أَحْسَنَ

2:54; 5:45.

7:146.

Important Words:

تماما (completing) is the noun-infinitive from تم. They say تم الشیء i.e. the thing was or became complete or entire or full or perfect or free from deficiency. تم الی کذا means, he reached or repaired to or came to such a thing. تم علیه means, he performed or executed it; or he accomplished it. اتم from which the infinitive is اتمام means, he made (a thing) complete or entire or full, etc. (Lane). For the sake of convenience the word تماما has been rendered in the verse as "completing".

Commentary:

In some of the previous verses the Quran referred to the diverse paths which, when followed, lead away from God’s way. Here we are told that when there come into existence diverse paths, then God sends a Messenger to remove differences and appoints one way for all. Then it becomes incumbent on all to follow that path. This is what is meant by the words, We gave Moses the Book.

The expression الذی احسن (him who did good) refers to Moses. Thus, the sentence means that the Book was revealed to Moses to complete divine favours upon him. The words احسن الذی (him who did good) may also be taken in the general sense, meaning "any person who did good." In that case the sentence would mean that the Book was revealed so that those who were righteous and did good, might have divine favours completed upon them.

The words کل شیء (all things) are not absolute but refer to the things the explanation of which was needed in the days of Moses, the words meaning that the Book given to Moses fulfilled all the needs of the time.

The verse mentions four things as the objects of a revealed Book: (1) That God desires to complete His favour by means of it. (2) That it embodies all the commandments that are needed for the period of time for which it is meant, (3) That it contains the means for guiding men to the right path. (4) That it is a mercy, i.e. those who follow it receive blessings from God.

16:97-98; 24:39; 39:36.

Commentary:

See the preceding verse with which the present one is linked up.

Commentary:

As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.

The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.

The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.

Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.

The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.

Important Words:

نقص (We narrate). They say قص اثرہ i.e. he followed his tracks or footsteps in pursuit. قص علیه الحدیث means, he related to him the story in its proper manner i.e. rightly, as though he followed its traces in pursuit and related it accordingly (Lane). See also 7:177.

Commentary:

As the expression نقص (which literally means, we narrate rightly or properly) indicates, the verse shows that some differences existed about the life story of Joseph. The Quran here claims to act as judge between the upholders of different views and to lift the veil of obscurity from the face of the true story. This is why it says, We relate to thee the narration rightly or properly as though following its very traces (see Important Words). It is strange that some European critics of the Quran have not taken into consideration the existence of differences about the life of Joseph, but have only thought fit to take exception to the narrative of the Quran, merely because it differs from that of the Bible in certain details. In fact, the very objection has established the truth of the Quran, inasmuch as the claim that it relates the incidents rightly shows that the Revealer of the Quran knew that at some future time people would object to the Quranic version. Brinckman is one of these critics. In his "Notes on Islam" he says, "In the Koran a beautiful and touching tale is mangled and spoiled." The following pages will show whether it is in the Quran or the Bible, that a "beautiful and touching tale" has been "mangled and spoiled."

One of the reasons why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophethimself and his brethren, the Quraish, and was thus to serve as evidence of his truth. Another reason is that, as the Holy Prophet was the like of Joseph it was necessary that he himself should know the latter’s life history.

The Holy Prophet has been referred to here as of those not possessed of requisite knowledge. His lack of requisite knowledge about Joseph was intended to hint that, firstly, the whole truth about Joseph was to be found neither in the Bible nor in the Talmud; and, secondly, that the Holy Prophet was not aware that events similar to those which happened to Joseph were to occur in his own life. The account of the Quran differs from that of the Bible in many respects but, as will appear from the following pages, wherever the two accounts differ, it is the Bible that has erred.

Important Words:

راودته (she sought to seduce him). راود is derived from راد which means, he or it came and went; he went to and fro; he was restless; it also means, he sought or desired a thing; راوده means, he endeavoured or sought to turn him to or from a thing. راوده عن الامر means, he endeavoured to turn him by blandishment or by deceitful arts from the thing. راوده علی الامرmeans, he endeavoured to turn him by blandishment, etc., to the thing. The Quranic expression سنراود عنه اباہ means, we will endeavour to turn his father from him by blandishment or artifice and to make him yield him to us; or we will strive to obtain him of his father. So the words راودته عن نفسه would mean, she desired or sought of him a sinful act using blandishment or artifice for that purpose; she tempted him to do the sinful act; she endeavoured to entice him and to make him yield himself to her; more literally, she endeavoured to turn him by blandishment, etc., from his disdainful noncompliance or from his purpose and will. الرود really signifies going about in search of a thing. المراودة means, seeking to make a person do a thing against his will (Lane & Mufradat).

ھیت لك (now come). ھیت is a word of exclamation denoting wonder. The Arabs say ھیت للحلم i.e. what forbearing mildness or clemency! The word is used in the sense of ھلم or تعال or اقبل meaning, "come or come forward." It is also used to signify "hasten" and "set forth journeying." The words therefore mean, "come thou" or "now come." The words also signify, "come, I am ready for thee, or I am ready to receive thee" (Lane & Mufradat).

معاذ الله (I seek refuge with God). معاذ is the noun-infinitive from عاذ. They say عاذ به من کذا i.e. he sought protection by him from that or sought refuge in him from that; or he put his trust in him, or relied upon him, for protection from such a thing. معاذ means, a refuge; a place to which one has recourse for protection or preservation; also the time at which one does so. The expressions معاذ الله and عیاذ الله and عیاذا بالله are all synonymous with اعوذ بالله معاذا i.e. I seek protection or preservation by God (Lane & Aqrab).

Commentary:

The verse clearly shows that the woman who sought to seduce Joseph failed in her efforts and that Joseph successfully resisted her temptation. The words, "He is my Lord," refer to God, and not to Joseph’s Egyptian master, as some commentators have wrongly supposed. It is difficult to imagine that a highly spiritual man like Joseph should have abstained from sin merely out of regard for the paltry favours of a human benefactor and not for the manifold Divine boons.

Whatever honour Joseph had received from his Egyptian master was really in fulfilment of God’s promises. So it was for the sake of his True Lord and Master that he followed the path of rectitude and refused to be seduced into sin, which would have amounted to an act of ingratitude far more towards God than to any human benefactor.

Joseph not only himself abstained from the heinous sin, but also warned his master’s wife against its evil consequences by saying that the wrongdoers never prosper. The expression راودته translated as "she sought to seduce him against his will," literally means, as shown under Important Words, "she endeavoured to turn him from his purpose or will by blandishment and artifice and make him yield to her against his disdainful noncompliance." This meaning shows that Joseph abhorred the evil deed to which she invited him and was determined not to yield.

7:171; 9:120; 12:57.

Commentary:

As against the futile efforts of the powerful western nations to establish peace in the world, the tiny and seemingly insignificant but honest contributions towards this noble purpose of those good and righteous people—the companions of the Mahdi, will be crowned with success because though deprived of all worldly pomp and glory they will have firm faith in God and will live up to their noble ideals.

9:121; 16:98.

Commentary:

Islam does not view with favour such flight from the world as Christianity inculcates among its votaries. One should not deny one’s portion of the good things of the world. As a matter of fact at another place in the Quran the believers are enjoined to pray to God "to grant them the good things of this world as well as the good things of the world to come" (2:202), only the pursuit of the good things of this world should not make one neglect the seeking of the good things of the Hereafter. Islam is not a religion of monks and recluses but of pious and righteous men of the world.

2:83; 3:58; 13:30; 22:57; 30:16; 35:8; 42:23; 47:13.

Commentary:

This verse gives a brief but very apt description of a Mujahid,—a true striver in the way of God. High and noble ideals and consistent and constant effort to carry out those ideals into actual practice is what in Islamic terminology is called Jihad, and the person who possesses these noble ideals and lives up to them is a Mujahid in the true sense of the word.

Man’s good actions are of different degrees. Some are better than others, yet some others are of the noblest quality. The expression لیجزیھم أحسن الذی کانوا یعملون signifies that God will reward all the good works of the believers whether good, better or of the highest quality as if they belonged to the last degree, i.e. He will reward the good deeds of a believer, taking the best of them as the basis of reward.

6:3; 15:27; 37:12.

Commentary:

In this and the next few verses an illustration is given of how Islam from its very small beginnings will, as the result of its present renaissance, spread and become a mighty force. The illustration is to be found in the creation of man. Man’s origin is from mere clay and after going through a long process of development he is born a full-fledged human being, the apex and pride of the whole creation. In the same way, the verse implies that Islam will rise from its present very insignificant beginnings and will march from strength to strength. For a detailed explanation of how, starting from mere earth or clay and going through different stages of evolution, man takes his birth, see. 23:13, 15.

Important Words:

بعلاً is derived from بعل (ba‘ala) which means, he married or he took a wife; or he became a husband. بعل means, husband; wife (بعل like زوج means both a husband and a wife, more generally a husband); lord, master or owner of a thing; a chief; afamily whose maintenance is incumbent upon a person (Lane & Aqrab).

Commentary:

Ba‘l was the name of an idol belonging to the people of the Prophet Elijah. These people worshipped the sun. Ba‘l may also stand for the sun-god which belonged to the people of a town in Syria now called Baalbek (Lane).

15:88.

17:98.

Important Words:

متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.

مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.

تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).

Commentary:

The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.

The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.

Commentary:

This verse continues the theme of the preceding one. Man has first to make himself deserving of Divine mercy by following the best Teaching that has been revealed—the Quran—and only then to demand it. It is honest endeavour that is demanded of men and the rest is made up by God’s mercy.

17:109; 19:62; 73:19.

Important Words:

نتجاوز (We shall overlook) is derived from جاز.They say جاز المکان او جاوزہ i.e. he passed along the place and left it behind. جاوز الحدmeans, he exceeded the proper limit or became extravagant or exorbitant. تجاوز عن ذنبه means, he overlooked sin; he forgave him. (Lane).

2:258; 5:17; 14:6.