بَيْنَهُم
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "بَيْنَهُم".
إِنَّ رَبَّكَ يَقْضِى بَيْنَهُم بِحُكْمِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْعَلِيمُ
وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَٰجَهُنَّ إِذَا تَرَٰضَوْا۟ بَيْنَهُم بِٱلْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمْ يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
175
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
1
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
2
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
3
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
239
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
285
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
سَمَّٰعُونَ لِلْكَذِبِ أَكَّٰلُونَ لِلسُّحْتِ ۚ فَإِن جَآءُوكَ فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْـًٔا ۖ وَإِنْ حَكَمْتَ فَٱحْكُم بَيْنَهُم بِٱلْقِسْطِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ
5:63, 64.
5:63, 64.
Suht means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; or anything paltry, mean and inconsiderable (Lane).
5:63, 64.
Important Words:
السحت (things forbidden) is the noun-infinitive from سحت. They say سحته i.e. he extirpated or destroyed it utterly. سحت شعرهmeans, he removed his hair utterly (in shaving and cutting). سحت فی تجارته means, he earned foul or unlawful gain in his trade. An Arab would say ماله سحت i.e. his property may be destroyed with impunity. سحت therefore means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; anything little or small in quantity or number; or anything paltry, mean and inconsiderable (Lane).
Commentary:
The words اکالون للسحت mean: (1) that the Jews devour things that are forbidden and unlawful; or (2) they devour things the result of which is spiritual ruin and national destruction; or (3) they do not hesitate to take paltry and mean things unlawfully; or (4) they accept bribes. For an explanation of the words سماعون للکذب see the previous verse.
a
5:63, 64.
a
5:63, 64.
674
Important Words:
السحت (things forbidden) is the noun-infinitive from سحت. They say سحته i.e. he extirpated or destroyed it utterly. سحت شعرهmeans, he removed his hair utterly (in shaving and cutting). سحت فی تجارته means, he earned foul or unlawful gain in his trade. An Arab would say ماله سحت i.e. his property may be destroyed with impunity. سحت therefore means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; anything little or small in quantity or number; or anything paltry, mean and inconsiderable (Lane).
Commentary:
The words اکالون للسحت mean: (1) that the Jews devour things that are forbidden and unlawful; or (2) they devour things the result of which is spiritual ruin and national destruction; or (3) they do not hesitate to take paltry and mean things unlawfully; or (4) they accept bribes. For an explanation of the words سماعون للکذب see the previous verse.
c
5:63, 64.
747
Suht means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; or anything paltry, mean and inconsiderable (Lane).
وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٰحِدَةً وَلَٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
5:50.
10:100; 11:119; 16:10.
3:134; 35:33; 57:22.
6:106; 39:3.
مُهَيْمِنْ (Muhaimin) 的意思是, 证明、证人; 安全与治安的提供者; 人们事务的管理和监督者; 保护人 (Lisan)。«古兰经» 在这里被称为是过去许多经典的保护者, 这意思是, 它保存了那些经典中所有不朽的以及具有永恒价值的一切经义, 并去除了缺乏永恒因素和不能满足人类需要的内容。还有, 因为它受到安拉的保护, 它不会受到窜改; 而这种保护的恩典是其他经典所享受不到的。
شِرْعَة (Shir‘ah) 意指安拉的教律, 它由诸如与斋戒、拜功、朝觐及其它许多虔诚行为有关的条例所组成; 一种明显而正直的信仰和行为方式 (Lane)。مِنْهَاج (Minhaj) 的意思是明显的、非常清晰而畅通的道路 (Lane)。اَلْمُبَرَّد (Al-Mubarrad) 说, 前一单词意指一条道路的开始, 而后一单词意指这条道路已被踏成结实的路身 (قَدِيْر, Qadir)。因此, شِرْعَة (Shir‘ah) 多半是与精神事态有关的法律而 Minhaj 是与世俗事务有关的法律。Shir‘ah 也意指一条通向水的道路。这意思是, 安拉按照每个人的能力为他的所有创造物安排了各种方法使他们能找到通向精神 (进步) 泉源, 即安拉的启示的道路。
شِرْعَۃٌ کے معنے پانی تک پہنچنے کے چھوٹے راستہ کے ہوتے ہیں اور مِنْھَاج کے معنے بڑے راستہ کے ہوتے ہیں۔ اس آیت میں بتایا گیا ہے کہ خدائی کلام کے نور کو حاصل کرنے کے لئے قرآن کریم میں ہر استعداد کے مطابق تعلیم موجود ہے۔ اور وہ ایک کامل کتاب ہے۔
10:100; 11:119; 16:10.
6:106; 39:3.
5:50.
3:134; 35:33; 57:22.
Muhaimin means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan). The Qur’an is here spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was imperishable and of permanent worth and value in them, and has left out that which lacked the element of permanence and failed to meet the needs of mankind. Again, it is called a guardian over the previous Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to them.
Shir‘ah signifies the religious Law of God consisting of such ordinances as those about Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right (Lane). Minhaj means, manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that the former word signifies the beginning of a way and the latter the well-trodden body of it (Qadir). Thus Shir‘ah is the law that mostly relates to spiritual matters and Minhaj is the law that relates to secular matters. Shir‘ah also means, a way leading to water. The meaning is that God has equipped all His creatures, according to the capacity of each, with the means to find the way to the spring of spiritual water, i.e. Divine revelation.
6:107; 39:3.
5:50.
10:100; 11:119; 16:10.
3:134; 35:33; 57:22.
Important Words:
مھیمنا (guardian) is derived from ھیمن. They say ھیمن الرجل i.e. the man said, Amen. ھیمن الطائر علی فراخه means, the bird fluttered its wings over its young. ھیمن فلان علی کذا means, such a one became a protector and guardian over it. المھیمن when used about God means, He Who affords security and protection to His creatures when they are in a state of fear and danger (Aqrab). According to Lisan, the word مھیمن is derived from ھمن which is originally امن, the active participle مھیمنbeing really مؤامن. The word مھیمن means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan).
شرعة (clear spiritual Law) is derived from شرع. They say شرع فی الامر i.e. he entered into the affair; or he entered upon or commenced the affair. شرع المال means, he brought the cattle to the watering place so that they might drink water. شرع الله لنا کذا means, God made it apparent or manifest to us; or God prescribed it for us as a religious Law. شرعة means, a custom; the religious Law of God consisting of such ordinances as those of Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right. شریعة means, a watering place such as is permanent and apparent to the eye, like the water of rivers, to which men and beasts resort; a way to water; religion or way of belief and practice (Lane).
منھاج (manifest way in secular matters) is derived from نھج i.e. it (a road or way) became manifest, plainly apparent or open; or he rendered (a road or an affair) manifest, plainly apparent or open. المنھاج or النھج means, a manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that شرعة signifies the beginning of a way and منھاج signifies the well-trodden body of it (Qadir). Thus شرعة would be mostly law relating to spiritual matters and منھاج law relating to secular matters.
Commentary:
The Quran is spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was true and permanent in them by embodying the same in itself, and has left out what lacked the element of permanence and failed to meet the needs of all mankind at all times. Again, it is called a guardian over Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to other revealed Scriptures. All that is of permanent use in the previous Scriptures has been preserved in the Quran.
The words, for each of you, mean that not only for every nation but for every individual also God has appointed two clear ways, one pertaining to spiritual and the other to secular matters.
This verse also supplies an answer to the question, why God did not raise one Prophet for the whole of mankind in the beginning of the world, so that all peoples might have become one. The verse says that God has done so to "try" men and find out their fitness for the final Law. It is like appointing different stages of examinations to test the ability of students and thus raise them gradually to the final and topmost class.
a
5:50.
b
10:100; 11:119; 16:10.
c
3:134; 35:33; 57:22.
e
6:106; 39:3.
379
مُهَيْمِنْ (Muhaimin) 的意思是, 证明、证人; 安全与治安的提供者; 人们事务的管理和监督者; 保护人 (Lisan)。«古兰经» 在这里被称为是过去许多经典的保护者, 这意思是, 它保存了那些经典中所有不朽的以及具有永恒价值的一切经义, 并去除了缺乏永恒因素和不能满足人类需要的内容。还有, 因为它受到安拉的保护, 它不会受到窜改; 而这种保护的恩典是其他经典所享受不到的。
380
شِرْعَة (Shir‘ah) 意指安拉的教律, 它由诸如与斋戒、拜功、朝觐及其它许多虔诚行为有关的条例所组成; 一种明显而正直的信仰和行为方式 (Lane)。مِنْهَاج (Minhaj) 的意思是明显的、非常清晰而畅通的道路 (Lane)。اَلْمُبَرَّد (Al-Mubarrad) 说, 前一单词意指一条道路的开始, 而后一单词意指这条道路已被踏成结实的路身 (قَدِيْر, Qadir)。因此, شِرْعَة (Shir‘ah) 多半是与精神事态有关的法律而 Minhaj 是与世俗事务有关的法律。Shir‘ah 也意指一条通向水的道路。这意思是, 安拉按照每个人的能力为他的所有创造物安排了各种方法使他们能找到通向精神 (进步) 泉源, 即安拉的启示的道路。
2
شِرْعَۃٌ کے معنے پانی تک پہنچنے کے چھوٹے راستہ کے ہوتے ہیں اور مِنْھَاج کے معنے بڑے راستہ کے ہوتے ہیں۔ اس آیت میں بتایا گیا ہے کہ خدائی کلام کے نور کو حاصل کرنے کے لئے قرآن کریم میں ہر استعداد کے مطابق تعلیم موجود ہے۔ اور وہ ایک کامل کتاب ہے۔
a
6:107; 39:3.
b
5:50.
c
10:100; 11:119; 16:10.
d
3:134; 35:33; 57:22.
680
Important Words:
مھیمنا (guardian) is derived from ھیمن. They say ھیمن الرجل i.e. the man said, Amen. ھیمن الطائر علی فراخه means, the bird fluttered its wings over its young. ھیمن فلان علی کذا means, such a one became a protector and guardian over it. المھیمن when used about God means, He Who affords security and protection to His creatures when they are in a state of fear and danger (Aqrab). According to Lisan, the word مھیمن is derived from ھمن which is originally امن, the active participle مھیمنbeing really مؤامن. The word مھیمن means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan).
شرعة (clear spiritual Law) is derived from شرع. They say شرع فی الامر i.e. he entered into the affair; or he entered upon or commenced the affair. شرع المال means, he brought the cattle to the watering place so that they might drink water. شرع الله لنا کذا means, God made it apparent or manifest to us; or God prescribed it for us as a religious Law. شرعة means, a custom; the religious Law of God consisting of such ordinances as those of Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right. شریعة means, a watering place such as is permanent and apparent to the eye, like the water of rivers, to which men and beasts resort; a way to water; religion or way of belief and practice (Lane).
منھاج (manifest way in secular matters) is derived from نھج i.e. it (a road or way) became manifest, plainly apparent or open; or he rendered (a road or an affair) manifest, plainly apparent or open. المنھاج or النھج means, a manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that شرعة signifies the beginning of a way and منھاج signifies the well-trodden body of it (Qadir). Thus شرعة would be mostly law relating to spiritual matters and منھاج law relating to secular matters.
Commentary:
The Quran is spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was true and permanent in them by embodying the same in itself, and has left out what lacked the element of permanence and failed to meet the needs of all mankind at all times. Again, it is called a guardian over Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to other revealed Scriptures. All that is of permanent use in the previous Scriptures has been preserved in the Quran.
The words, for each of you, mean that not only for every nation but for every individual also God has appointed two clear ways, one pertaining to spiritual and the other to secular matters.
This verse also supplies an answer to the question, why God did not raise one Prophet for the whole of mankind in the beginning of the world, so that all peoples might have become one. The verse says that God has done so to "try" men and find out their fitness for the final Law. It is like appointing different stages of examinations to test the ability of students and thus raise them gradually to the final and topmost class.
a
10:100; 11:119; 16:10.
b
6:106; 39:3.
c
5:50.
d
3:134; 35:33; 57:22.
752
Muhaimin means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan). The Qur’an is here spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was imperishable and of permanent worth and value in them, and has left out that which lacked the element of permanence and failed to meet the needs of mankind. Again, it is called a guardian over the previous Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to them.
753
Shir‘ah signifies the religious Law of God consisting of such ordinances as those about Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right (Lane). Minhaj means, manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that the former word signifies the beginning of a way and the latter the well-trodden body of it (Qadir). Thus Shir‘ah is the law that mostly relates to spiritual matters and Minhaj is the law that relates to secular matters. Shir‘ah also means, a way leading to water. The meaning is that God has equipped all His creatures, according to the capacity of each, with the means to find the way to the spring of spiritual water, i.e. Divine revelation.
وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ وَٱحْذَرْهُمْ أَن يَفْتِنُوكَ عَنۢ بَعْضِ مَآ أَنزَلَ ٱللَّهُ إِلَيْكَ ۖ فَإِن تَوَلَّوْا۟ فَٱعْلَمْ أَنَّمَا يُرِيدُ ٱللَّهُ أَن يُصِيبَهُم بِبَعْضِ ذُنُوبِهِمْ ۗ وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ لَفَٰسِقُونَ
5:49.
17:74.
5:49.
17:74.
Important Words:
یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.
عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).
Commentary:
The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.
d
5:49.
e
17:74.
a
5:49.
b
17:74.
681
Important Words:
یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.
عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).
Commentary:
The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.
c
5:49.
d
17:74.
وَلِكُلِّ أُمَّةٍ رَّسُولٌ ۖ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُم بِٱلْقِسْطِ وَهُمْ لَا يُظْلَمُونَ
16:37; 35:25.
16:37; 35:25.
Commentary:
It is wrong to infer from this verse that only one Messenger is sent to a people. It is the appearance of a Messenger and not the number of such Messengers that is meant here. In other words, the verse tells us that no people is left without a Divine Messenger. Moreover, to interpret this verse as meaning that every nation has only one Messenger sent to them contradicts the established facts of history. Both Moses and Aaron, who were real brothers, were sent not only to the same people but in the same age. In fact, what is intended here is that every religious community takes its birth from the advent of a heavenly Messenger. Obviously it refers to a Law-giving Prophet, for all religious dispensations are founded by Law-giving Prophets.
The latter portion of the verse means that those who show themselves deserving of inclusion among the followers of a Prophet get the opportunity to do so, while those who reject the Divine Messenger are destroyed. Thus no people can become heirs to God’s blessings and favours unless they follow the Messenger of God who is sent to them.
a
16:37; 35:25.
a
16:37; 35:25.
1323
Commentary:
It is wrong to infer from this verse that only one Messenger is sent to a people. It is the appearance of a Messenger and not the number of such Messengers that is meant here. In other words, the verse tells us that no people is left without a Divine Messenger. Moreover, to interpret this verse as meaning that every nation has only one Messenger sent to them contradicts the established facts of history. Both Moses and Aaron, who were real brothers, were sent not only to the same people but in the same age. In fact, what is intended here is that every religious community takes its birth from the advent of a heavenly Messenger. Obviously it refers to a Law-giving Prophet, for all religious dispensations are founded by Law-giving Prophets.
The latter portion of the verse means that those who show themselves deserving of inclusion among the followers of a Prophet get the opportunity to do so, while those who reject the Divine Messenger are destroyed. Thus no people can become heirs to God’s blessings and favours unless they follow the Messenger of God who is sent to them.
a
16:37; 35:25.
1266
The verse seems to refer to a Law-giving Prophet, for all religious Dispensations are founded by Law-giving Prophets.
وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِى ٱلْأَرْضِ لَٱفْتَدَتْ بِهِۦ ۗ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ ۖ وَقُضِىَ بَيْنَهُم بِٱلْقِسْطِ ۚ وَهُمْ لَا يُظْلَمُونَ
39:48.
34:34.
Asarru may also mean, 'they will manifest or express their remorse.' The word has contrary meanings.
39:48.
34:34.
Important Words:
اسروا (they will conceal). اسرہ gives two contrary meanings: (1) he concealed it; (2) he manifested or revealed it, or he made it known (Lane).
Commentary:
Man is so made by nature that punishment has two different effects on him. It increases the obstinacy and refractoriness of some, while it renders others humble and docile. But the punishment inflicted by God is never such as to produce doubtful results. Its effect is straight and certain. It breaks the pride of the arrogant. The reason of the difference between the punishment inflicted by God and that inflicted by man is that the latter affects only the body, man having no power to inspire the heart with awe, while the former affects both the body and the heart. The verse purports to say that when God’s punishment overtakes men, it strikes awe into their hearts and they become prepared to save themselves by making every sacrifice in their power, and, as it always descends on the right person and on the right occasion, men realize its justice and therefore become repentant and begin to bring about a real change in their lives.
The verse may have another meaning also. God’s punishment descends only on those who oppose His teachings. Such people have no high ideals. They are mean and niggardly and it is only their base desires that prompt them to oppose the truth. Thus the verse purports to say that those on whom God’s punishment descends are incapable of manifesting any magnanimity of heart, and in time of trouble seek to save their skins by sacrificing anything, even their personal or national honour, which men of high ideals always try to save even at the cost of their lives. This, the verse hints, is evidence of their being in error; for if they had been in the right, they would not have stooped to such meanness. See Important Words.
The words اسروا الندامة (they will conceal their remorse) may also be rendered as, "they will manifest or express their remorse."
d
39:48.
e
34:34.
b
39:48.
c
34:34.
1330
Important Words:
اسروا (they will conceal). اسرہ gives two contrary meanings: (1) he concealed it; (2) he manifested or revealed it, or he made it known (Lane).
Commentary:
Man is so made by nature that punishment has two different effects on him. It increases the obstinacy and refractoriness of some, while it renders others humble and docile. But the punishment inflicted by God is never such as to produce doubtful results. Its effect is straight and certain. It breaks the pride of the arrogant. The reason of the difference between the punishment inflicted by God and that inflicted by man is that the latter affects only the body, man having no power to inspire the heart with awe, while the former affects both the body and the heart. The verse purports to say that when God’s punishment overtakes men, it strikes awe into their hearts and they become prepared to save themselves by making every sacrifice in their power, and, as it always descends on the right person and on the right occasion, men realize its justice and therefore become repentant and begin to bring about a real change in their lives.
The verse may have another meaning also. God’s punishment descends only on those who oppose His teachings. Such people have no high ideals. They are mean and niggardly and it is only their base desires that prompt them to oppose the truth. Thus the verse purports to say that those on whom God’s punishment descends are incapable of manifesting any magnanimity of heart, and in time of trouble seek to save their skins by sacrificing anything, even their personal or national honour, which men of high ideals always try to save even at the cost of their lives. This, the verse hints, is evidence of their being in error; for if they had been in the right, they would not have stooped to such meanness. See Important Words.
The words اسروا الندامة (they will conceal their remorse) may also be rendered as, "they will manifest or express their remorse."
d
39:48.
e
34:34.
1270
Asarru may also mean, 'they will manifest or express their remorse.' The word has contrary meanings.
وَيَوْمَ يَقُولُ نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا
16:28; 28:63, 75; 41:48.
The verse may mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, or it may mean that they will become involved in deadly wars which will ruin them.
16:28; 28:63, 75; 41:48.
Important Words:
موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).
Commentary:
The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.
If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment.
d
16:28; 28:63, 75; 41:48.
769
这节经文可能意指这些国家将筑起关税壁垒或铁幕, 并且在经济上互相抵制, 或者意指他们将卷入死战而毁灭自己。
a
16:28; 28:63, 75; 41:48.
2093
Important Words:
موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).
Commentary:
The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.
If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment.
c
16:28; 28:63, 75; 41:48.
1700
The verse may mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, or it may mean that they will become involved in deadly wars which will ruin them.
وَتَرَى ٱلْمَلَٰٓئِكَةَ حَآفِّينَ مِنْ حَوْلِ ٱلْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ ۖ وَقُضِىَ بَيْنَهُم بِٱلْحَقِّ وَقِيلَ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
安拉的常德在赏罚时候完全彻底地显露出来, 天使们将执行任务向安拉歌唱赞美诗。或者, 这节经文可以指示, 阿拉伯土地上将确立安拉的独一性, 安拉在世界上的真实仆人和在天上的天使一起将赞颂安拉。
God’s attributes will see their most complete manifestation on the Judgment Day and the cherubs will be on duty singing alleluias to the Divine Being. Or, the verse may mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens will celebrate His praises.
40:8; 69:18.
Commentary:
God’s attributes will see their most complete manifestation on the Judgement Day and the cherubs will be on duty singing alleluias to the Divine Being. "The angels" in the verse may also refer to the Companions of the Holy Prophet who seeing God’s promises being fulfilled before their very eyes sang praises to Divine glory, majesty and holiness as no people had ever done before, and never was judgement made so clear between right and wrong as was made in the time of the Holy Prophet. This seems to be the significance of the verse.
The word عرش(Throne), for which see 10:4, represents the transcendent attributes of God such as His glory, majesty, holiness and power. These attributes have an intimate connection with Unity, as is clear from 23:117, where we read: There is no God but He, the Lord of the Exalted Throne, for it is the transcendent attributes of God which constitute the real proof of His Unity, as His other attributes are shared by man. In this sense of the word عرش (Throne), the verse would mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens, will celebrate His praises.
The words, "Thou wilt see the angels going round the Throne," may mean that angels will sing God’s praises continuously and in unison.
1150
安拉的常德在赏罚时候完全彻底地显露出来, 天使们将执行任务向安拉歌唱赞美诗。或者, 这节经文可以指示, 阿拉伯土地上将确立安拉的独一性, 安拉在世界上的真实仆人和在天上的天使一起将赞颂安拉。
c
40:8; 69:18.
3491
Commentary:
God’s attributes will see their most complete manifestation on the Judgement Day and the cherubs will be on duty singing alleluias to the Divine Being. "The angels" in the verse may also refer to the Companions of the Holy Prophet who seeing God’s promises being fulfilled before their very eyes sang praises to Divine glory, majesty and holiness as no people had ever done before, and never was judgement made so clear between right and wrong as was made in the time of the Holy Prophet. This seems to be the significance of the verse.
The word عرش(Throne), for which see 10:4, represents the transcendent attributes of God such as His glory, majesty, holiness and power. These attributes have an intimate connection with Unity, as is clear from 23:117, where we read: There is no God but He, the Lord of the Exalted Throne, for it is the transcendent attributes of God which constitute the real proof of His Unity, as His other attributes are shared by man. In this sense of the word عرش (Throne), the verse would mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens, will celebrate His praises.
The words, "Thou wilt see the angels going round the Throne," may mean that angels will sing God’s praises continuously and in unison.
2591
God’s attributes will see their most complete manifestation on the Judgment Day and the cherubs will be on duty singing alleluias to the Divine Being. Or, the verse may mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens will celebrate His praises.
وَأَشْرَقَتِ ٱلْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ ٱلْكِتَٰبُ وَجِا۟ىٓءَ بِٱلنَّبِيِّۦنَ وَٱلشُّهَدَآءِ وَقُضِىَ بَيْنَهُم بِٱلْحَقِّ وَهُمْ لَا يُظْلَمُونَ
18:50.
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
18:50.
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
18:50.
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
a
18:50.
1148
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
b
18:50.
3487
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
b
18:50.
2589
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَٰتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا ۗ وَرَحْمَتُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
3663
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
2677
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
The word Wara’akum may signify the present life.
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
1
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
2
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
4156
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
2991
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
2992
The word Wara’akum may signify the present life.
2993
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.