مُّبِیۡنًا
Appears 13 times in Quran
Derived Words (8)
Words derived from the stem "مُّبِیۡنًا".
- and a manifest sin
- and with manifest sinfulness
- clear
- manifest
- open
- Against these We have given you clear authority
- in manifest error
- as a manifest sin
- an open enemy to you
- clear light
- suffered a manifest loss
Occurrences in Quran
Found 13 verses containing "مُّبِیۡنًا".
وَمَنۡ یَّکۡسِبۡ خَطِیۡٓـَٔۃً اَوۡ اِثۡمًا ثُمَّ یَرۡمِ بِہٖ بَرِیۡٓـًٔا فَقَدِ احۡتَمَلَ بُہۡتٰنًا وَّاِثۡمًا مُّبِیۡنًا
24:2, 24; 33:59.
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
24:2, 24; 33:59.
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).
24:12, 24; 33:59.
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
d
24:2, 24; 33:59.
344
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
c
24:12, 24; 33:59.
579
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
c
24:2, 24; 33:59.
667
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).
وَاِنۡ اَرَدتُّمُ اسۡتِبۡدَالَ زَوۡجٍ مَّکَانَ زَوۡجٍ وَّاٰتَیۡتُمۡ اِحۡدٰٮہُنَّ قِنۡطَارًا فَلَا تَاۡخُذُوۡا مِنۡہُ شَیۡـًٔا ۚ اَتَاۡخُذُوۡنَہٗ بُہۡتٰنًا وَّاِثۡمًا مُّبِیۡنًا
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter how big the sum may be.
Important Words:
بھتان (lying) is the noun-infinitive from بھت. They say بھته i.e. he slandered him or accused him falsely; or he did so in such a manner as to make him confounded at the falsity of the charge. بھتان therefore means, a calumny, slander or false accusation; falsehood by reason of which one is perplexed or confounded and is rendered unable to see his right course; a false accusation of adultery against a woman (Lane & Aqrab).
Commentary:
The verse does not mean that man can divorce his wife at will. Anas, a Companion of the Holy Prophet, relates that once Abu Ayyub and Abu Talha wanted to divorce their wives (without valid reason) and asked the Holy Prophet about it. He counselled them not to do so, characterizing their act as an act of injustice. Thereupon, they abandoned their intention of divorcing their wives and retained them. This does not mean that a husband cannot divorce his wife without obtaining the permission of the authorities; he can do so, if he so desires; but he will certainly be accountable before God if he does so without valid reason. Elsewhere the Holy Prophet is reported to have said, "Surely of the things sanctioned by the Law of Islam the most hateful in the sight of God is divorce" (Dawud, ch. on, Talaq).
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter however big the sum may be. If he does so, he will be guilty of infidelity and sin.
500
Important Words:
بھتان (lying) is the noun-infinitive from بھت. They say بھته i.e. he slandered him or accused him falsely; or he did so in such a manner as to make him confounded at the falsity of the charge. بھتان therefore means, a calumny, slander or false accusation; falsehood by reason of which one is perplexed or confounded and is rendered unable to see his right course; a false accusation of adultery against a woman (Lane & Aqrab).
Commentary:
The verse does not mean that man can divorce his wife at will. Anas, a Companion of the Holy Prophet, relates that once Abu Ayyub and Abu Talha wanted to divorce their wives (without valid reason) and asked the Holy Prophet about it. He counselled them not to do so, characterizing their act as an act of injustice. Thereupon, they abandoned their intention of divorcing their wives and retained them. This does not mean that a husband cannot divorce his wife without obtaining the permission of the authorities; he can do so, if he so desires; but he will certainly be accountable before God if he does so without valid reason. Elsewhere the Holy Prophet is reported to have said, "Surely of the things sanctioned by the Law of Islam the most hateful in the sight of God is divorce" (Dawud, ch. on, Talaq).
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter however big the sum may be. If he does so, he will be guilty of infidelity and sin.
582
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter how big the sum may be.
اُنۡظُرۡ کَیۡفَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ ۖ وَکَفٰی بِہٖۤ اِثۡمًا مُّبِیۡنًا
5:104; 10:70; 16:117.
5:104; 10:70; 16:117.
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear and he did appear in the person of the Holy Prophet of Islam.
5:104; 10:70; 16:117.
Commentary:
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear, and he did appear in the person of the Holy Prophet of Islam.
c
5:104; 10:70; 16:117.
b
5:104; 10:70; 16:117.
525
Commentary:
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear, and he did appear in the person of the Holy Prophet of Islam.
c
5:104; 10:70; 16:117.
616
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear and he did appear in the person of the Holy Prophet of Islam.
سَتَجِدُوۡنَ اٰخَرِیۡنَ یُرِیۡدُوۡنَ اَنۡ یَّاۡمَنُوۡکُمۡ وَیَاۡمَنُوۡا قَوۡمَہُمۡ کُلَّ مَا رُدُّوۡۤا اِلَی الۡفِتۡنَۃِ اُرۡکِسُوۡا فِیۡہَا ۚ فَاِنۡ لَّمۡ یَعۡتَزِلُوۡکُمۡ وَیُلۡقُوۡۤا اِلَیۡکُمُ السَّلَمَ وَیَکُفُّوۡۤا اَیۡدِیَہُمۡ فَخُذُوۡہُمۡ وَاقۡتُلُوۡہُمۡ حَیۡثُ ثَقِفۡتُمُوۡہُمۡ ۚ وَاُولٰٓئِکُمۡ جَعَلۡنَا لَکُمۡ عَلَیۡہِمۡ سُلۡطٰنًا مُّبِیۡنًا
33:15.
اوپر کی آیت میں معاہدین کا ذکر تھا۔ اس آیت میں منافقوں کا ذکر ہے۔ پس سلوک کا فرق حالات کی وجہ سے ہے۔
33:15.
9:5.
The reference seems to be to the two tribes, Asad and Ghatfan who had no treaty of alliance with the Muslims. They played a double game and awaited their opportunity. When invited by their people to join them in fighting against the Muslims, they readily accepted the invitation. The directions contained in these verses come into operation when a virtual state of war exists and danger stalks along the land.
By Fitnah is here meant, war with the Muslims.
33:15.
9:5.
Important Words:
ارکسوا (fall headlong) is in the passive voice and the right translation of it would be, "are made to fall headlong", or "are overthrown" etc. but for the sake of clearness the word has been translated here in the active voice. ارکسوا is formed from رکس. They say رکس الشیء i.e. he turned the thing over or upside down. ارکس الشیء means, he turned the thing to its former state; he turned or threw it over upon its head; he reversed it or turned it back; he made the first part of it to be the last. أرکس الله عدوك means, may God turn thine enemy upon his head; or may He overthrow him or change or reverse his condition (Lane & Aqrab).
الفتنة (hostility) generally meaning, (1) persecution, (2) mischief, (3) discord and dissension, (4) civil war, etc., also means war, i.e. hostility (Lane). See also 2:192.
سلطان (authority) is the noun-infinitive from سلط which means, he or it overcame, prevailed or predominated; he became firm or established in superior power; he possessed power or dominion or sovereignty; he was or became sharp; it was or became hard or strong; he was or became chaste or perspicuous in speech, or eloquent and sharp in tongue. They say قد جعلت لك سلطانا علی اخذ حقی من فلان i.e. I have given you the power or authority to take my dues from such a one. سلطان means, strength, might, force or power; predominance; power or authority; the sovereign or ruling power; king or ruler; sharpness; hardness; proof or argument; evidence; plea (Lane & Aqrab).
Commentary:
The reference in this verse is to those people who had no alliance with Muslims or any tribe having an alliance with them. They were time-servers who awaited their opportunity. The difference between these people and those mentioned in the previous verse is that the latter had some sort of alliance with this or that party though they did not
possess the strength to assert themselves, while the former only sought security by deceitful means and hastened to make common cause with the enemies of Islam whenever invited to do so. Fighting was enjoined against this class of people, unless they entered into a treaty of peace with Muslims and loyally observed its terms.
a
33:15.
1
اوپر کی آیت میں معاہدین کا ذکر تھا۔ اس آیت میں منافقوں کا ذکر ہے۔ پس سلوک کا فرق حالات کی وجہ سے ہے۔
a
33:15.
b
9:5.
560
Important Words:
ارکسوا (fall headlong) is in the passive voice and the right translation of it would be, "are made to fall headlong", or "are overthrown" etc. but for the sake of clearness the word has been translated here in the active voice. ارکسوا is formed from رکس. They say رکس الشیء i.e. he turned the thing over or upside down. ارکس الشیء means, he turned the thing to its former state; he turned or threw it over upon its head; he reversed it or turned it back; he made the first part of it to be the last. أرکس الله عدوك means, may God turn thine enemy upon his head; or may He overthrow him or change or reverse his condition (Lane & Aqrab).
الفتنة (hostility) generally meaning, (1) persecution, (2) mischief, (3) discord and dissension, (4) civil war, etc., also means war, i.e. hostility (Lane). See also 2:192.
سلطان (authority) is the noun-infinitive from سلط which means, he or it overcame, prevailed or predominated; he became firm or established in superior power; he possessed power or dominion or sovereignty; he was or became sharp; it was or became hard or strong; he was or became chaste or perspicuous in speech, or eloquent and sharp in tongue. They say قد جعلت لك سلطانا علی اخذ حقی من فلان i.e. I have given you the power or authority to take my dues from such a one. سلطان means, strength, might, force or power; predominance; power or authority; the sovereign or ruling power; king or ruler; sharpness; hardness; proof or argument; evidence; plea (Lane & Aqrab).
Commentary:
The reference in this verse is to those people who had no alliance with Muslims or any tribe having an alliance with them. They were time-servers who awaited their opportunity. The difference between these people and those mentioned in the previous verse is that the latter had some sort of alliance with this or that party though they did not
possess the strength to assert themselves, while the former only sought security by deceitful means and hastened to make common cause with the enemies of Islam whenever invited to do so. Fighting was enjoined against this class of people, unless they entered into a treaty of peace with Muslims and loyally observed its terms.
a
33:15.
b
9:5.
647
The reference seems to be to the two tribes, Asad and Ghatfan who had no treaty of alliance with the Muslims. They played a double game and awaited their opportunity. When invited by their people to join them in fighting against the Muslims, they readily accepted the invitation. The directions contained in these verses come into operation when a virtual state of war exists and danger stalks along the land.
648
By Fitnah is here meant, war with the Muslims.
وَاِذَا ضَرَبۡتُمۡ فِی الۡاَرۡضِ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَقۡصُرُوۡا مِنَ الصَّلٰوۃِ اِنۡ خِفۡتُمۡ اَنۡ یَّفۡتِنَکُمُ الَّذِیۡنَ کَفَرُوۡۤا ۚ اِنَّ الۡکٰفِرِیۡنَ کَانُوۡا لَکُمۡ عَدُوًّا مُّبِیۡنًا
2:240.
اس آیت میں مفسرین نے یہ غلطی کھائی ہے کہ اس جگہ سفر میں دو رکعتیں پڑھنے کا حکم ہے۔ لیکن حضرت عائشہ رضی اللہ عنہا کی حدیث ہے کہ پہلے دو ہی فرض مقرر تھے اس کے بعد سفر میں دو رہنے دئے گئے اور حضر میں چار کر دئے گئے (بخاری) پس تَقْصُرُوْا مِنَ الصَّلٰوۃِ سے یہ مراد نہیں ہو سکتی کہ سفر میں دو پڑھی جائیں کیونکہ پہلے حضر میں بھی دو ہی پڑھی جاتی تھیں۔ پس یہاں قصر سے مراد جلدی جلدی نماز پڑھ لینا ہے یعنی رکعتوں کا کم کرنا مراد نہیں بلکہ وقت کا کم کرنا مراد ہے چونکہ نماز کو سنوار کر ادا کرنے کا حکم ہے اس لئے اس آیت میں یہ بتایا گیا ہے کہ اگر تم اس بات سے ڈرتے ہو کہ دشمن تم پر حمل
2:240.
The subject of Prayers in time of fear has been dealt with in the Qur’an in three separate verses, viz. (1) in 2:240 which deals with Prayers performed in time of extreme fear when no formal Prayer is possible; (2) in the present verse which deals with Prayers performed individually in time of ordinary fear; and (3) in the following verse which deals with Prayers performed in congregation in time of fear. The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It only signifies the saying of the prescribed Prayers quickly when there is danger of an attack from the enemy. The number of Rak‘ats to be said when a man is on a journey has ever been two; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly (Kathir). This vi
2:240.
Commentary:
The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.
The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.
The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).
The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).
The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).
b
2:240.
3
اس آیت میں مفسرین نے یہ غلطی کھائی ہے کہ اس جگہ سفر میں دو رکعتیں پڑھنے کا حکم ہے۔ لیکن حضرت عائشہ رضی اللہ عنہا کی حدیث ہے کہ پہلے دو ہی فرض مقرر تھے اس کے بعد سفر میں دو رہنے دئے گئے اور حضر میں چار کر دئے گئے (بخاری) پس تَقْصُرُوْا مِنَ الصَّلٰوۃِ سے یہ مراد نہیں ہو سکتی کہ سفر میں دو پڑھی جائیں کیونکہ پہلے حضر میں بھی دو ہی پڑھی جاتی تھیں۔ پس یہاں قصر سے مراد جلدی جلدی نماز پڑھ لینا ہے یعنی رکعتوں کا کم کرنا مراد نہیں بلکہ وقت کا کم کرنا مراد ہے چونکہ نماز کو سنوار کر ادا کرنے کا حکم ہے اس لئے اس آیت میں یہ بتایا گیا ہے کہ اگر تم اس بات سے ڈرتے ہو کہ دشمن تم پر حمل
a
2:240.
570
Commentary:
The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.
The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.
The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).
The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).
The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).
b
2:240.
659
The subject of Prayers in time of fear has been dealt with in the Qur’an in three separate verses, viz. (1) in 2:240 which deals with Prayers performed in time of extreme fear when no formal Prayer is possible; (2) in the present verse which deals with Prayers performed individually in time of ordinary fear; and (3) in the following verse which deals with Prayers performed in congregation in time of fear. The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It only signifies the saying of the prescribed Prayers quickly when there is danger of an attack from the enemy. The number of Rak‘ats to be said when a man is on a journey has ever been two; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly (Kathir). This vi
وَلَاُضِلَّنَّہُمۡ وَلَاُمَنِّیَنَّہُمۡ وَلَاٰمُرَنَّہُمۡ فَلَیُبَتِّکُنَّ اٰذَانَ الۡاَنۡعٰمِ وَلَاٰمُرَنَّہُمۡ فَلَیُغَیِّرُنَّ خَلۡقَ اللّٰہِ ۚ وَمَنۡ یَّتَّخِذِ الشَّیۡطٰنَ وَلِیًّا مِّنۡ دُوۡنِ اللّٰہِ فَقَدۡ خَسِرَ خُسۡرَانًا مُّبِیۡنًا
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
347
作为他们对虚假的神信仰的一种标志, 阿拉伯人过去常常刻作供奉用的牲畜的耳朵以示与其他牲畜的区别。这种愚蠢的做法, 至今尚见于一些国家。
348
“改变安拉的创造” 包括以下几种做法: (1) 蔑视安拉的创造; (2) 窜改和腐化安拉的宗教; (3) 使一个初生婴儿的身体变形; 以及 (4) 把安拉为行善而创造的东西改用来做邪恶的事情。
3
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
586
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
672
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
673
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الۡکٰفِرِیۡنَ اَوۡلِیَآءَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ۚ اَتُرِیۡدُوۡنَ اَنۡ تَجۡعَلُوۡا لِلّٰہِ عَلَیۡکُمۡ سُلۡطٰنًا مُّبِیۡنًا
3:29, 119; 4:140.
3:29, 119; 4:140.
3:29, 119; 4:140.
Commentary:
He who makes friends with disbelievers when believers are engaged in a life-and-death struggle with them, helps the cause of disbelief against Islam and is thus sure to draw upon himself the wrath of God.
The expression, in preference to believers, is added to heighten the folly of the act.
d
3:29, 119; 4:140.
a
3:29, 119; 4:140.
608
Commentary:
He who makes friends with disbelievers when believers are engaged in a life-and-death struggle with them, helps the cause of disbelief against Islam and is thus sure to draw upon himself the wrath of God.
The expression, in preference to believers, is added to heighten the folly of the act.
c
3:29, 119; 4:140.
یَسۡـَٔلُکَ اَہۡلُ الۡکِتٰبِ اَنۡ تُنَزِّلَ عَلَیۡہِمۡ کِتٰبًا مِّنَ السَّمَآءِ ۚ فَقَدۡ سَاَلُوۡا مُوۡسٰۤی اَکۡبَرَ مِنۡ ذٰلِکَ فَقَالُوۡۤا اَرِنَا اللّٰہَ جَہۡرَۃً فَاَخَذَتۡہُمُ الصّٰعِقَۃُ بِظُلۡمِہِمۡ ۚ ثُمَّ اتَّخَذُوا الۡعِجۡلَ مِنۡۢ بَعۡدِ مَا جَآءَتۡہُمُ الۡبَیِّنٰتُ فَعَفَوۡنَا عَنۡ ذٰلِکَ ۚ وَاٰتَیۡنَا مُوۡسٰی سُلۡطٰنًا مُّبِیۡنًا
اہل کتاب میں مسیحی اور یہودی دونوں شامل ہیں۔ مگر اس جگہ اہل کتاب سے مراد صرف یہودی ہیں کیونکہ آگے یہ ذکر آتا ہے کہ وہ حضرت مریمؑ پر بہتان باندھتے تھے اور انہوں نے حضرت مسیحؑ کو صلیب پر لٹکا کر مارنے کی کوشش کی اور یہ کام یہود کا تھا مسیحیوں کا نہیں تھا۔
2:109.
2:56.
2:52, 93; 7:149, 153.
See {96}.
2:109.
2:56.
2:52, 93; 7:149, 153.
Important Words:
For the meaning of صاعقة (destructive punishment) see 2:56.
Commentary:
For an explanation of the words "show us Allah openly" see 2:56.
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
2
اہل کتاب میں مسیحی اور یہودی دونوں شامل ہیں۔ مگر اس جگہ اہل کتاب سے مراد صرف یہودی ہیں کیونکہ آگے یہ ذکر آتا ہے کہ وہ حضرت مریمؑ پر بہتان باندھتے تھے اور انہوں نے حضرت مسیحؑ کو صلیب پر لٹکا کر مارنے کی کوشش کی اور یہ کام یہود کا تھا مسیحیوں کا نہیں تھا۔
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
617
Important Words:
For the meaning of صاعقة (destructive punishment) see 2:56.
Commentary:
For an explanation of the words "show us Allah openly" see 2:56.
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
693
See {96}.
یٰۤاَیُّہَا النَّاسُ قَدۡ جَآءَکُمۡ بُرۡہٰنٌ مِّنۡ رَّبِّکُمۡ وَاَنۡزَلۡنَاۤ اِلَیۡکُمۡ نُوۡرًا مُّبِیۡنًا
7:158; 64:9.
"Manifest proof" may either refer to the Qur’an which contains great and manifest Signs and proofs; or to the Holy Prophet who, by his personal example, demonstrated that the Quranic teachings are a great blessing for mankind.
"A clear Light" may also either refer to the Holy Prophet or to the Qur’an.
7:158; 64:9.
Commentary:
The word برھان (manifest proof) may either refer to the Quran with its great and manifest Signs, or to the person of the Holy Prophet who, by his personal example, demonstrated to the world that the Quranic teachings were a great blessing for mankind.
The words نورا مبینا (a clear light) may also either refer to the Holy Prophet or to the Quran which supplies the clearest of light for all spiritual wayfarers. The verse thus also incidentally constitutes a repudiation of the Christian dictum that the Shari‘ah is a curse.
c
7:158; 64:9.
366
“明证” 或者可以指含有伟大而明显迹象和证据的 «古兰经»; 或者可以指穆圣, 他以个人作榜样, 显示了 «古兰经» 教义是人类的一大福祉。
b
7:158; 64:9.
637
Commentary:
The word برھان (manifest proof) may either refer to the Quran with its great and manifest Signs, or to the person of the Holy Prophet who, by his personal example, demonstrated to the world that the Quranic teachings were a great blessing for mankind.
The words نورا مبینا (a clear light) may also either refer to the Holy Prophet or to the Quran which supplies the clearest of light for all spiritual wayfarers. The verse thus also incidentally constitutes a repudiation of the Christian dictum that the Shari‘ah is a curse.
a
7:158; 64:9.
713
"Manifest proof" may either refer to the Qur’an which contains great and manifest Signs and proofs; or to the Holy Prophet who, by his personal example, demonstrated that the Quranic teachings are a great blessing for mankind.
714
"A clear Light" may also either refer to the Holy Prophet or to the Qur’an.
وَقُل لِّعِبَادِیۡ یَقُوۡلُوا الَّتِیۡ ہِیَ اَحۡسَنُ ۚ اِنَّ الشَّیۡطٰنَ یَنۡزَغُ بَیۡنَہُمۡ ۚ اِنَّ الشَّیۡطٰنَ کَانَ لِلۡاِنۡسٰنِ عَدُوًّا مُّبِیۡنًا
16:126; 23:97; 41:35.
7:201; 12:101; 41:37.
Commentary:
In v. 16:126 which was actually revealed after the Surah under comment in order of revelation, we have, call unto the way of thy Lord with wisdom and goodly exhortation, and reason with them in a way that is best. The order in which the three precepts to be followed in preaching have been mentioned in these words has been closely observed in the teaching given in the present Surah. This constitutes a strong argument in favour of the contention that the chapters and verses of the Quran have been arranged in an intelligent order and not placed haphazard. Verses 24-40 of the present Surah embody some of the excellent teachings of the Quran and end with the words, this is part of that wisdom which thy Lord has revealed to thee (v. 40). These words correspond to the first injunction contained in 16:126, viz. call unto the way of thy Lord with wisdom. Verses 40-53 begin with the theme "set not up with Allah any other god" and proceed to give teachings concerning the Unity of God. This corresponds to the second precept contained in 16:126 and is expressed by the words "goodly exhortation." A discourse on the Unity of God makes a natural appeal to the sentiments of man. The third principle mentioned in 16:126 was, reason with them in a way that is best. This corresponds to the third injunction, beginning with the verse under comment, viz. say to My servants that they should speak that which is best.
The verse also contains the hint that if Muslims desire to hasten the day of the spiritual resurrection referred to in the previous verse when the whole of Arabia would become Muslim, they should adopt a manner of discourse best calculated to help disbelievers accept Islam.
g
16:126; 23:97; 41:35.
h
7:201; 12:101; 41:37.
a
16:126; 23:97; 41:35.
b
7:201; 12:101; 41:37.
1983
Commentary:
In v. 16:126 which was actually revealed after the Surah under comment in order of revelation, we have, call unto the way of thy Lord with wisdom and goodly exhortation, and reason with them in a way that is best. The order in which the three precepts to be followed in preaching have been mentioned in these words has been closely observed in the teaching given in the present Surah. This constitutes a strong argument in favour of the contention that the chapters and verses of the Quran have been arranged in an intelligent order and not placed haphazard. Verses 24-40 of the present Surah embody some of the excellent teachings of the Quran and end with the words, this is part of that wisdom which thy Lord has revealed to thee (v. 40). These words correspond to the first injunction contained in 16:126, viz. call unto the way of thy Lord with wisdom. Verses 40-53 begin with the theme "set not up with Allah any other god" and proceed to give teachings concerning the Unity of God. This corresponds to the second precept contained in 16:126 and is expressed by the words "goodly exhortation." A discourse on the Unity of God makes a natural appeal to the sentiments of man. The third principle mentioned in 16:126 was, reason with them in a way that is best. This corresponds to the third injunction, beginning with the verse under comment, viz. say to My servants that they should speak that which is best.
The verse also contains the hint that if Muslims desire to hasten the day of the spiritual resurrection referred to in the previous verse when the whole of Arabia would become Muslim, they should adopt a manner of discourse best calculated to help disbelievers accept Islam.
b
16:126; 23:97; 41:35.
c
7:201; 12:101; 41:37.