اَہۡلِہَاۤ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "اَہۡلِہَاۤ".
وَاِنۡ خِفۡتُمۡ شِقَاقَ بَیۡنِہِمَا فَابۡعَثُوۡا حَکَمًا مِّنۡ اَہۡلِہٖ وَحَکَمًا مِّنۡ اَہۡلِہَاۤ اِنۡ یُّرِیۡدَاۤ اِصۡلٰحًا یُّوَفِّقِ اللّٰہُ بَیۡنَہُمَاۤ ۗ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا خَبِیۡرًا
4:129.
4:129.
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
4:129.
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
a
4:129.
513
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
602
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
603
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
اَوَلَمۡ یَہۡدِ لِلَّذِیۡنَ یَرِثُوۡنَ الۡاَرۡضَ مِنۡۢ بَعۡدِ اَہۡلِہَاۤ اَنۡ لَّوۡ نَشَآءُ اَصَبۡنٰہُمۡ بِذُنُوۡبِہِمۡ ۚ وَنَطۡبَعُ عَلٰی قُلُوۡبِہِمۡ فَہُمۡ لَا یَسۡمَعُوۡنَ
20:129; 32:27.
10:75; 16:109; 45:24.
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
a
20:129; 32:27.
b
10:75; 16:109; 45:24.
997
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
قَالَ ہِیَ رٰوَدَتۡنِیۡ عَنۡ نَّفۡسِیۡ ۚ وَشَہِدَ شَاہِدٌ مِّنۡ اَہۡلِہَاۤ اِنۡ کَانَ قَمِیۡصُہٗ قُدَّ مِنۡ قُبُلٍ فَصَدَقَتۡ وَہُوَ مِنَ الۡکٰذِبِیۡنَ
Commentary:
Nothing can approach the nobility of mind of God’s Elect. In spite of the fact that Joseph was grievously sinned against, he bore himself with great dignity and refrained from exposing the evil deed of his temptress. But when she herself had the hardihood to bring an utterly false accusation against him, he was compelled to state the facts. A person who appeared to have noticed that Joseph’s shirt had been torn at the back at once came to the conclusion that the woman was to blame. Without having the courage to incriminate her, but wishing to exculpate Joseph, he gave his evidence in a general manner as if he were blaming no one, but was merely laying down a principle by which the culprit could be discovered.
1530
Commentary:
Nothing can approach the nobility of mind of God’s Elect. In spite of the fact that Joseph was grievously sinned against, he bore himself with great dignity and refrained from exposing the evil deed of his temptress. But when she herself had the hardihood to bring an utterly false accusation against him, he was compelled to state the facts. A person who appeared to have noticed that Joseph’s shirt had been torn at the back at once came to the conclusion that the woman was to blame. Without having the courage to incriminate her, but wishing to exculpate Joseph, he gave his evidence in a general manner as if he were blaming no one, but was merely laying down a principle by which the culprit could be discovered.
قَالَتۡ اِنَّ الۡمُلُوۡکَ اِذَا دَخَلُوۡا قَرۡیَۃً اَفۡسَدُوۡہَا وَجَعَلُوۡۤا اَعِزَّۃَ اَہۡلِہَاۤ اَذِلَّۃً ۖ وَّکَذٰلِکَ یَفۡعَلُوۡنَ
Commentary:
The Queen explains to her ministers and nobles the dangers of offering opposition to Solomon.
2836
Commentary:
The Queen explains to her ministers and nobles the dangers of offering opposition to Solomon.