اَہۡلِیۡ
Appears 8 times in Quran
Derived Words (6)
Words derived from the stem "اَہۡلِیۡ".
- your families
- and your families
- and my family
- and em>ruin <their families
- and their families
- my family
- their families
Occurrences in Quran
Found 8 verses containing "اَہۡلِیۡ".
لَا یُؤَاخِذُکُمُ اللّٰہُ بِاللَّغۡوِ فِیۡۤ اَیۡمٰنِکُمۡ وَلٰکِنۡ یُّؤَاخِذُکُمۡ بِمَا عَقَّدتُّمُ الۡاَیۡمٰنَ ۖ فَکَفّٰرَتُہٗۤ اِطۡعَامُ عَشَرَۃِ مَسٰکِیۡنَ مِنۡ اَوۡسَطِ مَا تُطۡعِمُوۡنَ اَہۡلِیۡکُمۡ اَوۡ کِسۡوَتُہُمۡ اَوۡ تَحۡرِیۡرُ رَقَبَۃٍ ۖ فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ ثَلٰثَۃِ اَیَّامٍ ۚ ذٰلِکَ کَفّٰرَۃُ اَیۡمٰنِکُمۡ اِذَا حَلَفۡتُمۡ ۚ وَاحۡفَظُوۡۤا اَیۡمٰنَکُمۡ ۚ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمۡ اٰیٰتِہٖ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
دیکھئے نوٹ سورۂ بقرہ آیت ۲۲۶۔
2:226.
Oaths which are contrary to Islamic Law are mere wasted breath.
Ausat means both "middle" (average) and "the best."
2:226.
Commentary:
The verb عقد (‘aqqada) is the intensive form of عقد (‘aqada) for which see 5:2. It conveys the idea of greater deliberation and solemnity. Hence the expression بما عقدتم الایمان (oaths which you take in earnest) would really mean, oaths which you swear solemnly and deliberately.
The use of the word اوسط (average) means both 'middle', (i.e. average) and 'best' (see 2:144) and is thus meant to imply that an oath may be regarded as expiated if ten poor men are fed with food the expiator ordinarily provides for his family, but that it is better to feed them with the best food with which he feeds his own family.
The pronoun ھم (their) in کسوتھم (their clothing) may refer either to families or to poor persons. In the former case, the sentence would read, "the clothing (of ten poor men) with the average (or the best) kind of clothing which you provide for your families". In the latter case, it would simply mean, "the clothing of ten poor men".
The verse should not be taken as describing three different ways by which a person can expiate a broken oath. The different ways are intended to represent three progressive stages of expiation, the third alternative being better than the second, and the second better than the first.
The injunction to expiate oaths does not mean that they may be broken with impunity and then expiated. The prescription of penalties is merely meant to meet a possible eventuality. But oaths contrary to Islamic Law are no oaths. They must be broken. Then there are oaths that pertain to the rights of individuals. These cannot be expiated even by adopting any of the above-mentioned three courses. If, for instance, a man promises on oath to give to a person certain sum of money, and then breaks his oath, and makes the prescribed expiation, the expiation will not absolve him from his obligation to make the promised payment. He must pay the man the promised sum, notwithstanding the expiation. The expiation will only atone for the sin he committed against God by breaking his oath.
d
2:226.
393
اَوْسَطْ (Ausat) 既指 “中等” (平均), 又指 “最好”。
1
دیکھئے نوٹ سورۂ بقرہ آیت ۲۲۶۔
d
2:226.
717
Commentary:
The verb عقد (‘aqqada) is the intensive form of عقد (‘aqada) for which see 5:2. It conveys the idea of greater deliberation and solemnity. Hence the expression بما عقدتم الایمان (oaths which you take in earnest) would really mean, oaths which you swear solemnly and deliberately.
The use of the word اوسط (average) means both 'middle', (i.e. average) and 'best' (see 2:144) and is thus meant to imply that an oath may be regarded as expiated if ten poor men are fed with food the expiator ordinarily provides for his family, but that it is better to feed them with the best food with which he feeds his own family.
The pronoun ھم (their) in کسوتھم (their clothing) may refer either to families or to poor persons. In the former case, the sentence would read, "the clothing (of ten poor men) with the average (or the best) kind of clothing which you provide for your families". In the latter case, it would simply mean, "the clothing of ten poor men".
The verse should not be taken as describing three different ways by which a person can expiate a broken oath. The different ways are intended to represent three progressive stages of expiation, the third alternative being better than the second, and the second better than the first.
The injunction to expiate oaths does not mean that they may be broken with impunity and then expiated. The prescription of penalties is merely meant to meet a possible eventuality. But oaths contrary to Islamic Law are no oaths. They must be broken. Then there are oaths that pertain to the rights of individuals. These cannot be expiated even by adopting any of the above-mentioned three courses. If, for instance, a man promises on oath to give to a person certain sum of money, and then breaks his oath, and makes the prescribed expiation, the expiation will not absolve him from his obligation to make the promised payment. He must pay the man the promised sum, notwithstanding the expiation. The expiation will only atone for the sin he committed against God by breaking his oath.
e
2:226.
789
Oaths which are contrary to Islamic Law are mere wasted breath.
790
Ausat means both "middle" (average) and "the best."
وَنَادٰی نُوۡحٌ رَّبَّہٗ فَقَالَ رَبِّ اِنَّ ابۡنِیۡ مِنۡ اَہۡلِیۡ وَاِنَّ وَعۡدَکَ الۡحَقُّ وَاَنۡتَ اَحۡکَمُ الۡحٰکِمِیۡنَ
Commentary:
This verse beautifully illustrates how the Prophets maintain a highly respectful attitude to God even under very hard trials. Noah had, by an error of judgement, thought that all the members of his family would be saved from the flood, but when he saw that his son was going to be drowned, he made his supplication to God in a most respectful way, appealing to Him in the name of His promise about the safety of his family. He was, however, careful to add that if his son was drowned, he would not think that God’s promise was false but that he himself had misunderstood the Divine Words, for God’s promise was ever true and His judgement always just.
1426
Commentary:
This verse beautifully illustrates how the Prophets maintain a highly respectful attitude to God even under very hard trials. Noah had, by an error of judgement, thought that all the members of his family would be saved from the flood, but when he saw that his son was going to be drowned, he made his supplication to God in a most respectful way, appealing to Him in the name of His promise about the safety of his family. He was, however, careful to add that if his son was drowned, he would not think that God’s promise was false but that he himself had misunderstood the Divine Words, for God’s promise was ever true and His judgement always just.
وَاجۡعَل لِّیۡ وَزِیۡرًا مِّنۡ اَہۡلِیۡ
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
2259
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
1820
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
رَبِّ نَجِّنِیۡ وَاَہۡلِیۡ مِمَّا یَعۡمَلُوۡنَ
فَاعۡبُدُوۡا مَا شِئۡتُمۡ مِّنۡ دُوۡنِہٖ ۗ قُلۡ اِنَّ الۡخٰسِرِیۡنَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ وَاَہۡلِیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ ۗ اَلَا ذٰلِکَ ہُوَ الۡخُسۡرَانُ الۡمُبِیۡنُ
Commentary:
The verse warns idolatrous disbelievers that the day was fast approaching when they will discover to their mortification that they had ruined themselves. That day dawned with the Prophet’s departure from Mecca.
3447
Commentary:
The verse warns idolatrous disbelievers that the day was fast approaching when they will discover to their mortification that they had ruined themselves. That day dawned with the Prophet’s departure from Mecca.
وَتَرٰٮہُمۡ یُعۡرَضُوۡنَ عَلَیۡہَا خٰشِعِیۡنَ مِنَ الذُّلِّ یَنۡظُرُوۡنَ مِنۡ طَرۡفٍ خَفِیٍّ ۗ وَقَالَ الَّذِیۡنَ اٰمَنُوۡۤا اِنَّ الۡخٰسِرِیۡنَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ وَاَہۡلِیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ ۗ اَلَاۤ اِنَّ الظّٰلِمِیۡنَ فِیۡ عَذَابٍ مُّقِیۡمٍ
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
18:30; 25:38.
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
1213
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
b
18:30; 25:38.
3634
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
2663
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
بَلۡ ظَنَنۡتُمۡ اَنۡ لَّنۡ یَّنۡقَلِبَ الرَّسُوۡلُ وَالۡمُؤۡمِنُوۡنَ اِلٰۤی اَہۡلِیۡہِمۡ اَبَدًا وَّزُیِّنَ ذٰلِکَ فِیۡ قُلُوۡبِکُمۡ وَظَنَنۡتُمۡ ظَنَّ السَّوۡءِ وَکُنۡتُمۡ قَوۡمًۢا بُوۡرًا
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
3825
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
2771
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا قُوۡۤا اَنۡفُسَکُمۡ وَاَہۡلِیۡکُمۡ نَارًا وَّقُوۡدُہَا النَّاسُ وَالۡحِجَارَۃُ عَلَیۡہَا مَلٰٓئِکَۃٌ غِلَاظٌ شِدَادٌ لَّا یَعۡصُوۡنَ اللّٰہَ مَاۤ اَمَرَہُمۡ وَیَفۡعَلُوۡنَ مَا یُؤۡمَرُوۡنَ
2:25.
سوال ہو سکتا ہے کہ بتوں کو آگ میں ڈالنے کی کیا غرض ہے وہ تو بے جان ہیں۔ اس کا جواب یہ ہے کہ گو وہ بے جان ہیں مگر کفار تو ان کو خدائی صفات دیتے تھے۔ ان کو جہنم میں ڈالنے سے کفار پر ان کے عقیدہ کی غلطی ثابت ہوتی تھی۔ اور بتوں پر کوئی ظلم نہ تھا۔ کیونکہ وہ بے جان ہیں۔
2:25.
2:25.
Commentary:
As the Surah deals particularly with domestic disagreements and conflicts, believers are enjoined to train and educate members of their household in such a way that there should reign complete harmony, peace and concord in the house as it prevails in Paradise.
a
2:25.
1
سوال ہو سکتا ہے کہ بتوں کو آگ میں ڈالنے کی کیا غرض ہے وہ تو بے جان ہیں۔ اس کا جواب یہ ہے کہ گو وہ بے جان ہیں مگر کفار تو ان کو خدائی صفات دیتے تھے۔ ان کو جہنم میں ڈالنے سے کفار پر ان کے عقیدہ کی غلطی ثابت ہوتی تھی۔ اور بتوں پر کوئی ظلم نہ تھا۔ کیونکہ وہ بے جان ہیں۔
a
2:25.
4283
Commentary:
As the Surah deals particularly with domestic disagreements and conflicts, believers are enjoined to train and educate members of their household in such a way that there should reign complete harmony, peace and concord in the house as it prevails in Paradise.
a
2:25.