حَلِيمًا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "حَلِيمًا".
۞ تُرْجِى مَن تَشَآءُ مِنْهُنَّ وَتُـْٔوِىٓ إِلَيْكَ مَن تَشَآءُ ۖ وَمَنِ ٱبْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَآ ءَاتَيْتَهُنَّ كُلُّهُنَّ ۚ وَٱللَّهُ يَعْلَمُ مَا فِى قُلُوبِكُمْ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَلِيمًا
一方面, 穆圣的妻子们可以在他的伴侣与生活及财产上的物质享受之间进行随意选择 (33:29-30), 而另一方面, 穆圣也可以留住或离开他的任何一个妻子。他的所有妻子们马上表明了她们的选择。她们决定与他共命运。而就穆圣方面, 则同样地显得十分体贴。他表示了把她们全都留住的打算。穆圣的这一决定使得她们非常高兴。这就是: “都满意于你所给予她们的” 这句话的含意。
اس آیت اور پہلی آیت میں یہ فرق ہے کہ سورہ ٔاحزاب کی آیت۲۹ میں تو یہ کہا گیا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی فراخی دین کی فراخی پر مقدم ہو تو تم کہہ دو۔ میں تم کو دنیا کی فراخی دے کر رخصت کر دوں گا۔ مگر اس آیت میں یہ کہا گیا ہے کہ عورتوں نے تو فیصلہ دے دیا کہ وہ چپ رہیں اور اس طرح انہوں نے عملًا کہہ دیا کہ ہم دین پر راضی ہیں دنیا پر نہیں۔ لیکن میاں بیوی کے تعلقات کا ایک پہلو اور بھی ہوتا ہے یعنی عورت خواہ سمجھتی ہو کہ میں دین دار ہوں مگر مرد بعض باتیں اس میں ایسی دیکھتا ہے جن سے وہ اسے دنیا دار سمجھتا ہے۔ پس اس کو بھی حق ہونا چاہیے کہ اگر وہ سمجھے کہ اصل میں وہ دنی
یعنی بیویاں رسول کریم صلی اللہ علیہ وسلم کے حسن اخلاق سے واقف تھیں جب معاملہ خداتعالیٰ نے آپ پر چھوڑا تو وہ خوش ہو گئیں کہ اب جو کچھ ہوگا ٹھیک ہوگا
قرآن کریم میں بہت جگہ ’’دیا ہے‘‘ ’’دے گا‘‘ کے معنوں میں استعمال ہوا ہے اور مطلب یہ ہے کہ آئندہ جو سلوک بھی تو اُن سے کرے گا اس حکم کے ماتحت وہ اس پر خوش ہو جائیں گی اور سمجھ لیں گی کہ تو محبت اور انصاف کا سلوک کر رہا ہے۔
Whereas, on the one hand, the wives of the Holy Prophet were given the option to choose between his companionship and the material comforts of life and worldly goods (33:29, 30), on the other, the Holy Prophet was also given the choice to retain or part with any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with him. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: that they may all be pleased with that which thou hast given them.
Important Words:
ترجی (thou mayest defer) is derived from رجأ. They say أرجأ الامر i.e. he postponed, put off, deferred or delayed an affair. The Quranic expression, مرجون لامر الله (9:107) means, those about whom decision has been deferred for the decree of Allah (Lane & Aqrab).
Commentary:
Whereas on the one hand the wives of the Holy Prophet were given the option to choose between his company and the material comforts of life and worldly goods (33:29-30), on the other the Holy Prophet was also given the same choice to retain, or part with, any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with the Holy Prophet. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: That they may all be pleased with that which thou hast given them.
The present and the previous verse contain permissive regulations for the Holy Prophet, but the Prophet did not take advantage of any one of them, nor did he put aside or divorce any of his wives.
1036
一方面, 穆圣的妻子们可以在他的伴侣与生活及财产上的物质享受之间进行随意选择 (33:29-30), 而另一方面, 穆圣也可以留住或离开他的任何一个妻子。他的所有妻子们马上表明了她们的选择。她们决定与他共命运。而就穆圣方面, 则同样地显得十分体贴。他表示了把她们全都留住的打算。穆圣的这一决定使得她们非常高兴。这就是: “都满意于你所给予她们的” 这句话的含意。
1
اس آیت اور پہلی آیت میں یہ فرق ہے کہ سورہ ٔاحزاب کی آیت۲۹ میں تو یہ کہا گیا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی فراخی دین کی فراخی پر مقدم ہو تو تم کہہ دو۔ میں تم کو دنیا کی فراخی دے کر رخصت کر دوں گا۔ مگر اس آیت میں یہ کہا گیا ہے کہ عورتوں نے تو فیصلہ دے دیا کہ وہ چپ رہیں اور اس طرح انہوں نے عملًا کہہ دیا کہ ہم دین پر راضی ہیں دنیا پر نہیں۔ لیکن میاں بیوی کے تعلقات کا ایک پہلو اور بھی ہوتا ہے یعنی عورت خواہ سمجھتی ہو کہ میں دین دار ہوں مگر مرد بعض باتیں اس میں ایسی دیکھتا ہے جن سے وہ اسے دنیا دار سمجھتا ہے۔ پس اس کو بھی حق ہونا چاہیے کہ اگر وہ سمجھے کہ اصل میں وہ دنی
2
یعنی بیویاں رسول کریم صلی اللہ علیہ وسلم کے حسن اخلاق سے واقف تھیں جب معاملہ خداتعالیٰ نے آپ پر چھوڑا تو وہ خوش ہو گئیں کہ اب جو کچھ ہوگا ٹھیک ہوگا
قرآن کریم میں بہت جگہ ’’دیا ہے‘‘ ’’دے گا‘‘ کے معنوں میں استعمال ہوا ہے اور مطلب یہ ہے کہ آئندہ جو سلوک بھی تو اُن سے کرے گا اس حکم کے ماتحت وہ اس پر خوش ہو جائیں گی اور سمجھ لیں گی کہ تو محبت اور انصاف کا سلوک کر رہا ہے۔
3112
Important Words:
ترجی (thou mayest defer) is derived from رجأ. They say أرجأ الامر i.e. he postponed, put off, deferred or delayed an affair. The Quranic expression, مرجون لامر الله (9:107) means, those about whom decision has been deferred for the decree of Allah (Lane & Aqrab).
Commentary:
Whereas on the one hand the wives of the Holy Prophet were given the option to choose between his company and the material comforts of life and worldly goods (33:29-30), on the other the Holy Prophet was also given the same choice to retain, or part with, any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with the Holy Prophet. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: That they may all be pleased with that which thou hast given them.
The present and the previous verse contain permissive regulations for the Holy Prophet, but the Prophet did not take advantage of any one of them, nor did he put aside or divorce any of his wives.
2363
Whereas, on the one hand, the wives of the Holy Prophet were given the option to choose between his companionship and the material comforts of life and worldly goods (33:29, 30), on the other, the Holy Prophet was also given the choice to retain or part with any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with him. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: that they may all be pleased with that which thou hast given them.
۞ إِنَّ ٱللَّهَ يُمْسِكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ أَن تَزُولَا ۚ وَلَئِن زَالَتَآ إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّنۢ بَعْدِهِۦٓ ۚ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا
22:66.
Both the celestial and terrestrial systems continue to work in perfect harmony without deviating the least from their set courses. This harmony reveals the existence of an Intelligent and All-Powerful Being behind it. That Supreme and Intelligent Being is God Who deserves and demands our worship and adoration.
22:66.
Commentary:
The present verse continues the argument in repudiation of idolatry. It purports to say that both the celestial and terrestrial systems continue to work in perfect harmony with and subject to divine laws. The fact that there exists complete harmony and order among different parts of the universe, reveals the existence of an Intelligent and All-Powerful Being behind it. That Supreme and Intelligent Being is God Who deserves and demands our worship and adoration.
a
22:66.
1057
天地的各种体系不断以完全协调的关系运转着, 一点也不偏离它们固定的道路。这种协调的关系揭示了它后面有着一位明哲而全能的存在者。他就是应该受到我们和召唤我们崇拜和敬仰的至高无上和最为明哲的安拉。
b
22:66.
3208
Commentary:
The present verse continues the argument in repudiation of idolatry. It purports to say that both the celestial and terrestrial systems continue to work in perfect harmony with and subject to divine laws. The fact that there exists complete harmony and order among different parts of the universe, reveals the existence of an Intelligent and All-Powerful Being behind it. That Supreme and Intelligent Being is God Who deserves and demands our worship and adoration.
a
22:66.
2423
Both the celestial and terrestrial systems continue to work in perfect harmony without deviating the least from their set courses. This harmony reveals the existence of an Intelligent and All-Powerful Being behind it. That Supreme and Intelligent Being is God Who deserves and demands our worship and adoration.
تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا
24:42; 59:25; 61:2; 62:2; 64:2.
“七个天和地以及在其中的, 都褒扬 (他的) 圣洁,” 这句话指的是整个宇宙属于安拉的独一性这一总的明证, “没有一样东西不褒扬他的圣洁, 赞颂他的善美,” 这句话指的是所有事物是单独并分别地属于唯一的安拉的这一明证。前一总的明证意味着优美的安排和秩序正确地存在于宇宙之中表明创造者只是一个; 而后者意味着在宇宙中每一东西在其自己有限范围内以其自己的独有的方法显示安拉不同的常德。
24:42; 59:25; 61:2; 62:2; 64:2.
Whereas the words, The seven heavens and the earth and those that are therein extol His glory, refer to the collective evidence that the whole universe bears to the Unity of God, the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which all things bear to Oneness of the Divine Being individually and separately. The former means that the beautiful arrangement and order existing in the universe unmistakably show that its Creator is One, and the latter mean that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
24:42; 59:25; 61:2; 62:2; 64:2.
Commentary:
The expression, the seven heavens and the earth and those that are therein extol His glory, refers to the collective evidence that the whole universe bears to the Unity of God, while the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which everything bears to that Unity individually and separately. The former expression means that the beautiful arrangement and order existing in the universe shows unmistakably that its Creator is One and the latter means that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
b
24:42; 59:25; 61:2; 62:2; 64:2.
714
“七个天和地以及在其中的, 都褒扬 (他的) 圣洁,” 这句话指的是整个宇宙属于安拉的独一性这一总的明证, “没有一样东西不褒扬他的圣洁, 赞颂他的善美,” 这句话指的是所有事物是单独并分别地属于唯一的安拉的这一明证。前一总的明证意味着优美的安排和秩序正确地存在于宇宙之中表明创造者只是一个; 而后者意味着在宇宙中每一东西在其自己有限范围内以其自己的独有的方法显示安拉不同的常德。
a
24:42; 59:25; 61:2; 62:2; 64:2.
1974
Commentary:
The expression, the seven heavens and the earth and those that are therein extol His glory, refers to the collective evidence that the whole universe bears to the Unity of God, while the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which everything bears to that Unity individually and separately. The former expression means that the beautiful arrangement and order existing in the universe shows unmistakably that its Creator is One and the latter means that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
a
24:42; 59:25; 61:2; 62:2; 64:2.
1622
Whereas the words, The seven heavens and the earth and those that are therein extol His glory, refer to the collective evidence that the whole universe bears to the Unity of God, the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which all things bear to Oneness of the Divine Being individually and separately. The former means that the beautiful arrangement and order existing in the universe unmistakably show that its Creator is One, and the latter mean that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.