اَوۡلٰی
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "اَوۡلٰی".
۞ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُوۡنُوۡا قَوّٰمِیۡنَ بِالۡقِسۡطِ شُہَدَآءَ لِلّٰہِ وَلَوۡ عَلٰۤی اَنۡفُسِکُمۡ اَوِ الۡوٰلِدَیۡنِ وَالۡاَقۡرَبِیۡنَ ۚ اِنۡ یَّکُنۡ غَنِیًّا اَوۡ فَقِیۡرًا فَاللّٰہُ اَوۡلٰی بِہِمَا ۖ فَلَا تَتَّبِعُوا الۡہَوٰۤی اَنۡ تَعۡدِلُوۡا ۚ وَاِنۡ تَلۡوٗۤا اَوۡ تُعۡرِضُوۡا فَاِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا
یعنی خداتعالیٰ کی خاطر سچی گواہی دیا کرو۔
5:9.
The expression, "against yourselves" may also signify "against your people or kith and kin". The words "parents and kindred" have been added to emphasize the force of the injunction.
The words also mean, lest you deviate.
5:9.
Important Words:
اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).
Commentary:
As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.
The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.
The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.
e
5:9.
352
“不利于你们自己” 这一用语, 也可意指 “不利于你们的宗教或亲戚朋友。” “父母和亲戚” 这几个字, 是加上去强调这一旨令的。
1
یعنی خداتعالیٰ کی خاطر سچی گواہی دیا کرو۔
a
5:9.
600
Important Words:
اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).
Commentary:
As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.
The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.
The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.
c
5:9.
682
The expression, "against yourselves" may also signify "against your people or kith and kin". The words "parents and kindred" have been added to emphasize the force of the injunction.
682A
The words also mean, lest you deviate.
وَالَّذِیۡنَ اٰمَنُوۡا مِنۡۢ بَعۡدُ وَہَاجَرُوۡا وَجٰہَدُوۡا مَعَکُمۡ فَاُولٰٓئِکَ مِنۡکُمۡ ۚ وَاُولُوا الۡاَرۡحَامِ بَعۡضُہُمۡ اَوۡلٰی بِبَعۡضٍ فِیۡ کِتٰبِ اللّٰہِ ۗ اِنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌۢ
33:7.
33:7.
As all Muslims are declared to be brothers, one to another, in verse 73 and the Holy Prophet had established at Medina a sort of brotherhood between the Refugees and the Helpers, the misunderstanding might have arisen that they could inherit one another’s property; so it is enjoined here that blood relations alone are entitled to inheritance and other Muslims are only brothers in Faith and not heirs.
Important Words:
اولی (nearer) means more entitled or having a better right or more deserving or more worthy. It also means, more regardful or more considerate. See 4:136.
Commentary:
The verse purports to say that the promise of "forgiveness and honourable provision" given to migrants (see preceding verse) is not confined to the early migrants only. It extends to the later migrants also and is meant to continue while persecution or, for that matter, sincerity of faith continues.
The verse also gives another injunction. As all Muslims were declared to be brothers one to another (8:73), some persons might have been led to think that they might also inherit one another’s property; so the verse fittingly declares that only blood relations are entitled to inheritance and that other Muslims are only brothers in faith, but not heirs.
b
33:7.
a
33:71163
Important Words:
اولی (nearer) means more entitled or having a better right or more deserving or more worthy. It also means, more regardful or more considerate. See 4:136.
Commentary:
The verse purports to say that the promise of "forgiveness and honourable provision" given to migrants (see preceding verse) is not confined to the early migrants only. It extends to the later migrants also and is meant to continue while persecution or, for that matter, sincerity of faith continues.
The verse also gives another injunction. As all Muslims were declared to be brothers one to another (8:73), some persons might have been led to think that they might also inherit one another’s property; so the verse fittingly declares that only blood relations are entitled to inheritance and that other Muslims are only brothers in faith, but not heirs.
a
33:7.
1149
As all Muslims are declared to be brothers, one to another, in verse 73 and the Holy Prophet had established at Medina a sort of brotherhood between the Refugees and the Helpers, the misunderstanding might have arisen that they could inherit one another’s property; so it is enjoined here that blood relations alone are entitled to inheritance and other Muslims are only brothers in Faith and not heirs.
ثُمَّ لَنَحۡنُ اَعۡلَمُ بِالَّذِیۡنَ ہُمۡ اَوۡلٰی بِہَا صِلِیًّا
In this verse, thumma is a conjunction denoting order of enunciation and not proper order, meaning 'and.' The word would signify, 'and We tell you another thing that……'
The words may mean; (a) Those who are more fitted to burn in the fire than to be left out of it; (b) those who are more deserving than others to burn in the fire; (c) those who deserve to be punished more by being thrown into the fire than by any other means.
Commentary:
In this verse ثم is a conjunction denoting order of enunciation and not proper order, meaning 'and'. The meaning of the word would be, and (We tell you another thing that…)
The words الذین ھم اولی بھا صلیا may mean:
(a) those who are more fitted to burn in the fire than to be left out of it;
(b) those who are more deserving than other people to burn in the fire;
(c) those who deserve to be punished more by being thrown into the fire than by any other means.
The reference in the verse is to the Christian nations who at other places in the Quran (18:95; 21:97) have been called یاجوج و ماجوج. They have been so called because they have made free use of firearms such as guns, tanks, atom-bombs etc., اج (fire) being the root from which both these names have been derived. As these nations have made free use of firearms, so shall they be punished with fire.
2211
Commentary:
In this verse ثم is a conjunction denoting order of enunciation and not proper order, meaning 'and'. The meaning of the word would be, and (We tell you another thing that…)
The words الذین ھم اولی بھا صلیا may mean:
(a) those who are more fitted to burn in the fire than to be left out of it;
(b) those who are more deserving than other people to burn in the fire;
(c) those who deserve to be punished more by being thrown into the fire than by any other means.
The reference in the verse is to the Christian nations who at other places in the Quran (18:95; 21:97) have been called یاجوج و ماجوج. They have been so called because they have made free use of firearms such as guns, tanks, atom-bombs etc., اج (fire) being the root from which both these names have been derived. As these nations have made free use of firearms, so shall they be punished with fire.
1792
In this verse, thumma is a conjunction denoting order of enunciation and not proper order, meaning 'and.' The word would signify, 'and We tell you another thing that……'
1793
The words may mean; (a) Those who are more fitted to burn in the fire than to be left out of it; (b) those who are more deserving than others to burn in the fire; (c) those who deserve to be punished more by being thrown into the fire than by any other means.
اَلنَّبِیُّ اَوۡلٰی بِالۡمُؤۡمِنِیۡنَ مِنۡ اَنۡفُسِہِمۡ ۖ وَاَزۡوٰجُہٗۤ اُمَّہٰتُہُمۡ ۗ وَاُولُوا الۡاَرۡحَامِ بَعۡضُہُمۡ اَوۡلٰی بِبَعۡضٍ فِیۡ کِتٰبِ اللّٰہِ مِنَ الۡمُؤۡمِنِیۡنَ وَالۡمُہٰجِرِیۡنَ اِلَّاۤ اَنۡ تَفۡعَلُوۡۤا اِلٰۤی اَوۡلِیَآئِکُمۡ مَّعۡرُوۡفًا ۚ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا
8:76.
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
8:76.
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
8:76.
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
1022
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
1023
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
1
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
a
8:76.
3079
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
2332
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
2333
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
اَوۡلٰی لَکَ فَاَوۡلٰی
ثُمَّ اَوۡلٰی لَکَ فَاَوۡلٰۤی
“愿你吃苦头” 这句经文一再使用, 意思是精神的痛苦和肉体的惩罚, 即今世和后世的惩罚。这样的措词是用来加强语气的。
The repetition of the words, 'woe unto thee.' signifies mental agony and physical punishment, or punishment in this world and in the next. Or, the words are used for the purpose of intensification.
Commentary:
These two verses speak of a double punishment—mental agony and physical punishment, or punishment in this world and in the next.
1543
“愿你吃苦头” 这句经文一再使用, 意思是精神的痛苦和肉体的惩罚, 即今世和后世的惩罚。这样的措词是用来加强语气的。
4477
Commentary:
These two verses speak of a double punishment—mental agony and physical punishment, or punishment in this world and in the next.
3187
The repetition of the words, 'woe unto thee.' signifies mental agony and physical punishment, or punishment in this world and in the next. Or, the words are used for the purpose of intensification.