ٱلْمُبِينِ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "ٱلْمُبِينِ".
فَتَوَكَّلْ عَلَى ٱللَّهِ ۖ إِنَّكَ عَلَى ٱلْحَقِّ ٱلْمُبِينِ
11:124; 25:59; 33:49.
11:124; 25:59; 33:49.
11:124; 25:59; 26:218; 33:49.
a
11:124; 25:59; 33:49.
a
11:124; 25:59; 26:218; 33:49.
c
11:124; 25:59; 33:49.
تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ٱلْمُبِينِ
12:2; 15:2; 26:3; 27:2.
12:2; 15:2; 26:3; 27:2.
c
12:2; 15:2; 26:3; 27:2.
c
12:2; 15:2; 26:3; 27:2.
2877
Commentary:
This verse has been commented upon in some detail in 12:2; 26:3 & 27:2.
c
12:2; 15:2; 26:3; 27:2.
الٓر ۚ تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ٱلْمُبِينِ
تفصیل کے لئے دیکھیں سورۃ یونس آیت۲ نوٹ نمبر۱۔
10:2; 11:2; 13:2; 14:2; 15:2.
15:2; 26:3; 27:2; 28:3.
See {16}.
Mubin (clear) being active participle from Abana, which is used both as transitive and intransitive, means, (1) that which itself is clear and manifest; that which makes other things clear and (3) that which cuts off one thing from another and renders it distinct and separate from it (Lane). The word as its meanings show, points to three salient features of the Qur’an, viz. (1) that it not only clearly states facts and makes prophecies and lays down laws and ordinances but also supports and substantiates what it says and claims by solid arguments and sound reasons; (2) that it is not only clear in itself but makes clear the obscurities and ambiguities that are to be found in previous revealed Scriptures; and (3) that all that is essential for the attainment of nearness to God and relates to the laws of the Shari‘ah, ethics and to matters of belief has been made quite clear in it. This is a quality which the Qur’an possesses to the entire exclusion of all other revealed Books. Oth
10:2; 11:2; 13:2; 14:2; 15:2.
15:2; 26:3; 27:2; 28:3.
Commentary:
In the words Alif Lam Ra i.e. I am Allah, the All-Seeing, the disbelievers have been called upon to make use of their power of observation, hence the reference to the Divine attribute of "Seeing." The Surah tells disbelievers that the Holy Prophet bears a close resemblance to Joseph, and that it is not right for them to call him an impostor before seeing his end.
The word مبین (i.e. clear, for the full meaning of which see 2:169) signifies that the Quran not only states facts and makes predictions and lays down laws and ordinances but also supports and substantiates what it says by solid arguments and sound reasons. The word also means that the Quran is not only clear in itself but also lifts the veil of obscurity from some previous Scriptures. It also implies an answer to the objection that Quranic accounts differ from those of previous Scriptures. Being مبین which means not only "clear" but also "that which makes clear or manifest," it is one of the functions of the Quran to point out errors that have found their way into former Scriptures. It is, therefore, inevitable that it should differ from them.
The word مبین also points to the Quran being complete in itself. It needs no external evidence to demonstrate the truth of its claims but contains adequate internal proofs to substantiate them. It not only puts forth claims but also supplies proofs and arguments in support of them.
The word مبین also contains a beautiful hint that all that is essential for the attainment of nearness to God and all that relates to the laws of Shari‘ah, to ethics, and to matters of belief has been made clear and manifest in the Quran.
b
10:2; 11:2; 13:2; 14:2; 15:2.
c
15:2; 26:3; 27:2; 28:3.
629
参见16。
1
تفصیل کے لئے دیکھیں سورۃ یونس آیت۲ نوٹ نمبر۱۔
b
10:2; 11:2; 13:2; 14:2; 15:2.
c
15:2; 26:3; 27:2; 28:3.
1506
Commentary:
In the words Alif Lam Ra i.e. I am Allah, the All-Seeing, the disbelievers have been called upon to make use of their power of observation, hence the reference to the Divine attribute of "Seeing." The Surah tells disbelievers that the Holy Prophet bears a close resemblance to Joseph, and that it is not right for them to call him an impostor before seeing his end.
The word مبین (i.e. clear, for the full meaning of which see 2:169) signifies that the Quran not only states facts and makes predictions and lays down laws and ordinances but also supports and substantiates what it says by solid arguments and sound reasons. The word also means that the Quran is not only clear in itself but also lifts the veil of obscurity from some previous Scriptures. It also implies an answer to the objection that Quranic accounts differ from those of previous Scriptures. Being مبین which means not only "clear" but also "that which makes clear or manifest," it is one of the functions of the Quran to point out errors that have found their way into former Scriptures. It is, therefore, inevitable that it should differ from them.
The word مبین also points to the Quran being complete in itself. It needs no external evidence to demonstrate the truth of its claims but contains adequate internal proofs to substantiate them. It not only puts forth claims but also supplies proofs and arguments in support of them.
The word مبین also contains a beautiful hint that all that is essential for the attainment of nearness to God and all that relates to the laws of Shari‘ah, to ethics, and to matters of belief has been made clear and manifest in the Quran.
b
10:2; 11:2; 13:2; 14:2; 15:2.
c
15:2; 26:3; 27:2; 28:3.
1355
See {16}.
1356
Mubin (clear) being active participle from Abana, which is used both as transitive and intransitive, means, (1) that which itself is clear and manifest; that which makes other things clear and (3) that which cuts off one thing from another and renders it distinct and separate from it (Lane). The word as its meanings show, points to three salient features of the Qur’an, viz. (1) that it not only clearly states facts and makes prophecies and lays down laws and ordinances but also supports and substantiates what it says and claims by solid arguments and sound reasons; (2) that it is not only clear in itself but makes clear the obscurities and ambiguities that are to be found in previous revealed Scriptures; and (3) that all that is essential for the attainment of nearness to God and relates to the laws of the Shari‘ah, ethics and to matters of belief has been made quite clear in it. This is a quality which the Qur’an possesses to the entire exclusion of all other revealed Books. Oth
تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ٱلْمُبِينِ
12:2; 15:2; 27:2; 28:3.
مُبِيْن (Mubin, 清楚), 是 اَبَانَ (Abana) 的主动分词, 可用于事物与非事物方面, 意思是: (1) 它本身是清楚的, 明显的; (2) 它可以促使他物清楚明晰; (3) 它可使一物与他物分离, 显现清晰, 并与它隔开 (Lane)。这个字, 一如其字意所示, 显现出 «古兰经» 的三个特点, 即 (1) 它不仅陈述事实、宣示预言、颁布法典、诫条, 还通过强有力的辩词与坚实的理由来支持及证实它的所言所示; (2) 它不但自身清晰, 而且还澄清了以往所有天经的隐晦与含糊的地方; 及 (3) 它也使为促进与真主接近的一切教导与宗教律令、道德及有关信仰的各种事务, 显得轮廓非常分明。这是 «古兰经» 独具一格之处, 其他的经书绝难望其项背。其他的经书仅仅做到 مُسْتَبِيْن (Mustabin), «古兰经» 不唯做到 مُسْتَبِيْن (Mustabin,明晰自身), 而且还做到 مُبِيْن (Mubin, 澄清其他经书晦涩之处)。«古兰经» 的全部教诲显示出与人性和自然规律的绝妙调谐。这一点亦使本已是 “清晰与明朗之书” 的 «古兰经» 增添一层异彩。
12:2; 15:2; 27:2; 28:3.
Important Words:
مبین (clear) as active participle from أبان which is derived from بان which being intransitive means it (the thing) was or became clear, manifest, plain, etc. أبان is used both as transitive and intransitive. أبان الحق or استبان الحق (haqqu) means, the truth became apparent and أبان الحق (haqqa) means, he made the truth clear. مبین therefore means, (1) that which itself is clear and manifest; (2) that which makes other things clear and (3) that which cuts off one thing from another and renders it distinct and separate from it (Lane & Aqrab). See also 2:169.
Commentary:
The word مبین as its meanings show, points to the following three salient features of the Quran, viz. (1) that it not only states facts and makes prophecies and lays down laws and ordinances but also supports and substantiates what it says and claims by solid arguments and sound reasons; (2) that it is not only clear in itself but makes clear the obscurities and ambiguities that are to be found in previous revealed scriptures; and (3) that all that is essential for the attainment of nearness to God and all that relates to the laws of the Shari‘ah, to ethics and to matters of belief has been made quite clear in it.
This is a quality which the Quran possesses to the entire exclusion of all other revealed Books. Other scriptures are only مستبین (clear in themselves) but the Quran is not only مستبین but is also مبین (makes clear the obscurities that are to be found in other Books). What adds to the beauty of the Quran as کتاب مبین (clear and perspicuous Book) is that all its teachings are in perfect harmony with کتاب مکنون(preserved Book) i.e. pure and unsullied nature.
b
12:2; 15:2; 27:2; 28:3.
923
مُبِيْن (Mubin, 清楚), 是 اَبَانَ (Abana) 的主动分词, 可用于事物与非事物方面, 意思是: (1) 它本身是清楚的, 明显的; (2) 它可以促使他物清楚明晰; (3) 它可使一物与他物分离, 显现清晰, 并与它隔开 (Lane)。这个字, 一如其字意所示, 显现出 «古兰经» 的三个特点, 即 (1) 它不仅陈述事实、宣示预言、颁布法典、诫条, 还通过强有力的辩词与坚实的理由来支持及证实它的所言所示; (2) 它不但自身清晰, 而且还澄清了以往所有天经的隐晦与含糊的地方; 及 (3) 它也使为促进与真主接近的一切教导与宗教律令、道德及有关信仰的各种事务, 显得轮廓非常分明。这是 «古兰经» 独具一格之处, 其他的经书绝难望其项背。其他的经书仅仅做到 مُسْتَبِيْن (Mustabin), «古兰经» 不唯做到 مُسْتَبِيْن (Mustabin,明晰自身), 而且还做到 مُبِيْن (Mubin, 澄清其他经书晦涩之处)。«古兰经» 的全部教诲显示出与人性和自然规律的绝妙调谐。这一点亦使本已是 “清晰与明朗之书” 的 «古兰经» 增添一层异彩。
a
12:2; 15:2; 27:2; 28:3.
2706
Important Words:
مبین (clear) as active participle from أبان which is derived from بان which being intransitive means it (the thing) was or became clear, manifest, plain, etc. أبان is used both as transitive and intransitive. أبان الحق or استبان الحق (haqqu) means, the truth became apparent and أبان الحق (haqqa) means, he made the truth clear. مبین therefore means, (1) that which itself is clear and manifest; (2) that which makes other things clear and (3) that which cuts off one thing from another and renders it distinct and separate from it (Lane & Aqrab). See also 2:169.
Commentary:
The word مبین as its meanings show, points to the following three salient features of the Quran, viz. (1) that it not only states facts and makes prophecies and lays down laws and ordinances but also supports and substantiates what it says and claims by solid arguments and sound reasons; (2) that it is not only clear in itself but makes clear the obscurities and ambiguities that are to be found in previous revealed scriptures; and (3) that all that is essential for the attainment of nearness to God and all that relates to the laws of the Shari‘ah, to ethics and to matters of belief has been made quite clear in it.
This is a quality which the Quran possesses to the entire exclusion of all other revealed Books. Other scriptures are only مستبین (clear in themselves) but the Quran is not only مستبین but is also مبین (makes clear the obscurities that are to be found in other Books). What adds to the beauty of the Quran as کتاب مبین (clear and perspicuous Book) is that all its teachings are in perfect harmony with کتاب مکنون(preserved Book) i.e. pure and unsullied nature.
b
12:2; 15:2; 27:2; 28:3.
2094A
See {1356}.
وَٱلْكِتَٰبِ ٱلْمُبِينِ
b
See 44:2.
3642
Commentary:
و (by) may also mean, We cite as witness. See 41:4.
وَٱلْكِتَٰبِ ٱلْمُبِينِ
Commentary:
See 26:3; 27:2 and 28:3.
3700
Commentary:
See 26:3; 27:2 and 28:3.
وَلَقَدْ رَءَاهُ بِٱلْأُفُقِ ٱلْمُبِينِ
53:8.
The pronoun hu meaning "it" (glorious future of Islam), or "him" (the Holy Prophet), may signify in the first place the fulfilment of the prophecy about the glorious future of Islam and in the second place it may mean that the Holy Prophet saw himself in the distant East in the person of the Promised Messiah.
53:8
Commentary:
The pronoun "ہ" may mean "it" or "him." In the first place it may signify the fulfilment of the prophecy about the glorious future of Islam. In the second, it may refer to the Holy Prophet himself, meaning that the Holy Prophet saw himself in the distant East in the person of the Promised Messiah.
The words الأفق المبین meaning the side of the East, the verse not only points to a remote future but to the distant East where the foundations for the renaissance of Islam would be laid through the Holy Prophet in his Second Coming in the person of the Promised Messiah.
e
53:8.
1624
代词 hu 的意思是 “它” (伊斯兰教的光辉未来); 或 “他” (穆圣), 因此其意思首先可以是有关伊斯兰教的光辉未来的预言的应验;其次是谈及穆圣自己, 意思是穆圣看到他自己在长远的将来和遥远的东方以主许迈喜合的资格的第二次来临以复兴伊斯兰教。
b
53:8
4609
Commentary:
The pronoun "ہ" may mean "it" or "him." In the first place it may signify the fulfilment of the prophecy about the glorious future of Islam. In the second, it may refer to the Holy Prophet himself, meaning that the Holy Prophet saw himself in the distant East in the person of the Promised Messiah.
The words الأفق المبین meaning the side of the East, the verse not only points to a remote future but to the distant East where the foundations for the renaissance of Islam would be laid through the Holy Prophet in his Second Coming in the person of the Promised Messiah.
c
53:8.
3278
The pronoun hu meaning "it" (glorious future of Islam), or "him" (the Holy Prophet), may signify in the first place the fulfilment of the prophecy about the glorious future of Islam and in the second place it may mean that the Holy Prophet saw himself in the distant East in the person of the Promised Messiah.