اَزۡوٰجِکُمۡ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "اَزۡوٰجِکُمۡ".
وَاللّٰہُ جَعَلَ لَکُمۡ مِّنۡ اَنۡفُسِکُمۡ اَزۡوٰجًا وَّجَعَلَ لَکُمۡ مِّنۡ اَزۡوٰجِکُمۡ بَنِیۡنَ وَحَفَدَۃً وَّرَزَقَکُمۡ مِّنَ الطَّیِّبٰتِ ۚ اَفَبِالۡبٰطِلِ یُؤۡمِنُوۡنَ وَبِنِعۡمَتِ اللّٰہِ ہُمۡ یَکۡفُرُوۡنَ
قرآن کریم میں ہے مِنْ اَنْفُسِکُمْ اور اقرب الموارد اور شرح مِائَۃُ عَامِل میں لکھا ہے کہ مِنْ کے معنے بعض کے بھی ہوتے ہیں۔ اس کی رو سے اس آیت کے یہ معنے بنیں گے کہ تمہاری بیویاں ان ماں باپ کی بیٹیاں ہیں جو تمہاری طرح کے ہیں۔ اس لئے ان کے جذبات بھی وہی ہیں جو تمہارے ہیں۔
4:2; 7:190; 30:22; 39:7.
29:68.
The verse refers to the instinct of private possession as an argument in support of the Unity of God.
4:2; 7:190; 30:22; 39:7.
29:68.
Important Words:
حفدة (grandsons) is derived from حفد which means, he was quick or went quickly; was continuous in his course or pace. حفد فی العمل means, he was quick and active, agile or prompt, in work. حفدہ means, he served him. حفدة means, assistants, helpers, or auxiliaries and servants; a man’s grandchildren or sons’ children or a son’s children; children or daughters who serve their parents in the house or a man’s children or grandchildren who serve him (Lane & Aqrab).
Commentary:
In this and the adjoining verses the two themes of the need of a revealed Law and the Unity of Godhead have been dealt with from various points of view, not at random, but in support of each other, and it has been made clear that while on the one hand man is apt to fall a victim to polytheistic beliefs and practices without a revealed Law, on the other the Unity of God requires that God should make provision for man’s guidance. As there is no other god except Him, He Himself must provide for the guidance of His creatures. The Oneness of God implies His perfection and that perfection demands that the creation of man must have a purpose, for a purposeless creation suggests a defective Creator. Again, if man were considered to have been created with a purpose, the fulfilment of that purpose would necessarily require an afterlife, for evidently such a purpose is incapable of being fulfilled in the brief span of man’s terrestrial existence. Now the purpose which requires limitless and infinite life for its fulfilment must be highly noble and sublime and so the Law which is intended to accomplish it must also proceed from God Himself. Thus the subjects of the Unity of God and the need of revealed guidance have been mentioned in support of each other in different forms in these verses and just as in the physical world we see that things receive support from one another, similarly in the spiritual realm various parts of the spiritual edifice support one another in order to establish the one supreme truth of the Oneness of God and the Unity and uniformity of creation.
The verse adduces another argument in support of the Unity of Godhead, viz. the human instinct of private possession. It was pointed out in the previous verse that the exclusive possession of wealth and power by certain individuals makes it necessary that there should be a revealed Law to maintain equality and justice between different classes. In this verse it is stated that the instinct of private possession prompts man to transmit his property to his natural heirs and not to strangers. How then can he, in fairness to God, dare set up 'partners' who should share Godhead with Him and thus set the seal on his ingratitude to Him? The way in which man displays his ingratitude to God is dealt with in the next verse.
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1
قرآن کریم میں ہے مِنْ اَنْفُسِکُمْ اور اقرب الموارد اور شرح مِائَۃُ عَامِل میں لکھا ہے کہ مِنْ کے معنے بعض کے بھی ہوتے ہیں۔ اس کی رو سے اس آیت کے یہ معنے بنیں گے کہ تمہاری بیویاں ان ماں باپ کی بیٹیاں ہیں جو تمہاری طرح کے ہیں۔ اس لئے ان کے جذبات بھی وہی ہیں جو تمہارے ہیں۔
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1873
Important Words:
حفدة (grandsons) is derived from حفد which means, he was quick or went quickly; was continuous in his course or pace. حفد فی العمل means, he was quick and active, agile or prompt, in work. حفدہ means, he served him. حفدة means, assistants, helpers, or auxiliaries and servants; a man’s grandchildren or sons’ children or a son’s children; children or daughters who serve their parents in the house or a man’s children or grandchildren who serve him (Lane & Aqrab).
Commentary:
In this and the adjoining verses the two themes of the need of a revealed Law and the Unity of Godhead have been dealt with from various points of view, not at random, but in support of each other, and it has been made clear that while on the one hand man is apt to fall a victim to polytheistic beliefs and practices without a revealed Law, on the other the Unity of God requires that God should make provision for man’s guidance. As there is no other god except Him, He Himself must provide for the guidance of His creatures. The Oneness of God implies His perfection and that perfection demands that the creation of man must have a purpose, for a purposeless creation suggests a defective Creator. Again, if man were considered to have been created with a purpose, the fulfilment of that purpose would necessarily require an afterlife, for evidently such a purpose is incapable of being fulfilled in the brief span of man’s terrestrial existence. Now the purpose which requires limitless and infinite life for its fulfilment must be highly noble and sublime and so the Law which is intended to accomplish it must also proceed from God Himself. Thus the subjects of the Unity of God and the need of revealed guidance have been mentioned in support of each other in different forms in these verses and just as in the physical world we see that things receive support from one another, similarly in the spiritual realm various parts of the spiritual edifice support one another in order to establish the one supreme truth of the Oneness of God and the Unity and uniformity of creation.
The verse adduces another argument in support of the Unity of Godhead, viz. the human instinct of private possession. It was pointed out in the previous verse that the exclusive possession of wealth and power by certain individuals makes it necessary that there should be a revealed Law to maintain equality and justice between different classes. In this verse it is stated that the instinct of private possession prompts man to transmit his property to his natural heirs and not to strangers. How then can he, in fairness to God, dare set up 'partners' who should share Godhead with Him and thus set the seal on his ingratitude to Him? The way in which man displays his ingratitude to God is dealt with in the next verse.
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1560
The verse refers to the instinct of private possession as an argument in support of the Unity of God.
وَتَذَرُوۡنَ مَا خَلَقَ لَکُمۡ رَبُّکُمۡ مِّنۡ اَزۡوٰجِکُمۡ ۚ بَلۡ اَنۡتُمۡ قَوۡمٌ عَادُوۡنَ
Commentary:
The expression بل انتم قوم عادون besides the meaning given in the text signifies, "You contravene the laws of nature".
2786A
Commentary:
The expression بل انتم قوم عادون besides the meaning given in the text signifies, "You contravene the laws of nature".
وَاِنۡ فَاتَکُمۡ شَیۡءٌ مِّنۡ اَزۡوٰجِکُمۡ اِلَی الۡکُفَّارِ فَعَاقَبۡتُمۡ فَاٰتُوا الَّذِیۡنَ ذَہَبَتۡ اَزۡوٰجُہُمۡ مِّثۡلَ مَاۤ اَنۡفَقُوۡا ۚ وَاتَّقُوا اللّٰہَ الَّذِیۡۤ اَنۡتُمۡ بِہٖ مُؤۡمِنُوۡنَ
如果一个穆斯林的妻子逃到不信者那儿, 之后, 不信者的一个妇女被穆斯林俘获, 或她从不信者那儿逃来加入穆斯林社会, 那么, 信真主的丈夫婚前送给现在逃跑的妻子的彩礼的损失可以弥补, 那是该由那妻子加入了穆斯林社会的丈夫所出的一笔钱 (假如双方婚前彩礼相等)。如有差额, 由穆斯林集体补足, 或像有的权威学者所说的那样, 从国家所有的战利品中提取。عَاقَبْتُمْ (‘Aqabtum) 还有 غَنِمْتُمْ (Ghanimtum) 的意思, 就是:你得到了战利品。这样的安排是必要的, 因为不信者有可能拒绝归还信真主的丈夫送给妻子的婚前彩礼, 虽然妻子逃跑到他那里。
یعنی جو مسلمان اپنی بیویوں کے فرار یا جنگی قیدی بن جانے کی وجہ سے نقصان اٹھائیں حکومت اس کا بدلہ کافر جنگی قیدی کی صورت میں ادا نہ کرے بلکہ اپنی طرف سے مالی نقصان کا معاوضہ ادا کرے تا عورت کی جو عزت اسلام قائم کرنا چاہتا ہے اس کو ٹھیس نہ لگے۔
If the wife of a Muslim deserts to disbelievers and thereafter a woman from among disbelievers is taken prisoner by the Muslims, or she flees from disbelievers and joins the Muslim Community, then the believing husband is to be compensated from the loss of the dowry paid by him to his deserting wife from the sum due to the disbelieving husband whose wife has joined the Muslim Community if the dowries are equal, but the deficiency, if any, is to be made up collectively by Muslims, or, as some authorities say, from the booty acquired by the State, the word ‘Aqabtum also meaning Ghanimtum, i.e. you have acquired booty. This arrangement was necessary as disbelievers would refuse to return the dowries paid by their believing husbands to the women who had deserted to the former.
Important Words:
عاقبتم (you have your turn) is derived from عقب. They say عقب الرجل i.e. he took from the man’s property the like of what the latter had taken from him. عاقبه means, he did a thing with the man alternately and taking his turn; he retaliated (Lane & Aqrab).
Commentary:
If the wife of a Muslim deserts to disbelievers and thereafter a woman from among disbelievers is taken by Muslims as prisoner of war, or she flees from disbelievers and joins the Muslim Community, then the believing husband is to be compensated for the loss of the dowry paid by him to his deserting wife from the sum due to the disbelieving husband whose wife has joined the Muslim Community if the dowries are equal, but the deficiency, if any, is to be made up collectively by Muslims, or, as some authorities say, from the booty acquired by Muslims in war; the word عاقبتم meaning غنمتم i.e. you have acquired booty. This arrangement was necessary as disbelievers refused to return the dowries paid by their believing husbands to the women who had deserted to them.
1416
如果一个穆斯林的妻子逃到不信者那儿, 之后, 不信者的一个妇女被穆斯林俘获, 或她从不信者那儿逃来加入穆斯林社会, 那么, 信真主的丈夫婚前送给现在逃跑的妻子的彩礼的损失可以弥补, 那是该由那妻子加入了穆斯林社会的丈夫所出的一笔钱 (假如双方婚前彩礼相等)。如有差额, 由穆斯林集体补足, 或像有的权威学者所说的那样, 从国家所有的战利品中提取。عَاقَبْتُمْ (‘Aqabtum) 还有 غَنِمْتُمْ (Ghanimtum) 的意思, 就是:你得到了战利品。这样的安排是必要的, 因为不信者有可能拒绝归还信真主的丈夫送给妻子的婚前彩礼, 虽然妻子逃跑到他那里。
2
یعنی جو مسلمان اپنی بیویوں کے فرار یا جنگی قیدی بن جانے کی وجہ سے نقصان اٹھائیں حکومت اس کا بدلہ کافر جنگی قیدی کی صورت میں ادا نہ کرے بلکہ اپنی طرف سے مالی نقصان کا معاوضہ ادا کرے تا عورت کی جو عزت اسلام قائم کرنا چاہتا ہے اس کو ٹھیس نہ لگے۔
4219
Important Words:
عاقبتم (you have your turn) is derived from عقب. They say عقب الرجل i.e. he took from the man’s property the like of what the latter had taken from him. عاقبه means, he did a thing with the man alternately and taking his turn; he retaliated (Lane & Aqrab).
Commentary:
If the wife of a Muslim deserts to disbelievers and thereafter a woman from among disbelievers is taken by Muslims as prisoner of war, or she flees from disbelievers and joins the Muslim Community, then the believing husband is to be compensated for the loss of the dowry paid by him to his deserting wife from the sum due to the disbelieving husband whose wife has joined the Muslim Community if the dowries are equal, but the deficiency, if any, is to be made up collectively by Muslims, or, as some authorities say, from the booty acquired by Muslims in war; the word عاقبتم meaning غنمتم i.e. you have acquired booty. This arrangement was necessary as disbelievers refused to return the dowries paid by their believing husbands to the women who had deserted to them.
3032
If the wife of a Muslim deserts to disbelievers and thereafter a woman from among disbelievers is taken prisoner by the Muslims, or she flees from disbelievers and joins the Muslim Community, then the believing husband is to be compensated from the loss of the dowry paid by him to his deserting wife from the sum due to the disbelieving husband whose wife has joined the Muslim Community if the dowries are equal, but the deficiency, if any, is to be made up collectively by Muslims, or, as some authorities say, from the booty acquired by the State, the word ‘Aqabtum also meaning Ghanimtum, i.e. you have acquired booty. This arrangement was necessary as disbelievers would refuse to return the dowries paid by their believing husbands to the women who had deserted to the former.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّ مِنۡ اَزۡوٰجِکُمۡ وَاَوۡلٰدِکُمۡ عَدُوًّا لَّکُمۡ فَاحۡذَرُوۡہُمۡ ۚ وَاِنۡ تَعۡفُوۡا وَتَصۡفَحُوۡا وَتَغۡفِرُوۡا فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
عَفْو۔ صَفْح اور مَغْفِرَۃ بظاہر ہم معنے لفظ ہیں۔ لیکن درحقیقت ان کے معنوں میں فرق ہے۔ عَفْو ایسے معاف کرنے کو کہتے ہیں جس میں دل سے معاف کیا جائے اور صَفْحٌ اس معاف کرنے کو کہتے ہیں جس میں سزا دینے سے گریز کیا جائے اور غُفْرَان ایسی معافی کو کہتے ہیں جس میں گنہگار کے گناہ کا بھی لوگوں سے ذکر نہ کیا جائے اور اس طرح گناہ کی بالکل پردہ پوشی کر دی جائے۔
Commentary:
Whereas in the previous verses emphasis was laid on obedience to Allah and His Messenger, the present verse draws attention to the necessity of guarding against some of the things that militate against that obedience—our love for our near and dear ones. If we allow them to stand in the way of our loyalty to God and submission to Divine laws, they become our enemies whom we should specially guard against.
1
عَفْو۔ صَفْح اور مَغْفِرَۃ بظاہر ہم معنے لفظ ہیں۔ لیکن درحقیقت ان کے معنوں میں فرق ہے۔ عَفْو ایسے معاف کرنے کو کہتے ہیں جس میں دل سے معاف کیا جائے اور صَفْحٌ اس معاف کرنے کو کہتے ہیں جس میں سزا دینے سے گریز کیا جائے اور غُفْرَان ایسی معافی کو کہتے ہیں جس میں گنہگار کے گناہ کا بھی لوگوں سے ذکر نہ کیا جائے اور اس طرح گناہ کی بالکل پردہ پوشی کر دی جائے۔
4265
Commentary:
Whereas in the previous verses emphasis was laid on obedience to Allah and His Messenger, the present verse draws attention to the necessity of guarding against some of the things that militate against that obedience—our love for our near and dear ones. If we allow them to stand in the way of our loyalty to God and submission to Divine laws, they become our enemies whom we should specially guard against.