وَأَخِيهِ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَأَخِيهِ".
وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ أَن تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَٱجْعَلُوا۟ بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا۟ ٱلصَّلَوٰةَ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
The words, so that they face each other, signify that (1) the Israelites were instructed to live very close together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other. (2) They should have all their houses facing one direction, which figuratively means that they should have a common goal or ideal. (3) That all their houses should be of equal standing implying that there should obtain feelings of real brotherhood between the rich and the poor so that all should pull together as one team, because there can exist no real feeling of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
Important Words:
قبلة (so as to face one another) is derived from قبل. They say قبل المکان i.e. he came facing the house. استقبله means, he faced him or it; he turned his face to him. قابلة means, he was opposite to him. قبلة in the sense of متقابلة means, facing each other. It also means, direction; kind or class (Lane & Aqrab). See also 2:143.
مصر (town) means both Egypt and town.
Commentary:
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
In view of the different meanings of the word قبلة given under Important Words the Quranic expression اجعلوا بیوتکم قبلة may mean: (1) that the Israelites were instructed to live together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other; or (2) that the Israelites should have all their houses facing one direction, which figuratively means that they should be united by the bonds of brotherhood and should have a common goal or ideal; or (3) that all their houses should be of one class or kind, hinting thereby that there should exist a real tie of brotherhood between the rich and the poor and all should pull together as one team, because there can be no real tie of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
To sum up, the verse lays down the following seven wise principles by following which a people can rise and prosper—(1) they should lead a corporate life; (2) they should be united; (3) they should fully co-operate with one another; (4) they should possess discipline and organization; (5) there should be no invidious distinction between the different classes; (6) they should continually invoke the help of God by prayer; and (7) they should be persevering. Finally, the verse contains an equally important direction for the head or leader of the community, which is that he should continue to give "glad tidings," i.e. he should speak words of encouragement and good cheer to his people because nothing is more detrimental to success than despair and despondency.
1360
Important Words:
قبلة (so as to face one another) is derived from قبل. They say قبل المکان i.e. he came facing the house. استقبله means, he faced him or it; he turned his face to him. قابلة means, he was opposite to him. قبلة in the sense of متقابلة means, facing each other. It also means, direction; kind or class (Lane & Aqrab). See also 2:143.
مصر (town) means both Egypt and town.
Commentary:
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
In view of the different meanings of the word قبلة given under Important Words the Quranic expression اجعلوا بیوتکم قبلة may mean: (1) that the Israelites were instructed to live together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other; or (2) that the Israelites should have all their houses facing one direction, which figuratively means that they should be united by the bonds of brotherhood and should have a common goal or ideal; or (3) that all their houses should be of one class or kind, hinting thereby that there should exist a real tie of brotherhood between the rich and the poor and all should pull together as one team, because there can be no real tie of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
To sum up, the verse lays down the following seven wise principles by following which a people can rise and prosper—(1) they should lead a corporate life; (2) they should be united; (3) they should fully co-operate with one another; (4) they should possess discipline and organization; (5) there should be no invidious distinction between the different classes; (6) they should continually invoke the help of God by prayer; and (7) they should be persevering. Finally, the verse contains an equally important direction for the head or leader of the community, which is that he should continue to give "glad tidings," i.e. he should speak words of encouragement and good cheer to his people because nothing is more detrimental to success than despair and despondency.
1283
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
1284
The words, so that they face each other, signify that (1) the Israelites were instructed to live very close together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other. (2) They should have all their houses facing one direction, which figuratively means that they should have a common goal or ideal. (3) That all their houses should be of equal standing implying that there should obtain feelings of real brotherhood between the rich and the poor so that all should pull together as one team, because there can exist no real feeling of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
يَٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَٰفِرُونَ
15:57; 39:54.
15:57; 39:54.
Commentary:
This verse leaves no doubt that God had informed Jacob not only of Joseph’s being alive but also of his being in Egypt. If Jacob had thought that Joseph had been devoured by a wolf or had perished in some other way, he could not at the present stage have bidden his sons search for him, particularly in Egypt.
The verse also lays down an infallible principle of success not only in spiritual but also in temporal matters viz. to avoid despair and despondency under all circumstances. Indeed, the root of most failures lies in despondency and despair. He who despairs of success can never attain his object. Indeed, he can never act as he ought to.
In the spiritual realm people who do not believe in the forgiveness of sins never feel the urge to exert themselves to the utmost and overcome them. Similarly, those who do not believe that human nature is pure and unsullied and that man has been endowed with great powers and faculties do not try to develop them to their utmost limit. The Holy Prophet inculcated this supreme lesson in his followers, saying that they should never give way to despair. He is reported to have said لکل داء دواء الاالموت i.e. For every disease there is a remedy, except death. Similarly, he said, من قال ھلك القوم فھو اھلکھم i.e. He who says that such and such people have perished, in fact he it is who causes them to perish (by creating a feeling of despair in them) (Muslim, Part II, vol. 2). Indeed all success lies in hope and action, not in vain and futile daydreaming which does not go beyond making castles in the air.
a
15:57; 39:54.
a
15:57; 39:54.
1587
Commentary:
This verse leaves no doubt that God had informed Jacob not only of Joseph’s being alive but also of his being in Egypt. If Jacob had thought that Joseph had been devoured by a wolf or had perished in some other way, he could not at the present stage have bidden his sons search for him, particularly in Egypt.
The verse also lays down an infallible principle of success not only in spiritual but also in temporal matters viz. to avoid despair and despondency under all circumstances. Indeed, the root of most failures lies in despondency and despair. He who despairs of success can never attain his object. Indeed, he can never act as he ought to.
In the spiritual realm people who do not believe in the forgiveness of sins never feel the urge to exert themselves to the utmost and overcome them. Similarly, those who do not believe that human nature is pure and unsullied and that man has been endowed with great powers and faculties do not try to develop them to their utmost limit. The Holy Prophet inculcated this supreme lesson in his followers, saying that they should never give way to despair. He is reported to have said لکل داء دواء الاالموت i.e. For every disease there is a remedy, except death. Similarly, he said, من قال ھلك القوم فھو اھلکھم i.e. He who says that such and such people have perished, in fact he it is who causes them to perish (by creating a feeling of despair in them) (Muslim, Part II, vol. 2). Indeed all success lies in hope and action, not in vain and futile daydreaming which does not go beyond making castles in the air.
a
15:57; 39:54.
1405
This verse also shows that Jacob was convinced that Joseph, Benjamin and Judah were alive in Egypt.
قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَٰهِلُونَ
Bearing no longer to see his brothers degrade themselves by thus begging for corn Joseph decided to reveal himself to them; but approached the subject indirectly.
Commentary:
It appears that Joseph could not, on this occasion, bear to see his brothers degrade themselves by thus begging for corn and decided to reveal himself to them; but he appears to be shy of approaching the subject. He therefore here reminds them of what they did with Joseph and his brother and thus disclosed indirectly his identity, at the same time comforting them by saying that they should worry no more about their past misdeeds because what they had done was the result of ignorance as they did not realize the full implication of their deeds. It is the exhibition of such good manners on such difficult occasions that shows the great moral heights to which man can rise.
1589
Commentary:
It appears that Joseph could not, on this occasion, bear to see his brothers degrade themselves by thus begging for corn and decided to reveal himself to them; but he appears to be shy of approaching the subject. He therefore here reminds them of what they did with Joseph and his brother and thus disclosed indirectly his identity, at the same time comforting them by saying that they should worry no more about their past misdeeds because what they had done was the result of ignorance as they did not realize the full implication of their deeds. It is the exhibition of such good manners on such difficult occasions that shows the great moral heights to which man can rise.
1406
Bearing no longer to see his brothers degrade themselves by thus begging for corn Joseph decided to reveal himself to them; but approached the subject indirectly.
وَصَٰحِبَتِهِۦ وَأَخِيهِ
31:34; 80:37.
31:34; 80:37.
31:34; 80:37.
b
31:34; 80:37.
a
31:34; 80:37.
d
31:34; 80:37.