إِسْحَٰقَ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "إِسْحَٰقَ".
وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيْمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَ ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
29:28.
29:28.
Ayyub or Job is the hero of the Book of Job. He is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his native place. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. He was not an Israelite, having descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in extreme adversity. He still lives in the memory of mankind as a paragon of patience (Jewish Enc. & Enc. of Islam).
29:28.
Important Words:
ایوب (Ayyub or Job), who is the hero of the Book of Job, is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his country. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. Job was not an Israelite, having been descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in the extreme. He still lives in the memory of mankind as a paragon of patience (Jew. Enc. & Encyclopaedia of Islam).
داود (David or Dawud) has been taken to mean (1) beloved or friend; or (2) paternal uncle; or (3) best of all. King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about 1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him. He has poured out his grief in his celebrated Psalms (Enc. Brit. & Enc. Bib.). The Quran, however, absolves him from the charges imputed to him in the Bible (38:19-26).
سلیمان (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). These two names are predictive of the character of his reign, which was both highly prosperous and peaceful. Besides his principal names, Jedidiah and Solomon, various others are assigned to him such as Agur (he who girt his loins), Bin (he who built the temple), Jakeh (he who reigned over the world), Ithiel(he who understood the signs of God), and Ucal (he who could withstand them). The word سلیمان may have been derived from the root سلم. which means, he was or became safe, secure or in peace, or free from evils of any kind. The fact that he ruled for the long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy. Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.). Like his father, David, Solomon was the victim of much calumny and slander from which the Quran has exonerated him (2: 103).
ھارون (Aaron), who belonged to the tribe of Levi, was the son of Amran and the elder brother of Moses who was three years younger than him, their sister Miriam being the eldest of the three. Aaron was the traditional founder and head of the Jewish priesthood and, in company with Moses, led the Israelites out of Egypt. Aaron and Moses were jointly commissioned to deliver the Israelites from the clutches of Pharaoh and to preach to them the message of the Oneness of God, though Moses was the senior Prophet and Aaron subordinate to him. While Moses was both the religious and secular head, Aaron represented only the priestly functions of his tribe. His duties were generally ministerial and not directive. Aaron was known for his eloquence and persuasive speech and was of a mild amiable disposition (Enc. Bib., Enc. Bri. & Jew. Enc.).
Commentary:
This and the succeeding verses tell us that not only Abraham but other Prophets also preached against شرك i.e. setting up associates with God.
The present verse mentions the descendants of Abraham to the second generation, naming a son (Isaac) and a grandson (Jacob or Israel). The name of Ishmael, the eldest son of Abraham, has been included in a separate group (6:87 below), and not in a subordinate position under Abraham.
The reader should note that the Prophets descended from Noah have been divided in the present and the succeeding two verses into three different groups and to each group has been added a separate description. The first group referred to in the present verse comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to human beings. Hence, members of this group have been designated as المحسنین or doers of good, for through their temporal power and prosperity they were able to do material good to humanity. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority among their people.
The second group (for which see 6:86) consists of Zachariah, John, Jesus and Elias. None of these possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. Hence they have been differentiated in 6:86, as الصالحین i.e. virtuous. The first three comprising the second group were contemporaries; while Elias, though not a contemporary, bore a striking resemblance to John, who came in his spirit and power; so he also has been classed with this group.
The third group (mentioned in 6:87) consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. It has been alleged about them that they coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man: his hand will be against every man, and every man’s hand against him" (Gen. 16:12). In the Talmud, Ishmael is represented as having followed his father Abraham when the latter took Isaac out for sacrifice, rejoicing at the thought that he would inherit all the lands and herds. Of Elisha it is said that he caused a king, who did not obey him, to be slain so that he might thus gain political power. Jonah was displeased with God, because he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But the Quran declares all these charges to be false. These Prophets were a group of heavenly people enjoying spiritual communion with God. They had no need to be covetous or seekers of power; for, as stated in 6:87, God had "exalted" them above the people.
d
29:28.
a
29:28.
828
Important Words:
ایوب (Ayyub or Job), who is the hero of the Book of Job, is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his country. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. Job was not an Israelite, having been descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in the extreme. He still lives in the memory of mankind as a paragon of patience (Jew. Enc. & Encyclopaedia of Islam).
داود (David or Dawud) has been taken to mean (1) beloved or friend; or (2) paternal uncle; or (3) best of all. King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about 1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him. He has poured out his grief in his celebrated Psalms (Enc. Brit. & Enc. Bib.). The Quran, however, absolves him from the charges imputed to him in the Bible (38:19-26).
سلیمان (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). These two names are predictive of the character of his reign, which was both highly prosperous and peaceful. Besides his principal names, Jedidiah and Solomon, various others are assigned to him such as Agur (he who girt his loins), Bin (he who built the temple), Jakeh (he who reigned over the world), Ithiel(he who understood the signs of God), and Ucal (he who could withstand them). The word سلیمان may have been derived from the root سلم. which means, he was or became safe, secure or in peace, or free from evils of any kind. The fact that he ruled for the long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy. Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.). Like his father, David, Solomon was the victim of much calumny and slander from which the Quran has exonerated him (2: 103).
ھارون (Aaron), who belonged to the tribe of Levi, was the son of Amran and the elder brother of Moses who was three years younger than him, their sister Miriam being the eldest of the three. Aaron was the traditional founder and head of the Jewish priesthood and, in company with Moses, led the Israelites out of Egypt. Aaron and Moses were jointly commissioned to deliver the Israelites from the clutches of Pharaoh and to preach to them the message of the Oneness of God, though Moses was the senior Prophet and Aaron subordinate to him. While Moses was both the religious and secular head, Aaron represented only the priestly functions of his tribe. His duties were generally ministerial and not directive. Aaron was known for his eloquence and persuasive speech and was of a mild amiable disposition (Enc. Bib., Enc. Bri. & Jew. Enc.).
Commentary:
This and the succeeding verses tell us that not only Abraham but other Prophets also preached against شرك i.e. setting up associates with God.
The present verse mentions the descendants of Abraham to the second generation, naming a son (Isaac) and a grandson (Jacob or Israel). The name of Ishmael, the eldest son of Abraham, has been included in a separate group (6:87 below), and not in a subordinate position under Abraham.
The reader should note that the Prophets descended from Noah have been divided in the present and the succeeding two verses into three different groups and to each group has been added a separate description. The first group referred to in the present verse comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to human beings. Hence, members of this group have been designated as المحسنین or doers of good, for through their temporal power and prosperity they were able to do material good to humanity. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority among their people.
The second group (for which see 6:86) consists of Zachariah, John, Jesus and Elias. None of these possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. Hence they have been differentiated in 6:86, as الصالحین i.e. virtuous. The first three comprising the second group were contemporaries; while Elias, though not a contemporary, bore a striking resemblance to John, who came in his spirit and power; so he also has been classed with this group.
The third group (mentioned in 6:87) consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. It has been alleged about them that they coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man: his hand will be against every man, and every man’s hand against him" (Gen. 16:12). In the Talmud, Ishmael is represented as having followed his father Abraham when the latter took Isaac out for sacrifice, rejoicing at the thought that he would inherit all the lands and herds. Of Elisha it is said that he caused a king, who did not obey him, to be slain so that he might thus gain political power. Jonah was displeased with God, because he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But the Quran declares all these charges to be false. These Prophets were a group of heavenly people enjoying spiritual communion with God. They had no need to be covetous or seekers of power; for, as stated in 6:87, God had "exalted" them above the people.
a
29:28.
869
Ayyub or Job is the hero of the Book of Job. He is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his native place. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. He was not an Israelite, having descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in extreme adversity. He still lives in the memory of mankind as a paragon of patience (Jewish Enc. & Enc. of Islam).
وَٱمْرَأَتُهُۥ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَٰهَا بِإِسْحَٰقَ وَمِن وَرَآءِ إِسْحَٰقَ يَعْقُوبَ
21:73; 51:29.
قرآن مجید میں ضَحِکَتْ کے الفاظ ہیں۔ بعض نے اس کے معنے حیض آنے کے کیے ہیں۔ مگر یہ بے جوڑ معنے ہیں۔ ضَحِکَتْ کے معنے عربی میں گھبرا جانے کے بھی ہیں (اقرب) اور یہی معنے ہم نے یہاں کیے ہیں۔
21:73; 51:29.
21:73; 51:29.
Important Words:
ضحکت (she was frightened) is formed from ضحک which means: (1) he laughed; (2) he wondered (3) he was frightened or he feared. ضحکت المرأة means, the woman menstruated (Lane & Mufradat).
Commentary:
When Abraham’s wife, Sarah, heard the sad news of the impending destruction of Lot’s people, she was naturally frightened and her heart became filled with pain and pity for them.
Sarah’s feeling of pity for Lot’s people pleased God and He hastened to give her the glad tidings of the birth of a grandson (Jacob) in addition to the announcement of a son (Isaac) that had already been made to Abraham in v.70.
The present verse also incidentally shows that it was not Isaac but Ishmael whom Abraham offered for sacrifice, for according to it God promised not only a son (Isaac) but also a grandson to Abraham. Thus Isaac, the promised son, was not only to live and marry but also to have a son who was to be called Jacob. It cannot therefore be supposed that God, Who Himself had announced that Isaac was to live and marry and beget children, should have commanded that the selfsame Isaac be offered for sacrifice.
b
21:73; 51:29.
5
قرآن مجید میں ضَحِکَتْ کے الفاظ ہیں۔ بعض نے اس کے معنے حیض آنے کے کیے ہیں۔ مگر یہ بے جوڑ معنے ہیں۔ ضَحِکَتْ کے معنے عربی میں گھبرا جانے کے بھی ہیں (اقرب) اور یہی معنے ہم نے یہاں کیے ہیں۔
a
21:73; 51:29.
1452
Important Words:
ضحکت (she was frightened) is formed from ضحک which means: (1) he laughed; (2) he wondered (3) he was frightened or he feared. ضحکت المرأة means, the woman menstruated (Lane & Mufradat).
Commentary:
When Abraham’s wife, Sarah, heard the sad news of the impending destruction of Lot’s people, she was naturally frightened and her heart became filled with pain and pity for them.
Sarah’s feeling of pity for Lot’s people pleased God and He hastened to give her the glad tidings of the birth of a grandson (Jacob) in addition to the announcement of a son (Isaac) that had already been made to Abraham in v.70.
The present verse also incidentally shows that it was not Isaac but Ishmael whom Abraham offered for sacrifice, for according to it God promised not only a son (Isaac) but also a grandson to Abraham. Thus Isaac, the promised son, was not only to live and marry but also to have a son who was to be called Jacob. It cannot therefore be supposed that God, Who Himself had announced that Isaac was to live and marry and beget children, should have commanded that the selfsame Isaac be offered for sacrifice.
b
21:73; 51:29.
فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ ۖ وَكُلًّا جَعَلْنَا نَبِيًّا
14:40; 21:73.
14:40; 21:73.
Ishmael has not been mentioned here, though he was the eldest son of Abraham. Isaac and Jacob have been mentioned by the way only as subordinate prophets while Ishmael has found a separate and independent mention in v. 55. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob.
14:40; 21:73.
Commentary:
Ishmael has not been mentioned here, though he was the eldest son of Abraham. This is done for two reasons:(1) Isaac and Jacob have been mentioned by the way only as subordinate Prophets while Ishmael has found a separate and independent mention in v. 55 below. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob. (2) Ishmael has been mentioned after Moses because the latter was the greatest representative of the House of Isaac. As the result of repeated defiance of the commandments of God and rejection of His Messengers by the Jews prophethood became transferred from the House of Isaac or Israel (or from the Mosaic Dispensation) to that of Ishmael, so mention has been made of him after Moses in v. 55 and that is the right place where he should have been mentioned.
a
14:40; 21:73.
c
14:40; 21:73.
2192
Commentary:
Ishmael has not been mentioned here, though he was the eldest son of Abraham. This is done for two reasons:(1) Isaac and Jacob have been mentioned by the way only as subordinate Prophets while Ishmael has found a separate and independent mention in v. 55 below. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob. (2) Ishmael has been mentioned after Moses because the latter was the greatest representative of the House of Isaac. As the result of repeated defiance of the commandments of God and rejection of His Messengers by the Jews prophethood became transferred from the House of Isaac or Israel (or from the Mosaic Dispensation) to that of Ishmael, so mention has been made of him after Moses in v. 55 and that is the right place where he should have been mentioned.
c
14:40; 21:73.
1778
Ishmael has not been mentioned here, though he was the eldest son of Abraham. Isaac and Jacob have been mentioned by the way only as subordinate prophets while Ishmael has found a separate and independent mention in v. 55. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob.
وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ نَافِلَةً ۖ وَكُلًّا جَعَلْنَا صَٰلِحِينَ
11:72; 19:50; 29:28; 37:113; 51:29.
11:72; 19:50; 29:28; 37:113; 51:29.
11:72; 19:50; 29:28; 37:113; 51:29.
Commentary:
Ishmael, the eldest son of Abraham has not been mentioned here. He has been mentioned separately in v. 86 below on account of his being the head of a distinct and more important line.
a
11:72; 19:50; 29:28; 37:113; 51:29.
a
11:72; 19:50; 29:28; 37:113; 51:29.
2405
Commentary:
Ishmael, the eldest son of Abraham has not been mentioned here. He has been mentioned separately in v. 86 below on account of his being the head of a distinct and more important line.
b
11:72; 19:50; 29:28; 37:113; 51:29.
وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ ٱلنُّبُوَّةَ وَٱلْكِتَٰبَ وَءَاتَيْنَٰهُ أَجْرَهُۥ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ
یہ جو حضرت ابراہیم علیہ السلام کے متعلق کہا گیا ہے کہ اِنَّہٗ فِی الْاٰخِرَۃِ لَمِنَ الصَّالِحِیْنَ اس کے ایک معنے تو یہ ہیں کہ آخری زمانہ میں بھی ابراہیمؑ کو لوگ بہت نیک قرار دیں گے۔ چنانچہ اس آخری زمانہ میں بھی جو امتیں قائم ہیں وہ ساری کی ساری حضرت ابراہیم علیہ السلام کو مانتی ہیں۔ یعنی مسلمان بھی‘ یہودی بھی اور عیسائی بھی۔ دوسرے معنے اس کے یہ ہیں کہ ساعت ِ آخرت میں جو بُروزِ ابراہیمؑ ظاہر ہوگا وہ بھی خدا کے نزدیک اپنے کام کا اہل ہوگا۔ اور اس پر اعتراض کرنے والے غلطی کریں گے۔
b
19:50; 21:73; 37:113.
c
2:131; 16:123.
3
یہ جو حضرت ابراہیم علیہ السلام کے متعلق کہا گیا ہے کہ اِنَّہٗ فِی الْاٰخِرَۃِ لَمِنَ الصَّالِحِیْنَ اس کے ایک معنے تو یہ ہیں کہ آخری زمانہ میں بھی ابراہیمؑ کو لوگ بہت نیک قرار دیں گے۔ چنانچہ اس آخری زمانہ میں بھی جو امتیں قائم ہیں وہ ساری کی ساری حضرت ابراہیم علیہ السلام کو مانتی ہیں۔ یعنی مسلمان بھی‘ یہودی بھی اور عیسائی بھی۔ دوسرے معنے اس کے یہ ہیں کہ ساعت ِ آخرت میں جو بُروزِ ابراہیمؑ ظاہر ہوگا وہ بھی خدا کے نزدیک اپنے کام کا اہل ہوگا۔ اور اس پر اعتراض کرنے والے غلطی کریں گے۔
c
11:72; 19:50; 21:73; 37:113.
d
2:131; 16:123.
a
19:50; 21:73; 37:113.
b
2:131; 16:123.
وَبَٰرَكْنَا عَلَيْهِ وَعَلَىٰٓ إِسْحَٰقَ ۚ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِۦ مُبِينٌ
57:27.
57:27.
The words, 'We bestowed blessings on him,' refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael, as Isaac has been mentioned separately by name.
57:27.
Commentary:
The words "We bestowed blessings on him," refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael as Isaac has been mentioned separately by name.
b
57:27.
b
57:27.
3342
Commentary:
The words "We bestowed blessings on him," refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael as Isaac has been mentioned separately by name.
b
57:27.
2500
The words, 'We bestowed blessings on him,' refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael, as Isaac has been mentioned separately by name.