaps more appropriately, with the context. This is as follows: "Thy Lord destroyed the Owner of the Elephant to attach the hearts of the Quraish to their journeying freely in winter and summer, which constituted a great Divine favour upon them." This is because if Abraha had not been destroyed it would have been impossible for the Quraish to make journeys to Yemen. The destruction of Abraha, therefore, besides opening the way for trade journeys to Yemen, made the Ka‘bah all the more sacred in the eyes of the Arabs for whom it was already a place of Pilgrimage. This in its turn gave added impetus to the trade of the Quraish.
3441
As lam is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression, therefore, must be taken as understood before this verse. The verse prefixed by the understood expression may read something like this: 'Dost thou wonder, O Muhammad, at God’s great favour upon the Quraish that He has created in their hearts love for journey in winter and summer.' The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige, added to the prosperity of their town and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with the Jews of Yemen and the Christians of Syria who knew those prophecies. The Quraish were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it even tempo