Quranic exegesis online dating

Posted by / 13-Dec-2017 21:22

For example, in the context of verse 42, in which Joseph asks one of his fellow prisoners to remember him to his lord, most of the commentaries cite the Prophet’s saying: “God have mercy on my brother Joseph; had he not said ‘remember me to your lord,’ he would not have stayed in prison seven years over and above the five” (Ṭabari, 1955-69, XVI, p. 70-76); and especially the incident between Joseph and Zolayḵā (vv. Other matters that appear to have been of concern include whether or not prophets can receive charity () in the context of verse 88, and the prostration of Joseph’s parents and brothers before him (v. Some of the commentaries also include interesting discussions of the different kinds of dreams and their interpretation (Faḵr-al-Din Rāzi, XVIII, pp. 233), and whether or not it is right to believe in the evil eye (Ṭabresi, III, p. Among the commentators, Ṭabari does not attach particular importance to Joseph’s immunity from sin (),” he includes numerous traditions that affirm not only Joseph’s desire for Zolayḵā but also the extent to which his desire took him.For instance, “He [Joseph] loosened his waistband and sat as one who would possess would sit” (Ṭabari, 1955-69, XVIII, p. He does nonetheless pose the hypothetical question whether it is allowable for the prophet Joseph to be described in this way (i.e., close to committing adultery), and in answer he presents several possible arguments.In general it can be said that storytelling becomes a more prominent feature of Persian of Surābādi is particularly notable for its colorful and at times dramatic narrative, which is clearly exemplified in the commentary on the story of Joseph.Here we find some lively passages of dialogue, as when Joseph’s brothers tease him and try to entice him into the idea of going out into the desert with them, saying, “You are too clever to think that you should be brought up so tied to the apron strings ()!By contrast, the stories of other prophets, such as Abraham (Ebrāhim), Moses (Musā), and Noah (Nuḥ), tend to be related in the Qurʾān as isolated events, which may be told more than once and in different ways, according to the context. 4) with his informing his father of a dream in which he has seen the sun, moon, and eleven stars prostrating themselves before him, and it ends with the dream’s coming true and the reunion in Egypt of Joseph with his parents and brothers and their prostrating themselves before him (v. This Qurʾānic narrative is only briefly interrupted by divine comments and exhortations, such as “and God is aware of what they do” (v. The following statement in the third verse: “and We narrate unto you the best (or most beautiful) of stories ()” is taken by most commentators to be a reference to the story of Joseph, though Abu Jaʿfar Moḥammad Ṭabari (d. Commentators present numerous reasons for Joseph’s story being designated “the best of stories,” namely, because it contains lessons (, which include the following: a) Jewish scholars suggested to some powerful men among the polytheists that they should test Prophet Moḥammad by asking him why the family of Jacob moved to Egypt and about the story of Joseph (Faḵr-al-Din Rāzi, XVIII, p.19), or “God always prevails in His purpose, though most people do not realize it” (v. 84); b) the Companions expressed to the Prophet their wish for God to reveal a sura in which there was no command or prohibition or promise or threat, so that they might be uplifted and joyful in reciting it (Meybodi, V, p.He also adds the ironic comment that Zolayḵā only attempted to implicate Josph once and, as soon as his innocence had been demonstrated, left off accusing him, unlike those Ḥašwis who almost 4,000 years later continue to accuse him! For example, he poses the hypothetical question “Since favoring one child over another causes hatred and jealousy, and since Jacob would have known this, why did he enter into such favoritism?Also, the older or most knowledgeable child has more excellence [and therefore is worthier of favoritism], so why did Jacob overturn this principle?

There was no question of God’s compelling him to be chaste or to take refuge in Him (Zamaḵšari, III, p. Zamaḵšari engages in polemics when he interprets Jacob’s command to his sons, “Do not all enter by one gate, use different gates . Other commentaries consist mainly of a translation of the verses and story telling, which is how the reveals how little they have in common.

First are those that are based on the acceptance of his error: a) It was in the way of a test from God, because God tests prophets with error () and more concerned to obey Him, and they will know that they should not rely on the abundance of God’s forgiveness and mercy; b) He tests them with such things in order to make them recognize His blessing towards them and forgiveness of them by His abandoning His punishment of them in the Hereafter; c) He tests them thereby to make them models for the people of sin () and interpret the Qurʾān according to their own opinion”: a) The woman desired Joseph and he desired to strike her or inform her of the reprehensibility of her desire, and therefore his seeing the proof of his Lord made him refrain from hurting her, so he was prevented from the evil and depravity () is the end of one proposition, while “he desired her” is the beginning of another, with the word order in reverse, that is, “He would have desired her had he not seen the proof of his Lord.” (The latter is rejected by Ṭabari as being atypical of Arabic usage.) Yet others, according to Ṭabari, look at the nature of the desire: Joseph desired the woman without any inclination towards either carrying out or abandoning the desire and without any determination or intention (Ṭabari, 1955-69, XVI, 37-39).

Commentators who do not accept the possibility that any sin, minor or major, should be attached to Joseph, use one or more of the arguments in Ṭabari’s second category, while Ṭabresi refines the discussion by differentiating two meanings for the word ), then Ṭabresi allows that this might have been the natural inclination of a young man towards a woman, but that no intent was added to it (Ṭabresi, III, pp. Faḵr-al-Din Rāzi is so concerned to uphold the infallibility ().

” His answer is that Jacob only favored Joseph and his brother in love, and love cannot be controlled, therefore he is not worthy of blame (Faḵr-al-Din Rāzi, XVIII, p. Jār-Allāh Zamaḵšari’s commentary appears to manifest his Muʿtazilite theology at various points in his interpretation of .

For example, when commenting on Joseph’s words, “I would prefer prison to that to which they [these women] are calling me (v. 67), which most commentators explain as being an expression of Jacob’s fear of the evil eye.

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Thus, for instance, among the numerous traditions he presents describing the exceptional beauty of Joseph, are five differently sourced traditions relating that a thirds of all beauty was bestowed upon Joseph and his mother, while the remaining third was bestowed on the rest of creation (Ṭabari, 1955-69, XVI, pp. Other commentaries include far fewer traditions and usually only supply the original source of authority rather than a complete chain of authority (. None of the variant readings discussed in the commentaries appear to have great significance for the meaning of the story, since they involve small details, such as whether part of Joseph’s brothers attempt to persuade their father to allow Joseph to go with them (v. They also occasionally reflect on salutary lessons raised by the story, although this aspect of exegesis is more prevalent in Sufi commentaries.