سَبۡعٌ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "سَبۡعٌ".
وَقَالَ الۡمَلِکُ اِنِّیۡۤ اَرٰی سَبۡعَ بَقَرٰتٍ سِمَانٍ یَّاۡکُلُہُنَّ سَبۡعٌ عِجَافٌ وَّسَبۡعَ سُنۡۢبُلٰتٍ خُضۡرٍ وَّاُخَرَ یَابِسٰتٍ ۖ یّٰۤاَیُّہَا الۡمَلَاُ اَفۡتُوۡنِیۡ فِیۡ رُءۡیٰیَ اِنۡ کُنۡتُمۡ لِلرُّءۡیَا تَعۡبُرُوۡنَ
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.
یُوۡسُفُ اَیُّہَا الصِّدِّیۡقُ اَفۡتِنَا فِیۡ سَبۡعِ بَقَرٰتٍ سِمَانٍ یَّاۡکُلُہُنَّ سَبۡعٌ عِجَافٌ وَّسَبۡعِ سُنۡۢبُلٰتٍ خُضۡرٍ وَّاُخَرَ یَابِسٰتٍ لَّعَلِّیۡۤ اَرۡجِعُ اِلَی النَّاسِ لَعَلَّہُمۡ یَعۡلَمُوۡنَ
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.
ثُمَّ یَاۡتِیۡ مِنۡۢ بَعۡدِ ذٰلِکَ سَبۡعٌ شِدَادٌ یَّاۡکُلۡنَ مَا قَدَّمۡتُمۡ لَہُنَّ اِلَّا قَلِیۡلًا مِّمَّا تُحۡصِنُوۡنَ
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).