بَیۡنِیۡ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "بَیۡنِیۡ".
قُلۡ کَفٰی بِاللّٰہِ بَیۡنِیۡ وَبَیۡنَکُمۡ شَہِیۡدًا ۖ یَّعۡلَمُ مَا فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۗ وَالَّذِیۡنَ اٰمَنُوۡا بِالۡبٰطِلِ وَکَفَرُوۡا بِاللّٰہِ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
a
4:167; 6:20; 13:44; 48:29.
2977
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
قُلۡ اَیُّ شَیۡءٍ اَکۡبَرُ شَہٰدَۃً ۖ قُلِ اللّٰہُ ۖ شَہِیۡدٌۢ بَیۡنِیۡ وَبَیۡنَکُمۡ ۚ وَاُوۡحِیَ اِلَیَّ ہٰذَا الۡقُرۡاٰنُ لِاُنۡذِرَکُمۡ بِہٖ وَمَنۡۢ بَلَغَ ۚ اَئِنَّکُمۡ لَتَشۡہَدُوۡنَ اَنَّ مَعَ اللّٰہِ اٰلِہَۃً اُخۡرٰی ۚ قُل لَّاۤ اَشۡہَدُ ۚ قُلۡ اِنَّمَا ہُوَ اِلٰہٌ وّٰحِدٌ وَّاِنَّنِیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
4:167; 13:44; 29:53.
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
4:167; 13:44; 29:53.
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
4:167; 13:44; 29:53.
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
g
4:167; 13:44; 29:53.
419
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
a
4:167; 13:44; 29:53.
767
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
d
4:167; 13:44; 29:53.
833
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
قُل لَّوۡ اَنَّ عِنۡدِیۡ مَا تَسۡتَعۡجِلُوۡنَ بِہٖ لَقُضِیَ الۡاَمۡرُ بَیۡنِیۡ وَبَیۡنَکُمۡ ۗ وَاللّٰہُ اَعۡلَمُ بِالظّٰلِمِیۡنَ
6:9; 10:12.
6:9; 10:12.
6:9; 10:12.
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
d
6:9; 10:12.
c
6:9; 10:12.
804
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
c
6:9; 10:12.
وَرَفَعَ اَبَوَیۡہِ عَلَی الۡعَرۡشِ وَخَرُّوۡا لَہٗ سُجَّدًا ۖ وَّقَالَ یٰۤاَبَتِ ہٰذَا تَاۡوِیۡلُ رُءۡیٰیَ مِنۡ قَبۡلُ قَدۡ جَعَلَہَا رَبِّیۡ حَقًّا ۖ وَّقَدۡ اَحۡسَنَ بِیۡۤ اِذۡ اَخۡرَجَنِیۡ مِنَ السِّجۡنِ وَجَآءَ بِکُمۡ مِّنَ الۡبَدۡوِ مِنۡۢ بَعۡدِ اَنۡ نَّزَغَ الشَّیۡطٰنُ بَیۡنِیۡ وَبَیۡنَ اِخۡوَتِیۡۤ ۚ اِنَّ رَبِّیۡ لَطِیۡفٌ لِّمَا یَشَآءُ ۚ اِنَّہٗ ہُوَ الۡعَلِیۡمُ الۡحَکِیۡمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
حَتّٰۤی اِذَا جَآءَنَا قَالَ یٰلَیۡتَ بَیۡنِیۡ وَبَیۡنَکَ بُعۡدَ الۡمَشۡرِقَیۡنِ فَبِئۡسَ الۡقَرِیۡنُ
3:31.
When man is confronted with the evil consequences of his wicked deeds, he seeks to avoid and shun his erstwhile companions as if he never knew them.
3:31.
Commentary:
When man is confronted with the evil consequences of his wicked deeds, he seeks to avoid and shun his erstwhile companions as if he never knew them. The expression بعد المشرقین which literally means "distance of two Easts" has been appropriately translated as "distance of the East and the West."
c
3:31.
1225
当人面临自己的劣迹产生的恶果时, 就设法躲避他以前的同伴, 仿佛从不相识。
a
3:31.
3666
Commentary:
When man is confronted with the evil consequences of his wicked deeds, he seeks to avoid and shun his erstwhile companions as if he never knew them. The expression بعد المشرقین which literally means "distance of two Easts" has been appropriately translated as "distance of the East and the West."
c
3:31.
2679
When man is confronted with the evil consequences of his wicked deeds, he seeks to avoid and shun his erstwhile companions as if he never knew them.
وَیَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَسۡتَ مُرۡسَلًا ۚ قُلۡ کَفٰی بِاللّٰہِ شَہِیۡدًۢا بَیۡنِیۡ وَبَیۡنَکُمۡ وَمَنۡ عِنۡدَہٗ عِلۡمُ الۡکِتٰبِ
25:42.
4:167; 6:20; 29:53; 48:29.
The words, knowledge of the Book, may mean, fresh Signs from Heaven and the prophecies of the previous Scriptures regarding the Holy Prophet.
25:42.
4:167; 6:20; 29:53; 48:29.
Commentary:
The Holy Prophet is told in this verse not to get annoyed or perturbed if, in spite of the many signs and arguments that establish his truth, evilly-disposed disbelievers continue to deny his divine mission. Why at all should he worry when he possesses these two powerful witnesses—fresh signs from heaven and the prophecies of the previous Scriptures? Indeed, it is only these two powerful supports that have always helped and will always help the cause of the Divine Messengers to triumph. This is what is hinted at in the concluding words of the verse: Sufficient is Allah as a witness…and so is he, who possesses knowledge of the Book.
c
25:42.
d
4:167; 6:20; 29:53; 48:29.
645
‘天经知识’ 这些字可能意为来自天国的新启示以及前经中有关穆圣的预言。
c
25:42.
d
4:167; 6:20; 29:53; 48:29.
1654
Commentary:
The Holy Prophet is told in this verse not to get annoyed or perturbed if, in spite of the many signs and arguments that establish his truth, evilly-disposed disbelievers continue to deny his divine mission. Why at all should he worry when he possesses these two powerful witnesses—fresh signs from heaven and the prophecies of the previous Scriptures? Indeed, it is only these two powerful supports that have always helped and will always help the cause of the Divine Messengers to triumph. This is what is hinted at in the concluding words of the verse: Sufficient is Allah as a witness…and so is he, who possesses knowledge of the Book.
d
25:42.
e
4:167; 6:20; 29:53; 48:29.
1451B
The words, knowledge of the Book, may mean, fresh Signs from Heaven and the prophecies of the previous Scriptures regarding the Holy Prophet.
اَمۡ یَقُوۡلُوۡنَ افۡتَرٰٮہُ ۖ قُلۡ اِنِ افۡتَرَیۡتُہٗ فَلَا تَمۡلِکُوۡنَ لِیۡ مِنَ اللّٰہِ شَیۡـًٔا ۖ ہُوَ اَعۡلَمُ بِمَا تُفِیۡضُوۡنَ فِیۡہِ ۖ کَفٰی بِہٖ شَہِیۡدًۢا بَیۡنِیۡ وَبَیۡنَکُمۡ ۖ وَہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ
11:36.
11:36.
The expression, minallah, means, (a) in opposition to Allah; (b) from the punishment of Allah.
11:36.
Commentary:
After effectively refuting شرک (idolatry) in the preceding few verses, the Surah, in the present verse, proceeds to deal with the next important topic—Divine revelation. It purports to say that forging lies about God, being a fatal poison, is bound to bring about the spiritual death and destruction of the forger. This is the significance of the words: "You cannot avail me aught against Allah." The words, "Sufficient is He for a witness between me and you," signify that "if I am a forger of lies against God, He would not let me go unpunished, but if you reject the Message of Truth, you too will have to suffer the evil consequences of your rejection."
The expression من اللّٰه means: (a) in opposition to Allah; (b) from the punishment of Allah.
d
11:36.
b
11:36.
3764
Commentary:
After effectively refuting شرک (idolatry) in the preceding few verses, the Surah, in the present verse, proceeds to deal with the next important topic—Divine revelation. It purports to say that forging lies about God, being a fatal poison, is bound to bring about the spiritual death and destruction of the forger. This is the significance of the words: "You cannot avail me aught against Allah." The words, "Sufficient is He for a witness between me and you," signify that "if I am a forger of lies against God, He would not let me go unpunished, but if you reject the Message of Truth, you too will have to suffer the evil consequences of your rejection."
The expression من اللّٰه means: (a) in opposition to Allah; (b) from the punishment of Allah.
d
11:36.
2721
The expression, minallah, means, (a) in opposition to Allah; (b) from the punishment of Allah.
قُلۡ کَفٰی بِاللّٰہِ شَہِیۡدًۢا بَیۡنِیۡ وَبَیۡنَکُمۡ ۚ اِنَّہٗ کَانَ بِعِبَادِہٖ خَبِیۡرًۢا بَصِیۡرًا
10:30; 13:44; 29:53; 46:9.
10:30; 13:44; 29:53; 46:9.
10:30; 13:44; 29:53; 46:9.
Commentary:
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation.
c
10:30; 13:44; 29:53; 46:9.
b
10:30; 13:44; 29:53; 46:9.
2025
Commentary:
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation.
b
10:30; 13:44; 29:53; 46:9.
قَالَ ہٰذَا فِرَاقُ بَیۡنِیۡ وَبَیۡنِکَ ۚ سَاُنَبِّئُکَ بِتَاۡوِیۡلِ مَا لَمۡ تَسۡتَطِع عَّلَیۡہِ صَبۡرًا
3:8; 12:22.
3:8; 12:22.
3:8; 12:22.
Commentary:
When the righteous servant of God (the Holy Prophet) saw that Moses, i.e. his followers, in spite of his earnest appeal for their cooperation in the propagation of the ideals which were common between them, would not give up their attitude of sullen aloofness and hostility, he realized that he would have to sever all connection with them.
a
3:8; 12:22.
a
3:8; 12:22.
2117
Commentary:
When the righteous servant of God (the Holy Prophet) saw that Moses, i.e. his followers, in spite of his earnest appeal for their cooperation in the propagation of the ideals which were common between them, would not give up their attitude of sullen aloofness and hostility, he realized that he would have to sever all connection with them.
a
3:8; 12:22.
فَافۡتَحۡ بَیۡنِیۡ وَبَیۡنَہُمۡ فَتۡحًا وَّنَجِّنِیۡ وَمَنۡ مَّعِیَ مِنَ الۡمُؤۡمِنِیۡنَ
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
1
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
2769
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
قَالَ ذٰلِکَ بَیۡنِیۡ وَبَیۡنَکَ ۖ اَیَّمَا الۡاَجَلَیۡنِ قَضَیۡتُ فَلَا عُدۡوٰنَ عَلَیَّ ۖ وَاللّٰہُ عَلٰی مَا نَقُوۡلُ وَکِیۡلٌ