مَوۡلٰٮہُ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "مَوۡلٰٮہُ".
وَضَرَبَ اللّٰہُ مَثَلًا رَّجُلَیۡنِ اَحَدُہُمَاۤ اَبۡکَمُ لَا یَقۡدِرُ عَلٰی شَیۡءٍ وَّہُوَ کَلٌّ عَلٰی مَوۡلٰٮہُ اَیۡنَمَا یُوَجِّہہُّ لَا یَاۡتِ بِخَیۡرٍ ۖ ہَلۡ یَسۡتَوِیۡ ہُوَ وَمَنۡ یَّاۡمُرُ بِالۡعَدۡلِ ۙ وَہُوَ عَلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
This and the preceding verse refer to two different classes of disbelievers. The preceding verse refers to those disbelievers, who are slaves to superstitious beliefs and idolatrous practices and customs and, though possessing some means and the ability to do some useful work, are prevented from doing it because they are deprived of freedom of action. And the present verse refers to such disbelievers as are not only slaves to superstitious practices but are also totally lacking in the means and the ability to do any real good work.
Commentary:
This verse contains another parable concerning the Holy Prophet and his enemies. It says that the Prophet’s enemies are mute and dumb. All sorts of crimes and sins are committed before their eyes, but they do not even open their lips to condemn them or to dissuade or check people from them. They have never said a word to safeguard the honour of God, their Lord and Master. It is only the Prophet who has always raised his voice against sin and iniquity.
Again, says the verse, if the Prophet’s adversaries could not bid others to do good works and not associate equals with God, they could, at least do good works themselves and declare the Holiness of God by their own example. But they did none of these things. They could neither carry their own burdens nor help others carry their burdens. But the Holy Prophetnot only himself practised virtue but exhorted and enjoined others to be just, equitable and God-fearing. Therefore he, and not they, deserved to be chosen for Divine favours.
The theme in this and the preceding verse is the same, but these two verses refer to two different classes of disbelievers. The preceding verse refers to such disbelievers as are slaves to superstitious beliefs and idolatrous practices and customs and though possessing the means and the ability to do some useful and effective work, abstain from doing it for fear of incurring public opprobrium; while the present verse refers to such disbelievers as are not only slaves to superstitious practices but also lack the means and the ability to do any good work. As contrasted with these two classes of disbelievers the Holy Prophet is not only free from all sorts of superstitious beliefs and foolish customs but is also endowed with great natural powers. He uses his great God-given gifts in the service of mankind while disbelievers are a burden and a sort of a stigma on the Holiness of God Who has created them.
1877
Commentary:
This verse contains another parable concerning the Holy Prophet and his enemies. It says that the Prophet’s enemies are mute and dumb. All sorts of crimes and sins are committed before their eyes, but they do not even open their lips to condemn them or to dissuade or check people from them. They have never said a word to safeguard the honour of God, their Lord and Master. It is only the Prophet who has always raised his voice against sin and iniquity.
Again, says the verse, if the Prophet’s adversaries could not bid others to do good works and not associate equals with God, they could, at least do good works themselves and declare the Holiness of God by their own example. But they did none of these things. They could neither carry their own burdens nor help others carry their burdens. But the Holy Prophetnot only himself practised virtue but exhorted and enjoined others to be just, equitable and God-fearing. Therefore he, and not they, deserved to be chosen for Divine favours.
The theme in this and the preceding verse is the same, but these two verses refer to two different classes of disbelievers. The preceding verse refers to such disbelievers as are slaves to superstitious beliefs and idolatrous practices and customs and though possessing the means and the ability to do some useful and effective work, abstain from doing it for fear of incurring public opprobrium; while the present verse refers to such disbelievers as are not only slaves to superstitious practices but also lack the means and the ability to do any good work. As contrasted with these two classes of disbelievers the Holy Prophet is not only free from all sorts of superstitious beliefs and foolish customs but is also endowed with great natural powers. He uses his great God-given gifts in the service of mankind while disbelievers are a burden and a sort of a stigma on the Holiness of God Who has created them.
1564
This and the preceding verse refer to two different classes of disbelievers. The preceding verse refers to those disbelievers, who are slaves to superstitious beliefs and idolatrous practices and customs and, though possessing some means and the ability to do some useful work, are prevented from doing it because they are deprived of freedom of action. And the present verse refers to such disbelievers as are not only slaves to superstitious practices but are also totally lacking in the means and the ability to do any real good work.
اِنۡ تَتُوۡبَاۤ اِلَی اللّٰہِ فَقَدۡ صَغَتۡ قُلُوۡبُکُمَا ۖ وَاِنۡ تَظٰہَرَا عَلَیۡہِ فَاِنَّ اللّٰہَ ہُوَ مَوۡلٰٮہُ وَجِبۡرِیۡلُ وَصٰلِحُ الۡمُؤۡمِنِیۡنَ ۖ وَالۡمَلٰٓئِکَۃُ بَعۡدَ ذٰلِکَ ظَہِیۡرٌ
مفسرین نے پھر یہاں غلطی کی ہے اور معنے یہ کیے ہیں کہ تمہارے دل ٹیڑھے ہو گئے ہیں۔ حالانکہ خداتعالیٰ نے فرمایا تھا کہ تمہارے دل پہلے ہی توبہ کی طرف مائل ہیں لغت میں لکھا ہے کہ صَغٰی اِلَیْہِ کے معنے ہیں مَالَ (مفردات) پس فَقَدْ صَغَتْ قُلُوْبُکُمَا کے معنے یہی ہو سکتے ہیں کہ تمہارے دل تو توبہ کی طرف پہلے ہی مائل ہیں۔ نہ معلوم مفسرین کو یہ کیوں شوق ہوا کہ ازواج مطہرات کو جن کے متعلق خداتعالیٰ فرما چکا ہے کہ اِنَّمَا یُرِیْدُ اللّٰہُ لِیُذْھِبَ عَنْکُمُ الرِّجْسَ اَھْلَ الْبَیْتِ وَ یُطَھِّرَکُمْ تَطْھِیْرًا (احزاب: ۳۴) گندہ قرار دیں۔ شاید کسی شیعہ
The words, "you two," seem to refer to ‘A’ishah and Hafsah who had led the demand for worldly comforts in their domestic lives. All the other wives of the Holy Prophet had, however, joined in the demand, though the leading part was taken by these two, and this, perhaps because they were the daughters respectively of Abu Bakr and ‘Umar, the two most respected among the Holy Prophet’s Companions. The phraseology of the verse indicates that the matter referred to in these verses was of a very serious nature, but taking honey from the house of one’s wife evidently is not so serious an affair as to have led to separation of the Holy Prophet from all his wives for about a month. Nor was the admonition to the Prophet’s wives implied in the words, 'Allah is his helper and Gabriel and righteous among the believers' called for in such a case.
Commentary:
The words "you two," seem to refer to ‘A’ishah and Hafsah who led the demand for worldly comforts in their homes. All the wives of the Holy Prophet had, however, joined in the demand, though the leading part was taken by these two, and this, perhaps because they were daughters respectively of Abu Bakr and ‘Umar, the two most respected among the Holy Prophet’s Companions. See also v. 2 above.
The phraseology of the verse indicates that the matter referred to in these verses was of a very serious nature, but taking honey from the house of one’s wife evidently is not so serious an affair as to have led to separation of the Holy Prophet from all his wives for nearly a month. Nor was the reprimand to the Prophet’s wives implied in the words "Allah is his Helper and Gabriel and believers…" called for.
1
مفسرین نے پھر یہاں غلطی کی ہے اور معنے یہ کیے ہیں کہ تمہارے دل ٹیڑھے ہو گئے ہیں۔ حالانکہ خداتعالیٰ نے فرمایا تھا کہ تمہارے دل پہلے ہی توبہ کی طرف مائل ہیں لغت میں لکھا ہے کہ صَغٰی اِلَیْہِ کے معنے ہیں مَالَ (مفردات) پس فَقَدْ صَغَتْ قُلُوْبُکُمَا کے معنے یہی ہو سکتے ہیں کہ تمہارے دل تو توبہ کی طرف پہلے ہی مائل ہیں۔ نہ معلوم مفسرین کو یہ کیوں شوق ہوا کہ ازواج مطہرات کو جن کے متعلق خداتعالیٰ فرما چکا ہے کہ اِنَّمَا یُرِیْدُ اللّٰہُ لِیُذْھِبَ عَنْکُمُ الرِّجْسَ اَھْلَ الْبَیْتِ وَ یُطَھِّرَکُمْ تَطْھِیْرًا (احزاب: ۳۴) گندہ قرار دیں۔ شاید کسی شیعہ
4281
Commentary:
The words "you two," seem to refer to ‘A’ishah and Hafsah who led the demand for worldly comforts in their homes. All the wives of the Holy Prophet had, however, joined in the demand, though the leading part was taken by these two, and this, perhaps because they were daughters respectively of Abu Bakr and ‘Umar, the two most respected among the Holy Prophet’s Companions. See also v. 2 above.
The phraseology of the verse indicates that the matter referred to in these verses was of a very serious nature, but taking honey from the house of one’s wife evidently is not so serious an affair as to have led to separation of the Holy Prophet from all his wives for nearly a month. Nor was the reprimand to the Prophet’s wives implied in the words "Allah is his Helper and Gabriel and believers…" called for.
3074
The words, "you two," seem to refer to ‘A’ishah and Hafsah who had led the demand for worldly comforts in their domestic lives. All the other wives of the Holy Prophet had, however, joined in the demand, though the leading part was taken by these two, and this, perhaps because they were the daughters respectively of Abu Bakr and ‘Umar, the two most respected among the Holy Prophet’s Companions. The phraseology of the verse indicates that the matter referred to in these verses was of a very serious nature, but taking honey from the house of one’s wife evidently is not so serious an affair as to have led to separation of the Holy Prophet from all his wives for about a month. Nor was the admonition to the Prophet’s wives implied in the words, 'Allah is his helper and Gabriel and righteous among the believers' called for in such a case.