دَخَل
Appears 23 times in Quran
Derived Words (28)
Words derived from the stem "دَخَل".
- you have entered it
- gone in unto them
- you have gone in
- and entered
- And he entered
- gone in unto them
- you have gone in
- they entered it
- And with him there entered
- they visited
- thou didst enter
- thou didst enter
- enters
- a means of deceit
Occurrences in Quran
Found 23 verses containing "دَخَل".
فَتَقَبَّلَہَا رَبُّہَا بِقَبُوۡلٍ حَسَنٍ وَّاَنۡۢبَتَہَا نَبَاتًا حَسَنًا وَّکَفَّلَہَا زَکَرِیَّا ۖ کُلَّمَا دَخَلَ عَلَیۡہَا زَکَرِیَّا الۡمِحۡرَابَ وَجَدَ عِنۡدَہَا رِزۡقًا ۖ قَالَ یٰمَرۡیَمُ اَنّٰی لَکِ ہٰذَا ۖ قَالَتۡ ہُوَ مِنۡ عِنۡدِ اللّٰہِ ۖ اِنَّ اللّٰہَ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ
’’بہترین حصہ‘‘ یہ ترجمہ محراب کا ہے جو لغت کے مطابق ہے (دیکھو اقرب الموارد) معنوں کے لحاظ سے یہ مطلب ہے کہ مریم کو اس کے وقف ہونے کے سبب سے اور زکریاؑ کی محبت کی وجہ سے گھر کے بہترین حصہ میں رکھا گیا تھا۔
Zachariah or Zacharias was the name of an Israelite holy person whom the Qur’an presents as a Prophet (6:86) but of whom the Bible speaks only as a priest (Luke, 1: 5). The person presented as a Prophet by the Bible is Zechariah (mark the difference in spelling) of whom the Qur’an, however, makes no mention. Zachariah of the Qur’an was the father of Yahya, (John) who was a cousin of Jesus.
The gifts were evidently brought by worshippers visiting the place and there was nothing extraordinary in Mary’s reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the Final Giver. In fact, from a girl of Mary’s religious upbringing any other reply would have been rather surprising.
Important Words:
کفلھا (made him her guardian) is derived from کفل. They say کفله i.e. he was or became responsible for him; he became his guardian. کفل خالدا زیدا means, he made Zaid the guardian of Khalid; he gave Khalid in the guardianship of Zaid (Aqrab).
زکریا (Zachariah or Zacharias) was the name of an Israelite holy person whom the Quran presents as a Prophet (6:86-90) but of whom the Bible speaks only as a priest (Luke 1:5). The person presented as a Prophet by the Bible is Zechariah (Zech. 1:1; mark the difference in spelling) of whom the Quran, however, makes no mention. زکریا of the Quran was the father of Yahya (John) who was a cousin of Jesus.
المحراب (chamber) is derived from حرب for which see 2:280. محرابmeans, a room in the uppermost story of a house; a chamber to which one ascends by stairs; the chief sitting place in a room or a house; the place or niche where the Imam stands while leading the Prayers in a mosque; a mosque or a place of worship (Aqrab & Lane). محراب (chamber of Prayer or the place of the Imam in a mosque) is probably so called because it is a place where one fights the forces of evil or where one gets divorced from the affairs and concerns of the world, the word حرب meaning fighting as well as being despoiled or deprived of all possessions (Mufradat).
Commentary:
Many fantastic stories have been woven round Mary’s reply to Zachariah’s question as to whence she got the gifts he found lying about her. The gifts were evidently brought by worshippers visiting the place and there was also nothing extraordinary in her reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the final agency. In fact, from a girl of Mary’s religious upbringing any other reply would rather have been surprising. The accounts of Mary having been provided with heavenly fruits by angels are, therefore, nothing but the figment of the commentators’ own minds and find no support whatsoever from the Quran or the sayings of the Holy Prophet. The pious reply of the child, however, made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own.
The words, Surely Allah gives to whomsoever He pleases without measure, are most probably the words of God and not those of Mary. But if they are Mary’s words, they make her reply all the more impressive and Zachariah’s earnest prayer, referred to in the following verse, all the more justified.
6
’’بہترین حصہ‘‘ یہ ترجمہ محراب کا ہے جو لغت کے مطابق ہے (دیکھو اقرب الموارد) معنوں کے لحاظ سے یہ مطلب ہے کہ مریم کو اس کے وقف ہونے کے سبب سے اور زکریاؑ کی محبت کی وجہ سے گھر کے بہترین حصہ میں رکھا گیا تھا۔
328
Important Words:
کفلھا (made him her guardian) is derived from کفل. They say کفله i.e. he was or became responsible for him; he became his guardian. کفل خالدا زیدا means, he made Zaid the guardian of Khalid; he gave Khalid in the guardianship of Zaid (Aqrab).
زکریا (Zachariah or Zacharias) was the name of an Israelite holy person whom the Quran presents as a Prophet (6:86-90) but of whom the Bible speaks only as a priest (Luke 1:5). The person presented as a Prophet by the Bible is Zechariah (Zech. 1:1; mark the difference in spelling) of whom the Quran, however, makes no mention. زکریا of the Quran was the father of Yahya (John) who was a cousin of Jesus.
المحراب (chamber) is derived from حرب for which see 2:280. محرابmeans, a room in the uppermost story of a house; a chamber to which one ascends by stairs; the chief sitting place in a room or a house; the place or niche where the Imam stands while leading the Prayers in a mosque; a mosque or a place of worship (Aqrab & Lane). محراب (chamber of Prayer or the place of the Imam in a mosque) is probably so called because it is a place where one fights the forces of evil or where one gets divorced from the affairs and concerns of the world, the word حرب meaning fighting as well as being despoiled or deprived of all possessions (Mufradat).
Commentary:
Many fantastic stories have been woven round Mary’s reply to Zachariah’s question as to whence she got the gifts he found lying about her. The gifts were evidently brought by worshippers visiting the place and there was also nothing extraordinary in her reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the final agency. In fact, from a girl of Mary’s religious upbringing any other reply would rather have been surprising. The accounts of Mary having been provided with heavenly fruits by angels are, therefore, nothing but the figment of the commentators’ own minds and find no support whatsoever from the Quran or the sayings of the Holy Prophet. The pious reply of the child, however, made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own.
The words, Surely Allah gives to whomsoever He pleases without measure, are most probably the words of God and not those of Mary. But if they are Mary’s words, they make her reply all the more impressive and Zachariah’s earnest prayer, referred to in the following verse, all the more justified.
403
Zachariah or Zacharias was the name of an Israelite holy person whom the Qur’an presents as a Prophet (6:86) but of whom the Bible speaks only as a priest (Luke, 1: 5). The person presented as a Prophet by the Bible is Zechariah (mark the difference in spelling) of whom the Qur’an, however, makes no mention. Zachariah of the Qur’an was the father of Yahya, (John) who was a cousin of Jesus.
404
The gifts were evidently brought by worshippers visiting the place and there was nothing extraordinary in Mary’s reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the Final Giver. In fact, from a girl of Mary’s religious upbringing any other reply would have been rather surprising.
فِیۡہِ اٰیٰتٌۢ بَیِّنٰتٌ مَّقَامُ اِبۡرٰہِیۡمَ ۖ وَمَنۡ دَخَلَہٗ کَانَ اٰمِنًا ۗ وَلِلّٰہِ عَلَی النَّاسِ حِجُّ الۡبَیۡتِ مَنِ اسۡتَطَاعَ اِلَیۡہِ سَبِیۡلًا ۚ وَمَنۡ کَفَرَ فَاِنَّ اللّٰہَ غَنِیٌّ عَنِ الۡعٰلَمِیۡنَ
2:126.
14:36; 28:58; 29:68.
22:28.
After alluding to the historical evidence in favour of the Ka‘bah, the Qur’an proceeds to adduce three reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the Centre of God’s religion for all times: (a) Abraham, the great Patriarch prayed here; (b) it gives peace and security; (c) it shall ever remain the Centre to which men from different countries and diverse nations will resort for Pilgrimage.
2:126.
14:36; 28:58; 29:68.
22:28.
Commentary:
After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.
The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.
The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.
The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.
Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.
The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.
The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".
The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.
Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.
c
2:126.
d
14:36; 28:58; 29:68.
e
22:28.
263
在提及有利于天房的历史证据后, «古兰经» 接着列举三个原因来说明天房是有资格被选定为朝向的, 即那里在任何时候都是安拉的宗教中心: (a) 伟大的众圣之父, 伊布拉欣在此祈祷过; (b) 这里和平安全; (c) 它将永远是各国人民和不同的民族朝觐的中心。
b
2:126.
c
14:36; 28:58; 29:68.
d
22:28.
384
Commentary:
After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.
The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.
The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.
The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.
Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.
The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.
The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".
The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.
Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.
c
2:126.
d
14:36; 28:58; 29:68.
e
22:28.
444
After alluding to the historical evidence in favour of the Ka‘bah, the Qur’an proceeds to adduce three reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the Centre of God’s religion for all times: (a) Abraham, the great Patriarch prayed here; (b) it gives peace and security; (c) it shall ever remain the Centre to which men from different countries and diverse nations will resort for Pilgrimage.
حُرِّمَتۡ عَلَیۡکُمۡ اُمَّہٰتُکُمۡ وَبَنَاتُکُمۡ وَاَخَوٰتُکُمۡ وَعَمّٰتُکُمۡ وَخٰلٰتُکُمۡ وَبَنَاتُ الۡاَخِ وَبَنَاتُ الۡاُخۡتِ وَاُمَّہٰتُکُمُ الّٰتِیۡۤ اَرۡضَعۡنَکُمۡ وَاَخَوٰتُکُمۡ مِّنَ الرَّضٰعَۃِ وَاُمَّہٰتُ نِسَآئِکُمۡ وَرَبٰٓئِبُکُمُ الّٰتِیۡ فِیۡ حُجُوۡرِکُمۡ مِّنۡ نِّسَآئِکُمُ الّٰتِیۡ دَخَلۡتُمۡ بِہِنَّ فَاِنۡ لَّمۡ تَکُوۡنُوۡا دَخَلۡتُمۡ بِہِنَّ فَلَا جُنَاحَ عَلَیۡکُمۡ وَحَلٰٓئِلُ اَبۡنَآئِکُمُ الَّذِیۡنَ مِنۡ اَصۡلٰبِکُمۡ وَاَنۡ تَجۡمَعُوۡا بَیۡنَ الۡاُخۡتَیۡنِ اِلَّا مَا قَدۡ سَلَفَ ۗ اِنَّ اللّٰہَ کَانَ غَفُوۡرًا رَّحِیۡمًا
The Holy Prophet is reported to have said that the relatives of foster- mothers are as forbidden as those within the prohibited degrees of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on.
Theologians differ as to what number of sucks makes the marriage of foster-mothers and foster-sisters and their relations (within prohibited degrees of marriage) unlawful.
Important Words:
ربائب (step-daughters) is derived from رب and is the plural of ربیبة meaning the daughter of a woman’s husband by another wife or the daughter of a man’s wife by another husband, because he or she rears her in spite of her being not a real daughter; or it means the wife of a man having child by another wife; also a woman who has the charge of a child, who rears or fosters it (Lane & Aqrab).
حجور (wards) is the plural of حجر which is derived from حجر meaning, he prevented or hindered it. حجر means, bosom or breast or the part beneath the armpit; custody, care or guardianship. They say, نشأ زید فی حجر عمرو i.e. Zaid grew up in the care and protection of ‘Amr. The expression التی فی حجور کم would, therefore, mean, those who are under your care or guardianship, i.e. your wards (Lane Aqrab & Mufradat).
حلائل (wives) is the plural of حلیلand حلیلة which are both derived from حل i.e. he alighted or took up his abode; or he or it became lawful; or he untied a knot, etc. حلیل means, husband and حلیلةwife. حلیل also means, a fellow-lodger or fellow-resident of another in one house (Aqrab). It also means a neighbour and a guest (Lane).
ارضعنکم (have given you suck) is derived from رضع. They say رضع امه i.e. he sucked the breast of his mother. ھذا اخی من الرضاعةmeans, he is my foster-brother, we both having sucked the breast of the same woman. ارضعته امه means, his mother suckled him; and استرضعت المرأة ولدی means, I sought or demanded of the woman that she should suckle my child (Lane).
Commentary:
The prohibition about marrying mothers, sisters and daughters may look superfluous; but there are certain people (e.g. certain sects among the Hindus) who regard such marriages as not only permissible, but even meritorious. The Quran, being a perfect code of Law, contains everything essential for man’s physical, moral and spiritual well-being. The Quranic laws are in perfect harmony with human nature; in fact, they only remind us of what is writ large on the book of human nature by God’s own hand. Human nature responds to what is taught by the Quran and the Qurancommands that which human nature demands, and it prohibits what human nature revolts against. The Holy Prophet is reported to have said that the relatives of foster mothers are as forbidden as those within prohibited degree of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. There exists, however, a difference of opinion among Muslim theologians as to what amount of suckling makes the marriage of foster mothers and foster-sisters and their relations (within prohibited degree of marriage) unlawful. Some hold the view that the prohibition comes into operation in all cases even when a woman has given suck to a child only once. According to others who derive their authority from a saying of the Holy Prophet, reported by ‘A’ishah, viz. لا تحرم المصة ولا المصتان i.e. "A suck or two do not make marriage unlawful" (Tirmidhi, ch. on Rida’), the least number of sucks to render marriage unlawful is three. But there is yet another saying of the Holy Prophet, also reported by ‘A’ishah, that mentionsخمس رضعات معلومات (five distinctly known sucks) as necessary to make marriage unlawful (Muslim), and this appears to be the correct view. One suck amounts to the quantity taken by a child at one stretch, i.e. when for the time being it should leave off sucking of its own accord and before returning to it. The age of the child must be within two years at the time of sucking.
The qualifying clause, who are your wards, is only added to draw our attention to the fact that we should bring up our wards with the same care and tenderness that we bestow upon our own children; otherwise marriage with the daughters of women with whom conjugal relations have been established is unlawful, whether or not they are brought up as wards. The daughters of those women with whom such relations have not been established can be taken into marriage and this is the meaning of the words, but if you have not gone in unto them, there shall be no sin upon you.
The expression, of your sons that are from your loins, is added to exclude wife’s sons as well as adopted ones. Islam does not recognize the system of adoption. It wants us to look upon all Muslims as brothers; and as the adoption of certain individuals as sons conflicts with this principle of universal brotherhood, it has been prohibited by Islam. The system of adoption also leads to contention and litigation.
In conformity with the command contained in the words, it is forbidden to you to have two sisters together in marriage, the Holy Prophet is reported to have ordered one of the two sisters who were together the wives of one man to be divorced by him after this injunction was revealed (Tirmidhi, ch. on Nikah). The injunction is based on sentiments of deference to near relationship and is meant to exclude possibility of dissensions in the close family circle.
For similar reasons the Holy Prophet has forbidden to unite in marriage a maternal aunt and her sister’s daughter, or a paternal aunt and her brother’s daughter.
503
Important Words:
ربائب (step-daughters) is derived from رب and is the plural of ربیبة meaning the daughter of a woman’s husband by another wife or the daughter of a man’s wife by another husband, because he or she rears her in spite of her being not a real daughter; or it means the wife of a man having child by another wife; also a woman who has the charge of a child, who rears or fosters it (Lane & Aqrab).
حجور (wards) is the plural of حجر which is derived from حجر meaning, he prevented or hindered it. حجر means, bosom or breast or the part beneath the armpit; custody, care or guardianship. They say, نشأ زید فی حجر عمرو i.e. Zaid grew up in the care and protection of ‘Amr. The expression التی فی حجور کم would, therefore, mean, those who are under your care or guardianship, i.e. your wards (Lane Aqrab & Mufradat).
حلائل (wives) is the plural of حلیلand حلیلة which are both derived from حل i.e. he alighted or took up his abode; or he or it became lawful; or he untied a knot, etc. حلیل means, husband and حلیلةwife. حلیل also means, a fellow-lodger or fellow-resident of another in one house (Aqrab). It also means a neighbour and a guest (Lane).
ارضعنکم (have given you suck) is derived from رضع. They say رضع امه i.e. he sucked the breast of his mother. ھذا اخی من الرضاعةmeans, he is my foster-brother, we both having sucked the breast of the same woman. ارضعته امه means, his mother suckled him; and استرضعت المرأة ولدی means, I sought or demanded of the woman that she should suckle my child (Lane).
Commentary:
The prohibition about marrying mothers, sisters and daughters may look superfluous; but there are certain people (e.g. certain sects among the Hindus) who regard such marriages as not only permissible, but even meritorious. The Quran, being a perfect code of Law, contains everything essential for man’s physical, moral and spiritual well-being. The Quranic laws are in perfect harmony with human nature; in fact, they only remind us of what is writ large on the book of human nature by God’s own hand. Human nature responds to what is taught by the Quran and the Qurancommands that which human nature demands, and it prohibits what human nature revolts against. The Holy Prophet is reported to have said that the relatives of foster mothers are as forbidden as those within prohibited degree of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. There exists, however, a difference of opinion among Muslim theologians as to what amount of suckling makes the marriage of foster mothers and foster-sisters and their relations (within prohibited degree of marriage) unlawful. Some hold the view that the prohibition comes into operation in all cases even when a woman has given suck to a child only once. According to others who derive their authority from a saying of the Holy Prophet, reported by ‘A’ishah, viz. لا تحرم المصة ولا المصتان i.e. "A suck or two do not make marriage unlawful" (Tirmidhi, ch. on Rida’), the least number of sucks to render marriage unlawful is three. But there is yet another saying of the Holy Prophet, also reported by ‘A’ishah, that mentionsخمس رضعات معلومات (five distinctly known sucks) as necessary to make marriage unlawful (Muslim), and this appears to be the correct view. One suck amounts to the quantity taken by a child at one stretch, i.e. when for the time being it should leave off sucking of its own accord and before returning to it. The age of the child must be within two years at the time of sucking.
The qualifying clause, who are your wards, is only added to draw our attention to the fact that we should bring up our wards with the same care and tenderness that we bestow upon our own children; otherwise marriage with the daughters of women with whom conjugal relations have been established is unlawful, whether or not they are brought up as wards. The daughters of those women with whom such relations have not been established can be taken into marriage and this is the meaning of the words, but if you have not gone in unto them, there shall be no sin upon you.
The expression, of your sons that are from your loins, is added to exclude wife’s sons as well as adopted ones. Islam does not recognize the system of adoption. It wants us to look upon all Muslims as brothers; and as the adoption of certain individuals as sons conflicts with this principle of universal brotherhood, it has been prohibited by Islam. The system of adoption also leads to contention and litigation.
In conformity with the command contained in the words, it is forbidden to you to have two sisters together in marriage, the Holy Prophet is reported to have ordered one of the two sisters who were together the wives of one man to be divorced by him after this injunction was revealed (Tirmidhi, ch. on Nikah). The injunction is based on sentiments of deference to near relationship and is meant to exclude possibility of dissensions in the close family circle.
For similar reasons the Holy Prophet has forbidden to unite in marriage a maternal aunt and her sister’s daughter, or a paternal aunt and her brother’s daughter.
586
The Holy Prophet is reported to have said that the relatives of foster- mothers are as forbidden as those within the prohibited degrees of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on.
587
Theologians differ as to what number of sucks makes the marriage of foster-mothers and foster-sisters and their relations (within prohibited degrees of marriage) unlawful.
قَالَ رَجُلَانِ مِنَ الَّذِیۡنَ یَخَافُوۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمَا ادۡخُلُوۡا عَلَیۡہِمُ الۡبَابَ فَاِذَا دَخَلۡتُمُوۡہُ فَاِنَّکُمۡ غٰلِبُوۡنَ ۚ وَعَلَی اللّٰہِ فَتَوَکَّلُوۡۤا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
3:161; 5:12; 9:51.
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
3:161; 5:12; 9:51.
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
3:161; 5:12; 9:51.
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
2
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
a
3:161; 5:12; 9:51.
660
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
734
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
قَالَ ادۡخُلُوۡا فِیۡۤ اُمَمٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِکُمۡ مِّنَ الۡجِنِّ وَالۡاِنۡسِ فِی النَّارِ ۖ کُلَّمَا دَخَلَتۡ اُمَّۃٌ لَّعَنَتۡ اُخۡتَہَا ۖ حَتّٰۤی اِذَا ادَّارَکُوۡا فِیۡہَا جَمِیۡعًا قَالَتۡ اُخۡرٰٮہُمۡ لِاُوۡلٰٮہُمۡ رَبَّنَا ہٰٓؤُلَآءِ اَضَلُّوۡنَا فَاٰتِہِمۡ عَذَابًا ضِعۡفًا مِّنَ النَّارِ ۖ قَالَ لِکُلٍّ ضِعۡفٌ وَّلٰکِنۡ لَّا تَعۡلَمُوۡنَ
38:62.
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
38:62.
The leaders and their followers.
Pain and torment appear heavy while they last. God’s torment will be unbearable.
38:62.
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
b
38:62.
2
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
b
38:62.
939
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
a
38:62.
972
The leaders and their followers.
973
Pain and torment appear heavy while they last. God’s torment will be unbearable.
فَلَمَّا دَخَلُوۡا عَلٰی یُوۡسُفَ اٰوٰۤی اِلَیۡہِ اَبَوَیۡہِ وَقَالَ ادۡخُلُوۡا مِصۡرَ اِنۡ شَآءَ اللّٰہُ اٰمِنِیۡنَ
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.
وَدَخَلَ مَعَہُ السِّجۡنَ فَتَیَانِ ۖ قَالَ اَحَدُہُمَاۤ اِنِّیۡۤ اَرٰٮنِیۡۤ اَعۡصِرُ خَمۡرًا ۖ وَّقَالَ الۡاٰخَرُ اِنِّیۡۤ اَرٰٮنِیۡۤ اَحۡمِلُ فَوۡقَ رَاۡسِیۡ خُبۡزًا تَاۡکُلُ الطَّیۡرُ مِنۡہُ ۖ نَبِّئۡنَا بِتَاۡوِیۡلِہٖۤ ۖ اِنَّا نَرٰٮکَ مِنَ الۡمُحۡسِنِیۡنَ
For the dreams of the butler and the baker see Gen. ch. 40.
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1540
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1382
For the dreams of the butler and the baker see Gen. ch. 40.
وَجَآءَ اِخۡوَۃُ یُوۡسُفَ فَدَخَلُوۡا عَلَیۡہِ فَعَرَفَہُمۡ وَہُمۡ لَہٗ مُنۡکِرُوۡنَ
12:16.
12:16.
12:16.
Commentary:
The incident related in this verse pertains to the time when there was famine in the country and Joseph was at the height of his power.
The verse also provides the fourteenth point of resemblance between Joseph and the Holy Prophet. Joseph had risen to such eminence that his brothers could not recognize him because they could not imagine that he whom they had cast into a well and who was sold as a slave could rise to so eminent a position. Much in the same way, the Meccans marvelled at the power and prestige that the Holy Prophet had gained. This is apparent from the spontaneous expression of amazement and surprise by Abu Sufyan, a Meccan chief, at the remarks which Heraclius, the Christian Emperor of the Eastern Roman Empire, made when he received the Prophet’s epistle inviting him to accept Islam. Heraclius, after making some enquiries about the Holy Prophet from Abu Sufyan who then happened to be in Syria, said that if what Abu Sufyan had said regarding the Prophet was true, the latter would one day become master of the land under his feet. This remark about the Prophet spontaneously uttered by a mighty monarch filled Abu Sufyan with surprise and he exclaimed, 'The affair of the son of Abu Kabshah has indeed become great' (Bukhari, ch. on Jihad). Ibn Abi Kabshah was a term of contempt applied to the Holy Prophet by the Meccans.
c
12:16.
a
12:16.
1561
Commentary:
The incident related in this verse pertains to the time when there was famine in the country and Joseph was at the height of his power.
The verse also provides the fourteenth point of resemblance between Joseph and the Holy Prophet. Joseph had risen to such eminence that his brothers could not recognize him because they could not imagine that he whom they had cast into a well and who was sold as a slave could rise to so eminent a position. Much in the same way, the Meccans marvelled at the power and prestige that the Holy Prophet had gained. This is apparent from the spontaneous expression of amazement and surprise by Abu Sufyan, a Meccan chief, at the remarks which Heraclius, the Christian Emperor of the Eastern Roman Empire, made when he received the Prophet’s epistle inviting him to accept Islam. Heraclius, after making some enquiries about the Holy Prophet from Abu Sufyan who then happened to be in Syria, said that if what Abu Sufyan had said regarding the Prophet was true, the latter would one day become master of the land under his feet. This remark about the Prophet spontaneously uttered by a mighty monarch filled Abu Sufyan with surprise and he exclaimed, 'The affair of the son of Abu Kabshah has indeed become great' (Bukhari, ch. on Jihad). Ibn Abi Kabshah was a term of contempt applied to the Holy Prophet by the Meccans.
a
12:16.
وَلَمَّا دَخَلُوۡا مِنۡ حَیۡثُ اَمَرَہُمۡ اَبُوۡہُمۡ مَّا کَانَ یُغۡنِیۡ عَنۡہُمۡ مِّنَ اللّٰہِ مِنۡ شَیۡءٍ اِلَّا حَاجَۃً فِیۡ نَفۡسِ یَعۡقُوۡبَ قَضٰٮہَا ۚ وَاِنَّہٗ لَذُوۡ عِلۡمٍ لِّمَا عَلَّمۡنٰہُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
1570
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1392
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
وَلَمَّا دَخَلُوۡا عَلٰی یُوۡسُفَ اٰوٰۤی اِلَیۡہِ اَخَاہُ ۖ قَالَ اِنِّیۡۤ اَنَا۠ اَخُوۡکَ فَلَا تَبۡتَئِسۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.
1571
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.