مَکَّنَّا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "مَکَّنَّا".
وَقَالَ الَّذِی اشۡتَرٰٮہُ مِنۡ مِّصۡرَ لِامۡرَاَتِہٖۤ اَکۡرِمِیۡ مَثۡوٰٮہُ عَسٰۤی اَنۡ یَّنۡفَعَنَاۤ اَوۡ نَتَّخِذَہٗ وَلَدًا ۚ وَکَذٰلِکَ مَکَّنَّا لِیُوۡسُفَ فِی الۡاَرۡضِ وَلِنُعَلِّمَہٗ مِنۡ تَاۡوِیۡلِ الۡاَحَادِیۡثِ ۚ وَاللّٰہُ غَالِبٌ عَلٰۤی اَمۡرِہٖ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
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.
وَکَذٰلِکَ مَکَّنَّا لِیُوۡسُفَ فِی الۡاَرۡضِ یَتَبَوَّاُ مِنۡہَا حَیۡثُ یَشَآءُ ۚ نُصِیۡبُ بِرَحۡمَتِنَا مَنۡ نَّشَآءُ ۖ وَلَا نُضِیۡعُ اَجۡرَ الۡمُحۡسِنِیۡنَ
12:22.
2:106; 3:75.
Commentary:
The words, And thus did We establish Joseph in the land, also occur in 12:22, where they are followed by the expression, that We might also teach him the interpretation of things, while in the verse under comment they are succeeded by the sentence, We bestow Our mercy upon whomsoever We please. This is because in the former case Joseph’s mettle was yet to be tried. But now that he had emerged triumphant from the ordeal, he was henceforward to enjoy uniform honour and prosperity.
This verse contains the thirteenth point of resemblance between Joseph and the Holy Prophet. Just as the brethren of Joseph, being jealous of his father’s regard for him, sought to remove him from their way and bring him to grief and dishonour, similarly, the Holy Prophet was compelled to leave his native city by his own kith and kin; but God conferred on him, as on Joseph, honour and distinction; with the difference that, whereas Joseph received his authority and honour from a king, the Holy
Prophet was indebted to no earthly potentate for all the power and glory that came to him. Indeed, the difference in the way in which these two Prophets rose to power and eminence is symbolic of the difference in their spiritual status.
a
12:22.
b
2:106; 3:75.
a
12:22.
b
2:106; 3:75.
1560
Commentary:
The words, And thus did We establish Joseph in the land, also occur in 12:22, where they are followed by the expression, that We might also teach him the interpretation of things, while in the verse under comment they are succeeded by the sentence, We bestow Our mercy upon whomsoever We please. This is because in the former case Joseph’s mettle was yet to be tried. But now that he had emerged triumphant from the ordeal, he was henceforward to enjoy uniform honour and prosperity.
This verse contains the thirteenth point of resemblance between Joseph and the Holy Prophet. Just as the brethren of Joseph, being jealous of his father’s regard for him, sought to remove him from their way and bring him to grief and dishonour, similarly, the Holy Prophet was compelled to leave his native city by his own kith and kin; but God conferred on him, as on Joseph, honour and distinction; with the difference that, whereas Joseph received his authority and honour from a king, the Holy
Prophet was indebted to no earthly potentate for all the power and glory that came to him. Indeed, the difference in the way in which these two Prophets rose to power and eminence is symbolic of the difference in their spiritual status.
a
12:22.
b
2:106; 3:75.
اِنَّا مَکَّنَّا لَہٗ فِی الۡاَرۡضِ وَاٰتَیۡنٰہُ مِنۡ کُلِّ شَیۡءٍ سَبَبًا
12:22, 57.
Commentary:
It has been made clear in the note on Dhul-Qarnain that Cyrus was blessed with every kind of means for his great conquests and that God Himself directed all his ways and had given him all the kingdoms of the earth (Isaiah 45:13 & Ezra 1:2).
The words انامکنا له فی الارض signify that the rise of Cyrus to power took place under exceptional circumstances.
The words کل شیء (everything) mean everything necessary for the accomplishment of his task.
a
12:22, 57.
775
见 «以斯拉记», 1:1-2; Isa., 45:1-3和 «历史学家的世界历史»。
a
12:22, 57.
2123
Commentary:
It has been made clear in the note on Dhul-Qarnain that Cyrus was blessed with every kind of means for his great conquests and that God Himself directed all his ways and had given him all the kingdoms of the earth (Isaiah 45:13 & Ezra 1:2).
The words انامکنا له فی الارض signify that the rise of Cyrus to power took place under exceptional circumstances.
The words کل شیء (everything) mean everything necessary for the accomplishment of his task.
a
12:22, 57.
1720
See Ezra, 1: 1, 2; Isa., 45: 1-3 & Historians’ History of the World.