Bukhari

Narrated `Abdullah bin `Umar: The Prophet said, "The honorable, the son of the honorable the son of the honorable, i.e. Joseph, the son of Jacob, the son of Isaac, the son of Abraham."

And Fudayl bin ‘Iyad (the famous ascetic) narrated from Husayn bin ‘Abdur-Rahman, who narrated from Mujahid, who said: The meaning of «متكأ‏» is «لأترج», and Fudayl himself also said that in the Abyssinian language, «متكأ‏» refers to «لأترج». And Sufyan bin ‘Uyaynah narrated from a person (name unknown), who narrated from Mujahid, who said: «متكأ‏» is that which is cut with a knife (whether fruit or vegetable). And Qatadah said: The meaning of «ذو علم‏» is one who acts upon his knowledge. And Sa‘id bin Jubayr said: «صواع» is a measure which is also called «مكوك الفارسي»; it is like a glass whose two edges meet. The non-Arabs used to drink water in it. And Ibn ‘Abbas said: «لو لا ان تفندون‏» if you do not call me ignorant. Others said: «غيابة» is that which covers or conceals another thing, and when a well is unconstructed, not yet covered. «وما انت بمؤمن لنا‏» means: you do not believe our statement to be true. «أشده» is the age before the period of decline (from thirty to forty years), as the Arabs used to say. «بلغ أشده وبلغوا أشدهم» means: he reached or attains the age of youth. Some said: «اشد» is the plural of «شد». «متكأ» is a cushion or pillow on which you lean for drinking, eating, or talking. And whoever said that «متكأ» refers to «لأترج» has erred. In the Arabic language, the meaning of «متكأ» is not at all «لأترج». When the person who claimed that «متكأ» means «لأترج» was informed of the original meaning, that «متكأ» refers to a cushion or pillow, he said something even worse: that this word is «المتك ساكنة التاء». Whereas «متك» in the Arabic language refers to a woman’s private part, where circumcision is performed, and for this reason, a woman is called «متكأ» (one possessing «متك») in Arabic, and a man’s belly is called «متكأ». If, hypothetically, Zuleikha had also sent «لأترج» to the women, she would have given it after the cushion or pillow. «شعفها» means: her love has entered into the «شغاف» (covering) of his heart. Some have read «شعفها» with a plain ‘ayn; it is derived from «مشعوف». The meaning of «أصب‏» is: I will incline or lean. «أضغاث أحلام‏» is a confused dream for which no interpretation can be given. Originally, «أضغاث» is the plural of «ضغث», meaning a handful of grass, straw, etc. (In Surah Sad) «خذ بيدك ضغثا‏» means: take a handful of twigs in your hand. And in «أضغاث أحلام‏», the meaning of «ضغث» is not intended, but rather a confused dream is meant. «نمير‏» is derived from «ميرة», meaning to eat. «ونزداد كيل بعير‏» means: they will bring an extra load of a camel. «أوى إليه‏» means: he joined him to himself, made him sit with him. «سقاية» was a measure (used for measuring grain). «تفتأ‏» means: you will remain forever. «فلما استياسوا» means: when they lost hope. «ولا تياسوا من روح الله» means: hope from Allah, do not despair of His mercy. «خلصوا نجيا» means: they went aside to consult. «نجي» means: one who consults. Its plural «انجية» is also used; it is derived from «يتنا جون», meaning: they are consulting. «نجي» is the singular form, and in dual and plural, both «نجي» and «انجية» are used. «حرضا‏» means: grief and sorrow will strangle you. «تحسسوا‏» means: take notice, be attached, search. «مزجاة‏» means: a small amount of capital. «غاشية من عذاب الله‏» means: the general punishment of Allah that encompasses everyone.