ٱلْمُؤْمِنَٰتِ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "ٱلْمُؤْمِنَٰتِ".
وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَٰتِ ٱلْمُؤْمِنَٰتِ فَمِن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن فَتَيَٰتِكُمُ ٱلْمُؤْمِنَٰتِ ۚ وَٱللَّهُ أَعْلَمُ بِإِيمَٰنِكُم ۚ بَعْضُكُم مِّنۢ بَعْضٍ ۚ فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ مُحْصَنَٰتٍ غَيْرَ مُسَٰفِحَٰتٍ وَلَا مُتَّخِذَٰتِ أَخْدَانٍ ۚ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَٰحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَٰتِ مِنَ ٱلْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا۟ خَيْرٌ لَّكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
4:16, 20; 24:20.
本节经文规定了三条重要原则: (a) 女奴应先正式结婚而后才发生夫妻关系。这在 2:222; 4:4; 及24:33各章中也明确说明。因此伊斯兰教根除了它诞生以前阿拉伯社会非常盛行的男女非法同居。(b) 如果女奴犯了通奸, 其处罚为自由妇女犯同样罪恶, 打100鞭子的一半, 这说明用石头砸死并非 (像被误解的那样) 是对通奸的惩罚, 因为用石头砸死是无法减半的。(c) 顺便提一下, 经文似乎指出, 在阿拉伯社会, 结婚的女奴比结婚的自由妇女享有较低的社会地位, 这也许因为女奴曾参加过摧毁伊斯兰教国家的战争。
یہ مطلب نہیں کہ پاکباز ہوں تو مہر دو ورنہ نہ دو۔ بلکہ مطلب یہ ہے کہ ایسی ہی لونڈیوں سے نکاح کرو جن کی پاک دامنی تم پر ثابت ہو۔ اور پھر ان کے مہر آزاد عورتوں کی طرح ادا کرو۔
یعنی لونڈیوں سے شادی کرنا صرف اضطراری حالت میں جائز ہے۔ کیونکہ وہ غیر مذہب اور غیر قوم سے تعلق رکھتی ہیں۔ بہتر یہی ہے کہ اپنی ہم مذہب اور ہم قوم آزاد عورت سے شادی کرو۔
4:16, 20; 24:20.
In Islam no stigma attaches to the status of a handmaid as such; but owing to her relationships and associations she may not prove such a perfect companion as a free believing woman.
This means that only such of them may be married as are chaste and virtuous. Once they are married their dowries must be paid just as in the case of free women.
The verse has laid down three vital principles: (a) Bondwomen should be properly married before conjugal relations are had with them. This is also clear from 2:222; 4:4; and 24:33. Thus Islam has cut at the root of concubinage which was so prevalent in Arab society before its advent. (b) If they commit adultery, bondwomen are to have half the punishment which is 100 stripes for free women for the same offence which shows that stoning to death is not the punishment for adultery, as mistakenly understood, because stoning to death cannot be halved. (c) Incidentally, the verse seems to indicate that a bondwoman taken in marriage had a lower social status in Arab society than a free woman taken in marriage, perhaps because of her having taken part in a war waged to destroy an Islamic State.
4:16, 20; 24:20.
Important Words:
طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).
اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).
العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.
Commentary:
As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.
The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.
The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.
The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children.
a
4:16, 20; 24:20.
324
本节经文规定了三条重要原则: (a) 女奴应先正式结婚而后才发生夫妻关系。这在 2:222; 4:4; 及24:33各章中也明确说明。因此伊斯兰教根除了它诞生以前阿拉伯社会非常盛行的男女非法同居。(b) 如果女奴犯了通奸, 其处罚为自由妇女犯同样罪恶, 打100鞭子的一半, 这说明用石头砸死并非 (像被误解的那样) 是对通奸的惩罚, 因为用石头砸死是无法减半的。(c) 顺便提一下, 经文似乎指出, 在阿拉伯社会, 结婚的女奴比结婚的自由妇女享有较低的社会地位, 这也许因为女奴曾参加过摧毁伊斯兰教国家的战争。
3
یہ مطلب نہیں کہ پاکباز ہوں تو مہر دو ورنہ نہ دو۔ بلکہ مطلب یہ ہے کہ ایسی ہی لونڈیوں سے نکاح کرو جن کی پاک دامنی تم پر ثابت ہو۔ اور پھر ان کے مہر آزاد عورتوں کی طرح ادا کرو۔
4
یعنی لونڈیوں سے شادی کرنا صرف اضطراری حالت میں جائز ہے۔ کیونکہ وہ غیر مذہب اور غیر قوم سے تعلق رکھتی ہیں۔ بہتر یہی ہے کہ اپنی ہم مذہب اور ہم قوم آزاد عورت سے شادی کرو۔
a
4:16, 20; 24:20.
505
Important Words:
طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).
اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).
العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.
Commentary:
As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.
The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.
The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.
The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children.
a
4:16, 20; 24:20.
591
In Islam no stigma attaches to the status of a handmaid as such; but owing to her relationships and associations she may not prove such a perfect companion as a free believing woman.
591A
This means that only such of them may be married as are chaste and virtuous. Once they are married their dowries must be paid just as in the case of free women.
592
The verse has laid down three vital principles: (a) Bondwomen should be properly married before conjugal relations are had with them. This is also clear from 2:222; 4:4; and 24:33. Thus Islam has cut at the root of concubinage which was so prevalent in Arab society before its advent. (b) If they commit adultery, bondwomen are to have half the punishment which is 100 stripes for free women for the same offence which shows that stoning to death is not the punishment for adultery, as mistakenly understood, because stoning to death cannot be halved. (c) Incidentally, the verse seems to indicate that a bondwoman taken in marriage had a lower social status in Arab society than a free woman taken in marriage, perhaps because of her having taken part in a war waged to destroy an Islamic State.
ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ ۖ وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ ۖ وَٱلْمُحْصَنَٰتُ مِنَ ٱلْمُؤْمِنَٰتِ وَٱلْمُحْصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخْدَانٍ ۗ وَمَن يَكْفُرْ بِٱلْإِيمَٰنِ فَقَدْ حَبِطَ عَمَلُهُۥ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
1
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
2
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
645
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
723
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
724
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا
2:237.
2:237.
The words, and send them away in a handsome manner, signify (1) that no reproach or disgrace should be considered to attach to the divorced woman; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with.
2:237.
Commentary:
The words "and send them away in a handsome manner" signify (1) that no reproach or disgrace should be considered to be attached to divorce; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with.
e
2:237.
a
2:237.
3110
Commentary:
The words "and send them away in a handsome manner" signify (1) that no reproach or disgrace should be considered to be attached to divorce; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with.
d
2:237.
2361
The words, and send them away in a handsome manner, signify (1) that no reproach or disgrace should be considered to attach to the divorced woman; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with.
إِنَّ ٱلَّذِينَ يَرْمُونَ ٱلْمُحْصَنَٰتِ ٱلْغَٰفِلَٰتِ ٱلْمُؤْمِنَٰتِ لُعِنُوا۟ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ
The use of the word Ghafilat in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrongful act.
24:5.
Important Words:
غافلات (careless) is the plural of غافلة which is active participle in feminine gender from غفل. They say غفل عنه i.e. he was or became unmindful, forgetful, neglectful or heedless of it or inadvertent to it. An Arab would say من اتبع الصید i.e. he who pursues the object of the chase becomes busy and possessed by it so that he becomes unmindful or unaware of other things. غفل الشیء means, he hid the thing. غفلة means, forgetfulness; heedlessness; inadvertence; lack of consciousness (Lane & Aqrab).
Commentary:
The subject of scandal-mongering and slander is closed with a severe warning to the slanderers that in addition to the corporal punishment they will incur and the moral obloquy that will remain attached to them, they will carry the curse of God on their heads in this world and in the life to come unless they completely cleanse and reform themselves by real, true and sincere repentance. This shows how serious a view Islam takes of the moral offence of slander and scandal-mongering.
Taking into consideration the various meanings of the root word غفل, the word غافلات would signify those righteous women who have no idea or consciousness of having done any wrong. The use of this word in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrong.
a
24:5.
2606
Important Words:
غافلات (careless) is the plural of غافلة which is active participle in feminine gender from غفل. They say غفل عنه i.e. he was or became unmindful, forgetful, neglectful or heedless of it or inadvertent to it. An Arab would say من اتبع الصید i.e. he who pursues the object of the chase becomes busy and possessed by it so that he becomes unmindful or unaware of other things. غفل الشیء means, he hid the thing. غفلة means, forgetfulness; heedlessness; inadvertence; lack of consciousness (Lane & Aqrab).
Commentary:
The subject of scandal-mongering and slander is closed with a severe warning to the slanderers that in addition to the corporal punishment they will incur and the moral obloquy that will remain attached to them, they will carry the curse of God on their heads in this world and in the life to come unless they completely cleanse and reform themselves by real, true and sincere repentance. This shows how serious a view Islam takes of the moral offence of slander and scandal-mongering.
Taking into consideration the various meanings of the root word غفل, the word غافلات would signify those righteous women who have no idea or consciousness of having done any wrong. The use of this word in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrong.
2038
The use of the word Ghafilat in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrongful act.