حٰفِظِیۡنَ
Appears 5 times in Quran
Derived Words (3)
Words derived from the stem "حٰفِظِیۡنَ".
- and men who guard
- as keepers
- be guardians
- guarded them
- are guardians
Occurrences in Quran
Found 5 verses containing "حٰفِظِیۡنَ".
اِرۡجِعُوۡۤا اِلٰۤی اَبِیۡکُمۡ فَقُوۡلُوۡا یٰۤاَبَانَاۤ اِنَّ ابۡنَکَ سَرَقَ وَمَا شَہِدۡنَاۤ اِلَّا بِمَا عَلِمۡنَا وَمَا کُنَّا لِلۡغَیۡبِ حٰفِظِیۡنَ
Commentary:
This and the following verses are in continuation of what Judah said to his brothers in the previous verse. The words, we could not be guardians over the unseen, may mean, we have related what we saw but we do not know what is the reality of the matter concerning the charge of stealing against Benjamin. Or they may mean, we had given thee our plighted word that we would bring Benjamin back with us but we did not know that matters would come to such a pass. We had given thee our pledge quite honestly.
1581
Commentary:
This and the following verses are in continuation of what Judah said to his brothers in the previous verse. The words, we could not be guardians over the unseen, may mean, we have related what we saw but we do not know what is the reality of the matter concerning the charge of stealing against Benjamin. Or they may mean, we had given thee our plighted word that we would bring Benjamin back with us but we did not know that matters would come to such a pass. We had given thee our pledge quite honestly.
وَمِنَ الشَّیٰطِیۡنِ مَنۡ یَّغُوۡصُوۡنَ لَہٗ وَیَعۡمَلُوۡنَ عَمَلًا دُوۡنَ ذٰلِکَ ۖ وَکُنَّا لَہُمۡ حٰفِظِیۡنَ
34:13; 38:38-39.
شَيْطَانْ (Shaitan) 的意思是一个反叛和顽抗的人, 但也可以是一个专於任何业务的人 (2:15)。这节经文的意思似乎是在说, 那些被素莱曼征服的非以色列人, 依照他的命令被雇用来做各种费力的工作。他们做木工、铁匠、潜水员等即一般被征服的民族中的人们所可以做的职业 (列王纪上，9:21-22)。“他们为他潜水” 这些字, 可能指巴雷恩 (بَحْرَيْن, Bahrain) 和马斯卡特 (مَسْقَطْ, Masqat) 的潜水员, 他们在波斯湾潜水采集珍珠, 他们是为了这个目的而被素莱曼雇用的。
قرآن مجید میں شیطان کا لفظ باغیوں اور سرکشوں کے لئے استعمال ہوا ہے۔ یہاں بھی یہی مراد ہے۔ خلیج فارس کے ساحلوں پر رہنے والے متمرّد لوگ اس کی خدمت پر مامور تھے اور اس کے لئے موتی نکالتے جو بحرین اور مسقط کے علاقہ سے کثرت سے نکلتے ہیں۔
34:13; 38:38-39.
Shaitan meaning a rebel and recalcitrant person and also one who is expert in anything (2:15), the verse purports to say that the non-Israelite people whom Solomon subjugated were employed on various arduous works by his orders. They worked as carpenters, ironsmiths, divers etc. professions which members of a subject race generally adopt (see 1 Kings. 9:21, 22). The words, who dived for him, may refer to the ivers of Bahrain and Muscat who dived in the Persian Gulf for taking out pearls. They were employed for that purpose by Solomon.
34:13-14; 38:38-39.
Commentary:
The word شیطان meaning a rebel and recalcitrant person and also one who is expert in anything (2:15), the verse means to say that the non-Israelite people whom Solomon subjugated were engaged on several arduous works by his orders. They worked as carpenters, iron-smiths, divers etc., professions which members of a subject race generally adopt when living under a ruling race. The fact that Solomon had subjugated peoples of many communities is evident from I Kings 9:20-21 where we read:" And all the people that were left of the Amorites, Hittites, Perizzites, Hivites and Jebusites, which were not of the children of Israel, their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bond service unto this day."
In the words "who dived for him" refer to diving in the Persian Gulf for taking out pearls by divers who were employed for that purpose by Solomon.
c
34:13; 38:38-39.
842
شَيْطَانْ (Shaitan) 的意思是一个反叛和顽抗的人, 但也可以是一个专於任何业务的人 (2:15)。这节经文的意思似乎是在说, 那些被素莱曼征服的非以色列人, 依照他的命令被雇用来做各种费力的工作。他们做木工、铁匠、潜水员等即一般被征服的民族中的人们所可以做的职业 (列王纪上，9:21-22)。“他们为他潜水” 这些字, 可能指巴雷恩 (بَحْرَيْن, Bahrain) 和马斯卡特 (مَسْقَطْ, Masqat) 的潜水员, 他们在波斯湾潜水采集珍珠, 他们是为了这个目的而被素莱曼雇用的。
1
قرآن مجید میں شیطان کا لفظ باغیوں اور سرکشوں کے لئے استعمال ہوا ہے۔ یہاں بھی یہی مراد ہے۔ خلیج فارس کے ساحلوں پر رہنے والے متمرّد لوگ اس کی خدمت پر مامور تھے اور اس کے لئے موتی نکالتے جو بحرین اور مسقط کے علاقہ سے کثرت سے نکلتے ہیں۔
a
34:13-14; 38:38-39.
2413
Commentary:
The word شیطان meaning a rebel and recalcitrant person and also one who is expert in anything (2:15), the verse means to say that the non-Israelite people whom Solomon subjugated were engaged on several arduous works by his orders. They worked as carpenters, iron-smiths, divers etc., professions which members of a subject race generally adopt when living under a ruling race. The fact that Solomon had subjugated peoples of many communities is evident from I Kings 9:20-21 where we read:" And all the people that were left of the Amorites, Hittites, Perizzites, Hivites and Jebusites, which were not of the children of Israel, their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bond service unto this day."
In the words "who dived for him" refer to diving in the Persian Gulf for taking out pearls by divers who were employed for that purpose by Solomon.
b
34:13; 38:38-39.
1910
Shaitan meaning a rebel and recalcitrant person and also one who is expert in anything (2:15), the verse purports to say that the non-Israelite people whom Solomon subjugated were employed on various arduous works by his orders. They worked as carpenters, ironsmiths, divers etc. professions which members of a subject race generally adopt (see 1 Kings. 9:21, 22). The words, who dived for him, may refer to the ivers of Bahrain and Muscat who dived in the Persian Gulf for taking out pearls. They were employed for that purpose by Solomon.
اِنَّ الۡمُسۡلِمِیۡنَ وَالۡمُسۡلِمٰتِ وَالۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ وَالۡقٰنِتِیۡنَ وَالۡقٰنِتٰتِ وَالصّٰدِقِیۡنَ وَالصّٰدِقٰتِ وَالصّٰبِرِیۡنَ وَالصّٰبِرٰتِ وَالۡخٰشِعِیۡنَ وَالۡخٰشِعٰتِ وَالۡمُتَصَدِّقِیۡنَ وَالۡمُتَصَدِّقٰتِ وَالصّٰٓئِمِیۡنَ وَالصّٰٓئِمٰتِ وَالۡحٰفِظِیۡنَ فُرُوۡجَہُمۡ وَالۡحٰفِظٰتِ وَالذّٰکِرِیۡنَ اللّٰہَ کَثِیۡرًا وَّالذّٰکِرٰتِ اَعَدَّ اللّٰہُ لَہُمۡ مَّغۡفِرَۃً وَّاَجۡرًا عَظِیۡمًا
9:112.
This verse embodies a most effective repudiation of the charge that Islam accords a lower status to women. According to the Qur’an women stand on the same level with men, and they can attain to all those spiritual heights to which men can attain and enjoy all those political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has mistakenly, or perhaps deliberately, been misunderstood by hostile critics of Islam as implying a lower status for women.
9:112.
Commentary:
This verse embodies a most effective repudiation of the charge that Christian missionaries and publicists are in the habit of levelling at Islam, viz. that it accords a lower status to women. The Quran has repeatedly said that Muslim women stand on the same level with Muslim men, and that they can attain to all those spiritual heights to which men can attain. Besides, Islam confers on women all the political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has been mistakenly, or perhaps deliberately, misunderstood by hostile critics of Islam as implying a lower status for women.
The ten outstanding attributes of Muslim men and women mentioned in this verse have been appropriately described in an ascending order.
The first stage of the spiritual development of a believer is that of اسلام which in this verse has been used in the sense of intellectual acceptance of truth. The next stage is that of ایمان which implies the giving of peace and safety to others and testifying to the Divinely-revealed Teaching. At the stage of اسلام a Muslim accepts truth because reason and common sense demand of him this acceptance, while at the stage of ایمان he combines emotions and feelings with reason, and becomes intellectually and emotionally a true believer. The third stage of spiritual development is that of قنوت which signifies total obedience to God’s commandments. At this stage the spiritual wayfarer finds himself irresistibly attracted towards his Creator, and his submission to Divine commandments proceeds from his love for the Supreme Being. The next stage in the spiritual journey is reached when a believer becomes صادق which means that he identifies himself completely with truth, and faces trials and temptations with complete equanimity. His faith becomes pure and free from all dross of hypocrisy and love of worldly things. The fifth stage is that of صبر; when identification with truth becomes a permanent feature of a believer’s character. The stage of خشوع is a still higher stage in spiritual progress. It indicates an attitude of humility which the believer develops after he has gained complete victory over trials and tribulations consequent upon the growing consciousness of his own weakness and that of the perfection and completeness of the Divine Being. The next stage is that of متصدق. At this stage the believer becomes conscious that he is not to live for himself alone but should share God-given blessings with other fellow beings. At the stage of صائم which is the next high spiritual stage the believer learns to sacrifice his own legitimate needs and comforts for the benefit of others and at the ninth stage of حافظین فروجھم he scrupulously guards all the avenues through which sin can find access to his mind. At the tenth stage i.e. الذا کرین الله, which is the last stage and which forms the climax of spiritual growth and development, the believer is so completely engrossed in God as to have become lost in His remembrance.
b
9:112.
1034
本节经文极有力地驳斥了那种伊斯兰教给妇女以较低地位的指控。按照 «古兰经» 启示, 女子与男子处于同等地位而她们可以达到男子可达到的所有那些神圣高度和享有男子所享有的那些政治和社会权利。只是她们的活动范围有所不同, 她们的职责有所不同。正是这种男子和女子的职责不同, 以致受到对伊斯兰教怀有敌意的评论者错误地, 甚至蓄意地曲解为给妇女以较低的地位。
a
9:112.
3102
Commentary:
This verse embodies a most effective repudiation of the charge that Christian missionaries and publicists are in the habit of levelling at Islam, viz. that it accords a lower status to women. The Quran has repeatedly said that Muslim women stand on the same level with Muslim men, and that they can attain to all those spiritual heights to which men can attain. Besides, Islam confers on women all the political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has been mistakenly, or perhaps deliberately, misunderstood by hostile critics of Islam as implying a lower status for women.
The ten outstanding attributes of Muslim men and women mentioned in this verse have been appropriately described in an ascending order.
The first stage of the spiritual development of a believer is that of اسلام which in this verse has been used in the sense of intellectual acceptance of truth. The next stage is that of ایمان which implies the giving of peace and safety to others and testifying to the Divinely-revealed Teaching. At the stage of اسلام a Muslim accepts truth because reason and common sense demand of him this acceptance, while at the stage of ایمان he combines emotions and feelings with reason, and becomes intellectually and emotionally a true believer. The third stage of spiritual development is that of قنوت which signifies total obedience to God’s commandments. At this stage the spiritual wayfarer finds himself irresistibly attracted towards his Creator, and his submission to Divine commandments proceeds from his love for the Supreme Being. The next stage in the spiritual journey is reached when a believer becomes صادق which means that he identifies himself completely with truth, and faces trials and temptations with complete equanimity. His faith becomes pure and free from all dross of hypocrisy and love of worldly things. The fifth stage is that of صبر; when identification with truth becomes a permanent feature of a believer’s character. The stage of خشوع is a still higher stage in spiritual progress. It indicates an attitude of humility which the believer develops after he has gained complete victory over trials and tribulations consequent upon the growing consciousness of his own weakness and that of the perfection and completeness of the Divine Being. The next stage is that of متصدق. At this stage the believer becomes conscious that he is not to live for himself alone but should share God-given blessings with other fellow beings. At the stage of صائم which is the next high spiritual stage the believer learns to sacrifice his own legitimate needs and comforts for the benefit of others and at the ninth stage of حافظین فروجھم he scrupulously guards all the avenues through which sin can find access to his mind. At the tenth stage i.e. الذا کرین الله, which is the last stage and which forms the climax of spiritual growth and development, the believer is so completely engrossed in God as to have become lost in His remembrance.
a
9:112.
2355
This verse embodies a most effective repudiation of the charge that Islam accords a lower status to women. According to the Qur’an women stand on the same level with men, and they can attain to all those spiritual heights to which men can attain and enjoy all those political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has mistakenly, or perhaps deliberately, been misunderstood by hostile critics of Islam as implying a lower status for women.
وَمَاۤ اُرۡسِلُوۡا عَلَیۡہِمۡ حٰفِظِیۡنَ
اس آیت میں بتایا گیا ہے کہ کسی کے دلی عقیدہ کے متعلق فتویٰ لگانا جائز نہیں کیونکہ ممکن ہے کہ اس کے دل کی بات فتویٰ لگانے والے پر ظاہر نہ ہو اور وہ جھوٹا فتویٰ لگا دے۔
2
اس آیت میں بتایا گیا ہے کہ کسی کے دلی عقیدہ کے متعلق فتویٰ لگانا جائز نہیں کیونکہ ممکن ہے کہ اس کے دل کی بات فتویٰ لگانے والے پر ظاہر نہ ہو اور وہ جھوٹا فتویٰ لگا دے۔
وَاِنَّ عَلَیۡکُمۡ لَحٰفِظِیۡنَ
6:62.
6:62.
6:62.
b
6:62.
b
6:62.
b
6:62.