بَاطِن
Appears 4 times in Quran
📖 Lane's Lexicon
Classical definitions for root بطن
Derived Stems (28)
Derived Words (3)
Words derived from the lemma "بَاطِن".
Occurrences in Quran
Found 4 verses containing "بَاطِن".
وَذَرُوا۟ ظَٰهِرَ ٱلْإِثْمِ وَبَاطِنَهُۥٓ ۚ إِنَّ ٱلَّذِينَ يَكْسِبُونَ ٱلْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا۟ يَقْتَرِفُونَ
6:152; 7:34.
6:152; 7:34.
6:152; 7:34.
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
a
6:152; 7:34.
a
6:152; 7:34.
862
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
d
6:152; 7:34.
أَلَمْ تَرَوْا۟ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُۥ ظَٰهِرَةً وَبَاطِنَةً ۗ وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَٰبٍ مُّنِيرٍ
13:14; 22:4, 9.
The words may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
The combined testimony of human reason and commonsense of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
13:14; 22:4, 9.
Important Words:
أسبغ (has completed) is derived from سبغ. They say سبغ العیش i.e. the life was or became pleasant and plentiful. أسبغ الله علیه النعمةmeans, God completed His favour upon him (Aqrab & Lane).
Commentary:
The verse embodies strong refutation of Shirk (associating false deities with God) and incidentally alludes to three kinds of arguments which help a man to arrive at a right understanding of any important problem, viz; (1) evidence of reason and common sense; (2) arguments based on observation and experience; and (3) arguments provided by Divine revelation. The verse purports to say that none of these supports Shirk or disbelief. The disbelievers can adduce no rational argument in support of their foolish beliefs. Neither are those beliefs supported and substantiated by observation or experience, nor do they receive support from revelation. The combined testimony of human reason and common sense, of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
The verse further says that man is the noblest handiwork of God and the acme and peak of His creation. The universe has been created to serve him, the sun with the whole solar system and the earth with all that is on it have been made subservient to him. So when all things have been created for his sake, it is foolish on man’s part first to set up equals with God and then to begin to worship and adore the things which have been created for his use and service.
The verse further implies that when all the physical needs of man have been met and his smallest requirements are satisfied by God, it is inconceivable that He should have neglected to make similar provision for his spiritual needs.
The words ظاھرة و باطنة may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
b
13:14; 22:4, 9.
1009
这些话指示人类在身体和精神、物质和智力、已知的和未知的等等方面的一切需要。
b
13:14; 22:4, 9.
3047
Important Words:
أسبغ (has completed) is derived from سبغ. They say سبغ العیش i.e. the life was or became pleasant and plentiful. أسبغ الله علیه النعمةmeans, God completed His favour upon him (Aqrab & Lane).
Commentary:
The verse embodies strong refutation of Shirk (associating false deities with God) and incidentally alludes to three kinds of arguments which help a man to arrive at a right understanding of any important problem, viz; (1) evidence of reason and common sense; (2) arguments based on observation and experience; and (3) arguments provided by Divine revelation. The verse purports to say that none of these supports Shirk or disbelief. The disbelievers can adduce no rational argument in support of their foolish beliefs. Neither are those beliefs supported and substantiated by observation or experience, nor do they receive support from revelation. The combined testimony of human reason and common sense, of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
The verse further says that man is the noblest handiwork of God and the acme and peak of His creation. The universe has been created to serve him, the sun with the whole solar system and the earth with all that is on it have been made subservient to him. So when all things have been created for his sake, it is foolish on man’s part first to set up equals with God and then to begin to worship and adore the things which have been created for his use and service.
The verse further implies that when all the physical needs of man have been met and his smallest requirements are satisfied by God, it is inconceivable that He should have neglected to make similar provision for his spiritual needs.
The words ظاھرة و باطنة may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
b
13:14; 22:4, 9.
2310
The words may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
2311
The combined testimony of human reason and commonsense of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
هُوَ ٱلْأَوَّلُ وَٱلْءَاخِرُ وَٱلظَّٰهِرُ وَٱلْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
God is the First Cause of all things.
He is the Last and Final Cause.
He is manifest in His works; or is more manifest than anything else.
There is nothing hidden from God; or whereas He comprehends everything He Himself is Incomprehensible.
Commentary:
الاول (the First) meaning that there was nothing before God, signifies that He created everything and He is the First Cause of all things. الاخر (the Last) means that there is and there will be nothing after Him, i.e. He is the Last and Final Cause of all things or that whereas everything is subject to death and destruction, He alone will remain after all things had ceased to exist. الظاھر (the Manifest) may signify that all things are subject to divine laws and God has power over all things and is subordinate to no one and is subject to no laws, or that He is manifest in His works, or is more manifest than anything else, or that He comprehends everything. الباطن (the Hidden) may signify that God is the Knower of all things, so that there is nothing hidden from Him, or that whereas He comprehends everything He Himself is Incomprehensible. The expression may also signify that there is nothing nearer than God or that there is no refuge besides Him.
These four Divine attributes show that God is above the limitations of space and time.
4148
Commentary:
الاول (the First) meaning that there was nothing before God, signifies that He created everything and He is the First Cause of all things. الاخر (the Last) means that there is and there will be nothing after Him, i.e. He is the Last and Final Cause of all things or that whereas everything is subject to death and destruction, He alone will remain after all things had ceased to exist. الظاھر (the Manifest) may signify that all things are subject to divine laws and God has power over all things and is subordinate to no one and is subject to no laws, or that He is manifest in His works, or is more manifest than anything else, or that He comprehends everything. الباطن (the Hidden) may signify that God is the Knower of all things, so that there is nothing hidden from Him, or that whereas He comprehends everything He Himself is Incomprehensible. The expression may also signify that there is nothing nearer than God or that there is no refuge besides Him.
These four Divine attributes show that God is above the limitations of space and time.
2983
God is the First Cause of all things.
2984
He is the Last and Final Cause.
2985
He is manifest in His works; or is more manifest than anything else.
2986
There is nothing hidden from God; or whereas He comprehends everything He Himself is Incomprehensible.
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.