سَوَّلَ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "سَوَّلَ".
Occurrences in Quran
Found 4 verses containing "سَوَّلَ".
وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
12:84.
12:84.
These words indicate that Jacob regarded the report of his sons as a concocted story.
12:84.
Important Words:
کذب (false) really means either a lie or a falsehood or the act of telling a lie, but here it is used in the sense of مکذوب i.e. false or that about which a lie is uttered (Lane).
سولت (made a great thing appear light) is derived from سال. The verb سول (sawila) of which the aorist is یسول means, he or it was or became lax, flaccid or uncompact; or it hung down loosely; or it was or became pendent or pendulous. They say سول له الشیطان i.e. Satan led him into error; or he facilitated to him the commission of great sins; or he incited him to indulgence in lusts; or he made the commission of great sins appear small in his eyes. The Arabic expression سولت له نفسه امراmeans, his soul embellished or commended to him a thing or an affair; or his soul made it appear easy to him; or made it appear as a light matter in his eyes; or pictured to him what is foul as goodly (Lane & Aqrab).
Commentary:
This verse alludes to another point of difference between the Quranic account and the Biblical version. According to the Bible, Jacob believed the report of his sons to be true and declared that Joseph had really been "rent in pieces" by a wolf (Gen. 37:33); while the Quran says that he regarded their report as a concocted story. Other parts of the Bible, however, support the Quranic version. In Gen. 44:28 we have: And the one (child) went out from me, and I said, Surely he is torn in pieces; and I saw him not since. If Jacob was really convinced that Joseph had been torn in pieces, the sentence, "I saw him not since" becomes quite meaningless. These words clearly show that in his heart of hearts Jacob thought Joseph to be alive, though for the time being he yielded to the inevitable.
The Talmud also agrees with the Quranic account and says that Jacob did not believe the statement of his sons to be true and that he was told in a vision that Joseph was alive (Jew. Enc.).
The verse provides another point of resemblance between Joseph and the Holy Prophet. Just as Joseph’s brothers falsely declared that he had been slain, similarly, the Quraish falsely announced first at Uhud and then at Mecca that the Prophet had been killed, with the difference that whereas Joseph’s brethren spoke of Joseph as having been killed by a wolf, the Quraish asserted that they had themselves killed the Holy Prophet. This is the tenth point of resemblance between the Holy Prophet and Joseph.
a
12:84.
a
12:84.
1522
Important Words:
کذب (false) really means either a lie or a falsehood or the act of telling a lie, but here it is used in the sense of مکذوب i.e. false or that about which a lie is uttered (Lane).
سولت (made a great thing appear light) is derived from سال. The verb سول (sawila) of which the aorist is یسول means, he or it was or became lax, flaccid or uncompact; or it hung down loosely; or it was or became pendent or pendulous. They say سول له الشیطان i.e. Satan led him into error; or he facilitated to him the commission of great sins; or he incited him to indulgence in lusts; or he made the commission of great sins appear small in his eyes. The Arabic expression سولت له نفسه امراmeans, his soul embellished or commended to him a thing or an affair; or his soul made it appear easy to him; or made it appear as a light matter in his eyes; or pictured to him what is foul as goodly (Lane & Aqrab).
Commentary:
This verse alludes to another point of difference between the Quranic account and the Biblical version. According to the Bible, Jacob believed the report of his sons to be true and declared that Joseph had really been "rent in pieces" by a wolf (Gen. 37:33); while the Quran says that he regarded their report as a concocted story. Other parts of the Bible, however, support the Quranic version. In Gen. 44:28 we have: And the one (child) went out from me, and I said, Surely he is torn in pieces; and I saw him not since. If Jacob was really convinced that Joseph had been torn in pieces, the sentence, "I saw him not since" becomes quite meaningless. These words clearly show that in his heart of hearts Jacob thought Joseph to be alive, though for the time being he yielded to the inevitable.
The Talmud also agrees with the Quranic account and says that Jacob did not believe the statement of his sons to be true and that he was told in a vision that Joseph was alive (Jew. Enc.).
The verse provides another point of resemblance between Joseph and the Holy Prophet. Just as Joseph’s brothers falsely declared that he had been slain, similarly, the Quraish falsely announced first at Uhud and then at Mecca that the Prophet had been killed, with the difference that whereas Joseph’s brethren spoke of Joseph as having been killed by a wolf, the Quraish asserted that they had themselves killed the Holy Prophet. This is the tenth point of resemblance between the Holy Prophet and Joseph.
a
12:84.
1367
These words indicate that Jacob regarded the report of his sons as a concocted story.
قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
12:19.
یعنی بن یامین کی دشمنی کی وجہ سے ایک سادہ واقعہ کو چوری قرار دے دیا ہے۔
12:19.
Commentary:
The verse does not mean that Jacob accused his sons of making a false report about the detention of Benjamin. What he is represented here as saying is that, owing to their enmity with Benjamin, the idea that he could not be guilty of theft did not occur to them, but there must certainly have been some misunderstanding in the matter. The verse shows that Jacob had been foretold by God that Joseph was living and that all three brothers would come back safe.
The pronoun ھم (them) used in the words, Maybe, Allah will bring them all to me, is in the plural which, according to the rules of Arabic grammar applies to more than two. The persons referred to here thus are Joseph, Benjamin, and Judah. Judah’s regard for his promise seems to have made a good impression on Jacob’s mind and therefore he began to feel pain at his absence also and did not forget him in his prayer.
In the words, He is the All-Knowing, the Wise, Jacob seems to hint that God had revealed to him the reality of the matter, and that whatever had happened, had happened in pursuance of a divine plan for the welfare of the family and that their past sufferings would serve as a prelude to future prosperity.
a
12:19.
1
یعنی بن یامین کی دشمنی کی وجہ سے ایک سادہ واقعہ کو چوری قرار دے دیا ہے۔
a
12:19.
1583
Commentary:
The verse does not mean that Jacob accused his sons of making a false report about the detention of Benjamin. What he is represented here as saying is that, owing to their enmity with Benjamin, the idea that he could not be guilty of theft did not occur to them, but there must certainly have been some misunderstanding in the matter. The verse shows that Jacob had been foretold by God that Joseph was living and that all three brothers would come back safe.
The pronoun ھم (them) used in the words, Maybe, Allah will bring them all to me, is in the plural which, according to the rules of Arabic grammar applies to more than two. The persons referred to here thus are Joseph, Benjamin, and Judah. Judah’s regard for his promise seems to have made a good impression on Jacob’s mind and therefore he began to feel pain at his absence also and did not forget him in his prayer.
In the words, He is the All-Knowing, the Wise, Jacob seems to hint that God had revealed to him the reality of the matter, and that whatever had happened, had happened in pursuance of a divine plan for the welfare of the family and that their past sufferings would serve as a prelude to future prosperity.
a
12:19.
1402
Joseph, Benjamin and Judah.
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا۟ بِهِۦ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ ٱلرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِى نَفْسِى
مفسرین کہتے ہیں کہ سامری نے یہ کہا تھا کہ میں نے جبرائیل کو دیکھ لیا تھا اور اس کے گھوڑے کے پاؤں کی مٹی اٹھالی تھی اس سے یہ بچھڑا تیار کیا تھا۔ مگر قرآن مجید میں رسول کا لفظ ہے جس سے موسیٰ علیہ السلام مراد ہیں اور اَثر سے مراد بات یا سنت ہے جیسا کہ لغت سے ثابت ہے (اقرب) سامری نے فقط یہ کہا تھا کہ پہلے میں نے اس رسول یعنی موسٰیؑ کی تعلیم کو اختیار کر لیا تھا۔ پھر جب موقع مناسب دیکھا کہ موسٰیؑ تردید کرنے کے لئے موجودنہیں تو اس تعلیم کو پھینک دیا۔
The words may also mean, 'My mental perception was clearer than that of the Israelites.' The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them. But when Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings (athar, meaning remains or relics of knowledge transmitted or handed down from the former generations, i.e. teachings) he had accepted and that was what his mind suggested to him.
Important Words:
بصرت (I perceived) is from بصر (basura). They say بصرہ او به i.e. he perceived it; he knew it; he saw it. أبصرہ means, he saw it or him, by the sight of the eye; or he looked at him or towards him or it trying whether he could see him or not. أبصر also means, he relinquished infidelity and adopted the true belief. أبصر الطریق means, the way became manifest (Lane & Aqrab). See also 6:104 & 7:204.
Commentary:
The words I perceived that which they did not perceive mean, "My mental perception was clearer than that of the Israelites". The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them and that his object in doing so was that he should become the leader of his people. So when the proper occasion arrived and Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings he had accepted and that was what his mind suggested to him.
1
مفسرین کہتے ہیں کہ سامری نے یہ کہا تھا کہ میں نے جبرائیل کو دیکھ لیا تھا اور اس کے گھوڑے کے پاؤں کی مٹی اٹھالی تھی اس سے یہ بچھڑا تیار کیا تھا۔ مگر قرآن مجید میں رسول کا لفظ ہے جس سے موسیٰ علیہ السلام مراد ہیں اور اَثر سے مراد بات یا سنت ہے جیسا کہ لغت سے ثابت ہے (اقرب) سامری نے فقط یہ کہا تھا کہ پہلے میں نے اس رسول یعنی موسٰیؑ کی تعلیم کو اختیار کر لیا تھا۔ پھر جب موقع مناسب دیکھا کہ موسٰیؑ تردید کرنے کے لئے موجودنہیں تو اس تعلیم کو پھینک دیا۔
2309
Important Words:
بصرت (I perceived) is from بصر (basura). They say بصرہ او به i.e. he perceived it; he knew it; he saw it. أبصرہ means, he saw it or him, by the sight of the eye; or he looked at him or towards him or it trying whether he could see him or not. أبصر also means, he relinquished infidelity and adopted the true belief. أبصر الطریق means, the way became manifest (Lane & Aqrab). See also 6:104 & 7:204.
Commentary:
The words I perceived that which they did not perceive mean, "My mental perception was clearer than that of the Israelites". The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them and that his object in doing so was that he should become the leader of his people. So when the proper occasion arrived and Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings he had accepted and that was what his mind suggested to him.
1847
The words may also mean, 'My mental perception was clearer than that of the Israelites.' The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them. But when Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings (athar, meaning remains or relics of knowledge transmitted or handed down from the former generations, i.e. teachings) he had accepted and that was what his mind suggested to him.
إِنَّ ٱلَّذِينَ ٱرْتَدُّوا۟ عَلَىٰٓ أَدْبَٰرِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْهُدَى ۙ ٱلشَّيْطَٰنُ سَوَّلَ لَهُمْ وَأَمْلَىٰ لَهُمْ
3:87.
3:87.
2:218; 3:87; 5:55.
c
3:87.
b
2:218; 3:87; 5:55.
b
3:87.