یَعۡفُ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "یَعۡفُ".
- Let them forgive
- but He forgives
- and forgives
- And He forgives
- and passes
- or he, in whose hand is the tie of marriage, should remit
Occurrences in Quran
Found 6 verses containing "یَعۡفُ".
وَاِنۡ طَلَّقۡتُمُوۡہُنَّ مِنۡ قَبۡلِ اَنۡ تَمَسُّوۡہُنَّ وَقَدۡ فَرَضۡتُمۡ لَہُنَّ فَرِیۡضَۃً فَنِصۡفُ مَا فَرَضۡتُمۡ اِلَّاۤ اَنۡ یَّعۡفُوۡنَ اَوۡ یَعۡفُوَا الَّذِیۡ بِیَدِہٖ عُقۡدَۃُ النِّکَاحِ ۚ وَاَنۡ تَعۡفُوۡۤا اَقۡرَبُ لِلتَّقۡوٰی ۚ وَلَا تَنۡسَوُا الۡفَضۡلَ بَیۡنَکُمۡ ۚ اِنَّ اللّٰہَ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
如果已定了聘礼但夫妻还没有同过房以前要离婚, 丈夫必须付出聘礼的一半。
“掌握婚约的人” 这几个字, 可以意指丈夫或离婚妇女的监护人, 因为婚后的婚约掌握在丈夫手中, 而婚前掌握在监护人手中。
يَعْفُ (Ya‘fu) 可以意指 “宽免或增加”。妻子 (或她的监护人) 可以给她的全部或部分聘礼, 或者丈夫可以多付些比他应该拿出来的聘礼。不过, 丈夫肯定要多付些聘礼以表示他比较慷慨。
یعنی خاوند یا بعض فقہاء کے نزدیک عورت کا وکیل۔ اِلَّا اَنْ یَّعْفُوْنَ سے یہ مراد ہے کہ یا تو عورتیں طلاق کے وقت اپنا نصف مہر اپنے خاوندوں کو معاف کردیں یا ان کے وکلاء معاف کر دیں۔ اور یَعْفُوَ الَّذِیْ بِیَدِہٖ عُقْدَۃُ النِّـکَاحِ سے اگر خاوند مراد لیا جائے تو آیت کے معنے یہ ہوں گے کہ خاوندنصف مہر کی بجائے پورا مہر دے دے۔ گویا اس جگہ پورا مہر دینے کا نام بھی عفو رکھا گیا ہے جیسا کہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَسْئَلُوْنَکَ مَاذَا یُنْفِقُوْنَ۔ قُلِ الْعَفْوَ (بقرۃ آیت۲۲۰) یعنی لوگ تجھ سے یہ پوچھتے ہیں کہ کیا خرچ کریں‘ تو کہہ دے جو تمہار
If the divorce occurs after the dowry has been fixed but before the husband has gone in unto his wife, the husband shall pay half of the fixed dowry.
The clause, he in whose hand is the tie of marriage, may signify either the husband or the guardian of the divorced woman, because whereas after marriage the tie of marriage is in the hands of the husband, before marriage the guardian of the woman holds it.
Ya‘fu may mean, "remits or increases." The wife (or her guardian) may remit the whole or a part of what is due to her, or the husband may pay more than what is due from him. But the husband is certainly desired to make a greater show of generosity.
Important Words:
یعفو (should remit) is derived from عفا meaning: (1) he gave more than what was due; or (2) he relinquished his right or remitted it in whole or in part (Taj). See also 2:220.
Commentary:
If the divorce occurs after the dowry has been fixed but before the husband has gone in unto his wife, the husband shall pay half of the fixed dowry. The clause, he in whose hand is the tie of marriage, may signify either the husband or the guardian of the divorced woman, because whereas after marriage the tie of marriage is in the hands of the husband, before marriage the guardian of the woman also holds it in his hands. In the former case, the word یعفو would mean that the husband should try to give more than half the dowry, or if he has already paid the whole dowry, he should try not to demand its return. If, however, the clause, he in whose hand is the tie of marriage, be considered to apply to the guardian of the divorced woman, the word یعفو would mean that he should try to remit or relinquish her right, i.e. he should, so far as possible, strive to give up, even that which he is entitled to receive on behalf of the divorced woman. But God certainly prefers that the husband should make a greater show of generosity.
This is how each party is exhorted to vie with the other in acting generously toward the other, the husband by paying more than what is obligatory on him, and the wife or her guardian by relinquishing what is due to her. If people truly inculcated such a spirit of sacrifice, the earth would indeed become a heaven.
The expression, And that you should remit is nearer to righteousness, applies to the husband particularly; but it may, in its broader significance, apply to all__husbands, wives and guardians.
184
如果已定了聘礼但夫妻还没有同过房以前要离婚, 丈夫必须付出聘礼的一半。
185
“掌握婚约的人” 这几个字, 可以意指丈夫或离婚妇女的监护人, 因为婚后的婚约掌握在丈夫手中, 而婚前掌握在监护人手中。
186
يَعْفُ (Ya‘fu) 可以意指 “宽免或增加”。妻子 (或她的监护人) 可以给她的全部或部分聘礼, 或者丈夫可以多付些比他应该拿出来的聘礼。不过, 丈夫肯定要多付些聘礼以表示他比较慷慨。
1
یعنی خاوند یا بعض فقہاء کے نزدیک عورت کا وکیل۔ اِلَّا اَنْ یَّعْفُوْنَ سے یہ مراد ہے کہ یا تو عورتیں طلاق کے وقت اپنا نصف مہر اپنے خاوندوں کو معاف کردیں یا ان کے وکلاء معاف کر دیں۔ اور یَعْفُوَ الَّذِیْ بِیَدِہٖ عُقْدَۃُ النِّـکَاحِ سے اگر خاوند مراد لیا جائے تو آیت کے معنے یہ ہوں گے کہ خاوندنصف مہر کی بجائے پورا مہر دے دے۔ گویا اس جگہ پورا مہر دینے کا نام بھی عفو رکھا گیا ہے جیسا کہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَسْئَلُوْنَکَ مَاذَا یُنْفِقُوْنَ۔ قُلِ الْعَفْوَ (بقرۃ آیت۲۲۰) یعنی لوگ تجھ سے یہ پوچھتے ہیں کہ کیا خرچ کریں‘ تو کہہ دے جو تمہار
244
Important Words:
یعفو (should remit) is derived from عفا meaning: (1) he gave more than what was due; or (2) he relinquished his right or remitted it in whole or in part (Taj). See also 2:220.
Commentary:
If the divorce occurs after the dowry has been fixed but before the husband has gone in unto his wife, the husband shall pay half of the fixed dowry. The clause, he in whose hand is the tie of marriage, may signify either the husband or the guardian of the divorced woman, because whereas after marriage the tie of marriage is in the hands of the husband, before marriage the guardian of the woman also holds it in his hands. In the former case, the word یعفو would mean that the husband should try to give more than half the dowry, or if he has already paid the whole dowry, he should try not to demand its return. If, however, the clause, he in whose hand is the tie of marriage, be considered to apply to the guardian of the divorced woman, the word یعفو would mean that he should try to remit or relinquish her right, i.e. he should, so far as possible, strive to give up, even that which he is entitled to receive on behalf of the divorced woman. But God certainly prefers that the husband should make a greater show of generosity.
This is how each party is exhorted to vie with the other in acting generously toward the other, the husband by paying more than what is obligatory on him, and the wife or her guardian by relinquishing what is due to her. If people truly inculcated such a spirit of sacrifice, the earth would indeed become a heaven.
The expression, And that you should remit is nearer to righteousness, applies to the husband particularly; but it may, in its broader significance, apply to all__husbands, wives and guardians.
293
If the divorce occurs after the dowry has been fixed but before the husband has gone in unto his wife, the husband shall pay half of the fixed dowry.
294
The clause, he in whose hand is the tie of marriage, may signify either the husband or the guardian of the divorced woman, because whereas after marriage the tie of marriage is in the hands of the husband, before marriage the guardian of the woman holds it.
294A
Ya‘fu may mean, "remits or increases." The wife (or her guardian) may remit the whole or a part of what is due to her, or the husband may pay more than what is due from him. But the husband is certainly desired to make a greater show of generosity.
یٰۤاَہۡلَ الۡکِتٰبِ قَدۡ جَآءَکُمۡ رَسُوۡلُنَا یُبَیِّنُ لَکُمۡ کَثِیۡرًا مِّمَّا کُنۡتُمۡ تُخۡفُوۡنَ مِنَ الۡکِتٰبِ وَیَعۡفُوۡا عَنۡ کَثِیۡرٍ ۚ قَدۡ جَآءَکُمۡ مِّنَ اللّٰہِ نُوۡرٌ وَّکِتٰبٌ مُّبِیۡنٌ
The Holy Prophet (33:46, 47).
5:20.
Important Words:
یعفو (passes over) is derived from عفا which gives a number of meanings for which see 2:110. Among others the word عفاmeans, it became effaced or obliterated; or He (God) effaced or obliterated (a sin, etc.), i.e. forgave and pardoned. عفوت عن الحق means, I have relinquished or given up my right or what was due to me. The word العفو is also used in the sense of التركi.e. the act of giving up or abandoning or leaving off or passing over (Taj).
Commentary:
The verse refers to the suppression of many noble teachings and great truths by the People of the Book and draws their attention to the fact that not only are many of the truths contained in the older Books being re-taught by the Holy Prophet of Islam but also many more are being revealed and new and wider avenues of guidance have been opened, though at the same time some laws and ordinances which proved burdensome to the previous peoples or were meant only for a specific period have not been embodied in the teachings of the new Faith.
The word "Light" at the end of the verse refers to the Holy Prophet, who elsewhere in the Quran has been called "a Bright Lamp" (33:47), because from him later Reformers were to receive the light of divine knowledge. It may also contain a reference to the fact that the Holy Prophet was the "Seal of the Prophets" (33:41) in the sense that he who followed him in the most perfect manner could receive even the gift of prophethood from God—a great truth laid bare by the Holy Founder of the Ahmadiyya Movement. The Holy Prophet was, thus, a great spiritual light that could kindle other similar lights. But it must be clearly understood that since the Law of Islam is perfect in all respects and is meant for all ages to come, no other Book of Law can come after the Quran.
a
5:20.
653
Important Words:
یعفو (passes over) is derived from عفا which gives a number of meanings for which see 2:110. Among others the word عفاmeans, it became effaced or obliterated; or He (God) effaced or obliterated (a sin, etc.), i.e. forgave and pardoned. عفوت عن الحق means, I have relinquished or given up my right or what was due to me. The word العفو is also used in the sense of التركi.e. the act of giving up or abandoning or leaving off or passing over (Taj).
Commentary:
The verse refers to the suppression of many noble teachings and great truths by the People of the Book and draws their attention to the fact that not only are many of the truths contained in the older Books being re-taught by the Holy Prophet of Islam but also many more are being revealed and new and wider avenues of guidance have been opened, though at the same time some laws and ordinances which proved burdensome to the previous peoples or were meant only for a specific period have not been embodied in the teachings of the new Faith.
The word "Light" at the end of the verse refers to the Holy Prophet, who elsewhere in the Quran has been called "a Bright Lamp" (33:47), because from him later Reformers were to receive the light of divine knowledge. It may also contain a reference to the fact that the Holy Prophet was the "Seal of the Prophets" (33:41) in the sense that he who followed him in the most perfect manner could receive even the gift of prophethood from God—a great truth laid bare by the Holy Founder of the Ahmadiyya Movement. The Holy Prophet was, thus, a great spiritual light that could kindle other similar lights. But it must be clearly understood that since the Law of Islam is perfect in all respects and is meant for all ages to come, no other Book of Law can come after the Quran.
727D
The Holy Prophet (33:46, 47).
وَلَا یَاۡتَلِ اُولُوا الۡفَضۡلِ مِنۡکُمۡ وَالسَّعَۃِ اَنۡ یُّؤۡتُوۡۤا اُولِی الۡقُرۡبٰی وَالۡمَسٰکِیۡنَ وَالۡمُہٰجِرِیۡنَ فِیۡ سَبِیۡلِ اللّٰہِ ۖ وَلۡیَعۡفُوۡا وَلۡیَصۡفَحُوۡۤا ۗ اَلَا تُحِبُّوۡنَ اَنۡ یَّغۡفِرَ اللّٰہُ لَکُمۡ ۗ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2605
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2037
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
وَہُوَ الَّذِیۡ یَقۡبَلُ التَّوۡبَۃَ عَنۡ عِبَادِہٖ وَیَعۡفُوۡا عَنِ السَّیِّاٰتِ وَیَعۡلَمُ مَا تَفۡعَلُوۡنَ
9:104; 33:74.
9:104; 33:74.
9:104; 33:74.
Commentary:
The theme of the preceding verses is continued here. The verse purports to say that the Holy Prophet’s enemies will repent of their sins and God will accept their repentance and that they will join the fold of Islam.
d
9:104; 33:74.
a
9:104; 33:74.
3621
Commentary:
The theme of the preceding verses is continued here. The verse purports to say that the Holy Prophet’s enemies will repent of their sins and God will accept their repentance and that they will join the fold of Islam.
b
9:104; 33:74.
وَمَاۤ اَصٰبَکُمۡ مِّنۡ مُّصِیۡبَۃٍ فَبِمَا کَسَبَتۡ اَیۡدِیۡکُمۡ وَیَعۡفُوۡا عَنۡ کَثِیۡرٍ
4:80.
4:80.
4:80.
Commentary:
The disbelievers are warned that if after having seen so many signs in support of the Quran they persisted in rejecting it, they will themselves be to blame for any misfortune that befell them.
e
4:80.
d
4:80.
3623
Commentary:
The disbelievers are warned that if after having seen so many signs in support of the Quran they persisted in rejecting it, they will themselves be to blame for any misfortune that befell them.
a
4:80.
اَوۡ یُوۡبِقۡہُنَّ بِمَا کَسَبُوۡا وَیَعۡفُ عَنۡ کَثِیۡرٍ
ہم نے ’’کشتی والے‘‘ معنے کیے ہیں۔ لیکن قرآن مجید میں ہے کہ کشتیوں کو ہلاک کر دیں‘ ہم نے یہ معنے اس لئے کیے ہیں کہ کشتی والوں کا رزق کشتی کے ساتھ وابستہ ہوتا ہے اگر کشتیاں تباہ ہو جائیں تو کشتی والے بھی تباہ ہو جاتے ہیں۔ پس حذف مضاف کے ذریعہ سے ہم نے ترجمہ ٹھیک کرلیا ہے اسی طرح اس آیت میں ہے کہ ہم کشتیوں کو ان کے اعمال کی وجہ سے تباہ کریں گے۔ اور اعمال کشتی والے کرتے ہیں نہ کہ کشتیاں۔ پس اس دلالت نے بھی بتا دیا ہے کہ اس جگہ کشتی والوں کا ذکر ہے نہ کہ کشتیوں کا۔
2
ہم نے ’’کشتی والے‘‘ معنے کیے ہیں۔ لیکن قرآن مجید میں ہے کہ کشتیوں کو ہلاک کر دیں‘ ہم نے یہ معنے اس لئے کیے ہیں کہ کشتی والوں کا رزق کشتی کے ساتھ وابستہ ہوتا ہے اگر کشتیاں تباہ ہو جائیں تو کشتی والے بھی تباہ ہو جاتے ہیں۔ پس حذف مضاف کے ذریعہ سے ہم نے ترجمہ ٹھیک کرلیا ہے اسی طرح اس آیت میں ہے کہ ہم کشتیوں کو ان کے اعمال کی وجہ سے تباہ کریں گے۔ اور اعمال کشتی والے کرتے ہیں نہ کہ کشتیاں۔ پس اس دلالت نے بھی بتا دیا ہے کہ اس جگہ کشتی والوں کا ذکر ہے نہ کہ کشتیوں کا۔